~^^^^=^^^^^^m CORNELL UNIVERSITY LIBRARY FROM .L.I'Jichols Cornell University Library BV2390 .S93 1906 Students and the modern missionary crusa olin 3 1924 029 346 735 B Cornell University P Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029346735 STUDENTS AND THE MODERN MISSIONARY CRUSADE STUDENTS AND THE MODERN MISSIONARY CRUSADE ADDRESSES DELIVERED BEFORE THE FIFTH IN- TERNATIONAL CONVENTION OF THE STUDENT VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS NASHVILLE, TENNESSEE, FEBRUARY 28-MARCH 4, 1906 NEW YORK- STUDENT VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS 1906 COPYRIGHT, 1906, BY STUDENT VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS INTRODUCTORY The series of conventions, of which the one here reported is the fifth, constitutes one of the agencies employed by the Student Volunteer Movement for Foreign Missions. The purpose of these gatherings is to bring together carefully selected delegations of stu- dents and professors from the important institutions of the United States and Canada, and the leaders of the missionary enterprise, both at home and abroad, to consider the great problem of the evan- gelization of the world and unitedly to resolve to undertake, in His strength, greater things for the extension of the Kingdom of Christ. A fuller statement concerning the Student Volunteer Movement is found on pages 39-64 of this volume, to which the reader is referred.' In the present volume the addresses, informal discussions, and questions of the various sessions are reported substantially as they were uttered, though with such emendations by the speakers and tlie editor as seemed necessary in the interest of clearness and profitable abridgment. Condensation has been somewhat more conspicuous in the case of the sectional meetings. The introductory statements of the chairmen of the various meetings and the prayers offered are omitted as being of only temporary interest. The denominational rallies are unreported for obvious reasons. To render the volume as helpful as possible as a book of refer- ence, lists of books, etc., contained in the Exhibit are printed in Ap- pendix A. In order to make the contents easily accessible, a full index has been added. CONTENTS PAGE Prepakatory Service 1-15 The Possibilities of This Convention. Mr. John R. Mott, M.A. 3 The Fulness of the Living Presence of Christ. Mr. Robert E. Speer, M.A 9 The Supreme Business of the Church to Make Christ Known TO All Mankind. Rev. George Robson, D.D. . . . 19-25 The Ownership and Lordship of Jesus Christ. Mr. J. Campbell White, M.A 27-36 The Universities, Colleges and Theological Schools Propagat- ing Centers op Pure and Aggressive Christianity . . 37-78 The First Two Decades of the Student Volunteer Movement. - Mr. John R. Mott, M.A 39 Some Facts in the Missionary Life of Continental Universi- ties. Karl Fries, Ph.D 64 Greetings from the Students of Germany. Mr. Wilhelm Gundert . 71 Vailuable Lessons from the Student Volunteer Missionary Union of Great Britain. Rev. G. T. Manley, M.A. . . 72 The Missionary Possibilities of the Women Students of the World. Miss Una M. Saunders 75 Christianity and the Non-Christian Religions .... 79-100 Christianity the Only Absolute Religion. Right Rev. Thomas F. Gailor, D.D 81 The Non-Christian Religions Inadequate to Meet the Needs of Men. Mr. Robert E. Speer, M.A 85 "That the Man of God May be Complete, Furnished Completely Unto Every Good Work" 101-128 Care of One's Health a Divine Requirement, and the Essen- tials of Maintciining Physical EfSciency. Herbert Lan- kester, M.D 103 Intellectual Equipment and Continual Growth Indispensable to Largest Success in Mission Work. Rev. James L. Barton, D.D. io8 Efficiency is Limited and the Kingdom is Retarded by Violat- ing Reasonable Standards of Taste or Propriety. Rev. Harlan P. Beach, M.A., F.R.G.S 114 Spiritual Prerequisites for the Persuasive Presentation of Christ. Rev. Donald Eraser 122 Missions and Their Wider Relationships 129-151 A Diplomat's View of Christian Missions. Right Honorable Sir Henry Mortimer Durand, G.C.M.G., K.C.S.I., K.C.I.E. 131 The Relation of Christian Missions to Diplomacy. General John W. Foster, LL.D 136 The Relation of the Student Volunteer Movement to Interna- tional Comity and Universal Peace. Honorable Henry B. F. Macfarland 142 The Secular Press and Foreign Missions. Mr. J. A. Mac- donald . 146 vii Vlll CONTENTS PAGE The Success of the Foreign Missionary Campaign Dependent Upon the Strength and Loyalty of the Home Base . iS3-io5 The Minister's Essential Relation tOi the Success of the For- eign Missionary Campaign. Rev. James I. Vance, D.D. ■ ^S5 The Latent Resotirces of the Laymen. Honorable Samuel B. Capen, LL.D ■ I59 The Educative Value of Missionary Literature. Rev. F. P- Haggard • id7 The Strategic Importance of the Student Volunteer Movement to the World's Evangelization. President John Franklin Goucher, LL.D. . • I74 The Vital Relation of Intercessory Prayer to the Success of the Foreign Missionary Campaign. Mr. John W. Wood l8i Messages from the Orient . 187-196 Greetings from the League of Student Volunteers in Japan. Mr. V. W. Helm, M.A 189 The Students of India. Mr. B. R. Barber .... 190 The Students of China. Mr. Robert R. Galley, M.A. . . 192 The Students of Japan. Mr. V. W. Helm, M.A. ... 194 Unprecedented Opportunities in the Unevangelized World . . 197-225 Opportunities for Service in Latin America. Rev. James B. Rodgers, D.D I99 The Opportunity in Pagan Africa. Rev. Donald Eraser . . 203 The Unprecedented Opportunity in the Far E^st. Rev. Arthur Judson Brown, D.D 209 The Unprecedented Opportunities in Southern Asia, with Par- ' ticular Reference to the Indian Empire. Bishop James M. Thobum, D.D 216 Unprecedented Opportunities for Evangelizing the Moham- medan World. Rev. Samuel M. Zwemer, D.D., F.R.G.S. 220 The Convention Sermons 227-240 "The Love of Christ Constraineth Us." Bishop James M. Thoburn, D.D 229 The Final and Supreme Authority of Jesus Christ. Bishop William F. McDowell, D.D 233 Calls to Personal Service . 241-269 The Story of the Cambridge Intercollegiate Christian Union. Sir Algernon Coote, Bart 243 Not Pressed Men, But Volunteers. Rev. G. T. Manley, M.A. 245 Showing Men the Door. Mr. Edward W. Wallace . . 247 Which Side of the Street? Mr. W. A. Tener .... 248 Inconclusive Thinking. Mr. Frank V. Slack .... 251 A Doctor's Reasons for Going to China. Cyril H. Haas, M.D. 253 "Ye Are Not Your Own." Rev. Donald Eraser ... 255 Am I My Sister's Keeper? Miss Una M. Saunders . . 256 The Surrender of Life to the Lord Jesus Christ. Miss Ruth Paxson 259 Proportion in Vision. Mrs. Lawrence Thurston . . . 264 Closing Messages of the Convention .... 271-284 The Plenteous Harvest and Prayer. Karl Fries, Ph.D 273 Honor Roll '' 276 Cable Greetings '■'.'.' 277 A Testimony from a Volunteer. Mr. W. B. Pettus " ' " g Farewell Messages from Volunteers Soon to Sail " " ' 270 The Uplifted Eye and the Life Laid Down. Mr Robert E Speer, M.A • ^g^ Africa „ General Survey of African Fields and of Methodist Work' ^'^°^ Bishop J. C. Hartzell, D.D Experiences of a Pioneer Missionary on the Congo Rev" ^ William H. Sheppard, D.D., F.R.G.S. ■ • ■ 291 CONTENTS IX PAGE Work of the United Presbyterians in Northeastern Africa. Rev. James G. Hunt 297 The American Board's Work in West Central Africa. Rev. Walter T. Currie 298 In British Central Africa. Rev. Donald Fraser . . . 299 Assam, Burma, Ceylon, and Malaysia 307-331 Assam as a Mission Field. Rev. W. E. Witter, D.D. . . 309 Gospel Triumphs in Burma. Rev. Sumner R. Vinton . . 313 The Ceylon Mission of the American Board. Rev. Richard C. Hastings, M.A 317 Mission Work in Malaysia. Rev. H. L. E. Luering, Ph.D. 322 The Buddhism, of Southern Asia. Rev. J. E. Cummings, D.D. 325 China 333-363 The Present Status in China, Especially in the North. Mr. Robert R. Gailey, M.A. ..'..... 335 Present Status in East China. Miss Annie R. Morton . . 336 The Present Status in South China and Its Significance. John M. Swan, M.D 338 Prospects in Western China. Rev. H. Olin Cady, M.A. . 339 Permanent Factors Which Make China a Most Inviting Field. Rev. Hunter Corbett, D.D., LL.D 342 The Appeal of China's Women. Miss Frances B. Patterson 347 The Demand for Missionary Statesmanship. Rev. Arthur Judson Brown, D.D 351 Spiritual Power. Frank A. Keller, M.D. ...... 357 China's Appeal to Life. Rev. Henry W. Luce .... 362 India 365-390 Signs of Spiritual Awakening in India. Rev. W. B. Ander- son, M.A 367 Work for the Women of India. Mrs. Alice McClure . . 370 Medical Opportunities in India. A. S. Wilson, M.D. . . 372 Educational Work in India. Rev. W. M. Forrest . . . 376 Mass Movements in India. Rev. H. F. Laflamme . . . 379 Some Statistics and Deductions Therefrom. Professor Will- iam I. Chamberlain, Ph.D 382 India's Qamant Appeal. Rev. Henry J. Scudder . . . 385 Japan and Korea 391-413 The Influence of Christianity in Japan. Rev. Henry B. Price 393 Present Conditions Favorable and Unfavorable to Missionary Work in Japan. Rev. Henry Topping .... 396 Reaching Japanese Women. Mrs. Harriet Gulick Clark . . 398 The Importance of Japan's Homes. Miss Fanny E. Griswold 400 Work of the American Bible Society in Japan. Rev. John Fox, D.D 402 The Opportunity for Teachers in Japanese Government Schools. Mr. V. W. Helm, M.A 403 The Unique Importance of Japan as a Mission Field To-day. Mr. R. S. Miller 405 The Essential for Korea's Uplifting. Rev. W. B. Hunt . . 407 Woman's Work in Korea. Miss Lulu E. Frey . . . 408 Korean Opportunities and Needs. Rev. W. B. Swearer . . 411 Latin America 415-437 Is There a Call to Labor for Latin America? Rev. John Gaw Meem, B.S. 417 Practical Difficulties in Answering the Call from Latin Amer- ica. Rev. A. W. Greenman, Ph.D 419 The Call from the Women and Children of Latin America. Miss Layona Glenn 425 Answer to the Call from Latin America — Methods. Rev. Jesse L. McLaughlin, M.A 427 X CONTENTS PACE Answer to the Call— Some Results. Rev. Robert F. Lenington 43° War on the Western Coast of South America. Rev. Archi- bald B. Reekie 434 Tidings from Cuba. Sylvester Jones 435 Summing Up the Latin American Situation. Rev. James B. Rodgers, D.D 430 Moslem Lands 439-467 Islam in the Levant. Rev. James L. Barton, D.D. . • • 44i The Moslem Situation in Persia. Rev. Lewis F. Esselstyn . 443 Work for Women in Arabia. Mrs. S. M. Zwemer . • • 440 Work for Moslem Women in European Turkey. Miss Ellen M. Stone 448 The Educated Moslems of India. Mr. B. R. Barber . . 453 Islam in Africa. Rev. Charles R. Watson, D.D. . . • 458 The Evangelization of the Mohammedan World in This Gen- eration. Rev. S. M. Zwemer, D.D., F.R.G.S. ... 462 Evangelistic Work in Missions 469-495 The Duty of Emphasizing Evangelistic Work. Rev. S. M. Zwemer, D.D., F.R.G.S 47i Evangelistic Itineration. Rev. R. F. Lenington ... 473 Personal Dealing the Great Missionary Duty. Rev. Sumner R. Vinton 475 Evangelistic Work for Women. Miss Nellie Zwemer . . 476 A Typical Result of Evangelistic Work. Rev. H. L. E. Luering, Ph.D 478 Preaching in a Persian Mosque. Rev. Lewis F. Esselstyn . 482 The Training and Use of Native Evangelists. Rev. Hunter Corbett, D.D., LL.D. 486 Relation Between Evangelistic and Other Forms of Work. Rev. James B. Rodgers, D.D 488 Methods in Evangelistic Work. Rev. H. F. Laflamme . . 490 Principles Underlying Evangelistic Missions. Rev. Donald Fraser 493 Medical Missions 497-520 The Importance of Medical Missions. Dr. Herbert Lankester 499 The Medical Mission as an Evangelistic Agency. A. S. Wil- son, M.D 503 Medical Work Among Women. Rev. Hlen Groenendyke, B.S.M 506 Women's Medical Itinerating Work. Dr. Frances F. Cattell 510 Training Natives as Doctors. John M. Swan, M.D. . . 513 Medical Missions in Korea. Rev. Robert Grierson, M.D. . 515 Educational Work in Missions 521-539 Elementary Education in Mission Work. Rev. H. F. Laflamme 523 The Service of Women in Educational Missions. Miss Anna R. Morton 526 Christian Colleges in Mission Lands. Rev. W. M. Forrest '. 530 Theological Training Schools in Mission Fields. Rev. James L. Barton, D.D 533 541-553 Conference of Theological Professors The Importance of Giving Mission Study a Prominent Place in the Seminary Program. Professor O. E. Brown, D.D ca-i The Monthly Missionary Day: Its Reasonableness and Use- fulness in the Seminary. Professor W. O. Carver, D.D. e^fi Relation of the Seminary to the Mission Field. Professor Charles R. Erdman, D.D ^ o The Seminary as a Recruiting Ground for Missionary States- men. Professor Robert K. Massey, D.D. 550 CONTENTS XI PAGE Conference of Professors in Colleges and Universities . . SSS-S78 The Importance of Interesting Oixr Students in the Mission- ary Enterprise. Professor Edward C. Moore, Ph.D., D.D. 557 The Reasonableness of Expecting the Co-operation of a Col- lege or University Faculty in Arousing or Fostering the Missionary Spirit. President Henry Churchill King, D.D. 561 How to Indoctrinate Students with the Missionary Spirit Be- fore They Enter College. Principal W. M. Irvine, Ph.D. 564 What Has Been Done by Mount Holyoke to Further Missions. Professor Louise Baird Wallace, M.A 568 The Sources of Missionary Enthusiasm at the Ohio Wesleyan University. Professor Rollin H. Walker, M.A., S.T.B. 572 Professorial Opportunities for Exerting a Christian and Mis- sionary Influence. Rev. G. T. Manley, M.A. ... 576 CONFEItENCE OF MISSIONARY AND BiBLE TRAINING SCHOOLS . . S79-586 Necessity for the Pedagogical Training of Missionary Candi- dates. Dean E. H. Knight, M.A 581 Importance of the Study of Missions. Rev. Edward Marshall 583 Bible Study in the Missionary's Preparation. President El- more Harris, D.D. . 586 Conference of Editors ■. 587-600 Why the Religious Weekly Press Should Give an Adequate Treatment of Missionary Problems. Mr. John W. Wood 589 The Kind of Articles Calculated to Do the Most Good in Edu- cating and Inspiring the Church. Rev. John Bancroft Devins, D.D S91 The Attitude of the Secular Press Toward Missionary Inter- ests. Colonel F. P. Sellers 595 How to Interest the Secular Newspapers in Missions. Mr. J. A. Macdonald 597 Conference of Pastors 601-619 The Pastor a Student of Missions. Bishop E. R. Hendrix, D.D. 603 Financial Possibilities of a Church. Rev. Charles E. Bradt, D.D. 606 The Montclair Plan. Rev. Abner H. Lucas, D.D. . . . 609 The Pastor's Responsibility in Directing the Missionary Prayer Life of His People. Rev. R. J. Willingham, D.D. 612 Points to be Emphasized in Developing the Missionary Inter- ests of the Congregation. Rev. George Robson, D.D. . 614 The Layman's Part in the Missionary Enterprise . . . 621-640 Missions from a Business Man's Point of View. Mr. Edward B. Sturges 623 The Effect of Missions Upon International Relations. Hon- orable John W. Foster, LL.D 626 The Layman's Place in the Development of Foreign Mis- sions in the Church at Large. Mr. C. A. Rowland, Jr. . 629 The Layman's Part in Furthering the Financial Support of Missions. A. J. A. Alexander, M.D 630 Study and Prayer as Related to the Maintenance of Mission- ary Interest. Mr. John W. Wood 633 How the Laymen are Being Enlisted in the United Presby- terian Church. Mr. J. Campbell White, M.A. . . . 634 How the Congregational Laymen are Being Enlisted. Hon- orable S. B. Capen, LL.D 637 What Northern Presbyterian Laymen are Doing. Mr. David McConaughy 638 Conference of the Young People's Missionary Movement . . 641-656 Co-operation Between Students and the Young People of the Churches. Mr. Harry Wade Hicks 643 The Need for Student Leadership Among Church Young People. Honorable S. B. Capen, LL.D 645 Xll CONTENTS PAGE Mission Study and Other Forms of Missionary Instruction of , the Young. Mr. S. Earl Taylor, M.A. . . . ^. °47 Text-Books for Young People's Classes Used by the Women's Boards. Mrs. N. M. Waterbury °Si Summer Conferences of the Committee for the United Study of Missions. Mrs. Alonzo Pettit "52 Summer Conferences of the Young People's Missionary Move- ment. Mr. C. V. Vickrey • oS3 The Normal Mission Study Movement. T. H. P. Sailer, Ph.D. "54 Appendixes 657-684 A The Exhibit 659 Outline of the Exhibit Scheme 659 Bibliography of Recent Missionary Literature . . 662 B Organization of the Convention 682 C Statistics of the Convention 684 Index 685-713 THE SPIRIT WHICH WILL INSURE THE LARGEST POWER AND FRUITFULNESS OF THIS CONVENTION The spirit of teachableness — Let my mind be hospitable to truth. The spirit of helpfulness — "What wilt thou have me to do?" The spirit of intercession — This is the most urgent need for these days of vision and opportunity. The spirit of expectancy — As we have a great God with inexhaustible re- sources let us have great faith. The spirit of magnanimity^ — ^Let me rise above petty fault-finding and be- come absorbed with the great interests of the Kingdom. The spirit of hopefulness — It is possible to become strongest where I am now weakest. The spirit of humility — It is possible that I may become weakest where I am now strongest. " Do not pray for tasks equal to your powers; pray for powers equal to your tasks." SUGGESTIONS FOR THE MORNING WATCH* Thursday, March i, 1906 "In the morning will I order my prayer unto Thee, and will keep watch." Scripture — Luke 4:16-19. Prayer — O Heavenly Father, Lord of the harvest, have respect, we beseech Thee, to our prayers, and send forth laborers into Thine harvest j through Jesus Christ our Lord. Amen. Hymn — O Lord and Master of us all, Whate'er our name or sign. We own Thy sway, we hear Thy call. We test our lives by Thine ! Friday, March 2, 1906 " I myself will awake right early and will give thanks." Scripture — Matthew 25:31-46. Prayer — That it may please Thee to give us a heart to yield ourselves wholly unto Thee, to go where Thou wilt and do what Thou wilt; through our Lord Jesus Christ. Amen. Hymn — Be mine some simple service here below To weep with those who weep, their joy to share. Their pains to solace or their burdens bear; Some widow in her agony to meet. Some exile in his new-found home to greet; To serve some child of thine, and so serve thee. Lo, here am I; to such a work send me. Saturday, March 3, 1906 " It is a good thing to show forth Thy loving kindness in the morning." Scripture — Ezekiel 33:1-9. * At the close of each evening session a card containing suggestions for the observance of the morning watch was banded to each delegate. Prayer — That it may please Thee to guide us who seek to know what Thou wilt have us to do, and to make Thy way plain before our face, through Jesus Christ our Lord. Amen. Hymn — O Strengthen me, that while I stand Firm on the rock, and strong in Thee, I may stretch out a loving hand To wrestlers with the troubled sea. Sunday, March 4, 1906 He wakeneth morning by morning. He wakeneth mine ear to hear as they that are taught. Scripture — Matthew 7:24-27; James 1:22-25. Prayer — That we may obtain that which Thou dost promise, make us to love that which Thou dost command; through Jesus Christ our Lord. Amen. Hymn — My will is not my own Till Thou hast made it Thine; If it would reach a monarch's throne It must its crown resign : It only stands unbent Amid the clashing strife. When on Thy bosom it has leant. And found in Thee its Hfe. Monday, March 5, 1906 " In the Morning, a great while before day. He rose up and went out, and de- parted into a soUtary place and there prayed." Scripture — ^^Exodus 33:15; Psalm 121 — the Traveler's Psalm. Prayer — Grant that we may spend this day without stumbling and without stain, that coming to our journey's end victorious over all our temptations, we may praise Thee who art worthy to receive honor and glory and power. Amen. Hymn — Did we in our strength confide. Our striving would be losing; Were not the right man on our side. The man of God's own choosing; Dost ask who that may be f Christ Jesus, it is He; Lord Sabaoth His Name, From age to age the same. And He must win the battle. Let me cherish the spirit of thanlc&lness for all the opportunities of tl days spent in Nashville. May the humbling influence of high privilege keep me from the taint ( pride. For days I have been getting, now let me give. Let me brace myself to meet with heroism and without flinching the sho( of the indifference of others to the great ideas which now possess me. By study and meditation let me keep renewing the present vision of tl nearness and resourcefulness of our God and the claims of His Kingdom. Let me think conclusively on the facts brought before me during the Coi vention, that is, let me not stop until I come to a clear decision on the evidenc as to whether I shall not become a missionary. Let me highly resolve that no matter where my lot may be cast, I will i Hve as to carry always the marks of the missionary spirit : — The sense of stewardship of life and money. The planning of everything with reference to the needs of others, not m own. The recognition of the element of urgency perpetually present in the spreac ing of the Kingdom of Christ. The joyful yielding of life to Christ the Savior and Lord of all. Let me by associating my efforts with those of other members of my delegi tion so plan that my institution may have a far larger part than heretofore i hastening the realization of the world-wide purposes of Jesus Christ. Above all let me careftilly distinguish my feelings which will change froi my determined purpose which, by the help of God, shall endure. O may thy soldiers, faithfiil, true, and bold. Fight as the saints who nobly fought of old. And win with them the victor's crown of gold. Alleluia! Alleluia! PREPARATORY SERVICE The Possibilities of this Convention The Fulness of the Living Presence of Christ THE POSSIBILITIES O'F THIS CONVENTION MR. JOHN R. MOTT, M.A., NEW YORK The possibilities of this Convention are limitless. Its very magnitude suggests its boundless reach. It is not only the greatest student conference ever held but is likewise the largest missionary assembly ever convened in the history of the Church. It is not simply national; it is not merely continental; representatively it is a great universal or ecumenical gathering. The personnel of this conference emphasizes its large possibili- ties. Here we have a vast company composed largely of the youth of the communities represented. Disraeli has said that it is a glori- ous sight to see a nation saved by its youth. Is it not a more inspiring sight to see the youth coming up from many nations to unite their forces on behalf of the salvation of the world? It is also a personnel that includes not only the youth, but the educated youth, the students of nations, from whose ranks are to come the leaders in the various spheres of thought and action. The possibilities of the conference are great, because of the strategic relation which it sustains to the varied enterprises of evan- gelization. In what gathering have there assembled so many of the moving spirits and leaders of the aggressive forces of Christianity as organized and developed on the North American continent? It stimulates the imagination to reflect upon the significance of this occasion, when the flower of the colleges and seminaries and schools mingle with the responsible leaders of the mission boards, with the leaders in the conflicts on the far-away battle fields of the Church, with the editors of the religious press, and with various other im- portant classes who are in a position to wield mighty influence and to bring the power which will be generated here to bear most directly, effectively, and largely upon the various bodies of Christendom. We are reminded likewise of the possibilities of this gathering when we recall the extensive preparations which have been made for it. And here let me not yield to the temptation to speak of that extensive, tireless, self-sacrificing, and most devoted preparation made by our hosts in Nashville, which is simply beyond all praise. Let me simply allude to one form of preparation for this confer- ence — that of intercessory prayer. In not less than forty countries men and women who know what it is to prevail with Almighty God have had on their hearts the preparations for this Convention^ ancj 3 4 STUDENTS AND THE MODERN MISSIONARY CRUSADE nianj' in all parts of the world are doubtless meeting at this very hour to wield on our behalf the irresistible forces of the prayer king- dom. Who can even hint at the limits of the possibilities of united prayer to achieve and to transform ! We recognize the possibilities of this Fifth International Con- vention of the Student Volunteer Movement when we think of the great energies which are to be released from this platform and the many associated platforms of this city and in the mingling of classes of delegates during the five days that we are to spend together. Think what energy is wrapped up in powers like the following: The power of truth. Single facts will be proclaimed from this plat- form which, in themselves, when given right of way, will transform universities, stir deeply entire churches, and influence nations. The power of great ideals, to lead us to crucify self, to emancipate us from the things which limit and bind, to liberate us, and to send coursing through us into the world new energies and life. The power of the Word of God. Words from the Christian Scriptures are going to drop into the hearts and minds of many delegates with such germinating and dynamic power as to create life revolutions and transformations. The power likewise of the uplifted Christ. He will be lifted up in this Convention. This will be true of every session. His promise has never failed, that if He be lifted up He will draw men. That strange but certain and potent attraction, which many here have already felt in other days, will be powerfully felt in our sessions. Why should that attraction not be greater here in Nashville than on any preceding occasion ? The power of person- alities charged with the Spirit of the living God. These in them- selves, as they will come before us, will be vehicles through whom the mind and Spirit of God will get larger access to the lives of men. I do not venture to speak of the manifestation of the power of the Holy Spirit Himself in answer to countless prayers. The Spirit of God is as able to hush and sway and energize this Convention as any gathering which has ever convened, and He will do so. This Convention has significance to every delegate. As I inter- pret that significance, it is to enable each one of us to understand more clearly and to reaUze more fully the great mission of Christ to us personally and through us to others. What is the mission of Christ to us individually? Manifestly His mission includes guidance. Who among us does not need more implicit guidance with reference to opportunities for life invest- ment, with reference to fields of labor, with reference to ideals that should dominate, with reference to motives that should sway and animate? Christ's mission includes emancipation as well as guid- ance. Here and there, unhappily, are some among us who need the emancipating power of Jesus Christ : His power to emancipate from narrowness. His ability to emancipate from low ideals His energy tP emancipate ivQifi selfishness, His matchless might to break THE POSSIBILITIES OF THIS CONVENTION 5 the shackles of any evil habit which binds and hinders the largest manifestation of Christ's power through us. Christ's mission in- cludes not only guidance and emancipation, but also transformation. He has the ability to make delegates strongest where they are now weakest. This alone should stimulate us to large expectation. Christ's mission includes commissioning His followers. There is nothing which gives more power to a person than to be perfectly sure that God has spoken to him, has assigned him a task, and has said that He would stand by him. This constant sense of vocation is a very real thing. God grant that it may be experienced by many a delegate who has not hitherto known it, that he may go back to his college with that triumphant assurance which characterizes the man who is able to say with Paul, "The Lord stood by me," or with David, "The Lord is at my right hand." The significance of this Convention to our universities, colleges, and theological seminaries, I might interpret as to bring to bear upon them through their delegates a larger current of Christ's life and light, of His truth and energy. I like to think of this Convention as a great dynamo. Only a few weeks ago, attending a little private conference at Niagara Falls, I was given the interesting privilege of going down into the earth into the greatest power-house of the world, where some twenty vast turbines were being impelled by the ceaseless energy of the upper Niagara river. As I stood there in the midst of the comparatively quiet yet mighty movement of that vast machinery and reminded myself of the energy there being generated and released in sufficient quantities to light whole sections of a distant city, to drive the machinery of great factories, to heat many houses, to impel many cars and trains, I said, would that this might prefigure the Nashville Convention, that there might be gen- erated and released energies which would impress every college and school represented, not simply with natural power but with super- natural power — the greatest need in all these institutions of higher learning. Forty men came from Harvard to the Toronto Conven- tion. They came not in vain. The dynamo of God's Spirit energized that delegation and sent them back as a solid phalanx to work for Christ's Kingdom. From their associated effort on their return dates the splendid missionary epoch in the life of Harvard. May this also prove to be true of many universities which to-day are not characterized as centers of missionary life and energy. What is the significance of this Convention to the United States and to Canada? Nothing pleases me more than to see the flags of these two nations clasping the world. The juxtaposition and union of these two Anglo-Saxon countries is indeed significant. I venture to say to-day that there is no tie between these two lands which is so secure, which is so satisfying, and which is so mutually helpful as the tie of the Christian student movement. Certainly political destiny is no such tie ; certainly commercial enterprises are not ; cer- 6 STUDENTS AND THE MODERN MISSIONARY CRUSADE tainly the intermingling of population is not. This binding together of the future leaders of these nations, who have come to know one another, to have confidence in one another, to loye one another, to resolve that they will work together for the world's evangelization, is a sign of large promise for His Kingdom. We are told in a German aphorism that what you would put into the life of a nation, must be put into its schools. If the United States and Canada are to. constitute a strong and adequate base for making possible, so far as North America is to have a share, the evangelization of the world in this generation, this great ideal must be put into the thought of the schools. The Student Volunteer Movement and the Young Men's and Young Women's Christian Associations dominate the position. Under the Spirit of God what may they not do, and, therefore, what may not our conference do in hastening the realiza- tion of this sublime ideal ! I would not venture to suggest the significance of this Conven- tion to the world. We could adopt no better creed right here at the first session of the Convention than that of St. Augustine, "A whole Bible for my stafif, a whole Christ for my salvation, a whole Church for my fellowship, and a whole world for my parish." Every Convention of the Student Volunteer Movement has taken the whole world into its plan. It is one of a very few gatherings which does that with absolute impartiality. This Convention will be no excep- tion in this respect. It ought to mean more for the world than any of its predecessors. The world is far better known now than it was four years ago. It is even much more accessible. It is a great deal smaller world. Its need is more articulate and intelUgible. Far more momentous changes are impending than was the case in 1902. A much more acute crisis is on in the Far East and in Southern Asia and even in Latin America. I see no reason, therefore, why this Convention should not accomplish more than any of its prede- cessors in hastening the realization of our watchword, "The Evan- gelization of the World in This Generation." There is only one thing that can defeat the realization of the possibilities of the Convention and the accomplishment of its high purposes. That one thing is sin. Sin is a veil. No delegate ever saw the plan of Christ through it, still less did he see Christ through it. Sin is an insulator which keeps turned off the irresistible energies of the ascended Son of God, and it will do so here in any heart. Therefore, nothing is more important— let me check myself— nothing is so important as for us to pause and, if need be, humble ourselves on the threshold of this Convention and deal faithfully, relentlessly, with the, piercing eye of Almighty God upon us, with our sins. If here and there there is a delegate who has some unconfessed or unforsaken sin in his life, well might this Convention pause in its proceedings that that sin may be cast forever behind the back of Jesus Christ There may be some sins which we do not know about. THE POSSIBILITIES OF THIS CONVENTION 7 and yet we are conscious that our lives are not right with God. A friend of mine started out to row one day, and lie took hold of the oars and tried to move the boat. It would not go. He pulled harder than ever. The boat would not budge. He jerked out one oar and tried to push the boat off. Still it would not leave the wharf. Finally he looked down and found a rope holding the boat beneath the water. So it is here and there with some delegates — some secret strand, it may be of pride, of indifference, of selfishness, of impurity, is binding us to the shore. May we not with sincerity and earnest- ness offer the prayer: "Search me, O God" — there will then be searching indeed — "and know my heart: try me, and know my thoughts ; and see if there be any wicked way in me" — which hitherto I have not detected — "and lead me in the way everlasting." I hope there is no proud or self-sufficient delegate in this Convention. No one can be who will take an honest, unhurried look at the inner life. The outer life may be free from entanglement and incubus of sin; but does not such an one discover much of pride, deceit, envy, jealousy, selfishness, vindictiveness, and uncharitableness there? If this does not humble him, let him take a fearless, unpreju- diced look at Jesus Christ, our Pattern, and the sense of sinfulness will deepen. It may be that some among us are tolerating a sinful spirit or attitude. For example, it may be an attitude of uncharitable judg- ment. I have known that to defeat the purpose of such a convention in the life of many a delegate. Let us not permit the spirit of belit- tling criticism, or unkind, hasty remarks concerning others or the Convention itself, to keep our minds from the great sweep of God's purpose and the realization of that in our lives. Or the attitude of some may be one of rebellion or disobedience. The heart is very treacherous at this point. Many a man says, "I am not disobedient." That reminds one of the prayer which St. Augustine caught himself offering once, "Lord, give me charity, but not yet." Here and there is a delegate saying: "Lord, give me the missionary spirit, but do not let it impel me to go to some distant land. Lord, give me unselfishness, but let me have my way in this particular course that I have marked out for myself." May there be no subtle spirit of disobedience or rebellion which will prevent God's great purpose being realized in any life in this Con- vention. Or it may be that some here are guilty of sins of omission. For example, we may have neglected to pray. May not one of us be a dead weight in this Convention. Rather may each one be so in the spirit of prayer that the Convention will be like the great tides of the sea, lifting vast ships and bearing them on their way. I am not sure but that some of the greatest centers of power are going to be among the most obscure delegates, whose hearts are right toward Christ, and who, therefore, prevail with Him in prayer. 8 STUDENTS AND THE MODERN MISSIONARY CRUSADE There is also the sin of omitting to keep near Christ. There are many hungry people here. The most pathetic fact there could be in connection with this Convention would be to come together from the ends of the earth to lay plans to distribute the bread of life all over the world, and then to go forth to do our work with emaci- ated hands because we ourselves are starving. May the sin of omit- ting to feed upon Christ by right habits of meditation and Bible study come to an end in this opening session. Or some may be guilty of the sin of omitting to expect large things from God.' Recall that startling statement of the Psalmist, "They limited the Holy One of Israel." May it not be said that the delegates of any college here hindered the mighty Christ from cours- ing with irresistible energy through the Nashville Convention. May God save us from a life of mediocrity, from sfipping down to low levels, from failing to be responsive to higher ideals, from living the life of slavery and of defeat! There is no more remarkable passage in the Old Testament than the one which represents God as looking up and down the world among the lives of people to find those whose hearts are right toward Him. What for ? That He may show Himself strong toward them. I pause and tremble, as I think of this passage, that the mighty God thus early in our Convention is searching with His piercing gaze to discover the hearts among this great multitude toward whom He can show Himself strong. One day, in the little village of Princeton, He found a young woman whose heart was so responsive that He could show Himself strong toward her, and as a result under God we have the Student Volunteer Movement and a Convention like this. One day there stood a young man outside a tent at Keswick, in England, who heard God speak through a human voice and was obedient, and as a result there came a great advance in the Student Movement of the British Isles, one of the most spiritual and fruitful in the world. One time, away up in the Punjab in India, a young man who had been de- ceiving himself and thought he had been deceiving God, had courage and honesty enough to fall to his knees and confess his sin, and the Spirit of God came upon him that day, and before a week had passed God used him in leading many into the Kingdom of Jesus Christ. May our all-seeing, loving, holy Lord find among us many hearts so pure, so responsive, so humble, so believing, so courageous that He may trust them with a large bestowal of His power. These will be the young men and young women who, going forth from Nashville knowing their God, will be strong and do exploits. THE FULNESS OF THE LIVING PRESENCE OF CHRIST MR. ROBERT E. SPEER, M.A., NEW YORK We do not need to wait another hour in order to receive that for which God has brought us together in this Convention. It may, indeed, already have come to many of us before ever we entered the doors at this opening session. Perhaps in some hour of quiet on our railroad journey to this place, we beheld the great vision that we had anticipated when we came away from home, or we heard the clear voice speaking to us which it was the purpose of God that we should hear as He made choice of us to come to this place. And if we have not received already that which God was already willing to give us, there is no reason why, here in this opening l^our of this Convention, we should not receive it. It is not necessary that an- other hour should pass away, that we should wait for another ses- sion of this Convention, that we should delay for the influence of the coming Sabbath Day. Jesus Christ is here this afternoon more eager to give to every student that has come to this place that which we need than we are to receive. There are many of us who have attended Student Volunteer Conventions in the past. We remember, perhaps, that it was after a certain address at the last Convention, or at a certain time in its sessions, that the great Spirit came to us; and we are tempted to wait until that same voice speaks again, or that same condition occurs again, before we are ready to receive that which God is ready to give here and now. Or there are many of us who have come here for the first time, and friends who have come before have told us that we must wait for a certain meeting, or we must wait for a certain influence, or we must wait for a certain personal message. My friends, we do not need to wait for anything. Right here in this hall, this afternoon, before another moment has passed, there can come to every one of us who desires, the great gift of God of which we stand in need; and if we are not even now aware of the pouring in upon our lives of that which we know we require and which we believe God has brought us here to receive, it must be because some of those things are hindering of which Mr. Mott was speaking just a moment ago. And I think we could not do better than just quietly, as if each one of us were all alone here, under the scrutiny of Christ, look in upon our lives and see whether any 9 lO STUDENTS AND THE MODERN MISSIONARY CRUSADE of these things are hindering us. I ask my own heart, Are any of these things hindering me? Will yon just forget for a moment that there is any one else here and ask your own heart, honestly, relent- lessly, "Are any of these things standing now in the way of my seeing, in the way of my receiving ?" The fact that we have gathered here as men and women pre- sumably advanced in Christian experience is no proof that there are not even here and now in our hearts just such gross sins as those to which Mr. Mott has alluded, hindering our receipt of the great blessing and fulness of the presence of Christ. There was an article in the magazine of the British Student Movement some years ago, entitled, "Perils of the Forgiven Life," and one of the five perils of the forgiven life which this discerning Christian man pointed out was the peril of grievous moral fall. I suspect that there are many of us here who would not wish to expose this after- noon to the others every thought, every imagination that passed through our minds as we came here — perhaps, every thought, every imagination that has been in our minds since we have been sitting in this room this afternoon. There are even sins like these with which the Spirit of God will have to deal in our lives, if we are to receive Him. Shall we ask ourselves directly and personally, not in a mere general way, regarding those other sins as well, those unseen sins of temper, of thought, of disposition? I ask you to test your- selves, for example, by those simple little rules of the late Archbishop Benson : "Not to call attention to crowded work, or petty fatigue, or trivial experiences. To heal wounds which in times past my cruel and careless hands have made. To seek no tenderness, no compas- sion; to deserve, not ask for, tenderness. Not to feel any uneasiness when my advice or opinion is not asked or is set aside." We judge our own lives by some such cutting standards here to-day, and wonder whether Christ would be willing to trust us with any more. Suppose we all look in now at the beginning, in honor and hon- esty, upon our hearts. Are there no things there that we ourselves can discover that hinder the receiving now, here, this afternoon, of that which Christ has brought us here for ? And are there no sins of reluctant will? I read as I came down on the train the life of Samuel J. Mills, which has just appeared; and though his motlier had dedicated him as a child to the missionary service, when at last by his own voluntary act he had given himself to the great ministry of his life, her heart overflowed over his sacrifice with sorrow. "But little did I know," she said, "when I dedicated this child to God, what it was going to cost and whereunto it would all end." And it may be that in our hearts there has beeji such hesitation, such re- luctance, such holding back of will as would keep us from giving all, and, therefore, from getting from Christ what He waits to oflfer us to-day. Or it may be that we have not defined to ourselves clearly what it is for which we have come here. We came because many were coming; we came because we heard that a great mass of students were to gather here, the greatest body of delegated students ever assembled in the history of the Christian Church; we came out of curiosity, perhaps, because we had heard stories of past conventions and their mysterious power, and we wished to see all this for our- selves. Perhaps we did not really make clear to ourselves what it was of which we stood truly in need. I will tell you some of the things of which we stand in need here at this opening hour. We stand in need, all of us — and Christ stands ready to supply these needs — first of all, I will not say of a clearer vision of Christ, for words like those have grown so familiar to us as to have lost their power over us. I will say that we stand in need of a more unhesitating exposure of our lives to the scrutiny of Christ, that we should be aware that we stand in His vision to-day and that His eyes are looking down upon us and searching us through and through. And standing where He can look thus upon us, we stand where we can also look, if we will, with unveiled eyes upon Him. One of the personal influences to which I look back with the most gratitude is the personal influence of old Dr. William Henry Green of Princeton, the greatest Hebrew scholar of our land in his day. He was a man of just as simple and gentle Christian life as he was of great and humble learning. What I remember best about him are the chapel services which he used to conduct, and in which he often gave out one hymn in which occurred the two lines, "And bring us where no clouds conceal The beauty of His face." That is the first thing that we need here this afternoon, that we might come where no clouds of sin or selfishness, of evil, of low- mindedness, of un-Christlike temper, conceal the beauty of His face. What the Greeks said in their simple way to Philip expresses clearly enough the great and profoundest need of our hearts. We want to look to-day at the beginning, not upon one another's faces, al- though it is good to do that, but clearly and with unveiled eyes upon the face of Jesus Christ. And we need to feel at the very opening of this Convention a larger measure of His living power. We know the weakness of our own wills ; we know the fadingness of our own visions of Him. We need to-day a power from outside ourselves that shall come to us with all the fulness and the abidingness of God in it to help us to be what we ought to be and to do the great duties that are to be laid upon us here. We need to enter not alone into the living power of Christ, but into the richness of His passion. We are to come close enough to Him in these days to feel for the world as He felt for it, to look 12 STUDENTS AND THE MODERN MISSIONARY CRUSADE out over the world with the eyes with which He looked out over the world; maybe, if His heart is in us, to make sacrifice for the world of our lives, even as He laid down His life for the world. That law of life which controlled Him we have got to learn here in these days ; and we can learn it if we will, here in this opening session of our conference together— that law to which He gave expression after He knew of the desire of the Greeks to behold Him : "Except a grain of wheat fall into the earth and die, it abideth by itself alone. . . . For he that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal." We have got to learn in these days — and there are hundreds of students who have come up to this student Convention who have to learn this great lesson — we have got to learn Christ's own law of life. I heard Secretary Watson of the United Presbyterian Board, on the train yesterday afternoon, speak of the way in which Chinese Gor- don's influence is still felt in every lane and byway of the city of Khartum. Men said he threw away his life when he died there; he might have escaped if he had wished to do so, and he deliberately waited and laid down his life. After Lord Cromer has been for- gotten, Chinese Gordon will be remembered in the Sudan. He laid down his life, but he laid it down with the certain assurance that even in the Sudan he will find it again. Some day — it is surer than anything tliat has gone by us in the past — some day Northern Africa will come to the ideals for which Chinese Gordon stood, simply because in obedience to the law of Christ for life he buried himself as a grain, of corn in Khartum, and therefore cannot abide alone. Some day the seed will rise again and the world will see in multitudes the great and radiant Christian life that Chinese Gor- don laid down. We have need, every one of us who has come up here, to learn this great law of Christ for our lives. We have not learned it, fellow students, many of us, have we? We have not been laying down our lives in any such sense as Christ laid down His life. We have not hated them in any such sense as He hated His. Many things that never would have bound Christ have bound us ; many shackles we have worn that He would never have worn ; and here on the very threshold of our Convention we must learn, if we want to receive now what He is ready to give, His lesson of the meaning and purpose of our life. How are we to do these things ? We are to be courageous Christian men and women to-day in cutting free at the outset from all those weights and sins that will hinder us from receiving what Christ desires to impart. Both the weights and the sins that are cumbering and enshrouding us, we must mercilessly cut away from our lives; and we must, in these opening hours of this Convention, judge what things constitute our weights and our sins in the very presence of our Savior Himself. You know how it is among our- selves. I meet with this friend ; certain things in my life fall into THE FULNESS OF THE LIVING PRESENCE OF CHRIST I3 the background under his lofty influence over me. We draw close to Christ this afternoon, and much that seemed tolerable becomes contemptible and squalid to us. How many of the ideals and values of our life readjust themselves, as we look now at everything and judge everything in the clear, certain light that falls upon our life from the face of Christ! We ought this afternoon, if we see these things, to courageously cut loose from what hinders us ; and we must be willing even now fearlessly and unwithholdingly to yield ourselves up to the obedience of Jesus Christ. I went a few weeks ago out to Bellefonte, Pennsylvania, to attend the dedication of the gymnasium there built in memory of Hugh McAllister Beaver ; and as I came away, his father gave me the history of his regiment in the Civil War, the 148th Pennsylvania Volunteers. It seems to me one of the most remarkable historical books that has grown out of that great struggle. It is the story of this one regiment told by different people — by the brigade com- mander, by the colonel, by the adjutant, by the ambulance officer, by the captains of the companies, by the private soldiers themselves — and one of the first chapters of all is entitled "The Sister's Story." It is the story of how some of the lads of the regiment came to be enrolled. It was in the year 1862. President Lincoln had issued a call for 300,000 men and then a call for 300,000 more, and the War Department had drawn up provisions for a draft in case the men were not voluntarily offered ; and this one county in Pennsyl- vania did not wish to stand under the ignominy of a draft, but de- sired that the men who were to go from that county should offer themselves freely in response to that call. This sister tells of how the appeal came to the little village in which she and her brother lived, in Center County, Pennsylvania. There was a small country academy there, and the summer vacation was just over, and the boys and girls had come back from the farms for the first day of the academy year again. She said that she came walking up the village street with a friend of hers, another little child, and as they came up the pathway through the yard of the school, arm in arm, with a little bunch of flowers held in both their hands and their heads bowed down very close together, as little girls would talk with one another confidentially, they were suddenly impressed with the silence of the school yard. Instead of the noise of play and the chatter of an opening day at school, all the boys and the little girls were sitting quietly on the school stoop, and when they came up they asked the older boys what the trouble was. Were there any specially dark tidings from the war? And they said: No, it was not that; but Professor Patterson had decided to enlist and he wanted to know how many of the boys of the school would go with him, and a meeting was to be held in the village church that evening in which they were all to be given an opportunity to say what they would do. She said that at once she left her little com- 14 STUDENTS AND THE MODERN MISSIONARY CRUSADE panion and sought out her brother, and she said to him, "Harry, are you going to enlist?" and he said, Yes, he thought he would. "Well, but," the mother argued after they reached home, "you are only sixteen years old ; you cannot enlist without father's allowing^ you to go, and you know how we have all built on you, on your bright- ness, and are making sacrifices at home in order that you might go to college. You must not go away now to the war." He insisted that when the opportunity came he was afraid he would have to respond. And the sister tells how that night in the little village church, when Mr. McAllister of Bellefonte made his appeal for volunteers and had finished, the principal of the academy rose with a long paper in his hand ; and her little girhsh heart almost stopped beating when she realized what it was that he was going to do, and then when he had made his careful, simple statement as to the pur- poses that led him and the motives that constrained him, he said he was going to call the school roll, and every boy who wanted to could respond "Ready" to his name. And in a silence like the silence of death he began at the top of the line: "Andrews," "Ready"; "Baker," "Ready"; and when he came down to K the little girl said her breath just absolutely stopped, and when the name Keller was called, she heard a clear boyish voice answer without a tremor "Ready" to his name. There were thousands and tens of thousands and hundreds of thousands of the lads of this land. North and South, who gave a free and eager response to the call that came to them in those days of need ; and here to-day, in a sense more clear and appealing. One is standing who will call during the days of this Convention — be- lieve me — the name of every delegate who has come here. Are we prepared now in the very opening session of all to answer joyfully, without reluctance, with eager response and complete surrender, to our names as He is calling them here this afternoon ? To be sure, we shall not hear Him, as we do not hear Him now, with any audible voice, and we shall not see Him, as we do not see Him now, with these physical eyes of ours; but there is a sense in which He is here more really than Mr. Mott is here, a sense in which at this moment He is Himself confronting every student who has come up to this Convention and calling to that student to compare his Ufe, her life, with Christ's life, and to respond now to Christ's pleading and entreating call. Why should we not do that here at this very opening session of the Convention? Why should we put off until Thursday, or Friday, or Saturday, or Sunday, that which we can do now, that which if it is right for us to do then it is right for us to do now? Why should we not here this afternoon, in the quietness and sim- plicity and stillness of our opening meeting together, just cut away all the things that hinder the incoming of the fulness of the living presence of Christ upon our life, here and now make free and un- THE FULNESS OF THE LIVING PRESENCE OF CHRIST I5 withholding surrender of all that we have and all that we are to the loving rule of Jesus Qirist? Only in proportion as here in this opening hour each one of us thus personally and individually, as though alone with Christ, draws near to Him, are we going to be able to have as a body here what we long for and desire. 'Any one of us here can hinder the blessing that would come to the rest of us. It is not possible for any one of us to be evil of mind, selfish of heart, disobedient to the calls of Christ, without the whole body suffering because of that evil and that disobedience. We can only have, each of us here in this gather- ing, the things that we desire as we all of us together come and seek those things now from Christ ; and I simply ask in this opening hour, quietly, each one alone, to forget everybody else, to be just as though Christ and you were here in this hall together and everything else just silence and emptiness round about us. That is the fact in the case. Would that here, during these first moments, we could realize that there is the fact — that over against each one of us the Lord is standing, the Lord with a thorn-crowned head and the nail-pierced hands and the pleading voice of His infinite love calling to us, call- ing. Surely we can almost hear His voice calling to us. How can we hold back from that call ? How can we — as we realize how near He is to us, how much nearer He would come to us, how tender and entreating His love is — how can we now at the beginning do aught else than lay our lives, holding back no part of them, into our Savior's hands. Shall we not do that — not to-morrow, but now ? THE SUPREME BUSINESS OF THE CHURCH TO MAKE CHRIST KNOWN TO ALL MAN- KIND THE SUPREME BUSINESS OF THE CHURCH TO MAKE CHRIST KNOWN TO ALL MANKIND THE REV. GEORGE ROBSON, D.D., EDINBURGH The theme assigned me to-night is but the translation into a modern thesis of the last command of our Lord. On the eve of His ascension and having in view the constituting of His Church on earth by the sending of the Holy Spirit, at His final meeting with the initial leaders of His Church He summed up the task before them in the words, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." To-night, on this opening day of our Convention, being gathered together in the name of the Lord and with Him in the midst, is not our first concern to apprehend clearly His present will concerning His Church, that this and nothing else may be the basis and the guide and the goal of our proceedings ? The primary charge stands unfulfilled and unrepealed. The presentation of Jesus Christ to all mankind is still the supreme business of the Church. I. Included in this thesis are four points. The first is that the Church is the appointed organ of missionary enterprise, to initiate it, to order it, and to maintain it. Now that may seem to you a mere truism, but it is no small gain to have it accepted as such. It took the Churches of the Reformation three centuries to learn this truth; for you must remember that the Reformation was simply a great revolt against the tyranny of Rome, a revolt which by recog- nizing the supreme authority of the Word of God liberated the faith of the Church from papal prescription and the government of the Church from papal autocracy. It did not by any means effect the re-formation of the Church on the Apostolic basis; it only made the process of such re-formation possible. Ever since the initial act of emancipation this process has been going forward, by slow steps it is true and through tangled and painful conflicts, but with grow- ing hopefulness. Again, you must remember that the civil power, the organized state, was in the providence of God the shelter and the bulwark of the Reformed Churches against the Papacy. In each land the Church emancipated from the Papacy was reorganized as an entity within the state, and the state cared for its order and maintenance. No better solution of the situation may have been practicable under the circumstances of the times, but it was a solu- 19 20 STUDENTS AND THE MODERN MISSIONARY CRUSADE tion disastrous for the realization of the missionary function of the Church. In effect it made the exercise of that function dependent on the state. In Germany, Justinian von Weltz, the noblest advocate of missions in the 17th century, addressed his summons, not to the Church, but to the Diet of the Empire, and its rejection there left the Church missionless for two centuries. In Denmark it made the sending of Ziegenbalg, the first Protestant missionary to India, exactly 200 years ago, an affair of the Court, from which the Church held itself unsympathetically aloof. In Holland and in Britain it led the state to avow a missionary design as a pious reason for planting colonies and seizing territories in newly discovered lands beyond the seas, and the Church was brought in simply as an auxiliary to that design. Even the work of John Eliot among the Indians was vin- dicated by him as an implementing of the obligation imposed in the charter of the colony. But the wonderful story of that work gave to men a new vision of the opportunities within their reach. The work of evangelization was seen to admit in many ways of free co- operative endeavor; and forthwith there began to spring up little societies for disseminating knowledge, for promoting prayer, and gathering contributions to aid the work in the colonies. Then came the strong religious movements on both sides of the Atlantic in the earlier part of the i8th century; and the close of that century brought the splendid birth time of what are now the great missionary societies of the Protestant world. These societies, how- ever, were at first only ecclesiolae in ecclesia, groups of Christians voluntarily associated for missionary purposes, who while remaining within their churches were far from committing the churches to their special endeavor. Almost everywhere indeed the Church in its organized administration held aloof from these societies and even disapproved their constitution and methods, if not their aims. Grad- ually, however, and in recent times with wonderful rapidity, the mis- conceptions of the past have rolled away like morning mists before the stin ; and in the clearer light of a wider day almost all have come to see what the Moravian Church perceived from the beginning of its history, that the Church as such is the institution entrusted with the Gospel for mankind. There are still indeed diversities of method. There are churches which conduct their missionary operations as a work organized by the Church itself ; and there are churches which conduct their missionary operations through an independent society in close alliance with itself ; and there are societies conducting mis- sionary operations by means of the co-operation of members of various churches in the work. But whatever be the line of action along which we seek to give practical effect to the common obliga- tion, we are one in recognizing that the Church as such, of her own inherent right, in virtue of her constitution, and at her own charges, is the appointed organ for the evangelization of the world. At last we have won this rich fruit of the Reformation in the recovery THE SUPREME BUSINESS OF THE CHURCH 21 and acceptance of the Apostolic conception of the Church as the instrument chosen, fashioned, and endowed by the ascended Savior for the work of gathering mankind into union with Himself. II. This brings me to my second point. If the Qiurch has been divinely formed to be the organ of the missionary enterprise, what exactly is the missionary enterprise entrusted to her? I venture to say that it is most truly conceived when we recognize that its essence and sum is the presentation of Christ — that before all, that through all, that beyond all. This enterprise is not a mere campaign to overthrow the beliefs and worships of heathendom by the intro- duction of Christianity, but is a campaign to present Christ as the light of the world, who lifts into fulfillment the scattered prophecies of truth and aspirations of good, conserved and struggling in the religions of heathendom, and who at the same time compels the grateful abandonment of the whole mass of what is false and evil in those religions. The missionary enterprise is not a scheme for creating foreign extensions or dependencies of the home churches, but it is a scheme for presenting to those of other kindreds and tongues the Christ, who is the Way for all to the Father of all, and in whom there is for all nations a fellowship of equal and eternal brotherhood. The missionary enterprise is not a movement for the expansion of commerce and culture and civilization, but it is a movement for the making known of that Divine Lord who, wherever His influence is received, guides human life to nobler uses, enriching alike the individual and the community. May I add that if you have regard simply to the task of the Church, the missionary enterprise is not even an endeavor to convert the heathen; for conversion is distinctively the work of the Holy Spirit, and the work committed to the Church is only that of so making Christ known that He shall be seen to be the Redeemer of mankind. How, then, is He to be made known? In three ways. He is to be declared in missionary preaching. The message entrusted to the Church is a proclamation of Christ. It is the story of His birth into the human family, of His unique life in the flesh, of His death of awful mystery upon the cross, and of His wondrous resurrection from the dead. But it is more than a story. It is a statement of these facts so that they become the certification of a Savior who is the gift of God to all time and to all mankind. True, the mission- ary has to show to men their sinful and lost condition, but it is in the beholding of Christ that the reality and the sinfulness of sin are most convincingly brought home to the conscience. True, the missionary has to educate men in ethical practice, but the supreme ethical standard, as well as the supreme ethical dynamic, is Christ. "The true morality, O bleeding Lamb, is love of thee." Christ, therefore, must be the all-transcending, all-pervading, all-dominating theme of missionary preaching. The Christ js also to be revealed in missionary life. Tliere is 22 STUDENTS AND THE MODERN MISSIONARY CRUSADE sometimes a preaching of Christ which is unaccompanied by any personal reflection of His image. When this occurs in a foreign field it is quite possible that the missionary may still be highly hon- ored for the impression he gives of superior culture, of Western civilization, of foreign power, but the failure to give any impression of the distinctive quality of Christian saintship is failure in the very essence of the enterprise. For, just as at home the Christian pastor should be the most Christlike man in the congregation, so the mis- sionary who goes among heathen people goes not only to carry tidings of Christ, but to let them see a vision of Christ in the man- ner of his own life and spirit. And Christ is to be attested also by missionary beneficence. "The works that I do in my Father's name," said Christ as He stood on the earth, "they bear witness of me." The works done in His name on the mission field bear witness of Him still. The dispensary, the hospital, the school, the production of Christian literature, the industrial institution, the manifold influences that create pure homes and social order and peaceful well-being — these have their place in the missionary enterprise simply because they are inseparable from the spirit of Christ living and working in His servants who are face to face with the needs of heathendom ; and all these in their various ministry to the good of men are but a part of the revelation of the all-embracing Saviorship of Christ. Thus the essence and the sum of the missionary enterprise is to make known the Christ — the living, divine, eternal Christ, who is present among us in the power of His Spirit, who through us is seeking and saving the lost, and is mighty to save them to the uttermost. And wherever the missionary enterprise is successful, there is in the human heart an instinctive recognition of the revelation of Christ as the basis and crown of the whole change which has been wrought. It was put in a nutshell by the little Manchurian girl, who, in speaking of the flower-planted grave of her baby brother, said, "The grave has become a new place to us since Jesus came to our village." Our work is simply to make Him known, who wherever He is welcomed makes all things new. HI. My third point naturally follows. The scope of the mis- sionary enterprise is conterminous with mankind. The Christ is to be made known to all men everywhere. For this reason among others, our Lord ascended to the right hand of the Father, that the revelation of Him might no longer be conditioned by connection with a particular locality or nation, but that he might place Himself in equal relations to all men everywhere. And, correspondingly, the coming of the Holy Spirit, whose office it is to glorify Christ, is not affected by race or by color, but is free as the wind which bends alike the Northern pine and the Southern palm. Most emphatically does the Book of the Acts of the Apostles teach that nationality, climate, territory, have no place among the foundations of the City THE SUPREME BUSINESS OF THE CHURCH 23 of God. Geographical considerations may order the procedure of the enterprise, but they are forbidden to Hmit its scope. And so the distinction between home and foreign missions, while convenient in administration, has no spiritual basis. The true home land of the Church is defined by the words, "In Christ Jesus" ; and all who know not Christ, wherever they be, whether within the walls of your city, or the boundary of your state, or beyond those boundaries among neighboring nations, or in the uttermost parts of the earth, these constitute the one outland, the field of missionary enterprise. And in that outland is there a single class of society at home, is there a single tribe or sect in the non-Christian world of which you are prepared to say that the incarnation of the Son of God has no mean- ing for them. His life no message for them. His atoning death no value for them? that they are beyond the embrace of His love, or above His power of blessing or beneath it? Those who know not Jesus may use such language, but we who know Him cannot. Have we not seen among the most vicious in the cesspools of our crowded city life, as well as among the bloodthirsty cannibals of New Guinea, and the brutish weaklings of Tierra del Fuego, and the lustful idola- ters of India, that even those in the very lowest depths of degenera- tion the love of Christ is mighty to rescue and renew? And have we not also seen how in the mission fields among Eastern nations the evidence is every day accumulating that not in their ancient religions but in Jesus Christ the most earnest souls are finding the truth which satisfies the intellect, the power which regenerates life, the hope which illumines the future? So to all nations, made of one blood, dwelling on the face of the earth, to all the children of men created in the image of God, to every human being in whose flesh the Son of God has come — to all He is to be made known ; for to their need of Him there is no exception, and to His power to save them there is no limit. He is the gift of the Father to all ; He died to make atonement for the sins of all; He has been lifted up to draw all men unto Him. IV. If these things be so, I need not elaborate my closing point, which is this, that the presentation of Christ to all mankind is the supreme business of the Church. I do not speak now of the final purpose of the Church. That will be seen when she is completed in multitude and perfected in character. Our view at present is limited to that generation of the universal Church which by the will of our Lord is living now in this present world; and the question before us is, What is the purpose of our Lord in locating and main- taining this supernatural organization in the midst of mankind, and what is our plain duty as determined by His purpose? It is placed beyond question by His parting charge. After His own personal work on earth had been accomplished, He furnished a pregnant foreword to the new era of redemption in the forty days between the resurrection and the ascension; and of that whole foreword 24 STUDENTS AND THE MODERN MISSIONARY CRUSADE the new and triumphant characteristic was the one great charge, "Go ve into all the world, and preach the Gospel to every creature." ''Make disciples of all nations." "Ye shall be my witnesses . . . unto the uttermost part of the earth." Through all these centuries the charge comes down to the present generation telling of a task yet unaccomplished, of a purpose and a desire in the heart of our ascended Lord for whose fulfilling He is waiting at our hands, if perchance we are ready to do His will. It is not the mere authority of His commandment which summons us to this duty, imperative though that be. His commandment is in reality the declaration of an obligation involved in the very nature of the case. Consider what Christ really is and desires to become to the world of mankind and what mankind is to find in Him; and consider, on the other hand, the position of the Church between the two, knowing Christ and living by Him, and yet in direct contact with the world. Is it not plain that even if no missionary commandment had ever been spoken, still the Church could not be answering to her divine ideal nor ful- filling her sacred function, if the end of her manifold labors were anything less than the presentation of Christ to all mankind ? What, then, is the present practical requirement? In the first place this, that the life of every individual Christian should be adjusted to this end. For, whatever be his calling or station, the vfery fact of membership in the body of Christ implies that he is called through some form of service to co-operate in the common task ; and when once his heart has learned to beat in sympathy with the love that bled on Calvary, and when once his will is resolved to seek to make Jesus King, then his life will promptly yield its meed of help toward the great end, and the yielding of it will be to him the honor and the joy of earthly existence. Secondly, it is necessary that the congregational life be adjusted to this end. At present the life of far too many of our congregations is sterilized by its self-centered character. The world-wide duty of the congregation is relegated to a secondary place, and the congre- gation is proportionately non-efficient for the chief purpose of the Church. What is needed in order that it may come into line with the will of Christ and may fulfill its function in His Church is that all its endeavors should be so ordered as to subserve and culminate in world-wide missionary service. And, thirdly, it is necessary not only that the life of every denomination be adjusted to this end, but also that there be a genuine co-operation of all the Churches to accomplish it. We have had con- ferences international, ecumenical, which have been helpful toward co-operation in various ways; but what we are yet waiting for is a conference of authorized delegates from the various Churches who may arrange that, instead of the independent action which to-day is crowding missionaries of many denominations into one limited area, while other and larger areas are wholly unoccupied, there THE SUPREME BUSINESS OF THE CHURCH 25 shall be a concerted plan for tlie systematic distribution of their combined missionary forces, so as to secure a united advance into every field of heathendom for the presentation of Christ to all man- kind. It needs, dear friends — I venture to say, it only needs — the full consecration and the wise application of the vast unused or misdirected resources of the Church of Christ on earth throughout her whole membership, in order that a presentation of Christ to all mankind may take place within a single generation. And the immediate urgency of this task is emphasized by co- operative movements in the divine government of the world. Never was the opportunity for the task so favorable as it is to-day. The opening of almost every land for the evangelistic enterprise, the undoing of forces that threatened to bar the progress of the Gospel, the ever growing facilities of communication between remotest places, the ever growing intercourse between different nations, giving a new accent to the recognition of a common humanity, the racial and the international problems that are pressing to the front and for which we see an effective solution only in a living Christian- ity — these things, together with the mighty outpourings of the Spirit of God on far separated fields at home and abroad and the manifest trend in the Churches toward union in the face of the com- mon foe, all these things discover to us the magnificence of the present opportunity and bid us seize it. Who knoweth but thou, each delegate in this Convention, art come to the Kingdom, to thy King- dom, for such a time as this ? The time gives to us the opportunity of need, the opportunity of power, the opportunity of devotion. In this Convention, then, at the feet of our ascended but present Lord, let us yield ourselves anew to Him, that being cleansed from sin and being anew endowed with power from on high, we may in this our day and generation bear witness of Christ unto the uttermost parts of the earth. THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST MR. J. CAMPBELL WHITE, M.A., ALLEGHENY, PA. Is IT TRUE, or is it false, that Jesus Christ is the only rightful owner and Lord of our lives? Martin Luther thought it was true when he said, "If anyone would knock on the door of my breast and say, 'Who lives here?' I would not reply, 'Martin Luther,' but would say, 'The Lord Jesus Christ.' " Paul gave expression to the greatest practical reality of his life when he said, "I am crucified with Christ ; nevertheless, I live ; yet not I, but Christ liveth in me." "For to me to live is Christ." And he not only regarded himself as the slave of Christ, but he regarded that attitude as the normal and rightful one of every disciple of Christ. "Ye are not your own; for ye are bought with a price; therefore, glorify God in your body, and in your spirit." "Ye are Christ's; and Christ is God's." "Feed the Church of God, which he hath purchased with his own blood." "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." And our Lord Him- self regarded this as the only right attitude of every follower of His toward Himself. "Ye call me Master and Lord; and ye say well; for so I am." This lordship and ownership of Jesus Christ applies not only to our lives, but it carries with it all our possessions and powers; for, "the earth is the Lord's, and the fulness thereof; the world, and they that dwell therein." "The silver is mine, and the gold is mine, saith the Lord of Hosts, and the cattle upon a thousand hills." "All things come of thee, and of thine own have we given thee." And when the Spirit of God came with mighty power upon the Apostolic Church, it is written of them that "not one of them said that aught of the things which he possessed was his own." There can be no possible question that Jesus Christ regards Himself as the owner and Lord of our life. For us the practical question is, Have we recognized His ownership and His lordship, and are we living in that attitude toward Him? The four cardinal , obligations of the world-wide missionary en- terprise are : I, that we should know ; II, that we should pray ; III, that we should go; and IV^ that we should send with our money. ?9 30 STUDENTS AND THE MODERN MISSIONARY CRUSADE Judged by these tests how far is the practical ownership and lord- ship of Jesus Christ recognized in the Church of our day? I. We understand perfectly well that knowledge is the founda- tion of all consecrated and intelligent activity for the redemption of the world. I understand, and all of us do, that this is no ordi- nary audience, but one which is particularly selected; and yet are not questions like these being asked even in an audience of this kind? How much does even this picked audience know about the world and its needs? How many of us, for example, have read one standard book on each of the great countries of the world? How many of us have read the record of one great missionary life of each of these great countries? How many of us have familiar- ized ourselves with the outstanding features of all the great relig- ions of the world by reading at least one standard work concerning them? Further than that, how many have so digested this infor- mation as to be able to be intelligent and effective advocates of a world-wide missionary propaganda? Has this information gotten down deeper than our heads and taken hold of our hearts? "For out of it are the issues of life;" and it is written of our Lord, that "when he saw the multitudes, he was moved with compassion for them." Are we moved at the sight of the world's need as our Lord was moved? Dr. A. J. Gordon used to say: "I have long since ceased to pray. Lord Jesus, have compassion on a lost world. I remember," he said, "the day and the hour when I seemed to hear my Lord rebuking me for making that kind of prayer. I seemed to hear Him say to me, 'I have had compassion on a lost world, and now it is for you to have compassion. I have given my heart; give your heart.' " How heavily upon our hearts does there rest to-night the burden of the world's sorrow and sin and shame and need of Christ? When I came away from India, I wanted to keep deeply en- graven on my heart and on my thoughts the needs of the three hundred millions of that great Empire to which I had given ten of the best years of my life, and on the dial of my watch, under the second-hand, I wrote down in ink the death rate among the heathen population of that Empire alone. I was compelled to put a black mark alongside of every third second. To-night we look out upon the world, as a whole, in its indescribable need. If we were to put down the death-rate in the non-Christian world during this hour while we sit here, and all the hours of the days and the months and the years, we would be compelled to put down a black mark alongside of every second of every minute of every hour of every day of the year. Will you stop for thirty seconds with me to realize how terrible a thing that is — one every second going out without knowing Christ and without knowing whither they are going? And think, if you will, what it would mean if they were your brothers and sipterg— as they are— -jyho are going out in that THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 3 1 condition. Every count represents the average death-rate in the whole heathen world. One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, fifteen, sixteen, seven- teen, eighteen, nineteen, twenty, twenty-one, twenty-two, twenty- three, twenty-four, twenty-five, twenty-six, twenty-seven, twenty- eight, twenty-nine, thirty. Thirty seconds, and my watch goes on, and during the hour that we sit here together to-night, as many people as compose this audience die without Christ; and every session that we come here together the same thing will happen again, for every hour and a half more people die in the heathen world than are within sound of my voice at this moment. What does it mean to them? What does it mean to you? What does it mean to Him who for their sakes thought it worth while to lay down His life? "Give me Thy heart, O Christ! Thy love untold, That I, like Thee, may pity ; like Thee, may preach. For round me spreads on every side a waste Drearer than that which moved Thy soul to sadness. ; No ray hath pierced this immemorial gloom, And scarce these darkened, toiling myriads taste Even a few drops of fleeting, earthly gladness As they move on, slow, silent, to the tomb." Is it not fitting that we should do as one has suggested in these words: "Let us hurry forward to extinguish hell with our fresh lives, our younger hopes, and God's maturity of purpose; for soon shall we die also." II. And judged by the second of the great obligations that our Lord laid upon us, how far are we obeying Him? or how far is our life a practical denial of the lordship and ownership of Jesus Christ? When He saw the multitude in their need He was moved with compassion, and as the remedy for all this inexpressible need He gave this one prescription, "Pray ye therefore the Lord of the harvest, that He send forth laborers into His harvest." How many laborers have you and I thrust out by our prayers? How often have we obeyed our Lord, and prayed that prayer in earnest? Have we allowed twenty-four hours to go by without pouring out our souls in the great petition which our Lord gave us when He said : "After this manner, therefore, pray ye : . . . Thy king- dom come. Thy will be done in earth, as it is in heaven." The Kingdom can never com6 until we ask God to send it. Are we obeying Him in asking Him that the laborers may go forth and that the Kingdom may come? HI. And the third obligation that He laid upon us is, "Go." There are to-day, after all these centuries since He gave that com- mand, 25,000 different districts in the non-Christian world, every one of them containing at least 25,000 individuals, who do not know of Jesus Christ. They ar^ ynoccupied, and no pne i% 32 STUDENTS AND THE MODERN MISSIONARY CRUSADE venturing to go out to occupy them in the name of God. Is that an appeal to you? When in our country one out of every four of the entire population is a member of a Protestant Christian Church, and when, if every one did his full share of the work, each of us would only have to preach the Gospel to three people in this great land of ours, does it not seem as if 25,000 people somewhere in the world that no one is doing anything for, or planning to do any- thing for, would be a more powerful appeal for a life like yours? Are we obeying Jesus Christ when He says to us, "Go ye into all the world"? Are we, fellow students, willing to obey that com- mand? I have talked to a good many thousands of students in hundreds of different institutions in this country, and have made the mistake, I am afraid, in most cases, of asking them, directly the question as to whether they would go as missionaries or not. I believe that there is a question underlying that which ought to be settled before that one is taken up — the question of whether br not you are willing to be a missionary, if you believe Jesus Christ wants you to go; for it is absolutely impossible that any one of us should ever get a call from God to go, or even hear the call, until, first of all, it is settled that we are willing to go anywhere that Jesus Christ wants us to go, and are willing to leave our best friends and our children, our brothers and our sisters. O' that there may come such a reformation and revelation in the Church of Christ that no- body would hold anybody back when they wanted to go! I heard a little while ago of a member of one of our churches in Pennsylvania whose son graduated from a theological seminary and sent word home to his father that he had decided to be a mis- sionary, and asking him for his approval; and the father sat down in a towering rage and wrote back to him something like this: "This is absolutely the saddest message I have ever received from you. I could have wished that you had died in infancy, as your brother did, rather than that things should come to such a pass as this. You never will get my consent to do such a rash and foolish thing. I will cut you entirely off from any share in my inheritance, unless you give up this idea forever; and I do not care to see your face again until you have given it up." Imagine that kind of an answer from a professing Christian! In spite of it, the man is in Japan as a missionary to-day. Would it not be far more Christlike to take the attitude that my friends, Mr. and Mrs. Paton, did over at Pittsburg three years ago, when their only child, a beautiful, clever, tender girl, came to them one day and said she wanted to be a missionary out in Africa? And they were so much in sym- pathy with Christ that they said, "We shall be very glad to have you go." Then as they thought and prayed over it for a few days, they decided that they could not let anybody else support their daughter, and so they sent word to the mission board that they wanted to have the privilege for th? rest of their lives of paying THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 33 their daughter's salary while she worked over yonder in Africa. And when one and another of their friends came to them, pro- testing against this madness in sending their only child away oS to bury her life in the heart of Africa, their simple answer to these critics was in words like these, "Our Lord has given His best to us, and our best is not too good for Him." All of us who are familiar with the earlier years of the Student Volunteer Movement remember the flaming message that Horace Tracy Pitkin carried through the colleges. I shall never forget some of his closing words yonder at Pao-ting Fu, when the Boxers gathered around him to cut ofi his head and mutilate his body with their spears. His wife and only little boy, Horace, had returned to this country three months before, little dreaming of the baptism of blood through which the Chinese Church was to pass. But when Pitkin's house was surrounded by these Boxers, and he saw the end approaching, he said to a Chinese native convert, "When this is all over I want you to send word to my wife, away ofif in Amer- ica, that when our boy Horace is twenty-five years of age, I want him to come out and take my place." If the spirit of our Master possesses us, we shall have no higher ambition for our children than that all of them should have such a divine vocation as to carry the Gospel to those who otherwise will never hear it. Five children were born to us during our ten years' resi- dence in India, and day after day, at the family altar, and all around over the country, the prayer goes up that every one of them, if it may please God, may be counted worthy of occupying one of these districts of 25,000 unevangelized people, if you of the older student generation do not occupy all of those fields in advance. May God save us from the shame of waiting until children now six and eight and ten and twelve must grow up before we give the world a chance to know of Christ. IV. And the fourth great obligation is to send. How much are we doing in the way of sending? If the Church of Christ in America were to give an average of a penny a week to the foreign missionary enterprise, it would aggregate $10,000,000 a year. We give onty $7,000,000. If everyone in the country decided that he would give some oiJering every Sabbath Day to foreign missions, we would have to make a smaller coin in order to make the offer- ing; for the average Protestant Christian in America only gives three-fifths of a cent a week now. If we could reach the point where we cared enough for the redemption of the unevangelized world to put a postage stamp a week into it, it would be $20,000,000 a year, or almost three times as much as we are now giving. If we could reach that point of sacrifice where we would be willing to put a street-car fare a week into it, it would be $50,000,000 a year, or more than seven times what we are doing now. If we were willing to giye the equivalent of a dish of ice-cream weekly, it 34 STUDENTS AND THE MODERN MISSIONARY CRUSADE would equal $100,000,000 a year from American Christians alone. If we could get to that point of sacrifice where we would be willing to put into it the financial equivalent of one hour's work a week —not your work and mine, but the work of the Hungarian on the railway who gets fifteen cents an hour — then we would have $150,- 000,000 a year from American Protestant church members for the redemption of the world. We actually give $7,000,000; in other words, we give less than the financial equivalent of three minutes a week — ^judging our work by the lowest standards of unskilled labor in this countrj' — for the redemption of a thousand millions of our brother men. And this we do in view of the fact that our Lord said: "Lay not up for yourselves treasures upon earth, . but lay up for yourselves treasures in heaven." "Make to your- selves friends by means of the mammon of unrighteousness, that, when it shall fail, they may receive you into the eternal tabernacles." Dr. Goucher stated before a great meeting in Cleveland, Ohio, some time ago, that he knew of one individual who, during the last twenty years, had put $100,000 into one district in India. As a result of that investment, 50,000 idolaters are to-day members of the Christian Church in the district. For every two dollars in- vested, one heathen soul was actually brought to an open profes- sion of his faith in Jesus Christ. I ask you what there is in this world that compares as an investment with the opportunity of put- ting money into the redemption of mankind? I am persuaded that it is possible to evangelize the whole world at an average cost of two dollars per person. Our Board's missionaries in Africa and in India, after very deliberate prayer and study, have told us that they will undertake to evangelize the fifteen millions of people in their districts, if we will give them one missionary to every 25,000 heathen, and about five times as many trained native workers. It will cost $1,000,000 a year for thirty years to maintain that force, and that is an average of two dollars for each heathen in those fields. Is it worth two dollars to give a man a chance to be saved now and forevermore? Is it worth that to you? If the Christian Church were willing to put $80,000,000 a year for the next twenty- five years into this enterprise, we could evangelize the whole world. That means about a quadrupling of all the money that is being put into the enterprise at the present time. In other words, we are not obeying now the command of Christ to go by helping those who ought to go. If the railway employees obeyed their superior officers as we obey Christ, a great many of us would not have reached here on the train. If the Japanese soldiers had followed their emperor and their commanders as we follow Christ, Port Arthur would be in the hands of the Russians to-day, and for a century to come, prob- ably. When they sent word back to the emperor that it was im- possible to take Port Arthur, the emperor sent back woi-d that he THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 35 expected his soldiers to accomplish impossibilities, and it was done ; and our Commander expects us to accomplish what is humanly ut- terly impossible. But "with God all things are possible," and the redemption of this world is one of the things that will occur when we give God the right of way in our lives and allow Him to use us for the evangelization of the world. "The only reason why Chris- tianity does not possess the world is because Christ does not pos- sess Christians." There are three great results which will follow in all our lives if we recognize fully and frankly and honestly the lordship and ownership of Jesus Christ. The first of them will be a new power over all sin; and there is no victory over sin apart from utter sub- mission of the will and the life to Jesus Christ as Owner and Lord. The second result will be clear personal guidance as to our own life work. "I am the light of the world : he that followeth me shall not walk in darkness, but shall have the light of life." "If any man willeth to do his will, he shall know." O that the students of this Convention and the 100,000 students whom you represent on this broad continent might, in their heart of hearts, have the atti- tude to Jesus Christ such as that young missionary to the Congo a few years ago had, Adam McCall, who was only permitted to labor there eighteen months before he was struck down by the African fever. As he breathed out his last words, they expressed this senti- ment: "Thou knowest the circumstances. Lord. Do as Thou pleas- est; I have nothing to say. I am not dissatisfied that Thou art about to take me away. Why should I be? I gave myself, body, mind, and soul, to Thee — consecrated my whole life and being to Thy service — and now if it please Thee to take me instead of the work which I would do for Thee, what is that to me? Thy will be done." If you can reach that kind of an attitude of surrender to Jesus Christ deep down in your hearts, these days in Nashville will not pass until hundreds of you have a vision of what Jesus Christ wants you to do with your life. And the third result will be a divine equipment by the coming into you in fulness of the power of the Spirit of God; for "we are his witnesses of these things ; and so is also the Holy Ghost, whom God hath given to them that obey him." You will never have the power of God in your life on any other conditions than those of utter surrender and obedience to Jesus Christ. O that there might be among us the spirit of devotion and loyalty to the Master that characterized a young convert on the West Coast of Africa a year or so ago. Saved out of the most horrible savagery, she came into the house of God on Christmas Day, a year ago, to offer her sacrifice of praise to God in the form of a gift on the Lord's birth- day; for they observe Christmas Day there, not by giving their .best to each other, but by bringing their best gift and offering to Christ, whose birthday is being celebrated. At the close of the 36 STUDENTS AND THE MODERN MISSIONARY CRUSADE \ service of song and praise and prayer they came in a procession to the front of the church, each offering to the minister the gifts they had brought for the Savior. They were so very, very poor that most of them had only a handful of vegetables to bring, and some only a bunch of flowers to show their good will. If anyone could bring a coin worth a penny or two, it was counted a particu- larly valuable gift. But here came this girl, sixteen years of age, and just saved out of paganism, and from under her old dress she drew a silver coin worth eighty-five cents, and handed this to the missionary as her gift to the Savior. He was so amazed at the magnitude of it that he refused at first to accept it, for he thought surely she must have gotten it dishonestly; but lest he might create confusion he did take it, and called her aside at the close of the service to ask her where she got such a fortune as that — for it was really a fortune for one in her condition. She explained to him very simply that in order to give to Christ an offering that satisfied her own heart, she had gone to a neighboring planter and bound herself out to him as a slave for the rest of her life for this eighty-five cents and had brought the whole financial equivalent of her life of pledged service and laid it down in a single gift at the feet of her Lord! I am glad to have a Gospel to preach and to believe that is capable of doing that for a savage; and while I do not recommend to you that you bind yourself in slavery to any man, even for Christ's sake, I ask myself, as I ask you to-night, whether there is any- thing so divine that we can do with this life of ours as to bind it in perpetual voluntary slavery to Jesus Christ for lost humanity's sake, and to say to Him: "If God will show me anything that I can do for the redemption of this world that I have not yet at- tempted, by His grace I will undertake it at once; for I cannot, I dare not go up to judgment until I have done the utmost that God expects me to do to diffuse His glory throughout the whole world." My fellow students, I expect to be satisfied with that life pur- pose a hundred years from to-night. Are you perfectly sure that you will be satisfied with yours? THE UNIVERSITIES, COLLEGES, AND THEO- LOGICAL SCHOOLS PROPAGATING CEN- TERS OF PURE AND AGGRESSIVE CHRIS- TIANITY The First Two Decades of the Student Volunteer Move- ment Some Facts in the Missionary Life of Continental Uni- versities Greetings From the Students of Germany Valuable Lessons From the Student Volunteer Missionary Union of Great Britain The Missionary Possibilities of the Women Students of the World THE FIRST TWO DECADES OF THE STUDENT VOLUN- TEER MOVEMENT REPORT OF THE EXECUTIVE COMMITTEE OF THE STUDENT VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS PRESENTED BY MR. JOHN. R. MOTT, M.A., CHAIRMAN The YEAR 1906 is a year of two anniversaries of unusual inter- est and significance to the student world. It is the twentieth anni- versary of the inauguration of the Student Volunteer Movement for Foreign Missions at Mt. Hermon and also the centennial anniversary of the American foreign missionary enterprise which began with the memorable Haystack Prayer-meeting at Williams College in 1806. It is a suggestive coincidence that the earnest band of Christian students at Williams and the hundred student delegates who volun- teered at Mt. Hermon had before them the common ambition of creating and extending a student missionary movement. The condi- tions, however, for the development of an intercollegiate society were not favorable in the days of the Haystack Band. In those days the colleges were few and isolated. The means of communication were poor. The intercollegiate idea had not been worked out in any other department of college life. There were no strong religious societies of undergraduates to furnish the field and atmosphere for a comprehensive missionary movement. The situation had entirely changed eighty years later, when 251 delegates from eighty-nine colleges of all parts of the United States and Canada assembled at Mt. Hermon on the banks of the Connecti- cut for the first international Christian student conference ever held. They came together as representatives of an intercollegiate- Christian society with branches in over 200 colleges. There was a correspond- ing movement among the college women of the country. There were two others among the theological students of the United States and Canada respectively. These societies, closely bound together bj' the intercollegiate tie, furnished the most favorable conditions for a successful missionary propaganda. Although at the beginning ol this conference less than a score of the delegates were thinking oi becoming missionaries, by its close exactly one hundred had indicat- ed their willingness and desire, God permitting, to become foreign missionaries. The story of the spread of this missionary uprising 39 40 STUDENTS AND THE MODERN MISSIONARY CRUSADE to all parts of the student field of North America is familiar and need not be repeated. It has seemed appropriate, in view of the anniversary character of our Convention this year, to depart from the custom of confining our report to the progress of the preceding quadrennium and instead to survey the achievements of the Volun- teer Movement during the two decades of its history and make a forecast of the tasks confronting us in the new decade upon which we now enter. It will be well to reiterate the fourfold purpose of the Volunteer Movement, namely : ( i ) To lead students to a thorough considera- tion of the claims of foreign missions upon them as a life-work; (2) to foster the purpose of all students who decide to become for- eign missionaries, by helping to guide and to stimulate them in mission study and in work for missions until they pass under the immediate direction of the mission boards; (3) to unite all volun- teers in an organized, aggressive movement; (4) to create and main- tain an intelligent, sympathetic, active interest in foreign missions among the students who are to remain on the home field, in order that they may back up this great enterprise by their prayers, their gifts, and their efforts. Thus it will be seen that this Movement is not a missionary society or board in the sense of being an organiza- tion to send out to the foreign field its own missionaries. It is rather a recruiting society for the various missionary boards. Its highest ambition is to serve the Church. The field for the cultivation of which the Movement holds itself responsible is the student field of the United States and Canada. This embraces all classes of institutions of higher learning, both denominational and undenominational. The Movement is under the direction of an Executive Committee composed of six representatives of the Student Young Men's and Young Women's Christian Asso- ciations, which, as is well known, are the two comprehensive Chris- tian organizations among students of North America. There is an Advisory Committee made up of secretaries and members of sev- eral of the principal mission boards of North America, and also a Board of Trustees. Before this Movement was a year old. President McCosh of Princeton said of it in writing to "The Philadelphian" : "The deepest feeling which I have is that of wonder as to what this work may grow to. Has any such offering of living young men and young women been presented in our age, in our country, in any age, or in any country since the Day of Pentecost?" The Church certainly had a right to expect that a Movement with such a personnel, op- erating in such a field as that of the colleges and theological semi- naries of North America, engaged in an undertaking so sublime and inspiring as the evangelization of the world, would accomplish large and beneficent results. That this has been the case will be apparent as we consider in outline a number of the outstanding facts of prog- FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 4I ress which have been achieved by this Movement during its short life of twenty years. The Volunteer Movement has touched by its propaganda nearly, if not quite, i,ooo institutions of higher learning in North America. Upon 800 of these institutions it has brought to bear one or more of its agencies with such constancy and thoroughness as to make an effective missionary impression. This includes nearly all of the American and Canadian colleges and theological seminaries of im- portance. In the case of a large majority of these institutions, the work of the Movement has been the first real missionary cultivation which they have ever received. It is the testimony of professors and other observers that even in the rest of the institutions which had already been influenced in different ways by the missionary idea, the Volunteer Movement has very greatly developed missionary interest and activity. There are few student communities in which the spirit of mis- sions is not stronger and more fruitful because of the work of the Student Volunteer Movement. As a result of the visits of its secre- taries, the training of leaders for student missionary activities at the various student conferences, the promotion of its mission study scheme, and the pressing upon educated young rnen and women of the claims of the world-wide extension of Christ's Kingdom at its great international conventions and on other occasions, the subject of missions has taken a stronger hold on the student class of North America than has any other theme or undertaking. The vital im- portance and moral grandeur of the missionary enterprise have been presented in such a way as to command the respect and allegiance of the educated classes. It may be said with truth that no class of people believe so strongly in missions as do the students. This is a fact of the largest possible significance, because from their ranks come the leaders in the realm of thought and also of action. As a result of disseminating missionary intelligence, of personal effort on the part of student volunteers and traveling secretaries, and of the promotion of the ministry of intercession, not to mention other causes, the Movement has increased greatly the number of missionary candidates. Thousands of students have become volun- teers by signing the volunteer declaration, thus indicating their desire and purpose, God permitting, to become foreign missionaries. This campaign for missionary recruits has been waged with earnest- ness for five student generations. Profiting by mistakes made in the early years of its history, the Movement has become more and more conservative in this work of raising up missionary candidates. No one familiar with the methods now employed finds ground for un- favorable criticism. Some mission board secretaries have recently raised the question whether the Movement has not swung in its policy to an extreme of caution and conservatism. Notwithstanding the ultra-conserva- 42 STUDENTS AND THE MODERN MISSIONARY CRUSADE tive policy in recent years, the number of students intending to be- come missionaries is over five times as great in the colleges, and fully twice as great in the theological seminaries as w^as the case when the Volunteer Movement was inaugurated. This is no small achievement, because it is not easy to influence young men and young women to become missionaries. The many misconceptions and prejudices concerning the missionary call, the opposition of relatives and friends, the prevailing spirit of mercantilism and materialism, and the tendency to inconclusive thinking among so many students, combine to render the work of securing missionary recruits one of extreme difficulty. A larger number of new volunteers have been enlisted during the past four years than during any one of the three preceding quadrenniums. The growing number of missionary candidates stands out in striking contrast with the decline in the number of candidates for the Christian ministry. Some people have thought that the increase in the number of student volunteers accounts for the decrease in the number of ministerial candidates. This is a superficial view; for actual investigations show that, in those colleges where the claims of foreign missions have been most successfully emphasized, there has been the largest increase in the number of men deciding to enter the ministry. If the Volunteer Movement has been more successful in its effort to obtain recruits than has the propaganda for ministerial candidates, this result is due to the methods it has employed, the earnestness with which these methods have been pro- moted, and the motives to which appeal has been made. Because the Volunteer Movement is a movement and because it is a movement for foreign missions, the principal proof of its efficiency is to be found in the going forth of its members to the foreign mission field. No matter what its other achievements may be, nothing can take the place of this result. This is its distinctive mission. It is gratifying therefore to note that the Movement has on its records the names of 2,953 volunteers who, prior to January i, 1906, had sailed to the mission field. At the Toronto Convention the hope was expressed that during the next quadrennium 1,000 volun- teers might go forth. It is a striking coincidence that the number who have sailed during the past four years so far as we have infor- mation is an even 1,000. About one- third of the sailed volunteers are women. Not less than fifty denominations are represented in the sailed list. Including the regular denominational boards, under which nearly all of the volunteers have gone out, and also certain unde- nominational and special societies, the number of different agencies under which volunteers are serving is ^very nearly one hundred. While the greatest proportion are engaged in evangelistic work, a large number have entered medical and educational missions, and every other phase of missionary activity is represented in the forms FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 43 of service in which the volunteers are occupied. The sailed volun- teers are distributed as follows : Among Indians and Eskimos of Alaska and British North America. . . . ., , 30 Mexico 86 Central America 17 South America 167 West Indies 69 Latin and Greek Church Countries of Europe 18 Africa oi^ Turkish Empire 121 Arabia 10 Persia 30 India, Burma, and Ceylon 624 Siam, Laos, and Straits Settlements , 61 China 826 Korea 117 Japan 275 Philippine Islands 64 Oceania 43 Miscellaneous 73 Total 2,953 The question is sometimes raised, Would not many of these volunteers have gone abroad even had there been no Volunteer Movement? A question like this can never be completely answered. A somewhat extensive investigation involving interviews with a large number of volunteers in different foreign fields by a member of the Executive Committee of the Movement, has furnished data for the conclusion that about seventy-five per cent, of the sailed volunteers assign the work of the Movement as the determinmg cause in influencing them to go abroad in missionary service. Rea- sons could be given for increasing this proportion. It should be pointed out also that quite a number who never signed the volunteer declaration have reaclaed the foreign field as a direct result of the Movement. Volunteers whose missionary decision is traceable to other causes testify that the Movement did much to strengthen their purpose, to help them in preparation for their life-work, and to hasten their going abroad. Further proof that this organization is well characterized as a movement is its increasing momentum. Two and one-half times as many volunteers have sailed during the last ten years as during the preceding ten years. Nothing illustrates the spirit of this Move- ment better than the way in which its leaders have pressed to the front. Of the sixty-nine members of the Executive Committee and secretaries of the Movement who have been volunteers, forty-eight 44 STUDENTS AND THE MODERN MISSIONARY CRUSADE have sailed, six have applied to the boards but have been detained by them for missionary purposes, five are under appointment to sail in the near future, two are securing final preparation, and eight have thus far been unable to go on account of poor health ; none have renounced their purpose. Secretaries of the mission boards testify that the Movement has been helpful in making possible the raising of the standard of qualifications of intending missionaries. During the past twelve years in particular it has emphasized that those who are to become missionaries should possess the highest qualifications. It invariably encourages students to take a regular and thorough college or uni- versity course and to press on to such graduate courses as may be required by the agencies under which they expect to go abroad. It urges upon students that whenever practicable they should sup- plement the regular courses by special studies in departments of learning which will better equip them for the difficult and responsible task of laying secure foundations in non-Christian fields. The promotion of the progressive study of missions through its educational department has in itself been a most helpful influence in preparation for the missionary career. Leading board secretaries have repeatedly emphasized the indispensable value of the educa- tional department of the Movement in affording facilities for secur- ing such knowledge of missionary subjects. The volunteers as a rule have been encouraged to throw themselves into the active work of the Young Men's and Young Women's Christian Associations during their student days. This has helped to develop their execu- tive, administrative, and inventive abilities. It has accustomed them to working with others. It has given them experience in personal evangelism, which is one of the principal methods they will employ all their lives on the foreign field. It would be impossible to over- state the importance of the service which the Movement has rendered in guiding and stimulating volunteers to form right devotional hab- its, such as personal Bible study, secret prayer, the observance of the Morning Watch, and the practice of religious meditation, be- cause those who are familiar with the conditions which obtain on the mission field know that when these habits are not formed during undergraduate days, it is a most difficult and discouraging experi- ' ence to try to form them after one enters upon missionary service. Above all, the Movement insists that each volunteer should come to know in actual personal experience day by day Jesus Christ as the oiily sufficient Savior, and the Spirit of God as the only adequate power in Christian service. It is evident, therefore, that the Move- ment in ways like these has accomplished much in promoting a higher quality of missionary effort as truly as it has increased the volume of missionary service. From the beginning the Volunteer Movement has observed in its policy the principle of the cantilever bridge; that is, that the FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 45 one way to make possible the thrusting forth and sustaining of the volunteers who constitute the foreign arm of the service is by en- listing the intelligent, sympathetic, and active support of the students who are to spend their lives in work on the home field and who in turn constitute the home arm of the service. The old antithesis between the claims of the home and foreign fields has, therefore, as a result of this policy been rapidly disappearing. Each volunteer who sails means more than one additional helper in this world-wide missionary campaign. He stands for a constituency of his fellow students who largely as a result of his going have acquired a special interest in the enterprise and have come to feel a sense of responsi- bility for its successful accomplishment. Thousands of young men and young women in the colleges are year by year entering other caUings with the missionary spirit. Great as has been the service rendered by the Movement in helping to make the coming ministry of the Church a missionary ministry, a service equally great and in some respects more needed has been that of influencing the men who are to become the statesmen, lawyers, doc- tors, editors, teachers, engineers, and educated commercial and in- dustrial leaders to recognize and to accept their personal responsi- bility for the extension of Christ's Kingdom throughout the world. Moreover, in interesting in the missionary cause the educated young men who are later to represent us in the diplomatic, consular, civil, military, and naval service in distant parts of the world, the Move- ment has greatly strengthened the hands of foreign missions. It is a fact of unusual interest and significance that nineteen of the present secretaries of twelve foreign mission boards have come from the ranks of the Movement. Several of these men were called to this work after they had rendered service on the foreign mission field. Before the Volunteer Movement was organized, comparatively little was being done to inform, still less to educate students on the subject of foreign missions. In a few institutions missionary meet- ings were held from time to time. Now and then a missionary on furlough would visit a college or seminary. But as soon as the Movement entered the field it inaugurated an educational missionary campaign which has become increasingly extensive and efficient. Formerly, not one student in twenty had the subject of missions brought to his attention. Now few if any Christian students pass through college without being brought face to face with the most important facts about the non-Christian world and the missionary responsibility of the Church. It is now the general rule for each student Christian Association to hold regular missionary meetings. A large staff of traveling secretaries of the Volunteer Movement make effective appeals in hundreds of colleges and seminaries each year. Scores of returned missionaries are invited to visit the dif- ferent institutions. Missionary libraries have been established in most important student centers. Missionary lectureships have been 46 STUDENTS AND THE MODERN MISSIONARY CRUSADE inaugurated in several of the theological seminaries and in a few colleges. Most of these advances are traceable directly to the Volunteer Movement. _ . By far the greatest service, however, in promoting missionary education has been through its educational department which was organized twelve years ago. At that time an investigation revealed that in all the student field of North America there were less than a score of classes carrying on a progressive study of missions. Since then the Movement has organized mission study classes in 668 dif- ferent institutions. During the past year there were 1,049 mission classes with an enrollment of 12,629 diflferent students. As an indi- cation that this work is growing rapidly it need only be pointed out that at Toronto four years ago it was reported that there were but 325 classes with an enrollment of less than 5,000. Fully three- fourths of the members of these classes are not volunteers. This in itself is a further indication of the great change which has come over the college world; for a generation ago the special study of mission subjects was confined almost exclusively to those students who themselves expected to become foreign missionaries. The object of the educational department of the Movement is to stimulate systematic, thorough, and progressive lines of study by Volunteer Bands, mission study classes, and individual students. Much of the success of this department of the work is due to the fact that for several years there has been an educational secretary to devote himself exclusively to its interests. Mr. D. Willard Lyon occupied this responsible post for one year before going to China, and during the eleven subsequent years Mr. Harlan P. Beach has held the position. During this period the Movement has authorized the use of thirty-six different courses of mission study. Prior to this there were no mission text-books available. Seventeen of these courses have been prepared entirely under the auspices of the Move- ment. Among the principal contributions to missionary learning have been such books as "The Geography and Atlas of Protestant Missions," "Dawn on the Hills of T'ang," and "India and Christian Opportunity," by Beach; "Japan and Its Regeneration" by Cary; and "The Religions of Mission Fields as Viewed by Protestant Mis- sionaries" by diflferent authors. Several of the text-books of the Movement have had a sale of 10,000 or more copies and three of them a sale of 20,000 or more. The promotion of mission study has greatly stimulated reading on missions. This in turn has led to the building up of large collections of missionary books in many of the colleges and seminaries. Without doubt, students as a cla?s, in proportion to their numbers, constitute the largest purchasers and readers of missionary literature. There are marked advantages in connection with this mission study work. It is developing an intelligent and strong missionary interest. It is doing much to make such interest permanent. It is FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 47 an invaluable help in preparing missionary candidates for their life- work. It is making the conditions favorable for the multiplying of the number of capable volunteers. It is developing right habits of praying and giving for missions. It is promoting reality in Christian experience. It is equipping those who are to become lead- ers at home to be real citizens of a world-wide kingdom. When such writers as Benjamin Kidd, Captain Mahan,- John W. Foster, and Professor Reinsch have emphasized so strongly, on the com- mercial and political sides alone, that the leaders of our own time must know the life of the peoples of the non-Christian world and prepare to enter into relations with them, it is most fortunate that the Volunteer Movement affords such favorable facilities for ac- complishing this desired end. Not a little has been done by the Movement to improve the provision in theological seminaries for missionary instruction. Two conferences of theological professors for the discussion of this most vital question were called by the Volunteer Movement. To these special conferences as well as to the discussions in the meetings of professors at the international conventions are traceable some of the most important advance steps yet taken in this direction. In considering the great progress which is now being made by the Young People's Missionary Movement and by denominational young people's societies, it should be noted that Mr. Beach has sustained an advisory relation to this part of their work, and their leaders bear testimony that he has rendered indispensable service. Similar testimony has also been given by workers in the women's boards in connection with which there has also been marked advance in the promotion of mission study. No better evidence could be given of the real worth of the splendid work accomplished by Mr. Beach as educational secretary than the fact that Yale University has ap- pointed him to the new professorship of the Theory and Practice of Missions. The Movement has sought to enlist the financial co-operation of students. When it began its work less than $10,000 a year was being contributed toward missionary objects by all the institutions of the United States and Canada. Last year 25,000 students and professors gave over $80,000, of which $60,000 was given to foreign missions. This is an increase of fifty per cent, over what was re- ported at the Toronto Convention four years ago. If the members of the various churches gave on a corresponding scale the various mission boards would not be troubled by the financial problem, for that would mean to them an income of over $50,000,000 a year. Seventy institutions gave $300 or more each. Many colleges and theological seminaries are now supporting entirely or in large part their own representative on the foreign field. The growing mis- sionary interest has culminated in the organization of large mission enterprises in some of the leading universities, such as the Yale 48 STUDENTS AND THE MODERN MISSIONARY CRUSADE Foreign Missionary Society, the Harvard Mission, the Princeton movement on behalf of the Hterati of China, and the plan of the University of Pennsylvania to build up a medical college in Canton. As a rule students give toward some regular missionary object and in all cases are giving toward enterprises which have the approval of the mission boards. An increasing number of the largest givers to foreign missions in our various churches trace their missionary interest to the in- fluence exerted upon them by the Volunteer Movement during undergraduate days. There are a great many recent graduates who as a result of this influence are now supporting missionaries as their own substitutes. The Movement in promoting the support of a missionary by a college or seminary has familiarized the churches with the idea of the support of an individual missionary by an individual congregation. Hundreds of theological seminary graduates, with this object lesson fresh in mind, have gone out into the churches to lead them to adopt a similar plan. The existence of the Volunteer Movement with its large and increasing number of intending missionaries constitutes possibly the strongest basis of appeal to the churches to increase their gifts to missions. The experience of the field workers of the different boards clearly estab- lishes this point. It is also being used by the Young People's Mis- sionary Movement as an unanswerable argument in its work among the multitude of young people in the churches. Important as has been the work of the Volunteer Movement as an agency to promote the evangelization of foreign mission lands, many consider that it has exerted an equally indispensable influence on the development of the best Christian life at home. Its direct and indirect influence on the religious life of the student communities has been very great indeed. Who can measure its effect on the faith of the students of this generation ? It has greatly strengthened their belief in the fundamentals of Christianity. It has enlarged the content of their faith by its contribution in the sphere of apolo- getics. By bringing before them the difficulties involved in the evangelization of the world, it has exercised and developed their faith. By bringing to their attention the triumphs of Christianity in the most difficult fields, it has strengthened faith. By exhibiting to them the present day power of Christ among the nations, it has tended to steady faith at a period when in the case of so many students the foundations of belief are shaken. The marvelous spirit- ual power of the Movement itself and the intimate association it affords our students with the students of other lands have greatly enlarged the reach of their faith. The influence of the Movement on the religious life of students is observable also in the realm of character as well as of faith. Culture or education for culture's sake is not sufficient. Education for the development of character and the increase of power to use FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 49 in the service of others is the true conception which is promoted by the work of the Movement. The missionary spirit is the spirit of Christ Himself. Wherever the Volunteer Movement worlis, there- fore, it exerts a humanizing and broadening influence. It promotes the spirit of brotherhood and unselfishness. It develops the spirit of love and compassion for men as a result of inculcating the spirit of obedience to Christ. The Movement leads men to be honest in dealing with evidence. It promotes decision of character. It re- quires a life of reality. It develops the heroic and self-sacrificing spirit so much needed in our time. Phillips Brooks was right in insisting that missions are necessary for the enrichment and fulfil- ment of the Christian life. It would be difficult to over-state the value of the service rendered by the Volunteer Movement in helping to counteract certain perils of student life, such as selfishness, intel- lectual pride, tendency to growing luxury and ease, materialism, and skepticism. In summoning men to a life of unselfish, Christ-like service it is promoting the highest possible ideal. It has tremendously stimulated Christian activity in all institu- tions. Not least among the causes of the increasing movement of evangelism in the colleges has been the Volunteer Movement. A point often overlooked is the place that this foreign movement has had in developing the home missionary spirit. If Jacob Riis is right in his contention that every dollar given to foreign missions develops ten dollars' worth of energy for dealing with the tasks at our own doors, the home missionary output of this organization through its large consecration of life, as well as of time, money, and influence must have been enormous. During all these years the secretaries of the Movement, as they have gone in and out among the colleges and seminaries and conferences and conventions, have emphasized among the students the formation of right devotional habits. Who can calculate what they have accomplished in enlisting thousands of young men and women in the habit of unselfishness and definiteness in prayer, in introducing them to the best devotional literature, in inducting them into the habit of daily, devotional Bible study, in leading them to observe the Morning Watch ? Secretaries of the Young Men's and Young Women's Christian Associations testify that the volunteers in many places have created an atmosphere in which men have been enabled better to discern the will of God and in which they have been energized to be obedient to their heavenly vision. The domi- nant note in all the work of the Movement has been the recognition of the Lordship of Jesus Christ. This one idea of regarding one's life, not as one's own, but as belonging to Christ, has without doubt done more to revolutionize and transform the religious life of the colleges and theological seminaries than any other idea which has been emphasized during the past twenty years. The Volunteer Movement early recognized that the young peo- =;0 STUDENTS AND THE MODERN MISSIONARY CRUSADE pie of the churches furnish an ideal field for a successful propaganda in the interest of enlisting workers and supporters. Within a year after the Volunteer Movement was inaugurated the volunteers began to work among the young people in the churches. As far back as 1890, the secretaries of one of the leading mission boards sent a letter to the Executive Committee expressing appreciation oi the work done by the volunteers to kindle missionary spirit in the young people's societies and churches. At the first Convention of the Movement held in Cleveland in 1891, one of the seven points of policy announced by the Executive Committee was the following: "Recognizing the wonderful possibilities of the various young peo- ple's societies of the day, the Volunteer Movement shall seek to spread the missionary spirit among them. It is believed that these two movements are destined to sustain a very important relation to each other." From that year onward an increasing number of Volunteer Baiids and of other earnest companies of Christian stu- dents have devoted themselves to developing missionary interest among various classes of young people. The first organized effort on a denominational scale was that carried on under the leadership of Dr. F. C. Stephenson, a Canadian Methodist volunteer, among and through the students of his own denomination. The effort which he inaugurated in 1895 has con- tinued to go from strength to strength and has been one of the most effective object lessons for other denominations. About the same time Mr. F. S. Brockman, one of the leaders of the Movement, without knowledge of the good work being done on these lines in Canada, was so impressed with the possibilities of awakening mis- sionary interest among young people that he decided to give special attention to developing these possibilities. He devoted much of his time and attention for two years as the representative of the Move- ment in inaugurating a similar campaign in the Methodist Episcopal Church and in facilitating like efforts in several other denominations. After Mr. Brockman went to China, Mr. S. Earl Taylor represented the Movement in carrying forward the work to a higher stage of development. This kind of work for a time was characterized as the Student Missionary Campaign, by which was meant an organized effort by students, both volunteers and non-volunteers, to communi- cate to the churches through the young people their missionary knowledge, enthusiasm, and consecration, as well as to introduce among them their practical methods and agencies. Many denomi- national enterprises of this kind were thus promoted directly and indirectly by the Volunteer Movement. Some of the most suc- cessful were carried on by individual bands, such as the Yale Band, and the bands of Denison University, Northwestern University, and Wooster University. In the first stages, the work of developing this kind of activity in the different denominations and among the various Bands was financed largely by the Volunteer Movement. Two FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 5 1 conferences of leaders of such activities in the dififerent denomina- tions were called and conducted by the Movement in 1899 and 1900. All along, however, it has been the policy of the Executive Com- mittee not to take on such work as a permanent feature of the Volun- teer Movement, but to encourage its organization as an independent movement working on parallel lines to the Volunteer Movement, either in the different denominations,, or as an interdenominational arrangement. The organization in July, 1902, of the Young People's Missionary Movement was regarded, therefore, as clearly providen- tial. This comprehensive, interdenominational agency has the re- sponsibility for the cultivation of the missionary spirit among all classes of young people, apart from those in the student field. It is under the direction of a committee composed of representatives of the missionary societies. It holds summer conferences, conducts missionary institutes at metropolitan centers, promotes mission study, prepares suitable programs and literature for Sunday-schools and young people's organizations, issues and promotes the circulation of missionary text-books and effective leaflets, and organizes and con- ducts missionary exhibits. Its leaders and those of the Volunteer Movement are in close consultation with each other and are seeking in all ways within their power to strengthen each other's hands. The fact that the leaders of the Young People's Missionary Move- ment and of the different denominational missionary activities among the young have come so largely from the ranks of the Student Movement ensures the highest degree of unity and co-operation. The possibilities of the Young People's Missionary Movement are simply boundless. If its campaign can be adequately waged, within fifteen years the entire Church of North America will be flooded with the missionary spirit. This in turn will make possible the going forth of the large number of recruits to be raised up by the Volunteer Movement to meet the great need of our generation in the non-Christian world. Apart from furnishing recruits for the foreign field and intelli- gent leaders of the missionary forces of the Church at home, apart likewise from stimulating the missionary spirit among the hosts of young people, the Volunteer Movement has exerted a great in- fluence upon the Church as a whole. The very fact of the existence of such a Movement, uniting the coming leaders of the aggressive forces of Christianity, has appealed to the imagination of the Church. The cosmopolitan sweep and growing momentum and spiritual power of the enterprise has given an impression of its providential character. Christians have been encouraged by the sight of such a comprehensive and aggressive league to believe in the possibility of making the knowledge of Christ accessible to all mankind in our generation. The Movement has presented an irresistible chal- lenge to the churches. Dr. Charles Cuthbert Hall, in writing to the "Bombay Guardian" regarding the Church at home, said : "There is 52 STUDENTS AND THE MODERN MISSIONARY CRUSADE an advance toward the world-view in certain sections of the Church. I attribute the advance, very largely, to the indirect influence of the Student Volunteer Movement. Our universities and colleges are getting the world-view. They are becoming impregnated with the spirit of missions. A reflex influence, radiating from university life, is smiting with new earnestness the occupants of many a pulpit and many a pew." Although this Movement has spanned but two decades, it has exerted a large influence in promoting Christian unity and co-opera- tion among various bodies of Christians. Uniting as it does so many of the future leaders of the Church who have spent from four to seven years or more in the most intimate spiritual fellowship and united Christian service in student life, it is not strange that this should be true. These workers going forth to the foreign field after being so closely united during the years of preparation, do not lose touch with each other. The bonds of mutual esteem and affection still unite them. Animated in their most plastic years by a common life purpose and spirit, familiar with each other's points of view, and accustomed to grapple together with difficult tasks, they would find it hard, if not impossible, not to stand together in the great conflict at the front. Face to face with the powerfully entrenched forces of the non-Christian religions, they recognize even more clearly than they could have done in the home lands that nothing short of unity of spirit and effort can hope to prevail. Therefore, we observe in several of the principal mission fields of the world the attractive and inspiring spectacle of concerted effort on the part of the volunteers who have gone out to represent the different Churches of the United States, Canada, Great Britain, the Continent of Europe, and Australasia. Already in Japan and China these volunteers from the countries of Christendom have organized national Unions to promote Christian fellowship, united prayer, associated study of problems, and practical comity and co-operation. Although the volunteers are still in the minority in the different mission fields, they are wielding an influence out of all proportion to their numbers. What they have accomplished to deepen the spiritual life of workers, both native and foreign, through interdenominational conferences has in itself been a service of such importance as to call forth most hearty expressions of appre- ciation from many of the oldest missionaries. Under the influence of these united volunteers, in common with other causes at work, the idea of Christian unity has been much more fully realized on the mission field than at home. Even greater progress would have been made abroad had it not been for the denominational ambitions and lack of vision of some of the home churches. As was clearly brought out in the recent Inter-Church Conference on Federation, the mission fields have much to teach the home churches in the prac- tice of Christian unity and co-operation. The good that has been FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 53 accomplished is a ground for great gratitude and confirms the prophetic words of Dr. Temple, the late Archbishop of Canterbury, who said, "The recognition of the common task imposed upon every variety of Christian belief will be likely indeed to do more to bring us all into one than any other endeavor that we may make." In some ways, the largest multiplication of the influence of the Volunteer Movement has been its extension to the students of other lands. It first spread as an organized enterprise to the universities and colleges of the British Isles under the leadership of Mr. Robert P. Wilder, one of the founders of the Movement. It was next trans- planted to South Africa by one of the American women volunteers, although it did not assume large proportions in that part of the world until the memorable visit of Mr. Donald Fraser and Mr. Luther D. Wishard in 1896. The leaders of the British Movement, particularly Mr. Fraser, transplanted the volunteer idea to the universities of France, Switzerland, Germany, Holland, and Scandinavia. The international volunteer conventions held in Great Britain have exert- ed an immense influence upon the further development of missionary life and activity on the Continent. While none of the Volunteer Unions on the Continent are very large, they represent a great advance, especially when the baffling difficulties of that part of the student field are borne in mind. A member of the Executive Committee of the American Movement organized the Volunteer Movement among the universities of Aus- tralia and New Zealand in 1896. Thus there are now Volunteer Movements organized among the students in all parts of Christen- dom. Of all the Volunteer Unions in other lands, without doubt not only the largest, but also the strongest, is that of the British Isles. This Union has accomplished as large, if not larger, results in pro- portion to the number of its members than has our own Movement. One of the most significant steps in the enterprise of world evangel- ism was the transplanting of the Volunteer idea to the schools and colleges of the Levant, India, Ceylon, China, and Japan, during the years 1895 to 1897. This also was accomplished by one of the work- ers of the Volunteer Movement. As a result of this action the Christian students of the Orient join hands with the Christian stu- dents of the Occident in the e:ffort to establish the Kingdom of Christ in all the world. The student Christian movements in non-Christian lands, in helping to raise up an army of native workers, are striking at the heart of the problem of missions ; because, if Christianity is to be rapidly and firmly established in these lands, there must be not only an adequate staflf of foreign missionaries, but also strong, resourceful, self-propagating native churches. It is a well-known fact that in all countries where the Volun- teer Movement is established there is a larger and more compre- hensive student movement, corresponding to the Student Young Men's and Young Women's Christian Associations of North Amer- 54 STUDENTS AND THE MODERN MISSIONARY CRUSADE ica. It embraces in each country not only volunteers, but also a much larger number of students who are not volunteers. It culti- vates the whole range of Christian life and work among students. It is significant that the Student Volunteer Movement in several of these countries, especially in Great Britain, on the Continent, in South Africa, and in a measure in Asia, pioneered the way for the larger and more comprehensive enterprise. This John the Baptist service should not be overlooked in any estimate of the achievements of the Volunteer Movement. In 1895 there was formed the World's Student Christian Fed- eration, which now embraces all Christian student movements and societies of the different nations and races. Under the influence of the Volunteer Movement, one of its three principal purposes is the missionary purpose. The study of the formation and development of this world-wide Federation of students makes plain that the mis- sionary idea has had a larger federative and unifying power than any other influence save the uplifted Christ. It is no mere coinci- dence that in the very generation which has seen the whole world made open and accessible and the nations and races drawn so closely together by the influence of commerce, there has been created this world-wide student brotherhood. God has been aligning the forces for a movement of such magnitude as the world has never known in all the centuries. One of the mightiest factors in the influence exerted by the Volunteer Movement has been the proclamation of its Watchword, "The Evangelization of the World in This Generation." This has been sounded out with convincing force by the workers of the Move- ment for twenty years in conferences and conventions, in institutes and summer schools, in books and pamphlets, in public addresses and private interviews. The exposition, defence, and advocacy of this great ideal has had a great effect in shaping the convictions and purposes of the students of our time and has begun to influence powerfully the missionary life and policy of the Church. When it was first proclaimed, nearly twenty years ago, it met with distrust, unsympathetic questionings, and much opposition. Year by year it has been received with increasing favor. From the beginning, among its strongest advocates have been the missionaries, board sec- retaries, and travelers who are among those best acquainted with the real difficulties involved in the world's evangelization. Some of the greatest missionary conferences held on the foreign field during the past ten years have emphasized the central idea of the Watchword. The appeal issued by the great Ecumenical Mis- sionary Conference in New York in 1900, said : "We who live now and have this message must carry it to those who live now and are without it. It is the duty of each generation of Christians to make Jesus Christ known to their fellow creatures." The most influential bodies of Christians in the British Isles, such as the Lambeth Con- FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 55 ference of Bishops of the Anglican Communion, have endorsed this Watchword. The deliverances of these influential conferences and conventions held in America, England, and Asia are traceable direct- ly to the agitation carried on by the volunteers. One of the most conservative and efficient denominations in America, the United Presbyterian Church, has virtually made the carrying out of the idea of this Watchword a part of its missionary policy, so far as the- parts of the non-Christian world to which it as a denomination is providentially related are concerned. This step was taken by its General Assembly after prolonged discussion preceded by a thorough consideration on the part of its missions on the foreign field of the problems involved. It is believed that other denominations in this and other Christian lands are more and more coming to shape their policies in accordance with this great objective. Among the principal benefits of such a Watchword is the power that it exerts in the life of the individual student who adopts it as a personal Watchword, thus letting it govern his life plans and determine the use he makes of his time, money, nervous energy, and opportunities. It widens and enriches his sympathy. It exercises and strengthens his faith. It throws him back on the supernatural resources. It lends intensity to life. It necessitates a life of reality. It promotes the spirit of self-denial and heroism. It imparts vision. Comparatively weak indeed would have been the spirit and faith of the Volunteer Movement without this ideal. Eliminate this ele- ment of urgency which so markedly characterized the life of our Lord and the practice of the early Christians from the Volunteer Movement, and its achievements would have been insignificant in comparison with what has been accomplished. If tens of thousands of Christian students and hundreds of thousands of the other mem- bers of the churches could have given this Watchword right of way intheir lives, as many of the members of this Movement have done, what marvels might not have been accomplished during the past twenty years in hastening the extension of the Kingdom of Christ in the world. In no way can we realize more fully the great change wrought in the missionary life of the student field of North America through the influence of the Volunteer Movement, than by contrasting the situation as it was twenty years ago, before the Movement was inaugurated, with that of the present time. Then, in hundreds of colleges and other institutions of higher learning, including many of the leading universities of this continent, the claims of world- wide missions were never brought before the students ; now, there is scarcely an institution of prominence in either the United States or Canada in which the facts of missions in their relation to educated young men and women are not brought to the attention of the under- graduates of each student generation. Then, interest in the world- wide program of Christ was confined almost exclusively to the 56 STUDENTS AND THE MODERN MISSIONARY CRUSADE theological seminaries and a few scores of denominational colleges and, with the exception of a few medical student centers, was a matter of concern chiefly to those expecting to enter the ministry; now, the missionary spirit is as strong in state and undenominational institutions as in most of the Christian colleges, and students of all faculties or departments of learning alike are recognizing their common opportunity and responsibility for spreading the knowledge of Christ throughout the world. Then, the attitude of students toward missions was as a rule apologetic or indififerent ; now, wher- ever the Volunteer Movement is well established it is one of growing interest and practical co-operation. Then, there were not more than a dozen collections of up-to- date missionary books accessible to students ; now, there are several hundreds of missionary libraries in the colleges and seminaries. Then, there was no such thing as the scientific and progressive study of missions carried on in connection with the Christian societies of students; now, as we have seen, more than 12,000 students in over 1,000 groups with capable leaders are carrying forward such studies under the guidance of a highly developed educational department at the New York ofifice and have access to well-nigh two scores of sys- tematic courses of printed studies prepared primarily for use among students. Then, there was no literature devoted to the methods and means of developing missionary life and activity; now, there are many booklets and pamphlets on such subjects written for use in student communities. Then, with the exception of a series of effec- tive conferences confined strictly to theological students there were no student missionary gatherings; now, year by year, at thirteen sectional student conferences the college men and women of different parts of North America gather for ten days to consider among other things the world-wide interests of Christ's Kingdom, and once each student generation assemble in a great international convention over 3,000 strong to view together the great battle-fields of the Church and to take counsel as to the most successful prosecution of the world-wide war. Then, there was not one person devoting his entire time to planting and developing the missionary idea among students ; now, the Volunteer Movement has never less than ten secretaries in the field and at the headquarters devoting themselves exclusively to serving the missionary interests of the colleges and seminaries. Then, in only a handful of colleges were students helping missions financially ; now, in over 300 different institutions there are growing financial enterprises on behalf of the world's evangelization, and many institutions are supporting their own missionaries. Thousands of young men and women are going out from the colleges each year on graduation to throw themselves into the great work of de- veloping, under the leadership of the Young People's Missionary Movement, among the millions of members in the young people's FIRSTT two decades of* the VOLUiSrtEteR MOVEMENT 57 societies and in the Sunday-schools, an adequate financial constitu- ency to sustain the growing army of student volunteers. Then, only the most pronouncedly Christian institutions were furnishing missionary candidates ; now, volunteers are forthcoming from nearly all institutions of higher learning; and, as has been stated, taking the student field as a whole, the proportion of mission- ary candidates is five times as great in the colleges and twice as great in the seminaries as it was twenty years ago. Then, there was no missionary organization binding together missionary can- didates; now, we have the Student Volunteer Movement for Foreign Missions organically related to similar Volunteer Unions in other countries of Protestant Christendom and in the principal non- Christian nations, all bound together through the more comprehen- sive Christian student societies of the diiiferent lands by the World's Student Christian Federation, which embraces nearly 2,000 student religious organizations with a membership of 105,000 students and professors in forty countries. Then, there was no great unifying objective; now, the student world has as an inspiring ideal to call out its heroic devotion and self-sacrificing zeal, the noble and apos- tolic purpose, the evangelization of the world in this generation. Great as have been the encouragements in the pathway of the work of the Volunteer Movement during the first two decades of its history, far greater things will be required of it in the new decade upon which we now enter. We are summoned to tasks of the greatest difficulty and of the most vital importance to the King- dom. First of all, we are called upon to raise up a much greater number of capable missionary recruits. Let us never forget that the continued strength of the Movement lies in its appeal for life. The need of more volunteers is convincing. Several mission boards are calling for a larger number of candidates than are now available. Interviews with the secretaries of the boards reveal the fact that their requirements are sure to increase rather than diminish. There must be a growing supply to meet this growing demand. Hundreds of mission stations are seriously undermanned. If this situation continues, it means overwork, imperfect work, lost op- portunities. Nearly every missionary has large plans for extension. As a rule their demands are supported by the most telling evidence. There are still vast regions, including hundreds of millions of people, which require pioneer work. The need of men in these regions as well as in fields partially occupied, is not only extensive but inten- sive, and this intensive need is indescribably great. To those who have hearts of compassion and who actually know the facts from first-hand knowledge, this need constitutes the great, pathetic fact of the world. The calls from large bodies of missionaries should in themselves command a large response on our part. Let us never forget the strong appeal issued by the Decennial Missionary Con- ference held at Madras in December, 1902, in some ways the most S8 STUDENTS AND THE MODERN MISSIONARY CRUSADE weighty body of missionaries ever assembled, calling upon the churches of Christendom to send out to India as soon as practicable 9,000 additional missionaries. Remember also the call from the responsible missionary leaders of China two years ago, asking the Christians of the home lands to double the staff of missionaries in China by the time of the Morrison Centennial in 1907. We as students should be peculiarly responsive to the appeal for large reinforcements which reached us a little over a year ago, signed by the names of 343 of the volunteers of North America, Europe, and Australasia now working in the Chinese Empire. The fact that the spiritual tide is rising in every great mission field and the enterprise of missions has begun to yield results on such a large scale suggests a special reason why we should press our present unprecedented advantage. To a degree not heretofore experienced this is a time of great crisis in some of the principal fields. For example, in all the history of Christianity when has there been a more momentous crisis than the one now confronting the Church in the Far East in the light of the Russo-Japanese war? And let us bear in mind that a great offering of the best lives of our colleges and seminaries from year to year is absolutely indispensable to the best welfare of the United States and Canada. Without such real sacrifice we can- not hope to preserve spiritual life, a pure faith, and a conquering spirit. "The army which remains in its entrenchments is beaten." Reasons like these for a great and growing army of volunteers impose a tremendous responsibility on the Volunteer Movement. In view of our providential mission, in view of God's dealings with us in the years that are gone, we cannot escape this responsibility if we would. And the task should not stagger the faith of any of us. This is apparent when we remember that it would take only one of every twenty Christian students who are to graduate from the insti- tutions of higher learning of the United States and Canada during the next twenty years to furnish a sufficient number of new mission- aries to make possible a large enough staff to accomplish the evange- lization of the world in this generation, so far as this undertaking depends upon foreign missionaries. We can readily obtain the number of workers required to meet all providential calls upon us, if we will but multiply and faithfully employ the agencies which have already proved so effec- tive. An expansion and deepening of our educational work, a wiser use of our large opportunities at the many student conferences, a considerable enlargement of our traveling secretarial staff, a general acceptance on the part of all volunteers of the solemn responsibility resting upon them for securing new recruits, the continued con- servative yet confident aggressive use of the volunteer declaration, the deepening of the spiritual life of the colleges and seminaries by a great expansion of the Bible study activities, the calling forth of more intercession for laborers on the part of the Christian FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 59 Students in general and of the pastors of the churches, the encour- agement in every way in our power of the Young People's Mission- ary Movement in its essential work of preparing the minds and hearts of the youth before they enter colleges for the days of mis- sionary decision — the unwearied use of these and other means will as surely result in giving us all the missionary candidates needed as the operation of any other well-known laws. In all this work of enlisting new recruits, we should continue to stand for quality. The ultimate success of the missionary enter- prise does not depend primarily on vast numbers of missionaries, so much as upon thoroughly furnished missionaries. For the very reason that our Watchword requires haste we, above all others, should insist on the most thorough preparation and training of workers, knowing full well that this will save time in the long run and enormously increase the fruitage. Let it be reiterated in this Convention, as it has been in all preceding conventions, that our great need is not that of volunteers who will go when they are drafted, but of those who will press through the hindrances not of God to the work and place which He has appointed. Next to the demand for more volunteers of capacity is the need of young men and young women who, being providentially detained, stay at home for the express purpose of developing on this continent the strongest possible base for the adequate maintenance of this gigantic, world-wide campaign of evangelism. To stay for any lower reason will defeat the object of the Movement and prevent the largest expansion of the lives of those who thus hold aloof from carrying out the comprehensive and sublime purposes of Christ for His Kingdom in the hearts of men. All students should be ambitious to exercise the rights and responsibilities of world citizenship. There should be no exception among those who are to work in North America as to taking the Watchword of this Move- ment as the governing principle of their lives. We should all associate our efforts to increase from among those whom God does not call to be missionaries the number of young men of large ability and genuine consecration who will de- vote themselves to the Christian ministry. No class of people should be more concerned with multiplying the number of efficient ministers than the leaders and members of the Volunteer Movement; for without an adequate leadership of the 130,000 or more parishes of the various Protestant Churches of the United States and Canada, it is an idle dream to talk about evangelizing the world in this generation. Those who are not providentially led into missionary service or into the ministry should devote themselves with as much earn- estness and self-sacrifice and life-long persistence to the promotion of the missionary campaign as do those who are separated by the Holy Spirit unto these two calHngs. We must have thousands of 6o STUDENTS AND THE MODERN MISSIONARY CRUSADE earnest young men and young women passmg out of the colleges each year into positions of lay leadership in the forces of the Church. If in some way during the next two years ten thousand of the choic- est Christian spirits of our colleges could be led to specialize on the promotion of missionary life and activity among young people, it would take far less than one generation to bring up the forces of the home Church to the point of maintaining as large a cam- paign as that required for the realization of the Watchword. There is no unworked lead which will for a moment compare in financial and spiritual possibilities for world-wide missions with that of the 20,000,000 children and youth in the Sunday-schools and various Christian societies of young people in the United States and Canada. May God give the delegates to this Convention, and the tens of thousands of Christian students whom they can influence, vision to recognize and undiscourageable purpose and enthusiasm to ex- ploit this marvelous lead. There is need of laying hold with a far more masterly hand on the student field of North America and cultivating it with such thoroughness as to realize more fully its missionary possibilities. What has been said about the achievements of the Volunteer Move- ment and the Young Men's and Young Women's Christian Asso- ciations may seem to some like boasting; but these achievements when placed in contrast with what ought to have been done, what might have been done, what ought to be done, and what can be done, are meager and unsatisfactory indeed. No one recognizes the shortcomings and sins of omission and commission of these organi- zations more keenly than do their leaders. Well may they and the members humble themselves before God as they reflect on how poorly they have discharged their great trust. May such humiliation be so genuine as to make it possible for God to trust them with continued opportunity, that there may be more efficient and fruitful service rendered in the decade before us than in the two which have passed. The students of a nation ofifer an unparalleled field for any noble propaganda. Their minds are impressionable, generous, and open. The special training which they are receiving prepares them for holding a vastly disproportionate share of the positions of leader- ship in the affairs of men. The student field of North America is ripe for far larger missionary harvests. What has been actually accomplished in certain denominational colleges, state institutions, and theological seminaries shows what might be done if the causes which account for the large fruitage in these institutions are but made operative in all the other institutions. There is no reason why institutions like Ohio Wesleyan, Northwestern, Oberlin, Mt. Holyoke, Cambridge University, Alexandria Seminary, Wycliffe College, should be exceptions in this matter of yielding large mis- sionary results. FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 6l The difficulty reduces itself largely to one of close supervision and thorough and constant cultivation. To this end the staff of secretaries of the Volunteer Movement should be largely increased, so that every institution may receive at least one unhurried visit each year from an expert on student missionary matters. The travel- ing secretaries of the Young Men's and Young Women's Christian Associations should give much larger attention to the missionary poHcy of the student Associations than at present. The splendid results of such close attention on their part to the Bible study de- partment during the past two years illustrate what might be done for missions with the benefit of such co-operation. Hundreds of sympathetic professors should be led to assume as one of their out- side specialties the developing of the missionary spirit through the promotion of the scientific and progressive study of missions. The mission boards should release for the service of the Volunteer Movement propaganda such of their returned missionaries as may be desired to ensure the adequate cultivation of the entire field. Every volunteer should become a propagating center for multi- plying the number of missionaries and the number of missionary leaders for the home Church. The persistent use of such means as these would result in vastly greater missionary achievements throughout the North American student field. It would make possible the doubling of the number in mission study classes before the next Convention, the large multi- plication of the number of institutions supporting their own mission- aries, the steady increase in the number of missionary volunteers and of candidates for the Christian ministry, and the sending out into the ranks of the millions of young people thousands of new leaders to kindle their missionary zeal and devotion. Not many years would pass before there would be in every student com- munity at least one band of earnest students whose hearts God had purified and touched with His hand of power, that would constitute a veritable spiritual dynamo from which would course forth mis- sionary light, heat, and energy. The time has come for our Movement and for the etitire mission- ary enterprise to undertake things on a vastly larger scale. The conditions on the mission field favor as never before a great on- ward movement. The world is open and accessible as to no pre- ceding generation. Its needs are more articulate and intelligible than ever. The forces of Christianity, both native and foreign, are widely distributed and occupy commanding positions. The forces which oppose the missionary movement have been markedly weak- ened. Momentous changes are in progress. On all the great battle- fields the conflict has reached the climax, and if the present attack be adequately sustained, triumph is assured. The conditions on the home field are likewise favorable for taking advantage of this unparalleled situation abroad. Our mis- 62 STUDENTS AND THE MODERN MISSIONARY CRUSADE sionary organizations have acquired a large fund of experience and have perfected their methods to such an extent that they are pre- pared for the prosecution of the campaign of evangehsm on a scale and with a promise, a parallel to which the Church has never known. The material resources of the home Church are so stupendous as to constitute her principal peril. The various bodies of Christians have recently in the Inter-Church Federation Movement been drawn more closely together than ever for purposes of practical co- operation. In the student field also the outlook is most encouraging. The Christian Student Movement has a secure foothold in nearly every student community of North America. In the ranks of the various Christian societies of students are to be found large num- bers of the young men and young women of large capacity, high attainment, and choicest spirit. The student movement has wrought out plans and methods in years of experience which prepare it for cultivating its field more effectively than in any preced- ing time. It has a realizing sense of its perils and is availing itself of the best counsel as to how to avoid them. It commands the sympathy and co-operation of every missionary agency and of the leaders of the Church. It is animated by the spirit of enterprise, faith, and victory. In view of considerations like these our Move- ment simply must press forward to greater tasks, or decline, suffer atrophy, and give way to some new movement. What are some of the greater things to which we as a Movement should give ourselves? The leaders of the volunteers in different lands, together with the leaders of the missionary forces, should make a fresh study of the entire world field and arrive at some plan by which it will be thoroughly mapped out and adequately occu- pied. It is possible to accomplish this now as at no preceding time. It is absurd to assume that the Christian Church does not pos- sess the requisite ability and consecration to accomplish such an undertaking which is so obviously in accordance with the desires and purposes of Jesus Christ. We should not permit ourselves to entertain further doubt on this subject, until the best constructive statesmanship has been exercised upon it and until we have given ourselves far more to prayer than we have hitherto done that this great end may be realized. We should lay siege to the Port Arthurs of the non-Christian world with the undiscourageable purpose to capture them. We should not shrink or falter before such apparently impregnable fortresses as the Mohammedan world, the literati class of China, the principal citadels of Hinduism, the great strategic capital cities of Latin America. Moreover we should not be staggered by the com- parative indifference, inertia, and unreality of vast bodies of Chris- tians on the home field, nor by the general materiahsm and worldli- ness of our time. FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 63 And let it be reiterated that another great undertaking to which 'e should set our hands is that of raising up, by the use of all ood human devices and above all by the superhuman assistance of le Spirit of the living God, nothing less than a great army of volun- ;ers of such furnishing that they will meet the requirements of. the ituation and of such purpose of heart that they will reach the elds. Of like magnitude and importance is the work of greatly nlarging the financial plans and achievements of the missionary lovement. There are literally thousands of individuals and fami- es, not to mention churches, which should each be supporting one r more missionaries and in many cases whole mission stations, 'he rising generation of young people must be made a generously ;iving generation. The missionary enterprise must be so pre- ented as to command some benefactions as princely as those made a recent years in the interest of the higher educational institutions if America and Britain. The Watchword of the Movement, "The Evangelization of he World in This Generation," must be taken up in dead earnest ly dififerent bodies of Christians as the cardinal point in their policy. Especially must it lay hold of individual Christian students, both olunteers and non-volunteers, with such conviction that it will be- ome in very deed a governing principle in their lives and relation- hips. This work of making Christ known to all men is urgent be- ond all power of expression. It is the unmistakable duty of Chris- ians to evangelize the world in this generation. It is high time hat the attempt be made in serious earnest. We appeal to the Church by all the compulsions of Calvary and Olivet to accept the hallenge which the Volunteer Movement presents in the procla- tiation of this Watchword. If these great things are to be achieved, we must pay what it osts. What will be the price? Undoubtedly it involves giving lurselves to the study of missionary problems and strategy with all he thoroughness and tirelessness which have characterized the titellectual v/ork of those men who have brought most benefit to nankind. It will cost genuine self-denial. In no sphere so much s that of extending the knowledge and sway of Christ is the truth if His own word illustrated, "Except a grain of wheat fall into the arth and die, it abideth by itself alone; but if it die, it beareth much ruit." In the pathway of giving up not only our lives and pos- essions, but likewise and more especially our selfish ambitions nd preferences and plans, will we most surely reach the great goal hat we have set before us. In all the hard persevering labor to ?hich we must give ourselves, not least must be the work of inter- ession. It is only when we come to look upon prayer as the most -nportant method of work, as an absolutely triumphant method of rork, that we shall discover the real secret of largest achievement 1 the missionary enterprise. 64 STUDENTS AND THE MODERN MISSIONARY CRUSADE That undertakings like those which we have set before us re- quire that we give ourselves to them with undying enthusiasm must not be overlooked. Important as is the most comprehensive and exhaustive preparation for any great work, there comes the time when the work of preparation ceases to be a virtue and when those who have done their best to prepare must give themselves with dar- ing abandon to putting their plans into execution. God grant that this Movement may never lose its first flush of optimism and ag- gressive enthusiasm. Let the Crusader spirit which characterized the early Christians when they flung themselves against the Roman world, more and more possess it. Of transcendent importance is it that we exalt Jesus Christ increasingly in the life of this Movement. He must continue to be at once its attractive and impelling force. It is His program which we are to carry out. He is our divine, triumphant leader. By His Spirit we shall conquer. The one word which sums up our great need and ambition is that the individual members of this Con- vention yield themselves absolutely to the will of God and the domination of Christ. "A body of free men, who love God with all their might, and yet know how to cling together, could conquer this modem world of ours." SOME FACTS IN THE MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES KARL FRIES, PH.D., STOCKPIOLM, SWEDEN, CHAIRMAN OF THE WORLD's STUDENT CHRISTIAN FEDERATION Going back to the first beginnings of missionary interest in the universities of the European Continent, we find a name of world- wide renown and an idea which only just now, after two centuries, is about to be realized. The name is that of the philosopher and scientist, Baron Gott- fried von Leibnitz, who died in 1716, and the idea is that of carrying the Gospel to China across Russia. To us it seems like one of the mysteries of history that the great revival of Christian life, which is known as the Reformation, and which originated in a university, did not express itself in any activity for the extension of the King- dom of God in heathen lands. On the contrary, theological facul- ties, or individual members of such, decried the idea of foreign missions when it was advocated by laymen, whether learned or un- learned. Baron von Leibnitz, the famous founder of the Berlin Acad- emy of Science, was not a man to be ignored or put down as an MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES 65 enthusiast. The missionary idea had come to him by conversation with Jesuits, laboring in China, whom he had consulted on geo- graphical questions, and he embodied it in the charter of the Acad- emy, dated 1700, in the following terms: "Since experience shows that true faith, Christian morals, and real Christianity cannot be better advanced alike within Christendom and among distant uncon- verted nations, next to the blessing of God, along the line of ordi- nary means, than by men such as, besides being of pure and blameless life, are equipped with understanding and knowledge, we will that our society of science shall charge itself with the propa- gation of the true faith and Christian virtue under our protection" — i. e., the protection of the Elector. The plan of enlisting the co-operation of the Czar of Russia for putting the idea into effect savors too much of the times, and was never carried out, nor were the efforts successful which the great thinker made for arousing a general interest in the home land. The essential condition for mission activity was still largely lacking, viz., Christian life. The idea, however, struck a fertile soil in the mind of Professor August Hermann Francke, who died in 1727, the founder of the famous orphanages in Halle, the leader of that student movement, which is known as the pietistic. In our days, the word "pietist" calls up critical thoughts in the minds of many. The views which it represents were not less severely criticised in the days when this movement began, as a reaction against the dead orthodoxy into which the Reformation had degenerated. The fundamental principles of the pietists were: (i) No vital Christianity without a personal acceptance of Christ as Savior and a consecration to His service, which embraces the whole life. (2) No spiritual fellowship unless based on such a personal acceptance of Christ. This, as well as their views on the so-called "adiaphora," is what has been laid to their charge as narrowness; and yet among these young students who gathered around their beloved leader in prayer, in Bible study, and in Christian work of the very type that has developed so wonderfully in our days, were found the men who were capable of grasping the widest of all ideas, that of the evangeli- zation of the world. And they were not only able to grasp that idea, but they also had the courage of their convictions to oflfer their lives for the realization of it. The missionary idea was not altogether unknown, though nearly so, in most of the countries of Protestant Christendom at that time — the beginning of the eighteenth century. Wherever it was admitted, it was conceived of rather as the duty of the political ruler toward his subjects, if he had in his dominion un-Christianized peoples. The Christianizing was considered as accomplished when the people were baptized and in some measure instructed in Chris- tian doctrine. Little stress was laid on personal conviction and 66 STUDENTS AND THE MODERN MISSIONARY CJtUSADE still less on creating a native Church with a character of its own and ability for self-government and self-propagation. While the ideas that underlie modern, missions were germin- ating, in the minds of Professor Francke and his students in the newly founded university of Halle, the impulse to a development into action came from the Danish King Frederick IV, who realized his regal duty toward his non-Christian subjects in the colonies, but was unable to find any candidates for missionary service among the theological students of his own country. According to the tes- timony of a bishop, they were "not fit for such work, but were given to drinking, licentiousness, and indifference." Through a court chaplain, who was a pietist, the King was led to ask Professor Francke if he could supply the necessary candidates. These were easily found among those who had been trained in the "Collegium Orientale", founded by him in 1702, with a view to world-wide mis- sions, including the revival of the Greek and Oriental Churches; and in 1705 Bartholomew Ziegenbalg and Henry Pltitschau were called to become the pioneers of modern missions. In their field, Tranquebar, on the east coast of India, they faithfully applied the principles which they had embraced at home; and in spite of the fiercest opposition from authorities and colonial pastors, they sue-, ceeded in building a native Church which at the end of a century, when the mission was handed over to England, numbered 20,000 adherents. In the course of that century, sixty missionaries had gone out to the field from Halle, which continued to be the real basis of operations, although the mission board was in Denmark. Through the Missionary Magazine, which was started by Professor Francke in 1710, as the first of its kind, a circle of praying and sup- porting friends was formed as a reserve force — the forerunner of the missionary societies which were to become, in the nineteenth ■ century, the principal bearers of missionary life. In the meantime, the chilly blasts of rationalism swept over the Continent and deadened the life which seemed so promising. The men who came from the universities had no longer the zeal of the soul winner, which is the first and essential qualification of a mis- sionary. After 1803 one looks in vain for a missionary with a university education. The work was partly carried on by untrained men; partly and chiefly that particular mission in the South of India was handed over to the English Church Missionary Society. The following period — the first half of the nineteenth century- is a time of barrenness in the missionary life of the universities on the European Continent. So far as I have been able to ascertain, there is only one sign of life, viz., the founding in 1824 of the Stu- dents' Mis9ionary Association in Berlin. The character of the time is vividly illustrated by the fact that this Association was dissolved by the university authorities in 1830 on account of "pietistic and dernoer§tic tendencies"; or, more explicitly, "because students dur- MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES 6/ ing their stay at the university should occupy themselves with sci- entific, not with practical pursuits, and because only a small num- ber of students can be members of an Association of this kind, whereas others, being excluded, might feel slighted". A petition in favor of re-establishing the Association was rejected, and it was not until the political disturbance of 1848 had cleared the air that the Association was allowed to reorganize. This time of political unrest about the middle of the century seems to have released spiritual forces that had been dormant. Not only in Germany were seven Student Missionary Associations formed, but in Holland a similar Association was organized in 1846 by the now well-known Rev. Andrew Murray, of Wellington, South Africa, then a student in the University of Utrecht. This Association still exists, bearing the significant name of 'EXS'stw t) BacnXsia aov, "Thy Kingdom Come". Like others it has had its vicissitudes; but it speaks well for the tenacity of purpose in the Dutch that they have through all these years kept up, not only their Association, but also the paper "Mededeelingen van het Eltheto," the only weekly publication in the Student Movement that I know of. At present the "Eltheto" numbers 115 members and collects a fairly large sum in support of missions; but I am inclined to believe that hardly any of its members have gone out as missionaries. The same must be said about the German Associations. Writ- ing in 1883, Mr. Christlieb says: "In spite of the increase in the number of members [470 belonging to twelve Associations in 1883 as compared with 210 in 1879], there have not been correspond- ing results, as scarcely one of the members has gone to the mission field; and in 1877 Professor Warneck states, that out of 509 mission- aries then employed by German societies, only twenty-five had a university education."* He continues : "The universities have neglected much in carrying out their missionary obligations. God grant that they may soon make it good." One attempt in this direc- tion had been made as early as 1866, when a petition was sent in to the Berlin University by the oldest missionary society of the same city, that a professorship in the history of missions might be insti- tuted. It was rejected after an adverse declaration by the highest Church authorities. In 1877, however, regular, though private, lectures in the history of missions were being held in three uni- versities. It was not until 1897 that Dr. Gustav Warneck, the emi- nent scholar in all that concerns missions, was made the first real professor of mission history in Halle. The year 1896 marks a new era in the missionary life of the universities on the Continent of Europe, owing to the fertilizing influence of the Student Volunteer Missionary Union Conference in Liverpool in January of that year. But before entering upon * An inquiry in iqo; showed the proportion then to be pinety-sii! piissionfiries yi\t\\ uniyer •f'ty training out of 1,365. 68 STUDENTS AND THE MODERN MISSIONARY CRUSADE this period, a few words should be said about the development in the Scandinavian countries. Ever since the great spiritual awaken- ing in the middle of last century, which affected most countries in Europe, as well as America, and which touched the universities in Scandinavia, notably in Norway, individual professors had in- fluenced their students in favor of the mission cause, and some had gone. The students themselves, however, had taken no active part in anything that might be called a missionary movement. Neverthe- less, "God moves in a mysterious way, His wonders to perform." At the time in England when the Cambridge Seven received their call and by their testimony stirred the British universities, and while Robert Wilder and his sister. Miss Grace Wilder, were pray- ing for a missionary uprising among the students of America, a number of students in each of the Scandinavian universities began independently of each other to make missions a subject of earnest study and self-sacrificing interest. When in 1904 the Upsala University Student Missionary Asso- ciation celebrated its twentieth anniversary, it was found that out of 417 members who had had their names op the roll since the founda- tion of the Association, fourteen had entered missionary service. It must be borne in mind, however, that this includes those that have formed part of the Student Volunteer Missionary Union of the modern type, which cannot be kept quite distinct from the earlier development in Sweden. In the other Scandinavian countries, in- cluding Finland, there is a clear line of demarcation between the earlier development and that which owes its origin to the rousing impulses of that most remarkable Student Volunteer Missionary Union Conference in Liverpool in 1896. Students from most of the countries on the Continent brought back a new inspiration from that Conference which in some cases, like Holland and Switzerland, led to the introduction of the general student Christian movement; in others, like Norway, Denmark and Germany, it gave rise to a Volunteer Movement, which, as far as Germany is concerned, has enlisted more student volunteers in the last ten years than had sailed during the previous 100 years. The same statement is probably true about any country in Europe. The statistics at my disposal are not sufficiently clear and complete to warrant definite conclusions or exact figures. I only quote a few items gathered from the reports. Germany in 1898 reported fifty-six volunteers; in 1904, twelve volunteered, and the total number was sixty, though at least seventeen had sailed. As reasons for this in- crease, they point out: (i) The influence of the Student Volunteer Missionary Union Conference in London, 1900, and in Edinburgh, 1904, where thirteen German students were present. (2) The German Student Volunteer Missionary Union Conferences in Halle in 1897, 1901, 1905, which have shown a steady increase in the number of students present, as well as in the quality of the addresses MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES i 69 id of the spirit pervading the meetings. (3) The circulation of 600 copies of the "Lose Hefte," the organ of the "Studentenbund r Mission," which is the official name of the German Student olunteer Missionary Union. Partly influenced by the meetings in Halle, partly by those Great Britain, the Dutch Student Movement in 1899 formed a olunteer branch, called "Studentbond voor de Zending," with two jlunteers. It now has ten members, some of whom have sailed, t the general student Christian conferences, missions receive in- •easing attention, and a deeper feeling of the responsibility of the udents of Holland toward the non-Christian peoples under her lie is being created. The French Protestants have had thrust upon them great tasks 1 foreign missions on account of the policy followed by the govern- ent in prohibiting missions of other nationalities in the French )lonies. This, together with the inspiring impulses of the world- ide Student Volunteer Movement, has resulted in earnest efforts 1 the part of the French Student Movement to enlist volunteers id emphasize missionary duties. Among the latter, Mr. Allegret's markable paper at the Conference in Montauban last year should ; specially noted. "Societes des Amis des Missions" have existed . Montauban and Paris since 1898, and several new ones are being rmed. It seems probable, however, that the number of volunteers IS not exceeded four. In French Switzerland the splendid examples of Eugene Casalis id Frangois Coillard have acted as an incentive to students to de- >te their lives to the same noble work. These impulses were rengthened by those carried back from the London Student Vol- iteer Missionary Union Conference in 1900, where thirteen Swiss ere present. The total number of Swiss volunteers is apparently lirteen. Norway has, ever since the great revival in the middle of last :ntury, maintained a high standard of missionary life. Among i missionaries in Natal and Madagascar not a few have had uni- ;rsity training, but the modern development of the Student Volun- er Mission has affected the student circles in a special way. The irteen that had attended the Liverpool Conference brought back a ■eat measure of enthusiasm, one expression of which was the start- g of "Excelsior," the organ of the Scandinavian Student Move- ent, followed in 1898 by "Adveniat Regnum Tuum," an annual iblication representing the Scandinavian Volunteer Movement, lat Movement was organized as a separate movement with anches in the respective countries in 1897. It was introduced in nland in 1900, and though that country was so late in receiving is impulse and though until that time hardly one missionary with liversity training had gone from there to the mission field, yet it ems as if Finland was putting the other Scandinavian countries to "^b STUDENTS AND THE MObERN MISSIONARY CRUSADE shame by the vigorous way in which it has taken up the cause. There are eleven volunteers, and the reports show a steady increase of interest. This is just where the other countries have been weak; for though at certain times they may have shown comparatively higher figures, yet in all of them there have been times of falling off which have discredited the Movement in the eyes of the students in general. In consequence of the splendid work looking toward inner consolidation done by Mr. Robert P. Wilder during the year 1904, when he acted as the traveling secretary of the Scandinavian Volun- teer Movement, there is hope of a genuine and healthy growth of the missionary spirit in the Scandinavian countries. At the Scandi- navian Student Conferences, one whole day is always given to the consideration of missionary subjects. But when we compare the figures indicating the missionary life in the Continental universities with those found in the reports of the American and Canadian, and British Movements, the question natu- rally arises. How is it that so little has been done, and how is it that the students of Continental countries have been so slow in taking their share in the evangelization of the world? The activity of the British Movement is easily explained by the close contact in which that country stands to so many heathen lands, whether sub- ject to her rule or not. As for the United States and Canada, there is first to be noted the wider definition given to the term "student." On the Continent of Europe the term is strictly confined to univer- sity students, but this, of course, does not fully explain the differ- ence. I believe the facts that your countries are comparatively young, that your students are filled with that invincible spirit of enterprise which belongs to youth and which gives a world-wide horizon, have something to do with the explanation, and yet these reasons are not exhaustive. In seeking the ultima ratio, I am reminded of an expression used by the general secretary of the British Student Movement in explaining certain characteristics of the American and Canadian Movement. "They have more faith than we." Yes, for "All things are possible to him that believeth." Is not that the real explanation of any progress in missionary work? If you on this continent by a larger faith have been able to accomplish greater things than we over in Europe, remember that nothing but the same implicit de- pendence on God by faith will ensure continued progress. The mo- ment you build upon your prestige or upon previous success, youf real strength will be sapped. And the work done on the European Continent, scanty though it may seem, yet much greater than what has been done there for centuries, is due to the same internal motive of true faith in Christ. May this, then, be our constant prayer: "O, Lord, increase our faith; not that we may do great things, but that Thy Kingdom GREETINGS FROM THE STUDENTS OF GERMANY 71 may come in greater power than ever to us, and through us to the uttermost parts of the earth," and in that prayer I wish you all to ioin with us. GREETINGS FROM THE STUDENTS OF GERMANY MR. WILHELM GUNDERT, STUTTGART It is a great privilege for me to stand here to-day and to bring to this large Convention of American students the most cordial meetings of the German Students' Christian Alliance, and in a special sense those of the Student Volunteer Missionary Union of Germany. The movement which I represent is very, very small in numbers compared with that in the United States and Canada. The total number of organized student volunteers, both sailed and preparing For service abroad, is now not more than seventy-one. Dr. Fries tias mentioned some of the causes of these small achievements; may I add one more. It is the mighty power of conservatism and :raditionalism which, though having a few advantages, prevents men from realizing their possibilities and weakens their courage in undertaking anything which is new. But, as he says, the chief ;ause is the lack of faith. Faith may overcome all our difficulties, ind let me say that I am sure it will. Even the small results which lave been accomplished by your German brethren seemed quite mpossible ten years ago. Why should we not by faith be able to iccomplish those things which seem impossible now? Besides, here are new encouragements in our Student Movement. Several Volunteers have sailed during these last months, and their example vill not be in vain. A beginning has been made toward organizing student missionary campaigns to churches and young people's locieties during the holidays. Mission study is taking its place in ilmost every Christian Student Union. The Volunteer Movement las begun to take hold of German women students, which is a nost important feature now. There is hope that we may find a pecial secretary this year to travel in the interest of the Student Volunteer Movement, and the Student Volunteer Conference which vas held at Halle in April, 1905, was the largest, the most represent- tive, and the most successful student missionary convention ever leld on the Continent. So far this is shown more by spiritual re- ults than by the number of volunteers, but it is my conviction that he larger part of the fruits of the Conference has not yet appeared. Looking at these encouragements, we do not feel the dififer- nce which exists between the American and German movements 72 STUDENTS AND THE MODERN MISSIONARY CRUSADE with regard to numbers, but we feel very strongly our fundamental oneness with you. We are one in our ideal; we are one with you in prayer; and I know that at this very day many students in Ger- many pray for this great Convention. We are one with you in working and struggling, but, above all, we are one with you in Him who is our Savior, our Lord, our Leader. All of us are one great army of His all over the world. It is the most inexplicable thing that a man should know Him and not be ready to go to the ends of the earth for His sake. The fact of His glorious person- ality and of His world-wide mission is plain as is nothing else. So may our common work and also this Conference result in this one thing, that His name may be glorified. VALUABLE LESSONS FROM THE STUDENT VOLUN- TEER MISSIONARY UNION OF GREAT BRITAIN THE REV. G. T. MANLEY, M.A., CAMBRIDGE "The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit." One lesson which I would like to bring to you this morning from the British Movement is this: that in so far as we have humbled ourselves and made ourselves the agent of the Holy Spirit of God, so far our work has been of use ; and in so far as we have exalted ourselves and have thought of our organization, of our past achievements, and of our awn honor, and have forgotten to exalt Jesus Christ, just so far we have failed. In other words, whatever work has been done by the British Student Volunteer Missionary Union has been done, not by them, but by the Spirit of God through them. It is well for us to remember — and we, perhaps, in Great Britain have more reason to remember it than in any other country — that the beginnings of our tiniversity system were in a missionary movement. The first university, if we may so call it — at least, the first seed di a university in Great Britain — was the establish- ment of St. Columba with his missionary monks on the Isle of lona. It was when those monks spread into Great Britain and founded their colonies that we had in Oxford and Cambridge the seeds of our first and oldest universities. To the present day in Cambridge we speak of our University as an institution of "religion and sound learning," putting religion first. When in our university sermons the preacher refers to his own college, he speaks of it, THE STUDENT VOLUNTEER MISSIONARY UNION 73 not as a learned, but as a religious institution. And so it is one of the things for which we are most thankful that we can report of Great Britain, as Mr. Mott has already reported of America, that it is in our universities that missionary work is most fully recog- nized and most fully believed in. Thank God, from the very beginning, as I have already said, there has been to a greater or less extent a missionary spirit in our British universities. We have not waited until the present century for that. And yet as one looks through the years, one sees that since the Reformation, not to go further back, the differ- ent missionary movements that have swayed Oxford and Cam- bridge, and, in later years the other universities which have been added to them, have been like waves with their crest and then again with their trough. I suppose one might trace back the first beginnings of our modern Student Volunteer Missionary Union to the years between 1850 and i860, when a great missionary revival swept over England and when the Church Missionary Society, the greatest of our mis- sionary societies in England as regards the magnitude of its work, started in Cambridge and in Oxford societies, which may be called the beginning of our missionary meetings. They started a union called "The Church Missionary Union" in our University and sent down from their head office a delegation to give a missionary ad- dress to the students every week during term time. In Cambridge that address has been given weekly during term time from 1857 down to the present year. Originating in the band of men which attended those meetings at Cambridge, two other meetings were an outgrowth of them. One was the daily prayer meeting, which started in the year 1862 and has since been kept up daily in our University during term time. The other is an institution which seems almost to have served its purpose and now is merging into others, known as "The Cambridge University Prayer Union." At the beginning of this period, namely about the year i860, there was formed for the first time of which I have knowledge a roll of men who were dedicating their lives to missionary service, the first beginnings of the Student Volunteer Missionary Union. The next period which one may mention in the history of the movement was that remarkable series of missions held in Great Britain in the year 1883 by Mr. D. L. Moody. We owe more than we can express to the work which God did through his surrendered soul. It was then that some of our leading athletes dedicated their lives to God, and as they entered into His service they received the word from Him that they should go to the ends of the earth. So it happened that in 1884, Stanley Smith, the stroke of the Cam- bridge boat, and Charles T. Studd, the captain of the Cambridge cricket eleven and of the All England team, gave themselves, with five other leading Cambridge men, to the work of God in China. 74 STUDENTS AND THE MODERN MISSIONARY CRUSADE They made a tour around Great Britain and then afterwards through some of the cities and colleg-es of the United States on their way to China. In 1889, another roll of men was started in Cambridge Uni- versity and also at the same time in Edinburgh of men who were about to go to the mission field. But it was not until the year 1892, during the visit of Mr. Robert P. Wilder— during whose visit per- haps I may be allowed to say I myself dedicated my life to God for the mission field— that the Student Volunteer Missionary Union in Great Britain was organized. May I here express the great debt which we throughout Britain feel that we owe to you on this side of the water. I believe most assuredly that it is only as every nation of the world comes together that we can realize the fulness of Jesus Christ. Each of us has his own way of looking at things, and one of the greatest advantages in this world-wide move- ment is that it enables us to see more and more of what Jesus Christ is. We shall never know, and can never know, the fulness of Jesus Christ until we see how He can satisfy the needs and make use of the powers of every nation — all the nations which have been created by Him. One further word. Our work since 1892 has been very similar in many respects to your own. I wish just in a few sentences to accentuate what I said before, that as we have yielded ourselves to the Spirit of God, as we have taken pains and given valuable time, set it aside to get in touch with Him, so has our work prospered. I look back upon eight different student conferences in Great Britain which I have attended. From all the addresses which I have heard — and they have included all of our most noted British speak- ers and many of your best speakers from America — there is one address that stands out in my view, a very simple one, given by a lady now working as a missionary in South India. I can feel again to-day the stillness that passed over our meeting as she simply drew for us a picture of Jesus Christ suffering on the cross at Cal- vary and asked us to try and realize what that meant. The chair- man of that great missionary convention in 1896, at Liverpool, Mr. Donald Eraser, who is here among us, I believe gave his life to God for mission work in a time spent in prayer on one of the mountains in Keswick at one of the conferences we held there. Whenever we have set aside time deliberately for confession of our weakness and for confession of our sins and our shortcomings, and when we have taken time to seek God's face, to subject our plans to His will, or, rather, to seek His will and abandon our own plans to Him, those have been our times of greatest blessing. Those conferences and conventions where we have given large periods of time for the students to get away quietly with God, have been the conferences which have been most blessed. We have accomplished most at those times when we have not considered human possibilities, but have MISSIONARY POSSIBILITIES OF THE WOMEN STUDENTS 75 stepped forth on the promises of God, attempting great things for Him and expecting great things from Him. And so, in conclusion, let me beg of you, fellow students, what- ever you do in your different local organizations, to lay the founda- tions of our movement deep and strong in the quiet watch in the morning, in the times — two or three hours together, or more than that it may be, on Sundays — deliberately set aside for the study of God's Word and the seeking of His face, and looking, waiting to hear His voice. Here it is that the foundations of our movement rest, because whatever we do will not be the work of man, but the work of the Holy Spirit of God. THE MISSIONARY POSSIBILITIES OF THE WOMEN STUDENTS OF THE WORLD MISS UNA M. SAUNDERS, SOMERVILLE COLLEGE, OXFORD Fifty years ago to be a woman student was exceptional ; twenty years ago to be a woman student who was vitally interested in missions was to be exceptional. To-day we have heard both from Great Britain and from North America that it is to our student world that we ought to look for the greatest and the deepest missionary interest. This growth of missionary interest among our women students, as well as among the men, seems to us phenomenal; yet as we look more closely into it, it seems to me to be the most natural thing in the world; for from our own individual lives, how many of us have learned that with every deepening knowledge of our Lord Jesus Christ, with every growth in our spiritual life, there always follows sooner or later a growing missionary interest, a longing to be allowed to be an ambassador for Jesus Christ some- where or somehow. This has been true in the whole student body on this continent. As the religious life of your colleges has deepened, you have been able to see a growing missionary interest among the women students. But I note this also, not only in individual lives and in the lives of colleges, but also in national movements. It was very evident to us this year, as we met together in Holland at that great meeting of the World's Student Christian Federation, that as the Federation has developed in every way a deeper religious life, so there- has come with it an immensely growing missionary interest and love. At the Holland conference we saw clear evidence of this. That meeting was to us women a historic meeting. It was the time at which we became an articulate part of the Federation ; for, though we had been for years an integral part of the Federation, before that date our y6 STUDENTS AND THE MODERN MISSIONARY CRUSADE views had had to be made known through the voices of the men. There for the first time we were allowed to speak for ourselves ; and since that time we have had a woman's co-operating committee be- longing to the Federation, with an executive officer of our own, Miss Ruth Rouse, well known to you, as she has visited these colleges during three different years. What are the countries which in that Federation became a part of our Women's Federated Committee, and in which we may trace this growing interest? I will quickly run through the fifteen in which there is actually an organized work in which women students are included. Those are the United States and Canada, Great Brit- ain, Holland and Germany, Denmark, Norway, Sweden and Finland, India, China, Japan, South Africa, and Australia, while there are less organized efforts in which women are included also in the countries of Switzerland, Russia, Italy, and those which we include in the Levant, Turkey, Egypt, and Syria. As we met together in those days in Holland, we learned two things at least out of many others. One was this : that the mission- ary interest of the women students of the world is not alone to be found in the great movements such as those on this continent and in Great Britain, but in other movements which are beset by the difficulties of which we have heard to-day, on the Continent of Europe. Take one example only, that of the small country of Holland. So great have been the difficulties there, that at present there are only about a score of women students contained within their movement; and yet last year out of that score they sent out their first woman medical missionary — ^that is, one out of less than twenty of the women students in their movement has gone to the foreign mission field. We learned not only that the Continent of Europe was sharing in this work with the greater movements ; we also learned that it is not alone the Christian students of the West, but the Christian students of the East among whom there is this growing missionary interest. In India, where many of us know that the lack of initia- tive and many another obstacle has made it intensely difficult for years to gain those workers from among the native Christians whom we have wanted — in India this last year we have seen the foundation of the first woman's home missionary society for work in that country. To those of us who know India, this is a fact of very great importance. And it is indeed the daughter of our Student Volunteer Movement. It has grown up, so far as we can trace, almost entirely from the influence of the volunteers among the mis- sionaries and those who have come to the women students of India at conferences where we have laid before them the possibilities of such work; and this new woman's home missionary society is under the leadership of educated Christian Indian women. While we rejoice that in the woman's side of the World's Stu- MISSIONARY POSSIBILITIES OF THE WOMEN STUDENTS 'J'J dent Christian Federation missionary interest is increasing, yet these things that I have indicated to you are but trifles compared with what there should be. It is only the earnest of greater things to come as we think, first, of the great possibiUties of the women con- tained within the Federation and, secondly, of the deep needs of that heathen world. What are the special reasons why women from among the countries in the Federation should give their lives to foreign missionary work? I can only briefly indicate two or three. The first one is this : that the great mass of the women in the non-Christian countries can only be reached by the women of the Christian countries. Men preachers, men doctors, men teachers, cannot get access to the greater number of those women. Even the written Word of God cannot reach them; so dense is their ignorance that it is dumb to them. It is only the human voice, and it is only the voice of a woman that can reach the closed homes and the closed hearts of the women of those countries. Yet another reason why our women should go forward. The greater part of the education of the girls, and in some cases of the younger boys, lies in the hands of women in the non-Christian coun- tries. It is probably known to you that the government of India, in its desire to further the elementary education of girls in India, has been obliged to rely almost entirely on the work of the women's missionary agencies, because it was only the women missionaries who could win the confidence of the mothers in such a way that they could obtain those children for education at all. We need now for all those countries a vast army of women who will go out to take up the work of educating those children, and we need those who have received some kind of normal training here who are ready, therefore, to train and to educate Christian women under them as teachers for those countries. But it is not alone for the individual reaching of the women and girls of those countries that I would plead with you. There is, it seems to me, one other great plea for the coming forward of a vast army of women, namely, this ; that in certain of those countries, notably in India, the whole advance of the Kingdom of God is being impeded by the fact that the women are holding back those educated men who are ready to go forward for Jesus Christ. Among the men graduates of the universities of India there are thousands to-day who have been so influenced by the trend of Western thought that intellectually at least they have accepted the truth of Christianity, and have some desire to take the advance step and cut themselves loose from those things which they know to be the trammels of their old religion. Thus in some cases there are those who are at heart followers of Jesus Christ. But why do we not see them in the vast army of Christian workers of India to-day ? Because they are bound by the chain which is forged for them by the women of their house- holds, and those women still lie in ignorance and superstition because 78 STUDENTS AND THE MODERN MISSIONARY CRUSADE we tiave not gone to them. You hear of the influence of a woman here ; but you cannot reahze what the incalculable influence of woman is in India and see it when it means a fearful retrograde influence, an influence that holds back those men that are willing to go forward and which keeps them back from openly joining the great work of the Church of God. It seems to me from what we hear of the openings in China, that unless we women go forward side by side with the men who are going to work among the literati of that empire we shall in a few years' time be face to face with as great a problem in China as we are facing in India to-day. If those literati, now open to the efforts of Western students, are brought under the influence of Western learning and through that are made acquainted with the new religious thought, do you not see that the work for women will come ? They will demand wives from among the educated and Chris- tianized women of their own lands, and where shall they find them unless we have gone out? Do we wish their men to live a double life, in thought and in heart followers of Jesus Christ but unable to live it out because they are held back by those women to whom, in a special sense in an Eastern country, they belong, and without whom they cannot go forward ? Women, it seems to me that to-day there comes to us a tre- mendous call to throw ourselves into this work, to make it the one great aim of our lives that the Kingdom of God shall come, and that it shall come through us, wherever God is able to use us, that we may not prevent the advance of His Kingdom, but that rather we shall work side by side with those men who are to-day bringing life and knowledge to the people of the East. Thus together the men and women of the East may be able to go forward and to bring in that great half of the Church of God that the East is going CHRISTIANITY AND THE NON-CHRISTIAN RELIGIONS Christianity the Only Absolute Religion The Non-Christian Religions Inadequate to Meet the Needs of Men CHRISTIANITY THE ONLY ABSOLUTE RELIGION THE RIGHT REV. THOMAS F. GAILOR, D.D., BISHOP OF TENNESSEE Seventeen hundred years ago a Christian teacher gave a description of an Egyptian temple, with its porticos and vestibules and groves and sacred fields adjoining, the walls gleaming with precious stones and artistic paintings, and its shrines veiled with gold- embroidered hangings. "But," he says, "if you enter the penetralia of the enclosure and ask the officiating priest to unveil the god of. this sanctuary, you will find a cat, or a crocodile, or a serpent — a beast — rolling on a purple couch." And a modern writer asks us to contrast this with the Temple of Jehovah at Jerusalem. Here, too, you would find a gorgeous building, a priesthood, altars, and a shrine hidden by a veil. Within the veil stands the ark of the Cove- nant, covered by the mercy seat, sprinkled with the blood of atone- ment, and shadowed by the golden cherubim. Let that covering be lifted, and within that ark, in the very core and center of Israel's reUgion, in its most sacred place, you find, what ? The Two Tables of the Moral Law. There in a word you have the contrast of the two religions. The moral law, enforced by the belief in the one true God — that is the religion of Israel — and that religion was inter- preted, fulfilled, and consummated by the revelation of the Christ. Let us be bold to declare this. The religion of Israel transcend- ed all human conception and dreams and theories. It stands abso- lutely unique and without parallel in the history of religion of all nations and races and tribes of men, in its unswerving monotheism, in its hope of redemption, and in its empsasis upon the moral law. And the religion of Christ, which is really not a religion but a revelation, explains, interprets, reinforces, and completes the religion of Israel by the revelation that God is love, that God so loved the world — the whole world — that He gave His only begotten Son. The message of the Cross is at once the glory and the con- demnation of mankind. It is God's seal upon the majesty of the moral law, written upon man's heart in conscience ; and it is God's revelation of redeeming love, which stooped to take humanity into itself and vindicate by the death of the Perfect One that religion and righteousness are the same in essence. Rather than that man, made in God's image, should perish, or the moral law remain un- 8i 82 STUDENTS AND THE MODERN MISSIONARY CRUSADE vindicated, He who is infinite love condescended to die a human death, that He might save His people from their sins ! This is the supreme truth of the Bible. Toward this all lines in the Old Testament converge, and from this all lines radiate in the New Testament and in human history. That sacrifice of Christ is no dream, no fancy. It has transfigured, it is transfiguring, all human life. It lights up every act of moral heroism on battle-fields of blood, or on the holier battle-fields of business and social life, and consecrates unselfishness as not only noble and beautiful, but as divine and godlike. Through Christ we know what the world's choicest spirits only dreamed and hoped before— that God Himself is Love. "Think Abib : or dost thou think The All-Great is the All-Loving too. And through the thunder comes a human voice, 'O, heart I made, a heart beats here; O, face I fashioned, see it in Myself. Thou hast no power, nor canst conceive of mine, But love I gave thee with Myself to love And thou must love Me who died for thee.' " My friends, this thought, this fact, transcends all criticism of the records, all speculations of philosophy. All the science of all the schools can never explain, can never account for this amazing truth, God, the infinite and absolute Being, the great Originator of all things, all worlds, who holds me and you in the hollow of His hand and without whose will we could not draw another breath — "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." And "Now are we the sons of God ; and it doth not yet appear what we shall be : but we know that, when he shall appear, we shall be like him; for we shall see him as he is." There it is — the revelation of the Gospel, certified, guaranteed, actualized, in the sacrificial and triumphant life of Jesus Christ. A new, original idea of God ! A new, original idea of man ! Search the literature, study the philosophies, examine the religions of the ancient world, and you will find no thought that approaches this, that approximates it. That life of Jesus constitutes the great, cli- macteric epoch in the history of the human race. We need not deny any pagan virtue. We need not exaggerate any pagan vice in order to prove the greatness of the revolution that began at Bethlehem. It was not a difference of external order, though that itself was marked as time went on ; but it was a difference in the very motives and springs of human action that was created, the coming in of a new impulse, a new power, which slowly but surely gripped the hearts and minds of men and changed the world. We breathe another atmosphere. Our very thought on every subject is inevitably colored by new conceptions. Life, as it were, has been swung upon another axis, and every view-point and every CHRISTIANITY THE ONLY ABSOLUTE RELIGION 83 pole is changed. It is a paradox but true that even an educated heathen, an educated unbeliever, has to defend his error in Christian language and from a Christian point of view. Last year, when a de- fense of Chinese civilization was attempted in the book, "Letters of a Chinese Official," it had to be written by an Englishman at a Chris- tian university. Is Christianity the absolute religion ? Yes, if God is Love and if man is God's son. If there be an absolute God, this is His abso- lute revelation; and, as I said, it has changed the world. What is civilization ? It is not steam and electricity ; it is rather moral quali- ties whose prevalence has made science possible. The seven principles of all human civilization and advance thus far are the fruits of the Christian Gospel, viz. : The individual responsibility of every human being; the mutual obligations of man to man ; the jealous sensitiveness over human life and suffering ; the sanctity of the marriage relation and of family life ; the religious equality of the sexes ; the revelation of a moral and internal holiness ; the identity of belief and practice. These are the seven principles of civilization and they are Christian principles. But more than this, the great qualities of human character, which are to-day the pride of the foremost races of mankind, have no power in history adequate to account for them except the Gospel of Jesus Christ. The virtues that relate to truth — genuineness, sincerity, fidelity to trust ; the virtues that belong to manhood — the capacity for work and for liberty, the great self-commanding power of moral courage ; the virtues that relate to law — the reverence for institutions, the respect for authority, the jealousy for justice; the virtues that belong to purity — the respect and honor for the marriage relation and the family life, which have made the home the finest achievement and the most sacred possession of the Teutonic race : these qualities have no influence to which they can be referred except the Christian Gos- pel and the Christian Church, "which went forth as a high imperial power into the wilderness of the people and made man infinitely more interesting than he had ever been before." I. Is Christianity the absolute religion ? Well, as a great Christian scholar — the greatest scholar perhaps that the English speaking people has produced in recent years — has said in speaking of the woman of Samaria : "This is a matter of per- sonal experience. 'He told me all that ever I did. He tore away all disguises. He exposed my secret life. He probed my inmost conscience. He held up a mirror to me, and for the first time I saw myself.' " This unique power of piercing, wounding, exposing, con- victing, convincing the conscience is and must ever be the most potent testimony to the revelation in Christ. It addresses itself to all men — to the rich, the poor, the great and small, the learned and ignorant. "He spoke to my conscience. He showed me my sin. He showed me myself." Every Christian knows that this is the 84 STUDENTS AND THE MODERN MISSIONARY CRUSADE most potent, because the most subtle, influence which acts upon his moral being, penetrating into recesses where all others must fail, touching springs of action which none other can reach. "I know," says the Apostle, "I know him whom I have believed." Yes ! "God so loved the world, that he gave his only begotten Son." "God was in Christ, reconciling the world." God was in Christ; God suflfers; God sacrificed Himself, emptied Himself, hum- bled Himself, and took the form of a servant. God "made him to be sin for us who knew no sin" ; and how that sin fastened its fangs upon Him and how it pierced and bruised and crushed Him until death relieved Him and the infinite glory of the moral victory trans- figured again His human form and shattered the grave and the gate of death. No wonder that St. Paul says : "He loved me, and gave him- self for me," "and the life I now live in the flesh I live by the faith of the Son of God." "The love of Christ constraineth" me — holds me, drives me, overpowers me, sweeps me away. Oh, that love oT Christ! Not that I loved Him, but that He loved me; and when I think of that love of God — loving me sinner as I am, selfish, weak, unstable, cold and hard and unforgiving— that love that pleads and follows and sacrifices for me — surely life is changed. Oh, "is it nothing to you, all ye that pass by ?" "God so loved the world." The Christ in us responds to the Christ about and above us, and compels. H. It is the revelation of God. It is the revelation also of man. What we are, that life is. Many a pauper is rich in the things of this world. Many a bereft and blind and hungry bitter soul dwells amid luxuries and costly environment. What we are, that Christ is to us. He may be a mere teacher, a mere model of manhood, a mere hero of history. If we are not "saved," the word, the fact means nothing to us. But what we are, that He will be to us. And we need more than a teacher, more than a noble manhood ; we need God. "Only the infinite pity is sufficient for the infinite pathos of human life." Because human life is meant to be God's life. The Incarnation in Christ is only the perfection of God's Incarnation in man. In Jesus Christ the human race is at-one-ed with itself and at-one-ed with God. It is compacted, bound together. It lives one common life, as the Master prayed, "That they may be one." As Paul said, "He made of one blood all nations of men." "Who is weak, and I am not weak? who is offended, and I burn not?" So suffering and disaster and sorrow and misery throb and pulse through the race, and they that have the Christ in them feel the pulsebeats and share the pain. This is the spirit of missions. For God being what He is and humanity being what it is — God's off- spring, God's self-expression, consummated in the Christ — every individual is baptized into God, baptized into redeeming service for God and mankind. As the Christ grows in each one, the love quick- THE NON-CHRISTIAN RELIGIONS INADEQUATE 85 ens and expands — "I in them, and thou in me, that they may be made perfect in one." That is the Lord's prophecy of the ultimate redemption of the race through the awakened members of the race. As the Apostle said, "The earnest expectation of the creation waiteth for the manifestation of the sons of God." It is His denunciation of that vast caricature of the Gospel called saving one's self. There is no true, no complete religion except the religion of the Redeemer, the Savior; and a man or woman who is religious is the man or woman who is engaged in the work of saving and redeeming. This is the whole of Christianity. To be a Christian means ac- cepting the Christ as God — living by His power and presence, thinking His thought, willing His will, and that will is the saving of all mankind. Here is love, charity, kindness, unselfishness, self- control! Here is the spirit and motive of the mission work of the Church. Here are the glorious visions of the prophets, the inspired purpose of St. Paul. Humanity shall be one, in mutual sympathy, helpfulness and in the source of life ; at one with itself, at one with God; and through the pain and travail of this mortal and earthly state, it shall grow to the realization of the new man in the Christ who is to be. "Where is one that, born of woman, altogether can escape From the lower world within him, moods of tiger, or of ape? Man as yet is being made, and ere the crowning Age of ages, Shall not aeon after aeon pass and touch him into shape? "All about him shadow still, but, while the races flower and fade. Prophet-eyes may catch a glory slowly gaining on the shade, Till the peoples all are one, and all their voices blend in choric Hallelujah to the Maker, 'It is finished. Man is made.' " THE NON-CHRISTIAN RELIGIONS INADEQUATE TO MEET THE NEEDS OF MEN MR. ROBERT E. SPEER, M.A., NEW YORK It IS of course as Christians that we approach this question. On grounds of history and of reason and of personal experience we hold unswervingly that great Evangelical faith of which the Bishop of Tennessee has just been speaking to us. But this fact does not incapacitate us for a just judgment of the non-Christian religions. Men must inevitably approach these religions with some preconcep- tions, either the preconceptions of agnosticism, or the preconcep- tions of atheism, or the preconceptions of earnest religious faith; and the fact that we have already entered into deep sympathy with the religious needs of mankind does not constitute a disqualifica- 86 STUDENTS AND THE MODERN MISSIONARY CRUSADE tion for judging the great religions of the non-Christian races. No intellectual bias prevents us from believing that we can fairly judge whether or not the non-Christian religions are adequate to the needs of men. And just as we are not prohibited from this discussion by any intellectual bias, we are not incapacitated for it by any prejudiced sentiment. We love the non-Christian nations more than the athe- ists and the agnostics love them. We understand them better than those who have never gone forth to live among them and to lay down their lives for them understand them. And in the light of our sacrifices for the non-Christian peoples, the fact that we are engaged in a great aggressive campaign to displace and transcend their religions does not create any presumption that we are inca- pacitated by prejudice from freely judging whether these religions can meet the needs of men. There are some considerations on which we shall not rest our conviction that the non-Christian religions are inadequate to the needs of men. We shall make very little of the obvious fact that great masses of men have broken away from these religions. I think the new character these men have attained makes their testi- mony to the inadequacy of the religions under which they had lived valid testimony. But we are not urging tonight as against the non^Christian religions the defection of their own sons; for men have broken away from Christianity, and what we will not allow against Christianity we have no right to urge as against the non- Christian faiths. Neither will we rest our contention this evening on the alleged superiority or real superiority of what we call Christian civilization over the civilizations that have been developed under the non-Chris- tian religions. For, first of all, there is no such thing as a real Chris- tian civilization. We believe that the civilization that we call Chris- tian is vastly superior to the non-Christian civilizations, but it is not Christian. It is at the best merely a midway resultant of the divine force pulling upward and the dead inertia of human sin and evil holding down. And we realize quite clearly that other elements than religion enter into the making of civilization. Racial and climatic elements enter. And we dare not overpress the argument for the superiority of Christian civilization until we have first learned to differentiate the sources from which that which we call civiliza- tion springs. Alas! there are many of us who are none too proud of what we describe by this name. We would all share the con- viction that has just been expressed regarding the superiority of our civilization to the greatest of the non-Christian civilizations; and yet, even in that contrast, I think we must hang our heads in shame, as we look back over the last hundred years. We must confess, for example, that in spite of her stupidity and her crime, the great Empire of China has borne her wrongs with a patience THE NON-CHRISTIAN RELIGIONS INADEQUATE 87 and a self-control that we must fear would never have characterized our Western peoples. Yes, even of that great upheaval of six years ago, we must still say that given such provocation, the Boxer Uprising itself was tame and childlike in comparison with the rage that we Western peoples would have felt against wrongs so hideous and so infamous. We will not rest our contention tonight that the non-Christian religions are inadequate to meet the needs of men on any overpressure upon the superiority of our Christian civilization as against the civilizations of the non-Christian world. Nor, in the third place, do we intend to rest this contention on the declaration that the non-Christian religions are products of the evil one. A case might be made out for that contention. I remember very well a statement of Dr. Nevius at the first Stu- dent Volunteer Convention in Cleveland — and he was a grave and a sober man, and had lived for many years among a people whom he truly loved, and among whom he numbered many of his truest friends — ^that the bitter experiences of his life convinced him that the non-Christian religions, instead of being steps in an upward evolutionary movement of man from lies to truth, were in practical effect just what St. Paul had described them, devices by which men fell away from the truth and covered it over in the interests of lies. Indeed, in his book, "China and the Chinese," he says plainly of the religious systems of that Empire, "These forms of idolatry, while they evidence God's revelation of Himself in the human soul, are, with the most consummate art, so deivised as to lead the soul farther and farther from God and to turn the truth of God into a lie." And it might be urged further in support of some such position, that we should only be ranging ourselves with the consistent position of the Christian Scriptures from the first to the last. The modern, tolerant, easy-going attitude of some students of comparative re- ligion is not the attitude of the Hebrew prophets, nor of the Apos- tles of Jesus Christ. They never saw in the idolatry of men any upward moving of men's hearts toward a purer faith. They de- nounced that idolatry as puerile, as childish, as ignominious, as false, as sinful. The prophets saw in all the faiths around them before Christ came — and all the great faiths of the world were here then, save Islam — they saw in those faiths, just as the Apostles saw in them, merely a falling away of men from the primitive and clear vision of the only living God and Father of mankind. But I will not press that view tonight. I know there are many of us who would think that to press such a view betokened such an in- veterate prejudice against the non-Christian religions as to make any calm judgment of them an impossible thing. Neither, yet once more, are we going^to rest our contention on the claim that there is no good in the non-Christian religions. Of course there is good and truth in the non-Christian religions. It is the good and the truth that is in the non-Christian religions that 88 STUDENTS AND THE MODERN MISSIONARY CRUSADE has enabled them to survive, that gives them their great power ; but regarding this good and truth which we joyfully admit in all the non-Christian religions, several great facts are to be recalled. In the first place, there is no great truth in the non-Christian religions which is not found in a purer and richer form in the Christian re- ligion. It is true that Hinduism teaches the immanence of God; it is true that Mohammedanism teaches the sovereignty of God; it is true that Buddhism teaches the transitoriness of our present life; it is true that Confucianism teaches the solemn dignity of our earthly relationships and our human society. But are not all these truths in Christianity also? And in Christianity each one of these truths is balanced by its just corrective, which is absent from the non-Christian religions. Hinduism teaches that God is near, but it forgets that He is holy. Mohammedanism teaches that God is great, but it forgets that He is loving. Buddhism teaches that this earthly life of ours is fleeting, but it forgets that we must therefore work the works of God before the night comes. Confucianism teaches that we live in the midst of a great framework of holy rela- tionships, but it forgets that in the midst of all these we have a living help and a personal fellowship with the eternal God, in whose last- ing presence is our home. And in the second place, the setting in which these truths are found in the non-Christian religions makes them often not a help but a positive hindrance to men. It is just the fragment of truth that there is in the non-Christian religions — I speak as a matter of sober fact, and I think I can appeal to the experience of most of the missionaries here with reference to this — it is just that truth which constitutes, not the leading on of men's hearts to the larger truth, but that with which men's hearts, already loving sin, satisfy themselves as against the claims and appeals of the larger truth. Of course, it is this truth which in honest hearts gives us our point of contact and sympathy, but it is often harder to convince of error the man with the half truth than it is the man with nothing but demonstrable error. And in simple fact it is the partial truth in the non-Christian religions which is made a reason on the part of those who cling to those religions for not abandoning their error and accepting the perfect truth of Christianity. The possession of half truth is valuable in a man who is ready to go on to the whole, but it is a positive hinderance to the man who is satis- fied with it and refuses to leave it for the truth that is complete. And beyond all these things, these non-Christian religions, with all their good, are yet seamed through and through with great and positive and hideous evils. I am fran]ooo are Hindus. The capital is Dacca. A lieutenant-governor will be in charge of the administration, together with a legislative council and board of revenue, like the other provinces of India. It is thought that such an organization will be of great advantage, both in reviving the prosperity of Eastern Bengal, and in giving great impetus to the hitherto retarded development of Assam. Here, then, is an added reason for our awakening to new opportunities missionwise that are sure to attend this forward movement of the English govern- ment. In the province as it was before the addition of this portion of Bengal, eighty languages and dialects are represented in a popula- tion of between six and seven millions. The people known as As- samese make up about one-fourth of this number and live in the valley of the Brahmaputra. They are the mixed descendants of the Ahoms, who conquered the country centuries ago, and are related, like ourselves, to the great Aryan race. About one-half of this population speak Bengali, the language of the state from which a portion has now been added to Assam. These Aryan peoples, steeped in Hinduism and Mohammedanism, have been hard to reach. After nearly seventy years of work, perhaps not more than 150 to 200 As- samese are connected with Protestant churches. However, there are recent indications that promise much for this reluctant people. In striking and gratifying contrast to these apathetic Assamese are the hundreds of thousands of immigrants from Chota Nagpur who have come into the state to be employed as tea garden coolies. Al- ready they number between 500,000 and 600,000, and their increase is not less than 40,000 a year. These people, like the negroes of America, are very musical, religious, domestic, light-hearted; but, unlike the negro, they are extremely enterprising in the matter of self-support when once they become Christians, and perhaps no race of people are more easily won by the Gospel message than these im- migrants from Central India. The missionaries, on visiting tea estates for the first time, have not infrequently found little commu- nities of Christians who have never seen the face of a white Chris- tian, gathered in their own neat grass chapels for prayer and praise to the true God. I baptized eighteen such one Sabbath morning in ASSAM AS A MISSION FIELD 3 II 1884, and visited them but once again. Not one of them could read or write, and no native evangelist was there to teach them ; yet when they were visited again by a missionary in 1889, he found none who had lapsed from the faith delivered to them five years before. Since then thousands have heard and many have accepted and adorned the Gospel. Considering the time and the number of missionaries devoted to this people, the harvests, both as to quality and quantity, are astonishing. Turning now to the Garo, Naga, and Khasi missions, founded by those who risked their lives in going to these "most desperate and incorrigible hill tribes," we again enter fields that have also been astonishingly productive. Ever since the conversion and baptism of the first two Garo converts, Ramkhe and Omed, by Dr. Bronson in 1863, the Garo mission has manifested a self-sacrificing and self-pro- pagating spirit so intense and so well directed that it has again and again been remarked by the missionaries, "Were all other Christians in the world to be suddenly swept away, there is every reason to believe the Garos would emulate the zeal of the early disciples in spreading the Gospel through the whole world as fast as their ex- treme poverty and limited knowledge would permit." No money has ever gone from America for the support of native pastors of churches among this people. There are now 117 native workers and over 4,000 church members, of whom 355 were baptized last year. At Tura, the headquarters of the Garo mission, there is a normal school for boys and a similar one for girls, both of which have had a steady growth, and by the assistance of government they have become a recognized power in the Garo Hills. The increase in attendance of the boys' school last year was forty-two per cent., a fact of special significance, as this was the first year during which no stipends were paid to the boys. Among the Garo villages there are 100 schools, all taught by Christian young men, the lives of some of whom are nothing short of marvels of grace and manliness when we consider the savagery out of which they have been brought. Of the numerous Naga tribes, the Aos, the Lhotas, Angamis, and Tangkhuls have already been reached, and from among them also have been developed characters of sterling worth. The harvests, though less abundant than those among the Garos, have been such as to put to flight all doubt as to a glorious future among all the many hill tribes of Assam, if we but follow Him who has so providen- tially led us into the mountain fastnesses of these warlike peoples. The first telegram ever sent in the Ao Naga language came from the Christians in Impur, headquarters of our Ao mission, to Rev. F. P. Haggard and wife as they were leaving Calcutta for America, and read, "The Lord watch between me and thee, when we are ab- sent one from another." This message, coming as it did voluntarily from a people who only a few years before were wild, naked, blood- thirsty, demon-propitiating savages, revealed in a word the triumphs 312 STUDENTS AND THE MODERN MISSIONARY CRUSADE of the past and the hopes of the future. The English government has taken a deep interest in Christian educational efforts in this re- gion, and the village schools of the Impur District reported last year a gain of fifty per cent, in enrolment and lOO per cent, in aver- age attendance. There is at Impur a flourishing normal school, where boys of several tribes are receiving training to become teach- ers and preachers. Now with the Gospel well entrenched among the Aos, with sev- eral Christian communities among the Lhotas, the promise of an early break among the Semas and the work already going forward among the Angamis and the Tangkhuls, the eye of faith can easily foresee the joyful greetings when the frontier heralds of the cross in Assam clasp hands with those from Burma on some one of those mountain crests and shout, "O, clap your hands, all ye peoples; shout unto God with the voice of triumph. For the Lord Most High is terrible ; he is a great King over all the earth." The Khasi mission, founded in 1840 by the Welsh Calvinistlc Methodists and conducted through many years with great foresight and wisdom as their one center of foreign mission enterprise, has resulted in the practical Christianization of an entire tribe of war- like savages. Here a recent revival has duplicated in many respects the great revival in Wales. Several thousand church members, a theological school, flourishing village schools, and a well established medical work witness to what "prayer and pains" can accomplish for the redemption of these Indo-Chinese races. Again, as we intimated at the outset, the strategic importance of Assam is emphasized when we consider its relation to Tibet. I quote from a recent Australian paper : "^The advance of the English into Tibet and their prospective pre-eminence in this hitherto closed land vastly emphasize the importance of the American Baptist Mis- sion in Assam. It has always been recognized by geographers that when Tibet is opened the gateway will be through Assam, rather than over the passes of the higher Himalayas." This from the first has been the settled conviction of all the missionaries who have la- bored in this frontier province of the great Indian Empire. To this natural gateway, through which flow nearly all the mighty rivers of, Asia, railway and business thrift have reached. And now the hopes of many years seem about to be realized. Sadiya, near the junction boundaries of Assam, Northern Burma, Tibet, and China, where our first missionaries to Assam, Brown and Cutter, opened a mission station in 1836, but which was soon abandoned on account of insur- rections, is again opened. For the erection of necessary buildings, salaries of missionaries, and maintenance of the work for at least three years, funds have been guaranteed the Missionary Union from the estate of Mr. Robert Arthington, late of Leeds, England, whose bequests to frontier foreign missionary work under dififerent boards aggregated more than three and one-half millions of dollars. Mr. GOSPEL TRIUMPHS IN BURMA 313 md Mrs. L. W. B. Jackman, already on the field, are sending back heir importunate calls for more laborers, seeing, as they do, the ne- :essity of "a large, permanent dynamic plant, not a single small bat- ery." To this recent advance step so full of promise, there has been vithin the last year, the opening in Jorhat in the plain of Assam of a raining school, which it is hoped will ultimately prove to be a Mecca tor prospective preachers from all parts of Assam. The fields mentioned above are only a tithe of those that might 3e mentioned, in many of which the first herald of the cross has never mtered. Not long since the Telugu Conference, in session in South India, unanimously urged the more adequate manning of the Assam aeld, and this last season missionaries from among the Telugus vis- iting Assam have written that twelve new families are needed in that province at once. Only prayer and sacrifice, the free-will offer- ing of men and money in a manner entirely unprecedented, will make it possible to suitably respond to these most considerate de- mands. But are they not the demands, yea, the blessed opportunities, set before us by the living God, who is ever saying to His people, "Go forward?" And who of us here to-day, regardless of our de- nominational affiliations, is not placed under tremendous responsi- bilities to help in some way toward the manning of this important and strategic field for mission enterprise ! GOSPEL TRIUMPHS IN BURMA THE REV. SUMNER R. VINTON, BURMA I BRING you this afternoon the same message that Paul and Barnabas brought to the churches of Phoenicia, Samaria, and Jeru- salem ; for I come to you "declaring the conversion of the Gentiles" and rehearsing the things God hath wrought in Burma. In the mission work of the Baptists in Burma there are two pop- ular movements in progress to-day which show the power of the Gospel in the lives of men with special clearness. One of these is that movement, without the leadership of any one individual, where- by thousands of the Muhsos, tribes closely allied to the Karens of Lower Burma, but living on the extreme northeastern frontier, have been led to acknowledge Jesus Christ as their Savior and Lord. This movement is a marvelous illustration of God's power and providential preparation. These hill tribes have for many genera- tions possessed a remarkably pure monotheistic belief. For many years they have been looking for more truth. Never having wor- shiped idols, followers of a moral code higher and purer than that of any other primitive people, there had been of late much unrest, 314 STUDENTS AND THE MODERN MISSIONARY CRUSADE much searching for more truth. Shan tracts, distributed by the late Dr. J. N. Gushing in his early tours through that section of the Shan States, seem to have contributed to this; and now, with the fuller knowledge of the truth in Christ that they have received sub- sequent to the opening of a regular station at Keng-tung in 1900, there is in progress a tribal movement to accept Christ. In the mean- time, the Gospel triumphs among the Karens, an allied people, have furnished an available force of native workers to enter the field and supplement the work of the missionaries. Surely it is the hand of God that has prepared the way and is leading his people.* The second of the popular movements referred to is that which centers about the unique personality of Ko San Ye, a man of the Sgaw tribe of the Karens. The story of Ko San Ye's early life and conversion has been told in a small leaflet published by the Amer- ican Baptist Missionary Union. The death of his wife and only child first turned his thoughts into serious channels. Finding no satisfac- tion in the demon feasts and sacrifices that constitute the religious life of the Karens, he sought peace in Buddhism. He tried this faith- fully for seven years, gave it up, sought out Christian teachers, re- ceived instruction from an evangelist for a year in his own village, and then, with 140 of his followers, accepted Christ and was bap- tized. That was in May, 1890. Up to that time his name had been Ko Paiksan. At his baptism he said: "Ko Paiksan is dead; there is a new man in Christ, Ko San Ye." This new name means Mr. Rice-and-water and was chosen to express his conviction that in Christ he had found his spiritual food and drink. Then he went on to say : "Ko Paiksan served the devil and served him well ; Ko San Ye must serve God equally well." Nothing is so helpful in interpret- ing his life and work since his conversion as this statement. He has been true to it ever since. For a number of years immediately fol- lowing his baptism, he lived on in his village of Padoplaw. He was receiving daily instruction in the things of Christ and was evidently seeking to find some form of service that he might render his new Lord and Master. His special talent was soon revealed to him. He had peculiar influence over the heathen Karens. They came to him in large numbers. Though they would not listen to regular Chris- tian preachers and missionaries, they would listen eagerly to Ko San Ye, as he told them his own experience in Christ. They would also listen to any missionary or native pastor whom Ko San Ye would introduce to them. Not only did the heathen come in large numbers to see him, but they were urgent that he should visit them in their own villages. This then was his mission — to bring the heathen under the influence of the Gospel message. He did not hesitate. With rare good judgment he chose ten centers, each of which was * Tor further information, the reader is referred to the pamphlets, "Cutting the Cords" and "The Revival at Keng-tung," puhlished by the American Baptist Missionary Union. GOSPEL TRIUMPHS IN BURMA 315 ccessible to a large number of heathen villages. About 1899 he egan to make regular visits to these places. Wherever he went, the eople came together in large numbers. In October, 1902, over ,000 people came together at Okkan and stayed there three days, lany of them hearing the Gospel for the first time. Ko San Ye is imself unable to read and feels incompetent to assume the position f teacher ; so, whenever he goes to one of these places, he always as with him some native pastor or missionary besides the pastor tationed permanently at each one of these centers of work. His lethod is to state his own experience, his dissatisfaction with demon rorship and Buddhism, and his complete satisfaction in Christ, kimetimes he goes on to propound some parable illustrative of some hase of Christian truth as he has experienced it. Then with a state- lent of his own dependence on the instruction of others he asks the eople to listen to the Christian preachers. Such an introduction en- ures a hearing, and tlie message of God's love in Christ is given to le people. In this way thousands who have never before heard the iospel, or who, having heard it casually, have been indifferent to it, ave listened attentively to the truth. The history of one of these enters of work must suffice to show, not only the influence of the lovement that has sprung up about this man, but also the hand and ower of God in it. Work among Karens has from the first been greatly blessed of rod. The converts are numbered by the tens of thousands. In my wn mission we have 140 self-supporting churches and over 10,000 ommunicants. The baptisms last year were 1,295. But this is not ) be interpreted as meaning that all work among Karens has met dth immediate response on the part of the people. There have been lany rebuffs, and there are many sections in Burma where work mong Karens has not had great results. Donabyew is one such istrict. In 1844 Mr. and Mrs. Brayton tried to establish a mission tation at this place. After some years it was abandoned and moved ) Rangoon. But the people of that district were not deserted. From 'angoon and Ma-ubin on the south and from Henzada on the north, lissionaries and native workers still sought entrance into the hearts f the people, but after long years of effort there was little to show 3r it all except a handful of Christians at the town of Donabyew. ti 1902 Ko San Ye began work at that place. At the first visit peo- le were in to see him from iii heathen villages, and they stayed lere three days. At first they did not wish to listen to anyone ex- ;pt Ko San Ye himself. An Edison phonograph, for which Ko an Ye had had prepared several records containing pithy state- tents of Christian truth, had to be resorted to a number of times, lit it was not long before they were interested in the truth itself and 5gan to ask questions. Two years later, just fifty years after the rst attempts to open work in the place, there was indeed a fitting tbilee service, when within a month's time fully 1,000 confessed 3l6 STUDENTS AND THE MODERN MISSIONARY CRUSADE Christ in baptism. Such experiences as this force us to conclude that Ko San Ye has been raised up of God just at this time to be the means of stirring the heathen Karens out of the indifference into which so many of them in Lower Burma have sunk. Up to the present time, between four and five thousand have been led to Christ in connection with this movement. Ko San Ye is a believer in prayer. God's presence is very real to him — always near at hand to hear and to help. In every emer- gency his first thought is to ask God's help and blessing. I remem- ber well one time when I thought to get from Ko San Ye many of the old Karen rhymed couplets, in which all the traditional teaching of the elders was expressed. We had been at a conference a few days before, and I had heard him use these by the score and had seen the very evident impression their use had made on the people. Desiring to know them so that I might make a similar use of them, I asked him to repeat them and let me write them down. Oh, yes, he was quite willing ; and very eagerly I got a blank book and pencil, and put down as a heading, "Ko San Ye's Account of the Teaching of the Elders." He repeated one couplet, and I wrote it down with its interpretation. Another couplet followed with its interpretation, and then I waited for a third. "Oh, Thra (teacher)," he said, "what's the use of all this ? Let us pray for the work at Hmaubi." Then he outlined the situation there, bowed his head, saying as he did so, "You pray first, Thra." My note-book has never been filled up. On another occasion I had gone at his special request to see him at his own village. It was the busiest season of the year, when the people were shipping rice to Rangoon for milling and export, and the fifteen miles of cart road between the railroad station and Ko San Ye's village were filled with long strings of carts each hold- ing fifty bushels of grain. The dust was fearful, as I in my lightly loaded cart would have to get out of the cart track and wait for forty or fifty carts to pass, for the loaded cart has the right of way. So my cart man sought otit a new way and we got lost and did not reach the village until one in the morning. I went at once to the chapel, lay down on the fioor, and went to sleep. Before dawn I was awakened by hearing a voice saying: "I suppose the teacher is awfully tired, but I wish he would wake up. I suppose the teacher is awfully tired, but I wish he would wake up." Under the circum- stances, there was really nothing to do but to wake up, and I did, and there was Ko San Ye. There were special burdens on his heart. Enemies were circulating false reports about him and his work. They were even gaining the ear of some government officials. It was for this reason that Ko San Ye had especially wished me to go to his village at that time. All the day previous he had been look- ing for me. I had been obliged to go on a later train than I had first planned to take and then had got lost. He had given up hope of my arriving and had gone to bed, but waking up in the early morning THE CEYLON MISSION OF THE AMERICAN BOARD 317 before the dawn and hearing that I had come, he felt he could not wait ; and so he broke over his usual very great thoughtfulness for the welfare of others — he had waked me that we might have spe- cial prayer together. Instances of this sort might easily be multi- plied. He has his regular seasons of prayer — three times daily ; but whenever a special problem presents itself, there is special prayer as well. This is the secret of the power of the movement. THE CEYLON MISSION OF THE AMERICAN BOARD THE REV. RICHARD C. HASTINGS, M.A., CEYLON In North Ceylon pioneer mission work is a thing of the past. Three Protestant missions have been laboring in the Jafifna penin- sula for the past ninety years, and the work has long since passed the pioneer stage. The Jaffna peninsula lies in the extreme north of Ceylon, and these three missions, having amicably divided this small territory among themselves, have been working harmoniously all these years and are now confidently looking forward to the time when Christian activities will be carried on by the Tamils themselves, possibly as one Church, i. e., the Church of Christ in India. To edu- cate a native ministry, to start the Church in aggressive work, to guide it in its internal organization and growth, are mainly the aim of the missionary to-day. It is my purpose to speak especially of the American mission in Ceylon under the guidance of the American Board, though I may say in passing that the work of the two EngHsh missions is carried on along very much the same lines as our own. To understand our present position, a brief historical statement seems necessary. American missionaries first set foot in Colombo, Ceylon, in March, 1816. Seven months later, realizing that the hos- tility of the East India Company to missionaries landing in India would prevent for some years at least their commencing a mission in that vast Empire, they concluded to start work in the northern part of the island among the 300,000 Tamils. In this way it was thought that a foothold could soon be gained in the neighboring con- tinent, where the same race numbered 13,000,000. The Governor of Ceylon gave his consent to their establishing themselves in the Jafifna peninsula ; and the Tamils, a peaceful and enterprising peo- ple, gave promise of being responsive to efforts put forth in their be- half. The government passed over eighteen of the old Dutch prem- ises to our mission, in all of which there were church buildings in a more or less ruinous condition. Some of these buildings were re- paired and are to this day used as houses of worship. Vadducoddai Church, the largest in the mission and possibly in the island, was 3l8 STUDENTS AND THE MODERN MISSIONARY CRUSADE built in 1678 by the Dutch. The old walls are still standing, though the roof has been twice renewed in these ninety years. Several of these premises were occupied, and in the first forty years seven churches were organized at the seven dififerent stations, the mission- aries themselves being pastors. In 1855 a new policy was inaugu- rated. A church was organized, and a Tamil preacher was ordained and installed as pastor. Other ordinations followed until in 1895, of our eighteen churches, fifteen were manned by Tamil pastors. To-day we are confronted by a serious situation. Several of the pas- tors have been called to higher service ; very few young men have been trained to fill their places, and the year 1906 opens with only seven of our eighteen churches in charge of Tamil ministers. No more serious problem confronts us than this of finding men willing to enter upon the life work of the ministry. Our organized churches have increased from eight to eighteen in the last fifty years, with six others nearly ready for organization. Our roll of communicants has more than doubled in the past quarter of a century, and the amount of contributions raised for all religious purposes shows a corresponding increase. We need strong, earnest, faithful Christian men as leaders. The question may be asked, "Did the mission realize its hope of being able to reach India with the Gospel, from Ceylon ?" Yes, the Madura mission in South India was started by Jaffna missionaries in 1834, and for some years it drew its force of Tamil helpers from our mission. Moreover, Dr. John Scudder, who in 1836 with his associates established first the Madras mission and later on the Arcot mission in India, was for over sixteen years a member of our circle, And from time to time teachers and other helpers have been sent from Jafifna to different parts of Ceylon, India, and the Straits Set- tlements. Along with evangelistic work, the mission took up the educa- tional, and at the very beginning primary schools for boys and girls were started. Two years after the founding of the mission, wishing to get into closer touch with the rising generation, it was decided to open a boarding school at each station. This plan met with strong opposition. It was said, and commonly believed, that the mission- aries wanted slaves, that foreign countries were in need of soldiers, and that the lads were to be spirited away for this purpose. Never- theless, after some effort six boys were secured, and the Boys' Boarding School was an accomplished fact. In a similar way girls were induced to trust themselves to the care of the missionary ladies, though the difficulties in getting them were even greater, for it was considered a disgrace for a woman to be able to read and write. In 1823 the Batticotta Seminary was started for the purpose of giving the older and more promising scholars a higher course of study, and the year following the Female Central Boarding School for Girls was opened at Uduvil, The educational vvprk ,Tivas thus put upon a good THE CEYLON MISSION OF THE AMERICAN BOARD 319 basis and was very successfully carried on for a number of years. In 1855 the Batticotta Seminary was closed, and the curriculum of the Uduvil Boarding School was changed so as to exclude the teaching of English. A normal school was started in the vernacular, which soon after was enlarged so as to include an industrial department. In 1872 certain Tamil Christian gentlemen, with the assistance of some of the missionaries, founded the Jaffna College, and a few years ago a Girls' School, where the instruction is given almost wholly in the English language, was started in connection with the Uduvil Boarding School. Within the past fifteen years Jaffna College has raised its standard and is now a first grade college, affiliated tem- porarily to the Madras University. The question of a Ceylon Uni- versity is receiving attention in certain influential quarters, and if this materializes our institution will become, in all probability, a part of this new scheme. The religious condition of the college is not all we would like to see it, though we have little ground for discouragement. The Young Men's Christian Association is doing good work. It is com- posed of fifty active and about as many more associate members, or over four-fifths of the whole number of students enrolled. I have not time to give in detail the forms of work carried on, but I will content myself with saying that the students seem to have grasped the main idea of Association work and are attempting to carry on through their different committees the various activities. Our girls' boarding school is our pride. There is an English department, a training or normal department, and an Anglo-ver- nacular department. Very few, if any, of the graduates leave the school without accepting Christ. Then there is the normal and in- dustrial school for boys at Tellipallai, which is meeting the demand for teachers in our village schools, and thus helping us to greatly in- crease the efficiency of these schools. All these higher institutions are great aids to the evangelistic work. Not only do the children of our Christian community receive a good education, but some of the others who attend — ^Hindus — are converted and thus these schools contribute directly to the growth of the Church. The medical department spent its earlier years in developing men who went out into different parts of the peninsula and main- land and became very successful in the practice of their profession. It was finally closed in the '70s, but was revived twenty years later. We have now two large well-equipped hospitals, one for women and children, and the other a general hospital. Each has one worker set apart whose sole business is to look after the spiritual interests of the patients. Two dispensaries have been maintained in the outskirts of our field. The value of medical missions in these Asiatic countries can hardly be overestimated. The press, which was established in 1834, turned out many thousands of copies of the Scriptures and school books, as well as 320 STUDENTS AND THE MODERN MISSIONARY CRUSADE tracts and handbills. A religious newspaper was started, issued fort- nightly, which is the oldest but one of all the papers in the island. Some years later, the greater part of this work was transferred to Madras, while a branch was retained in Jaffna and placed in the charge of a Christian Tamil firm. Four years ago the press was again taken on by the mission and now supports itself principally by job work, though still publishing "The Morning Star," the newspa- per referred to above. A few tracts are printed every year and some school books. Our Bibles and Testaments come from Madras. From the foregoing one may form some conception of the pres- ent condition of our mission. However, progress in mission work cannot always be measured by statistics. Character building does not lend itself to tabulation. Our Tamil Christians of to-day are a finer set of men and women than those of fifty years ago. Chris- tianity is producing some beautiful characters. Very few come out as Christians in this generation simply for the sake of the loaves and fishes, and there are Christians in every walk of life. The Jaffna bar has a number of Christian lawyers, advocates, and two or three magistrates. Some of the best men in the medical profession are Christians. We have Christian men in the Civil Service, in engi- neering, and surveying, etc. In educational circles, most of the prominent men are Christians. Now all of these are the result of mission labors, and nearly all professed Christianity because they really believed in Christ, and not because of any personal worldly gain that they expected to secure by such action. The most promi- nent merchant in Jaffna is an earnest Christian worker. He and his sons control the only banking corporation we have in the north, They are also agents for the island steamers ; they have a general store ; they have formed a company, to buy and develop land in the jungles. Yet they find time to take active part in all church ac- tivities and are generous contributors. The eldest son has started a temperance movement throughout the peninsula, which is more wide- spread and successful than any previous attempt. The Christians are supporting their own churches. They are learning to govern themselves, and though mistakes are often made, progress toward self-support and self-government is as rapid as we have any reason to expect. Our aim has also been to make the Church self-propagating, and here we have reason to be encouraged by one or two things that have occurred within recent years. In 1899 a movement was set on foot to organize a Student Foreign Mis- sionary Society, but it was some months before a constitution was adopted and the society actually formed. It was not until August of 1900 that the first missionary was sent to South India. About 500 rupees is raised annually for this work; in 1904 it was 551 rupees, A school has been started and efforts are now being made to secure a piece of land and build a little chapel and parsonage. There has been very little result in the line of conversions, but the outlook THE CEYLON MISSION OF THE AMERICAN BOARD 32 1 is hopeful. To the Jaffna Tamil, India is a foreign country and it is with real sacrifice that any one will go to India, especially on a low salary. While the young men were busy organizing this move- ment, the women were not idle. A women's missionary society was formed, which has been even more successful in raising funds than the other. A Bible woman has been maintained on the same field, and the teacher of the school has been supported. This society has quite a balance in the treasury, and the interest in the work does not flag. These movements are full of promise for the future. Let me now mention some of the indirect results of mission la- bor in the north of Ceylon — what might be called by-products. That the benefits of civilization have been brought about partly through the instrumentality of the Christian missionaries is very generally acknowledged. It is true that we have the English government, a government which is deeply interested in the civilization of the races under its rule ; but while the government is in a position to do more, the missionary is fully as keen in seeking the welfare of the country. All that makes for the enlightenment and civilization of the East comes from the West, and in this missions play a prominent part. The revival of Hinduism may also be attributed to the work of the Christian missionary. This may sound strange, and yet is it not a fact that Hindu reformers are seeking to cleanse and purify their religion of all those grosser indecencies which put them to shame in the light of the purity and truth of the Gospel of Christ? Christian methods are being copied ; preachers are being sent forth to proclaim the tenets of Hinduism; tracts are being printed and distributed; a Young Men's Hindu Association has been started; schools have been established, including a college. Vice does not flaunt itself before one's eyes as it did fifty years ago; it seeks to hide itself from the public gaze. Surely this indicates that the pre- sentation of a purer form of worship and a higher system of ethics is having its influence, as well as the preaching of the living Christ, the Savior of the world. Again, public opinion is being influenced in its attitude toward public questions. In the temperance movement already referred to, Hindus are taking as prominent a part as Christians. In the giving and taking of bribes, to mention a single instance, we have reason to think that the public conscience is being gradually aroused, and thjit efforts will soon be made to suppress this evil. Without doubt Christian principles are molding public opinion. We have thus far looked only on the bright side of the picture. That there are discouraging features may be taken for granted. Worldliness is creeping into the Christian Church. A dislike to assume responsibility where hard work is involved and sacrifices have to be made is a common fault. Yielding to Hindu customs, which are evil in themselves, because of a fear of offending rela- tives, or from a desire to be popular, is not uncommon in the Chrig- 322 STUDENTS AND THE MODERN MISSIONARY CRUSADE tian community. These are some of the things which discourage us, but the encouragements are far more. Lingering in the shadows chills enthusiasm, and we gain neither pleasure nor profit in con- templating darker scenes. As missionaries, we need to be very tactful in dealing with a people who have only partially awakened to a sense of their respon- sibility, but who are getting more independent and eager to carry on the work of God by themselves. The Tamils are a conservative peo- ple and great care needs to be exercised in order not to arouse an- tagonism. The forms of worship existing here in the West may not be the best for the East. We cannot and should not press the claims of any sect, but should leave the native Church to adopt such forms of worship and of government as may be most pleasing and suitable to themselves. Moreover, we must not expect to hustle the East, for every attempt to do so unwisely will end in disaster. We bespeak your prayers and sympathy for the native Church of Ceylon. Especially does it need your help in this formative period. It has its problems, and very serious ones some of them are. Too much interference on our part would be as bad as too little. Perhaps in no place can we of the West do more good than in the higher institutions of learning for their young men and women. A few thousands judiciously expended in strengthening and developing colleges, normal schools, and girls' boarding schools in every mission field the world over would be of the greatest as- sistance in raising up strong, earnest. Christian characters who in the near future wiir become the leaders of the Christian Church. The salvation of the country depends largely on its young men and young women. MISSION WORK IN MALAYSIA THE REV. H. L. E. LUERING, PH.D., MALAYSIA The field of Malaysia, as I shall use it, comprises the Malay Peninsula from the Isthmus of Kra southward, the 1,400 islands of the Philippine group, and the many thousands of islands of the Ma- lay Archipelago. Though known to the explorer and merchant for over 300 years for its wealth of animal and vegetable life, for the everlasting summer of its tropical climate, and for its puzzling va- riety of linguistic and ethnologic characteristics, it has been sadly neglected by the Church of God, as far as missionary work is con- cerned. After the brief attempt at Christianization made by the heroic and devoted Jesuit Francis Xavier in the Peninsula, which was in- MISSION WORK IN MALAYSIA 323 terrupted by the decline of Portuguese prestige and power in the Far East, Dutch and German missionaries, after a long lapse of time, commenced and have continued aggressive evangelism in the larger islands. Meanwhile, the cities of Malacca and Singapore were occupied by the London and Presbyterian Missions almost as early as the commencement of British rule. These societies with- drew their workers in 1843, when China had opened seven treaty ports to foreign intercourse; for the vast Empire seemed to offer a more responsive field, certainly larger possibilities, than could the Straits Settlements. So British Malaysia was again abandoned but for the sporadic and interrupted labors of independent missionaries.- Recent years have seen the establishment of regular work by the English Presbyterian, Anglican, Methodist Episcopal and Breth- ren Missions in the Straits Settlements and Sarawak, the northwest- ern portion of Borneo ; and thereby a new era has been inaugurated, which has the promise of hopefulness and growth. Though very gratifying results have been achieved by the labors of an altogether inadequate number of workers, hampered in progress as a victorious host by insufficient means, there are nevertheless at this date vast stretches of country absolutely unoccupied, as far as missionary ef- fort is concerned. Barring two stations in Kedah and Tongkah, there is no mission station in the whole of Siamese Malaysia. While the west coast of the peninsula is sparsely provided with workers — about one evangelistic missionary to every 3,000 square miles — no station has ever been established on the whole eastern slope of the peninsula, comprising the large sultanates of Trengganu, Kelantan, and Pahang; and the incomparably larger part of the islands have never seen or heard a bearer of the glad tidings. There are, no doubt, some more or less cogent reasons for this neglect on the part of the Christian Church, such as the variety of languages represented on the field — over 150 — the blighting influ- ence of Mohammedanism, the difficulties of the incessantly hot cli- mate, the comparatively low state of civilization over a large extent of the territory, and the consequent discomfort or danger to which the missionary is exposed; but there are surely no reasons which, separately or conjointly, will seem of sufficient weight to counter- balance iJie compulsive potency of the last command of our Divine Lord and the expulsive force of the blood-bought devotion of the Church of God. But it is necessary, in order to fully realize the task before the Church of this generation to understand the situation before us. Malaysia, by the riches of nature bestowed upon it, has been a meeting place of the nations. Aside from the multitudes who call it their native land, many representatives of all the peoples of South China and of all India have made it their second home, not to speak of Arabs and Europeans whose influence has largely, permeated its population. Think first of the Chinese, who number 175,000 among 324 STUDENTS AND THE MODERN MISSIONARY CRUSADE the 200,000 inhabitants of Singapore, and nearly all the other towns of Malaysia present the same percentage. These industrious colo- nists, who have made Malaysia what it is from a mercantile view- point, separated from their ancestral ties and restrictions but en- dowed with the stalwart, manly character of their race, come to us and are brought to Christ much more easily than at home, where in- dividuality must nearly always disappear before clan feeling. The success of the churches among the Cantonese, the Hakkas, the Swa- tow, Hinghua, and Foochow men, has amply proven this truth. Those won for Christ in Malaysia, who have returned to their na- tive land have instilled into the home churches by their influence and piety, characteristics of broad-mindedness and far-sightedness which the Chinese Church left to itself would not have easily acquired. Frequently Christians from abroad who have joined the native Chinese Church have taken leading positions, while, on the other hand, the congregations of Malaysia have supported and strength- ened by their contributions and prayers the Chinese home missions now inaugurated in nearly all the larger churches in the south of the Flowery Kingdom. This calls us to more effective and wide- spread work among the Chinese. The churches among the Tamils, Telugus, and Canarese — In- dian races — in Malaysia bear, perhaps to a less degree, the same relationship to the churches of South India and Ceylon. But if we are bound to acknowledge the claim of these settlers in Malaysia to the effective preaching of the Gospel, how loud is the Macedonian call sent forth by the natives of the soil. Here wa have, first, the Mohammedans, especially the Malays, Javanese, Sudanese, Boyans, Mohammedan Battaks of Sumatra, and the Bugis from the Celebes. Like work among all Mohammedan races, the task here is difficult, but not too difficult to be accomplished and to present even now gratifying results. If time permitted, I could speak of the "sweet firstfruits" garnered for Christ, the blessed earnest of a glorious harvest, if we go forth with the reapers. But there are, secondly, also pagans in large numbers among the native races. The bulk of the two divisions of the Battak na- tion, the Tora and the Mandaheling, now enjoying so splendid a work of grace under the ministrations of German missionaries, the head-hunting Dayaks broken into scores of tribes speaking various languages, who are little more than touched by missionary influ- ence, the quasi-Brahman inhabitants of Bali, the pagans of the Philippines, the Sangirese, and the natives of the smaller islands neither subject to Christ nor to Mohammed. But there are, in spite of repeated investigations and extended exploration, some tribes or races who seem to have been practically overlooked by the Christian Church. I refer to the real aborigines of the Malay Peninsula and the Philippines, who have been com- prised under the general designation of Negritos, or Negrillos, the THE BUDDHISM OF SOUTHERN ASIA 32] Sakai and Semangs of the Malay Peninsula, and the various tribe of the Aetas of the Philippine Archipelago. Among these people we have tribes on the very lowest scale of civilization, some actuall; living in the trees, in the branches of which they construct the rud est of dwellings. It has been my precious privilege to meet and tem porarily live with some Sakai tribes and to learn their language Already one soul out of this benighted people has been won fo the Master, a prophecy of greater achievements for the future. When our crucified and risen Lord lifted up His hands on Olive to impart His parting blessing upon His disciples, the vision of th glorified Lord brought to them not merely hope, but responsibilit; and commission. "Go ye into all the world," He said to them. As H had stood "in our stead" on Calvary, so we should go "in His stead' to the nations of the earth, redeemed, not less than we, by His pre cious blood. Only so "He shall see of the travail of his soul, an* shall be satisfied." Oh, the wonderful condescension of our Lor( to commit His case to our feeble hands, promising, however, t( strengthen us by the bestowal of "all power" even in the uttermos parts of the earth. THE BUDDHISM OF SOUTHERN ASIA THE REV. J. E. CUMMINGS, D.D., BURMA Buddhism, strictly speaking, is an atheistic and ethical philoso phy that denies both God and the human soul ; yet it holds sway ii modified forms over one-fourth of the human race, and it is consid ered by its devout followers the only incomparable religion. It domi nates Central, Eastern, and Southeastern Asia, and is the prevailing creed in Nepal, Tibet, Mongolia, Korea, China, Japan, Tonquin Cambodia, Siam, Burma, and Ceylon. It has behind it twenty-fivi centuries of history and to-day numbers 300,000,000 followers, mon or less. Its Pitakas, or sacred books, are estimated to contain twic as many words as the English Bible. Manifestly, Buddhism can n( more be fully presented to this Convention in ten minutes than cai Christianity to a Buddhist audience in five minutes. There is possibh only the briefest sketch in broadest outline, a general characteriza tion, and a statement of its fatal inability to meet the human need foi which Christ alone is adequate. Buddhism, like Christianity, centers in a person, Gautama, th( Buddha. The traditional date of his birth is 543 before Christ. H« was the son of a king; he was born in princely estate, brought uj amid the luxuries of a court, and married at nineteen ; at twenty-nin< he left wife and child, the palace, and all the luxury that attends i native prince, and fled into the jungle to live the life of an ascetic 326 STUDENTS AND THE MODERN MISSIONARY CRUSADE seeking to find an answer to these two questions : "What is the cause of the suffering and inequality of human lot upon the earth ?" "How can we get clear of this suffering ?" He attached himself to two her- mits and followed them for a year. He was dissatisfied. Then, with five followers, he went on for five more long years practicing ascet- icism, limiting his diet, excruciating the flesh, until finally his food came to one kernel of grain a day, and he fell in a swoon. Then he came to his senses and said that crucifixion of the body was not the way to truth, and he began to diet himself back to health, where- upon his five followers fled at the niaster's renunciation of his for- mer teaching. He is then said to have sat under the Bo-tree in med- itation for forty-nine days, thinking and thinking and thinking, claiming that there was no god to give divine aid, but simply by the grasp and might of the human intellect trying to conceive some phil- osophy that would account for life and death and for everything connected with being. He came out of that, from his own account, "Buddha, the Enlightened." He sought his former teachers, but they were dead. Then he sought out his former pupils, and in six months he had a band of sixty men, earnest and zealous disciples, ready to go out and preach his word through all India. That reli- gion spread all over the country. He lived to be eighty years of age, having spent some forty-five years in preaching and teaching. After death, his body was burned, the seven great relics and numerous minor relics were collected and saved, making perhaps less than a bushel, which were placed in great pagodas for preservation, and Buddhism was established on the earth. What is the teaching of Buddhism ? There are two schools, that of the North, with headquarters in Tibet, and the Southern School, with headquarters in Burma and Ceylon. The Buddhism of Burma and Ceylon is purer than that in the North. It has not come in contact with Hindu philosophy. It has never waged controversy with any other great and opposing religion. It has gone on in its own way through all of these centuries. It is very nearly as it was when the canon was fixed, in the year 240 or 242 B. C. What does it teach ? This : There are thirty-one states of existence ; we must get that in our mind at the beginning. At the bottom is hell, with eight different parts, located at the center of the earth, some of them insufferably cold and frigid, some of them in- tolerably hot, and the lowest the bottomless pit. You will see this pictured around pagodas and shrines, showing all the horrors and terrors of men who are suffering the penalty of their sins in helL The second state is that of animals. Gautama taught that he had passed through all the stages of animal life, from the white ant to the white elephant. The third state is the stage of preittas, who with tiny mouths and big stomachs are doomed to wander with in- satiable hunger in rocky places where there is no food. This is the punishment for the gluttonous. The fourth is the ghost state. Human THE BUDDHISM OF SOUTHERN ASIA 327 life is the fifth state in the ascending scale. All states below it are varied forms of merited punishment; all above it are rewards for meritorious conduct. From the bottomless pit to Agganita, the twenty-seventh state, movement is up or down the scale of being ac- cording to Karma, the resultant balance of good and evil deeds at the end of each existence. States six to eleven are the abode oi nats, beings with all the passions of the body and none of the re- strictions. These are the seats of award for good and meritorious exterior works, and, in fact, that for which the average Buddhist ap- pears to be striving. Gautama iS said to have descended from the ninth state, Toocita, to be born of the virgin Maya, for his last in- carnation previous to attaining Nirvana. States twelve to twenty-seven are classified as Rupa (form), the spirit as yet being embodied and absorbed in progressive medita- tion, viz., in perception, reflection, satisfaction, happiness, fixity, in which it is considered to have entered upon the current of perfec- tion never again to be set backward in the scale of existence. States twenty-eight to thirty-one are called Arupa (withoul form), all contact with things material having ceased and medita- tion being on such unsubstantial things as air, ether, and volatile gases, ending in Nirvana. Having previously exploited the nal country, Gautama is believed to have passed through all the states twelve to thirty-one, during his last existence on earth. Buddhism denies a soul. In place of the soul it affirms that be- ing is simply an aggregate of five Skandhas, form, sensation, per ception, meditation, and reason. Its concept is, therefore, not trans- migration — for there is no soul to pass from one state of being tc another — but that at the end of each existence according to Karma a new being is born which shall be the resultant of the life extinct Philosophically, therefore, identity of personality cannot be carried from the old existence to the new, and there is no continuity of be- ing except as traceable through the law of cause and effect. Popu- larly, the people do not think of their life, nor indeed of Gautama's life, as being continuous throughout the entire round of existenc< to Nirvana. Buddhism has a stern moral code that stands next to that oJ Christ. It interprets the commandment "Thou shalt not kill" tc cover all animal life; because the chicken out there in your yarc may be your deceased grandmother in her present state of exist- ence ; and the mosquito, that is biting you, may be your grandfathei in his present state of existence. I have seen a Burman in tearing down an old wall find a scorpion, then bend a strip of bamboo tc make a pair of nippers with which he carried the venomous thing . to a safe place in the jungle lest harm should accidentally come tc it— a scorpion, which, had it bitten the man, would have causec him to quiver with pain, and had it bitten a child would have causec convulsions and possibly death. 328 STUDENTS AND THE MODERN MISSIONARY CRUSADE What is the way of salvation in this religion? First, it requires the acceptance of the four "Noble Truths:" suffering ; the cause of suffering, which is desire traceable to ignor- ance ; extinction of suffering, or Nirvana ; and the Path. Entrance upon the Path for the laymen involves the acceptance of the five precepts, not to kill, not to steal, not to commit adultery, not to lie, not to drink intoxicants ; and for the monk, it means, in addition to these, not to eat after midday, not to use perfumes or ointments, not to sleep on high beds, not to dance, sing, play, or go to the theater, and not to touch money. The full-fledged priest takes 150 other vows contained in the Vinaya, or book of discipUne. Second, it calls for a pursuance of the Eight- fold Path: (i) Right belief, in Buddha and the four "noble truths." (2) Right resolution, viz., the quitting of family life for that of the priesthood. (3) Right speech, the recitation of the law. (4) Right deeds, those of the monk working out the 150 regulations of the Vinaya. (5) Right livelihood, living on alms. (6) Right exertion, to get rid of self. (7) Right mindfulness, contemplation on the impurity of the body and impermanence. (8) Right meditation, or undisturbed calm. A pursuance of the above will lead one to be freed from the Ten Fetters of delusion, doubt, dependence, sensuousness, anger, desire for existence in this world, desire for existence in the next world, pride, self-exaltation, ignorance. This will come through the four distinct stages through which Gautama passed while in medi- tation under the banyan tree. Each stage frees from particular fetters as follows: The first stage frees absolutely from, (i) Delusion regarding the soul, viz., that there is no soul, only an aggregation of five Skandhas. (2) Doubt regarding Buddha and his doctrine. (3) Dependence upon God, rites, charms, ceremonies, worship, and all external help save unaided human exertion. The second stage nearly frees — ^but not quite — from sensuousness and anger. From this stage a being must return once to existence as a man before he can pass on to Nirvana. The third stage frees absolutely from, (4) Sensuousness, lust, nat- ural affection, physical and social desires. (5) Anger, including ill- will and hatred that would desire to see another injured. The fourth stage frees absolutely from, (6) Desire for existence in bodily ma- terial form, whether as man on earth, or as a superhuman in the abode of nats, (7) Desire for existence in the states of Arupa. (8) Pride. (9) Self-exaltation. (10) Ignorance. The fruit of this last stage is Nirvana. Ten depravities to be shunned are enumerated, namely: lust, hate, folly, pride, heresy, doubt, laziness, arrogance, shamelessness, and recklessness. Ten transcendent virtues are inculcated. They are charity, chastity, self-abnegation, wisdom, energy, patience, ^ruth, resolution, kindness, equanimity. THE BUDDHISM OF SOUTHERN ASIA 32< The only conception of salvation is to get out of the chain o existence. Gautama taught that all life is a curse. The only goo( is to get out of it. The ultimate goal is Nirvana, which iS not onl; the extinction of desire, but is the extinction of consciousness, is th extinction of being. Nirvana is not described in positive terms in th Pitakas, except to say that it is a going out, as a candle is extir guished, and that it is the end of ever again being brought into ex istence. By what power is evil always to be shunned, good pursued, am Nirvana attained ? In a word, it is to be done by the individual, eacl for himself, by his own unaided resolution throttling and killing aa absolutely crushing out all passion, all desire, all love even for th thhigs that are desirable. To a Buddhist, this is the only way ; be cause Gautama taught that penalty inevitably follows sin, that ther is no God to help, no possibility of forgiveness, no external helj The penalty of every sin must be endured in hell, until, by a proces of expiation lasting through eternal ages and ranging up and dowi the scale of endless existence, sins are overcome, though with n final hope but extinction. Considered as a philosophy. Buddhism is pessimism; consid ered as a theology, it is atheism; considered as a religion, it is on of good works, so much for so much ; considered as a life, it is on of suffering, delusion and change, spent in self-seeking and endin] in despair. It is a long way from the Buddhism of the books to the Budd hism of the people. To the great majority of the people, Buddhisri is rank idolatry, the images of Buddha, the pagodas, and the priest being worshiped. In every village are idols and pagodas and mon asteries. Every boy in that land must put on the yellow robe of th Buddhist priest and pass into the monastery as a novitiate for th priesthood. He may remain a week, or a month, or a year, or a lif time, but every boy is at some time uniformed for the Buddhist re ligion, and every girl has her ears bored in the name of the Buddhis religion. How is the Kingdom of God ever to get a start unde such conditions as that? "Not by might, nor by power, but by m; Spirit, saith the Lord of Hosts." I would like to call your attention to an important implement o Buddhism. It is a gong which a Buddhist strikes as he goes to th pagoda to announce that he, in his own strength, by the offering which he himself has made, is to seek further merit in worship ; o he may carry it in stately procession about the town seeking furthe offerings that there may be more pagodas, more monasteries, mor idols. As the priest strikes it, he says: "Suffering, change, illu sion. I take refuge in Buddha; I take refuge in the law; I tak refuge in the priesthood." Oh, young people, I wish you could hear in that the call of Go( to bring hope in place, of despair, to bring a God who changes no 330 STUDENTS AND THE MODERN MISSIONARY CRUSADE in place of one that is not, and to bring love and peace and power and hope of Heaven to a people that know not of Christ, nor of the many mansions in our Father's house that Jesus has gone to pre- pare for them that love Him. ' QUESTIONS Q. Is the work in Assam pioneer work? A. There is some pioneer work in Assam; that is, it is pioneer in the sense that it is on the very edge of the jungle, away out on the frontier, a thousand miles from the base of supplies in Calcutta. There is other work that is pioneer, in that it has only recently been begun. Q. What will be the opportunity for medical missionaries in Burma in five years? A. The medical work in Burma, from a missionary viewpoint, has practically just begun. We have very few mission hospitals; and while the English government is doing civil medical work in different sections of the country, we, as mis- sionaries, must do medical work also. There are vast numbers of people, large hill tribes, who have no missionaries at all. Medical work is to be largely instrumental in bringing them to Christianity. The future is great for medical men working in Burma. Q. What good books for the study of Buddhism can be had? A. A text-book, the last one published by the Student Volunteer Movement. It is entitled "Religions of Mission Fields as Viewed by Protestant Missionaries." Each section on a single religion is written by a missionary, from a missionary point of view. Also see "The Life or Legend of Gaudama," by Bishop Bigandet. It is a heavy book, and unless you have ten days or two weeks to devote to hard work, do not touch it. The next book to get, which goes back to the beginning of Buddhism, is a work by Dr. Tilbe, entitled "Pali Buddhism." You can get that for about 33 cents, from the Mission Press, Rangoon, Burma. That will give you Buddhism as it was in the beginning, so far as can be ascertained now. Then to com- pare our Christianity with Buddhism, get Dr. Archibald Scott's "Buddhism and Christianity." Read also the works of Rhys Davids and Monier- Williams. Q. As the heathen Karens have come more and more to realize that Ko San Ye has become a Christian reformer, does the disposition to follow him weaken? A. There are no longer such great audiences as he had in 1902; but those of us who have been trying to follow the Ko San Ye movement feel that, while we do not have large crowds coming out of curiosity, the number of those who have come to be interested in the truth has increased. Q. Do missionaries ever fail to get an intelligent grasp of a language? A. Yes, this is an important matter. If one does not QUESTIONS 331 have some facility in learning languages, it is a question whether he should go to the field. Certainly every year he adds to his age above thirty before he goes will make it more difficult for hini to accomplish satisfactory results. Q. Is a man often called upon to learn more than one lan- guage? A. Yes; oftentimes three or four. This is not usually necessary, Kut every language that he can learn adds to his effi- ciency. If one is especially skilled in learning languages he cannot help acquiring them in a country where they are spoken, and he may literally learn divers tongues. CHINA A Review of the Status in Different Sections In Northern China In Eastern China In Southern China In Western China Permanent Factors which Make China a Most Invit- ing Field The Appeal of China's Women The Demand for Missionary Statesmanship Spiritual Power China's At>Deal to Life The present status in china, especially in the NORTH MR. ROBERT R. GAILEY, M.A., PEKING The subject allotted me is the condition of North China. It is not my purpose to speak to you of China's conservatism; we have heard of this for many years. Nor is it my purpose to speak to you of China's ignorance, because we have discovered that she has appreciated education from antiquity. She has men who think, and think deeply; men of force who can do things. I am not going to tell you of the China of superstition, because she is breaking away from superstition; nor shall I speak of the China of uncivil- ized customs, Buch as foot-binding, etc. Although these customs still exist, there is a growing sentiment against them. We shall soon see China entirely free from these old-time customs. Not of these things, out of which has grown the impression that China is uncivilized, shall I speak, but I am going to talk for a moment of the new China, as seen especially in the North. We find that there are great political changes there. Within the last sixty years relations have been established with other coun- tries. These have not always produced the best feeling, either in China or in the countries with which relations have been estab- lished. These foreign powers have been exploiting China and de- manding certain concessions. It was in the great upheaval of 1900 that China made her greatest and last protest against this spirit of aggrandizement. The spirit which manifested itself in that awful year, however much we may deplore the manner in which it was manifested, nevertheless was the spirit of progress, the progress of patriotism. From that time the era of patriotism dates. This patriotism has been developed and strengthened by the great movements in the East. Notably the war between Russia and Japan, and, following that war, the renewal of the Anglo-Japa- nese alliance and the moral sympathy of America with that alliance^ made China realize that her integrity was secure. This has pro- duced a spirit of independence such as was never manifested before. This is the spirit that is now abroad in China, and it is felt in all departments of the national life. It takes the form of what is generally called the reform movement, arid has manifested itself in many ways that I cannot take the time to describe. Most import- 335 336 STUDENTS AND THE MODERN MISSIONARY CRUSADE ant is the fact that the spirit of reform is evident in the central power at Peking. This spirit is also manifest in the commercial and industrial centers of China. Formerly, China had nothing to say about con- cessions to foreign powers;. they were extorted from her. But no more concessions will be granted that are not to China's interest also. This spirit has likewise manifested itself in military reform, and the army is to be reorganized. China proposes hereafter to back up her word by her army; and we, of all peoples, would think that a worthy thing for China to do. Another very significant movement is the educational revolu- tion. Last November, with one stroke of the vermillion pencil, the old-time system of competitive examinations in the Classics was abolished, and it will shortly pass forever out of existence. This is the most significant reform movement ever known in the Empire, and we might say the most significant ever introduced into any country at any period; China is preparing herself to inaugurate a wonderful movement, a thing colossal in its influence and power. But in closing you will wish to know about the Church at the beginning of this new era. Protestant missions have existed in China nearly 100 years. In May, 1907, will be celebrated the cen- tennial of the introduction of Protestant missions; for it was in 1807 that Robert Morrison began his work there. To-day Christian missionaries are scattered all over the Empire, from Manchuria to Canton. We see in the work of missions great reasons for en- couragement, and the most important is the spirit of union mani- festing itself among the various Christian forces there. The socie- ties are limiting their fields instead of competing with one another. They are advancing in the sphere of education. In the mission schools there we find systems and forms of education that will com- pare favorably with those in this country and other lands. I wish that I had time to tell you about the Chinese Church. Its members appreciate the interest and sympathy, the love and sacrifice, which American and European Churches are giving them. We must take the initiative and do for China what we have had done for us, I am sure this is one of the most encouraging times for work in North China. PRESENT STATUS IN EAST CHINA MISS ANNIE R. MORTON, NINGPO This vast region — eight of the eighteen provinces — includes the great and fertile valley of the Yang-tzu River, with its great cities and innumerable towns and villages, as well as most of the coast PRESENT STATUS IN EAST CHINA 337 provinces and ports of entry. You may travel up and down the coast and rivers in excellent steamers, and penetrate to the remote villages by way of the canals — the highways of this part of the Empire — in houseboats, or steam launches. Travel in most of this region is made easy because of the canals, rivers, and lakes. Many of the projected railways will cross and recross this section, con- necting the great commercial centers. Here everything seems prepared for the entrance of the mis- sionary and the Gospel. Long contact with foreigners has made a very perceptible impression upon old customs and superstitions — such, for exanq)le, as the great change in the style of dress, some even adopting foreign garments, and the spreading desire to cut off the queue! Viceroy Chang Chih-tung's troops are uniformed after the model of the Sikhs of India, and a petition has been sent to the throne for a Western style of uniform for the army, navy and police. The old feng-shui fetich is no longer an obstacle to the dredg- ing of the mouth of the river on which Shanghai is situated; and in the not far distant future we will doubtless see the great mail steamers moored to the wharves of Shanghai, instead of anchoring twelve miles below. In this section of the country both missionary and government schools are probably more numerous than elsewhere. Here are great educational centers at Foochow, Shanghai, Nanking, Han- kow, Chang-sha, Hangchow, Chefoo, and Wei-hsien. The leaven of Christian education has been working for a long period, and now is the time for the Church to rise to the larger opportunity offered. The demand for Western education has opened wide the doors to all sorts and conditions of men, and more particularly to the liter- ary and influential classes. To move China we must move her leaders. They are ready to be led. Japanese and other non-Christian men are seizing this opportunity and are rapidly filling the posi- tions in the schools and colleges. Will the Church be behind in this hour of China's need? The sale and circulation of Scriptures in China was never larger than now; and in spite of this present anti-foreign movement, which we believe is but a passing cloud, never were there such mani- festations of the working of the Spirit in the hearts of the Chinese as at present. In a recent revival in the Foochow College, led by a native evangelist, over seventy students entered their names as desiring to begin a Christian life. This religious movement was not confined to the college, but spread through all the churches in Foochow and vicinity. In Soochow there was a similar, if not so extensive, a movement. China is surely ripe for the harvest, but where are the harvesters? THE PRESENT STATUS IN SOUTH CHINA AND ITS SIGNIFICANCE JOHN M. SWAN, M.D., CANTON In South China, political unrest and intrigue, corrupt official- dom, and the determination of the reform party to bring about a change, are the apparent causes of the present very uncertain con- dition of things in Kuang-tung and Kuang-hsi, the two southern provinces of China. One of the real causes is the genuine desire and determination of the people to enjoy more liberty, a just rule, and a greater knowledge of the outside world. Steam, electricity, and, most important of all, the Chinese daily newspaper, are doing their work, and that only within the past few years. Ten years ago the few steam launches in Canton were either seized by gov- ernment officials or smashed to pieces by angry Chinese mobs when they appeared in the interior of the country. To-day 700 small steamers and steam launches are rushing in and out of Canton, nearly all of them constructed by Chinese in Canton. Thousands upon thousands are being brought into living touch with modern things; there is an intermingling of the people that never previously existed; they know and think about what is going on around them, and the result is that they are not satisfied with their present condi- tion. They realize also that they have been, and are now being, unjustly treated by foreign governments. Unhappy conflicts occur- ring in Canton were formerly scarcely heard of outside of that city. Now they are heralded throughout the province. Hence the in- crease in the anti-foreign spirit; and for this increase, foreigners and our anti-Chinese policy are at least partly responsible. Christian missions do not antagonize the people. In the twenty years that I have been in close touch with the people I cannot re- member of having heard the teachings of Christianity denounced. They are generally recognized by the people as good. Missionaries are held in high esteem by those who know them. In the struggle now going on between truth and error we should be confident of the outcome. Christianity has taken too deep root to be uprooted. A letter recently at hand from an experi- enced missionary in Canton says: "Opportunity seems written everywhere." In the face of serious disturbances, and while our missionaries have been bound and robbed and cruelly murdered, 338 PROSPECTS IN WESTERN CHINA 339 never have there been such eager inquiries for the Gospel and such a readiness on the part of the people to be taught; never have there been such large additions to our churches — American mission churches — ^in spite of the American boycott which originated in Canton. What do these conditions signify? What the outcome will be no one can tell. One of the objects of the reform party is to involve the present government in serious trouble with some of the foreign powers in the hope that they will interfere. During the past two years the Japanese have neglected no opportunity to make their influence felt. In political and commercial life, in litera- ture, everywhere there are signs of Japanese prestige. I think we have reason to doiibt whether the ultimate results of that prestige will prove for the best good of China. The old regime must and will pass, and, let us hope, be replaced by a better order of things. The Chinese love peace and, if allowed to do so, will work out the problem of putting off the old and putting on the new. One thing is certain; either the Japanese, or the Chris- tian nations of the West, will bring to China the knowledge she seeks. South China is, perhaps, more eager for it than any other portion of the Empire. It is also certain, I believe, that the Chinese are now more receptive to the teachings of Christianity than they have ever been before. Our consular service needs honest, intelli- gent government officials; we need to give the Chinese fair play; we need to do our duty, to rise to the present opportunity and give to them the Hght and truth which they are seeking, and, what they need most of all, the teachings of the religion of Jesus Christ. PROSPECTS IN WESTERN CHINA THE REV. H. OLIN CADY, M.A., CHENG-TU Of the eighteen provinces, five are in this section, with one-third of the population, two-fifths of the area, and only one-seventh of the missionary force, or one missionary to each 250,000. The western provinces fall into three groups, each forming a viceroyalty. Shen-si, whose capital, Hsi-an, was for more centu- ries than any other city the capital of this long-lived Empire and where is found the famous monument of the Nestorian Church, is joined with Kan-su in the great Northwest, with its extensive grass plains. Kan-su possesses the gates of Central Asia, which are reached from Central China by way of the Han and from North- eastern China by way of the ancient imperial roads from Peking. 340 STUDENTS AND THE MODERN MISSIONARY CRUSADE The main missionary force of these provinces is the China Inland Mission. In the extreme Southwest of China are two provinces under one viceroy. The first is Yiin-nan, the treasure house of China, rich in minerals, vast in area, and, for China, sparsely populated. This province is not only meagerly supplied with workers, but it has yielded the least results. It is the hardest field of the Empire, and our brethren who are laboring there need our prayers that they may not faint but may overcome. With a railroad soon to be completed to this province from Tongking, it will be the most ac- cessible of the provinces of West China, instead of continuing to be, as it has been, the most inaccessible. The second of this pair is Kwei- chou, the Switzerland of China, around which have swept the sons of Han, driving into its mountain retreats the ancient inhabitants of the land, now generally known as Miao. Here and in Yiin-nan and on the borders of Ssu-chuan are some millions of these people. Within the past year there seems to have begun a great movement among them. At the dedication of a new church in Kwei-chou, audiences of over a thousand each assembled, while the Bible Chris- tians of Yiin-nan report the baptisms in one day of seventy-four women and girls and of seventy-six men and boys. There are thou- sands of these Miao who rejoice in a new-born hope. Their lot is most trying; their landlords are oppressive and resent the fact that these Miao should have the Gospel preached to them. The Miao are not Chinese. Possibly they are akin to the ancient Japa- nese; surely they are closely related to the people of the Shan States of Burma and to the inhabitants of Tibet. Physically they are a virile people; religiously they are largely demon worshipers. The religion of Jesus Christ is their only salvation for now and the here- after. Ssii-chuan, the largest of all China's provinces in area, and nearly twice as populous as any other two provinces, lies between the two sections of West China already noted. It is connected with Central and Eastern China by the great Yang-tzu, which drains all of this province. Ssu-chuan, being also the most accessible of the v/estern group, has the larger portion of the missionary force of West China. The missionaries are working together in great har- mony. In the order of their beginning work the societies are: the China Inland, the Methodist Episcopal, the London, the English Friends, the Baptist Missionary Union, the Church Missionary So- ciety, the Canadian Methodists, and the Christian Brethren, the lat- ter working among the Tibetans of the west of the province. An advisory board of representatives from all missions consult regard- ing the common work, publish a monthly magazine to keep all in touch with the work of other missions, and seek to prevent unneces- sary duplication of work in the same region. Excepting some half dozen centers, no two missions are working in the same city. ■ ; PROSPECTS IN WESTERN CHINA 34I As illustrating the progress made in this province, in 1895 the Methodist Episcopal Mission reported 130 church members; in I90S> 2,658. Ssu-chuan in the past has been pre-eminent in official opposition and in riots, but now that form of opposition seems in complete abeyance. No part of the Empire seems to afford such a great opportunity for evangelism as the great central plains of Ssu-chuan, of which a consul has said, "No area, even in China, of such extent, is so uniformly densely populated." Medical work is well represented in only a few great centers; and while it formerly was the occasion of some of the most serious riots of the province, it is now in great favor with all classes, and is doing an untold amount of good. Naturally, the educational work of the missions in this province is not to be compared in equipment with that of Eastern China, though the opportunity is as great, and the needs are more pressing. The various missions are endeavoring to fashion and lavmch one university for all missions. It is to be hoped that dieir plans will succeed, and at Cheng-tu, the capital, there will be established under Christian auspices one well-equipped university. I wish to call attention to the fact that China has a Mohamme- dan population greater than any four of the so-called Mohammedan countries — the British Empire not included — and that nine-tenths of these Mohammedans of China are in the western section, espe- cially in Ssu-chuan. They are easily accessible, though no especial effort is being made to reach them. I have found them very cordial, and free from offensive bigotry; and while they cannot easily be persuaded of the superiority of Christianity to Mohammedanism, they are yet eager to emphasize the common points, especially the belief in one God and in the Bible. I believe that nowhere in the world would especial effort for Moslems be crowned with greater success than in West China, and that means the opening of all Cen- tral Asia; for the major portion of the present Mohammedan popu- lation are descendants of immigrants from Central Asia. About thirty-five miles from my old station of Cheng-tu is a mission station, after passing which you go westward over 2,000 miles before you find another missionary. I received at my house a Mohammedan and his son who were eager to hear of the Gospel, and who had traveled over 120 days' journey, and I was the first missionary whom they had met. Again, along the western line of these provinces of West China, largely within their jurisdiction, are more Tibetans than are in the closed portions of Tibet. Here is the natural Hne of attack. Here is where Tibetans and Chinese meet and mingle ; here originate the great trade caravans going into Tibet. Here, where there is less fear that the missions may be a pretext for extending the govern- ment of India, when the door is open, is the place from whence to base the attack on this stronghold of Buddhism. The work of all this expanding west calls loudly for laborers. 342 STUDENTS AND THE MODERN MISSIONARY CRUSADE It is a remote field, and not without dangers and trials; it needs heroes; it needs the Christ; and to those who go in His name this same Christ will be a shield and buckler, and will give an exceeding great reward. Pray for West China. PERMANENT FACTORS WHICH MAKE CHINA A MOST INVITING FIELD THE REV. HUNTER CORBETT, D.D., LL.D., CHEFOO The SUBJECT which has been assigned me is one of vital inter- est, not only to China but also to the whole world. It includes the country, the people, their urgent need of the Gospel, the unparalleled opportunities for missionary work, the responsibility of the Christian Church, and an outlook bright with hope. A study of the geography of the country, the history of the past and present, and the manifold influences which for centuries have molded the people should prove of thrilling interest to every thoughtful and sympathetic Christian. I. The country itself will first be considered. The size and richness of the country, capable of supporting its teeming millions of people, must deeply impress every earnest student of China. The Chinese Empire is one and a quarter times as large as all Europe. The fertility of the soil, the industry, resources, and economy of the people are manifest from the fact that 400,000,000 have for centu- ries been able to subsist in a country where great factories are un- known and whose rich mines are practically undeveloped. China possesses every variety of climate, from almost perpetual summer and tropical vegetation in the south, to the coldest weather in the north, where not only plains and mountains, but the ocean along the shores are held at times in the icy grasp of winter. Every variety of fruit, flowers, and grain can be cultivated in some part or other of the vast Empire. Caravans of camels and donkeys are seen carrying burdens and travelers. In China, one seems to be living under conditions similar to those of Bible times. The Bible, therefore, is a book of marvelous interest to all who will read it — a book thoroughly up-to-date. More than forty years ago a scholarly Chinese was won for Christ. After years of Bible study, he died persuaded that the Apostle Paul must either himself have been a Chinaman, or else had lived at some period of his life in China; otherwise, how could he have drawn such a true and masterly picture of the condition of men living in heathen darkness as is that found in the first chapter of the Epistle to the Romans? Moreover, how could he have described the nature FACTORS WHICH MAKE CHINA A MOST INVITING FIELD 343 of the law which makes sin known as given in Romans vii? He also adduced the offering of sacrifices to idols and numerous ques- tions mentioned in those epistles written to churches emerging from heathenism. II. Secondly, we are to consider China's people. Think of one-third of the human race living in the Empire! Moreover, jus- tice to this people requires profound respect because of their many noble and praiseworthy qualities. There exists a deep respect also for education and learning. This feeling' pervades all classes, and in the future, still more than in the past, this must prove a potent factor in the nation's progress. There is also, in the main, reverence for parents, for the aged, for teachers, and lasting gratitude to bene- factors. They display tireless energy, industry, perseverance, and an economy unsurpassed by any people. They have intense love for home and family. They are usually law-abiding, peaceable, and have high ideals. Commercial honesty of a high order exists among them. The Chinese Classics, memorized by every educated man, abound in noble sentiments, and are so pure that they may be safely read in any home. They have a literature that antedates any litera- ture in Europe. They are a brainy people, equal to any task that teachers from the West have been able to set before them. They have been able to hold their own with the ablest statesmen and merchants that Western nations have as yet sent to China. Accord- ing to their opportunities, they are intelligent, bright, brave, and capable of great self-sacrifice for a definite purpose. China, after living alone for 3,000 years, as though surrounded by a massive stone wall, is now awakening from the sleep of ages, and longing for something higher and better than she has hitherto enjoyed. The government is establishing schools and colleges in all parts of the Empire, in which Western learning is to hold a prominent place. Post-ofifices and telegraphic communication now reach every important center, and newspapers, which a few years ago were scarcely known, are now published and are widely read. Extensive railroads are being built; coal mines, practically unlim- ited in extent, are being worked by machinery from the West; steam printing presses and type foundries, owned and worked solely by the Chinese, are now successfully competing in printing for the Bible and tract societies and in printing school books and publica- tions of various kinds. Probably 10,000 Chinese students, supported either by the government, or representing rich and influential fami- lies, are now being educated in Japan, Europe, and the United States. Military schools and colleges, managed by able officers from Japan and' Europe, are crowded with students, who will soon be qualified for leadership in the new army now being organized on Western models. One million rifles of the latest pattern have been ordered from Europe for this new army. If China should organize an army on the same basis as Germany has done, 40,000,- 344 STUDENTS AND THE MODERN MISSIONARY CRUSADE ooo men could be put into the field, and millions still be left to cul- tivate the fields and carry on the nation's industries. Military men from Western countries testify that there are no braver, more obe- dient and efficient soldiers than the Chinese, when properly drilled, officered, and armed. China, the largest, and hitherto the most unchanging nation on earth, is now in a ferment with the leaven of a new life. She is now entering upon a great crisis in her history. . Like the Jews, they have gone into all the earth, speak the languages of the world, and yet remain a separate people. The Chinaman can live in any climate and take care of himself. Everywhere he goes he takes his religion with him. When this mighty people are won for Christ, what a power they will be in the world. China is not a dying race, but a strong and vigorous people, a nation with a destiny, with a con- stitutional form of government, and with a parliament nearing mate- rialization. A question of overwhelming importance is. What are Western nations going to do with the millions of the Chinese? Or perhaps the question may be asked. What are the Chinese going to do with the people of the West in coming centuries? To evangelize China and treat her justly was never so urgent as noW. It is not simple duty, it is true wisdom, it is wise warfare. There is now an oppor- tunity to show friendship for this Empire that will make China our friend. III. The great and imperative need of China is the Gospel of Jesus Christ. The Gospel alone reveals the one true and living "God our Savior, who will have all men to be saved, and to come into the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus." "He that believeth in the Son hath everlasting life; and he that believeth not the Son shall not see life." There are millions now in China living without hope and without God. Can we understand what that means? Those who sit in darkness and in the shadow of death have hearts dying of hunger and thirst which can only be satisfied by a saving knowledge of Jesus, who said "Come unto me, all ye that labor and are heavy laden, and I will give you rest." When called to meet death, all is dark and hopeless. They die as they live, without hope. The wailing for dead, heard day and night, means that there is none of the sunshine and hope of heaven to cheer and sustain the sad and lonely and bereaved hearts. IV. Consider China's right to the Gospel. It is seen from the following considerations: 1. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." How much of the world is found in China? 2. Our Savior's last command, "Go ye into all the world, and preach the Gospel to every creature." Jesus came into the world FACTORS WHICH MAKE CHINA A MOST INVITING FIELD 345 to save sinners; all equally need this salvation. What does the world include? China is the same needy world as when the words were first uttered. 3. The one object for which the Church exists is the glory of God in the conversion of the world. The very essence of the Christian religion is missionary. 4. To-day the same Macedonian agonizing cry comes from China: "Come over and help us." Do we hear the voice and feel the love of Christ constraining us? God has formed hearts for Him- self, and only the knowledge of God, and the peace which God gives, ruling in the heart, can satisfy every longing. China needs, above all, a true and loving knowledge of our Lord and Savior Jesus Christ. With this foundation will come strong Christian character, happy Christian homes, where children will be trained in the nurture and admonition of the Lord, the Chris- tian Sabbath, Christian schools and churches in every parish, asy- lums for the blind, the orphan, the aged and the infirm, the insane and helpless, and the manifold blessings of the Gospel which ele- vates, purifies, ennobles life, and makes this earth to rejoice and blossom as the rose. V. The question which now urgently demands a prompt an- swer from every child of God is. Does the love of Christ so constrain us that we are willing to obey Christ and do all in our power to make known the Gospel to the perishing? Do we believe with all our hearts that "Jesus" is the only name given under heaven among men, whereby we must be saved? Do we believe that the Gospel is the God-given power to arouse the conscience, lead men to for- sake sin, and accept salvation through Christ? Are we honestly trying to give the answer to God's questions, answers that we shall wish to stand by at the day of judgment? "How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard ? And how shall they hear without a preacher? And how shall they preach except they be sent?" Are we each asking the question that Saul asked, "Lord, what wilt thou have me to do?" Are we willing to let God decide, and cheerfully and loyally follow wherever God may lead? Do we desire to stay at home, or go to the ends of the earth and make the most of life by faithfully doing the work that God would have iis do, namely, proclaim to every one that God is a Spirit and that they who would worship must worship Him in spirit and in truth? Are we willing to have Christ place us where our lives may mean much for the extension of our Redeemer's Kingdom here upon the earth? Some years ago a man nearing eighty years listened as I preached in the street of an inland town in China. As I told of the loving heavenly Father and of the Savior who went about doing good on earth, healing the sick, the blind, the leper, and told how He 34^ STUDENTS AND THE MODERN MISSIONARY CRUSADE died that all might live, the old man came closer and closer and said: "Tell me that again; I never heard such good news; it cheers my sad and lonely heart." After listening over and over to the story of Jesus and His love, he asked with all the earnestness of his being, "Are you sure that if I believe in Jesus He will save me?" It was my glad privilege to assure him that whosoever believeth shall be saved, that salvation is as free as the air we breathe. He said it seemed too good to be true: "If Jesus saves me, when I reach heaven, the first thing I do will be to fall down before Him and thank Him with all my heart and soul for having died for me, and then I will thank Him for having put it into your heart to come and tell me the good news." He then asked, "How long is it since Jesus came into the world to save men?" "More than i,8oo years." "What! You surely do not mean that! Can it be that God's people have known of this precious Savior all these centuries, and I never heard of Him until now, in extreme old age, when my feet are standing on the edge of the grave! Why did you not come sooner? Why did you not come before my father and mother and brothers and sisters died? They never heard of Jesus and salvation. Through faith in His name, what can be done for them?" These are ques- tions which I could never answer. I knew not why God's people, during all the centuries, have not been constrained by the love of Christ, and in loyalty to Him and in obedience to the command, "Go ye into all the world and preach the Gospel to every creature," have signally failed to do so. We are not responsible for the past, but surely every one of us who loves Jesus is responsible for some worthy share in the living present. Can we loiter a single moment when souls are daily perishing? China is now open as never before. The opportunities for missionary works in every branch are practically unlimited. The field is ripe for the harvest. Can we remain silent? Is any church member willing to follow in the footsteps of the priest and Levite, who did no positive harm to the man suffering and perishing by the wayside? The sin of omission was their condemnation; shall it be ours? Think of the place God has given us as a nation and as a Church in the history of the world. Think of the full salvation given to us to share with others and the honor and the privilege of being co-workers with Jesus Christ. Think of the great numbers of educated, intelligent, and enterprising men and women, and of the wealth given to the Church — all that is needed in establishing Christ's Kingdom in the world. Surely we live in a day of marvel- ous opportunity and privilege such as have never been given to past generations. In the Kingdom of God, as in the affairs of men, there is a tide which must be taken at the flood in order to succeed. In China, as in other lands, the Gospel, faithfully lived, preached, and believed, has caused many a prodigal to come to himself and return to his Father's home. It has made new men and new women, estab- THE APPEAL OF CHINA^S WOME^f 347 lished many happy Christian homes, and developed all that is best and noblest in men and women. The Gospel, under the power of the Holy Spirit, creates an atmosphere of love, purity, peace, and joy, and brings the sunshine of heaven into many hearts and homes. THE APPEAL OF CHINA'S WOMEN MISS FRANCES B. PATTERSON, TIENTSIN It has been said that China is the greatest mission field in the world. It is great in extent of territory, in population, in resources, in history, in its ancient civilization; but it is greatest of all to-day in opportunity. The Russo-Japanese war has set in motion forces that are in- calculable in their influence on the history of the world. "We are living, we are dwelling In a grand and awful time ; In an age on ages telling, To be living is sublime." Dr. Arthur Smith says that the changes now taking place in China are the most wonderful in the world. Think of a daily news- paper for women in Peking! Imagine an industrial department in the Tientsin prison, where the prisoners are taught useful trades, a proportion of income from sales being set apart to start them in their new trade when they are discharged! When the letter came telling of these marvelous changes, one could but think. Can this be China? Can this be Tientsin, whose prison formerly was a synonym for greed and unspeakable cruelty? One writes from Peking, "So many changes are taking place these days, and so many more are in the air, that it almost seems as though we lived in Chicago." Another writes: "If we fail, the peace of the world is endangered; for China is in her most critical hour." But every missionary believes in ultimate victory, for "Right is right, since God is God, And right the day will win. To doubt would be disloyalty, To falter were a sin." One writes : "The key-note of our annual meeting was undying faith." "Faith is confidence in the reaUzation of one's hopes ; it is a conviction regarding things which are not yet visible." "We are not of those who draw back, but are expecting the fulfilment of God's promises." 348 STUDENTS AND THE MODERN MISSIONARY CRUSADE Back of wars and rumors of wars, back of sudden changes, of unrest, turmoil, and bloodshed, we see the unchanging, mighty purpose of our God. China has heard a ringing cry, "Awake, thou that sleepcst!" Half awake, bewildered, she may strike at friend or foe alike; but in the end she will stand upon her feet. Shall we help, or hinder? This is our day of opportunity in China. How shall we meet it? The women of China share in the unrest, the heart-hunger that is apparent everywhere. Chinese oiificials are establishing schools for girls. Many young women have gone to Japan for education. There is more freedom in social intercourse. Women of rank visit the mission schools in Peking. "A duchess sat, with tears rolling down her face, list- ening to the essays of a graduating class, thinking how much richer and fuller were the lives of these educated girls, poor in this world's goods, than was her own." This is the dawn of a new day in China, a day of limitless possibilities for her women. One Woman's Board calls for twenty-five young women now to fill places of imperative need. Ten of these are in China. This call could doubtless be duplicated by other mission boards. How great is our opportunity and our responsibility! The Master Him- self is calling to us through our Chinese sisters. God grant there are those here to-day who will hear and obey! Why do the women of China appeal to us? Because of their wrongs and sufferings? Because they are often unwelcome at birth, sometimes thrown away, or sold into slavery, tortured by crippled feet, betrothed in childhood, sent away to the mother-in-law's home, driven to commit suicide to escape intolerable treatment, sick and suffering, with no proper medical care? Yes, for these things are dreadful. You have often heard about them, but they are not the kernel of the need. They are only the shell, the outward semblance, the physical need that is but the type of a far greater spiritual need. Why do the women of China appeal to us? Because they need our Lord Jesus Christ. They need Him, as Savior and Friend, as Master and Teacher; in joy and sorrow, in sickness and health. They need Him every moment in just the same way that we need Him. Think what it would mean to go down into the valley of the shadow without Him. Think what it would mean to see our loved ones go. What would life be worth to us without His help and counsel, His real and abiding presence? Chinese women are like us in so many ways. Do not think of them as very different. They are so real and so human. One is often amused over there to see the same types of character that one sees here. Why do the women of China appeal to us? Because of their resource and energy, their independence and real strength of char- acter. They tell a story of President Sheffield, of North China College, and a great military official, who is his friend. I met the THE APPEAL OF CHINA's WOMEN 349 general once during the Chinese New Year hoUdays. He is a large, fine-looking man, very liberal and progressive, and much interested in Western customs. One day, when calling, he was dis- cussing these. Suddenly he drew his chair very close to Dr. Shef- field and said, in a confidential whisper: "Tell me, is it true that in your country the woman and not the man is the head of the household?" Dr. Sheffield drew a little nearer, and answered in the same manner: "Well, I will tell you just how it is. Sometimes it is the one, and sometimes it is the other. It just depends on who is the stronger." "Ah!" and the general leaned back with a sigh of relief. "That is just the way it is with us." In spite of the dead weight of bad customs, in spite of narrow and cramped lives, Chinese women often manifest a native strength of character that commands our admiration and respect. Isabella Bird Bishop, the great traveler, said in an address: "After eight and a half years of journeyings among Asiatic peoples, I say un- hesitatingly that the raw material out of which the Holy Ghost fashions the Chinese convert, and ofttimes the Chinese martyr, is the best stufif in Asia." Why do the women of China appeal to us? Because of their faith, loyalty, and devotion under the most trying circumstances. One remembers a dear little girl in our school. An only child, her mother had taken a position as nurse in the next house to be near her. Her grandfather was a well-to-do farmer in one of our northern villages. Because he refused to give up Christ the Boxers ' stole everything that he owned and burned his home. He had to beg his way to Tientsin, and reached there very tired, hungry, and sad. He told his daughter-in-law what had happened. She felt just as we would if someone should come in here and tell us that our home was gone, and wept bitterly. The dear little girl put her arms about her mother and said: "Don't cry, mother. If our earthly home is burned, we have a heavenly one. The Boxers can't bum that, can they?" That dear little child could teach us a lesson • in faith and love. An old Bible woman was going back to her vil- lage. She was urged to stay where she would be safe, but her reply was: "I must go back and strengthen the hearts of the women. You know I showed them the Jesus way. Some of them are afraid of the Boxers. I am not afraid. They can only kill the body. The soul will go straight home to Jesus." A young teacher in a school near the Great Wall, in the absence of the American teacher, was left in charge of the pupils. When the outbreak came, influential relatives wanted to hide her, but she refused to leave the seventeen girls, who could not reach their homes. They hid in fields of tall grain, in caves of the mountains, wherever they could find shelter. They were hunted like wild beasts. Finally, after much wandering and suffering, they were captured and led away to a Boxer temple for execution. All the way this young teacher encouraged the 350 STUDENTS AND THE MODERN MISSIONARY CRUSADE school girls. She said, in substance: "You know how our dear Lord Jesus suffered and bled on the cross that we might have life. You know how the apostles, one by one, followed in His steps. We indeed are not worthy to die for Him, but we are willing and glad to do so, and will pray God to give us strength in this hour of trial." The Boxers, enraged by her exhortations, threatened to kill her at once. They stopped the procession by the roadside, and without a tremor she offered her head to the sword, as though by her fearlessness to strengthen her companions for the coming trial. Do you at all wonder that not one — not even the youngest — would burn the incense, or bow down to the idol, but that all gave their lives for the Master? There were hundreds of similar good con- fessions. Again and again the Boxers said : "What is there in this Jesus Way to give weak women and children such hearts of cour- age?" Do you know the secret? They "endured, as seeing hitn who is invisible." "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy un- speakable and full of glory." The Master does not call you and me to die for Him as He called these sisters in China. If He did, if such a time of testing could come to us here in America, I believe that there are thousands who would gladly give up life rather than deny their Lord and Master. He does not call you and me to die for Him; but He does call us to live for Him, to live the sort of life He wants us to live, whether it be here, or in China. Always we have found in the history of the Church that "the blood of the martyrs is the seed of the Church." This is true in China. Although one-half the mem- bership of one great mission was swept away, by 1903 it was almost made good. Some churches doubled their membership. The aver- age increase was twenty per cent. It has been greater since then. The missionaries on the field are too few to care for the growing work. The great need is for more workers. Who will go? The Master is calling. Who will hear and obey? Do not think of this Hfe as one of sacrifice. One missionary said of it : "They talk to me of sacrifice. I have made no sacrifice. My work has been a great privilege from first to last." You will find it so. Hear His voice. He is calling us to live for Him; to live where He wants us to live; to do what He wants us to do; to be what He wants us to be. God help us to hear and obey. THE DEMAND FOR MISSIONARY STATESMANSHIP THE REV. ARTHUR JUDSON BROWN, D.D., NEW YORK Statesmanship, in popular usage, has come to mean the larger, broader, more permanent view of events as distinguished from the smaller, narrower, more temporary view. It is therefore opposed to the provincial, the sectarian, the merely national. Aye! it may be opposed to what appears at the moment as the expedient, the prudent, and even the merciful. Christian statesmanship simply means that the view should have relation to those principles of righteousness which Christ inculcated. Indeed, the word Christian is superfluous in this connection except for emphasis, for all true statesmanship is Christian. This is but saying that Christian statesmanship means getting into line with God — discerning that beneath the apparently unor- ganized mass of human events runs the mighty undercurrent of His determination to establish the Kingdom of His Sonf Toward this glorious consummation all things are tending, and with reference to it all history has its meaning. Ofttimes man has labored toward it ignorantly. Little did the scholarly Greek know in whose hands he was when he wrought out that marvelous language. Little did Alexander realize whom he was serving when he pursued his career of conquest. Little did the haughty Roman understand for whose benefit he was unifying the ancient world. But Greek and Macedo- nian and Roman were doing God's work, and unconsciously, but none the less efifectually, preparing the world for the founding of that Kingdom which was to "break in pieces and consume" their own kingdoms, and to "stand forever." In like manner, it might be shown how the papacy and the monastic orders, wars and fam- ines, conquests and discoveries, have been used to further the pur- poses of the Almighty, and how true greatness belongs only to those men, and how permanent prosperity has come only to those nations that have recognized the divine purpose and brought them- selves into harmony with it. Such a thought lends to missions dignity and interest. It makes it the most broadening, the most fascinating of studies. It is not easy to see how the Christian statesman can avoid being an optimist, for everywhere he finds God ordering events, overruling the devices of men, and making all things to work together for 351 352 STUDENTS AND THE MODERN MISSIONARY CRUSADE good. He sees ofttimes the victory of evil and the defeat of good, an ever-changing pageant in wrhich prosperity and desolation are strangely blended. But he also sees that through all the mighty current of God's purposes sweeps steadily on, each storm that brings havoc to all else but quickens its forward movement; and he labors on, encouraged, inspired with faith in the future because with faith in God. So when any great event occurs. Christian statesmanship asks not so much what is the temporary disturbance, or even sacrifice, but what is its larger significance, what its relation to the ultimate aim of the Kingdom of God. Sometimes we can see that relation clearly. Sometimes we cannot see it at all. Then Christian states- manship believes that all will yet be well, because it believes in God who often "moves in a mysterious way, his wonders to perform." It recognizes His omnipotence — guiding, controUing, overturning evil, establishing righteousness— the one stable, persistent force in the universe. Isaiah finely expressed it when he said (50:10): "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord and stay upon his God." That is Cliristian statesmanship. The strife of men may be awful, "But underneath them all, in deeper strain Binding the whole in smooth, unbroken rhythm. Is one low, marvelous voice, as thunder strong, Divinely clear, and sweet as heavenly bells, That pauses not, nor ever changes tone. But speaks unto the soul forevermore ' '-?■/. **» Its one eternal prophecy of peace. That wondrous voice, O God ! is surely Thine ; That self-same voice. Eternal God I is mine." Foreign missions therefore is, in itself, in a high sense Christian statesmanship. It is based on the majestic universals of humanity, of duty, and of faith. It sees that Jehovah is not a national deity but a universal God, whose plan for the development of the race is world-embracing. It recognizes that right is not a thing of time, or of circumstance, but that which is universally and eternally true. It protests against self-centered activity, and summons to wide views and disinterested motives. The objection that we should not do so much for missions, on the ground that there is so much to do at home, is the reverse of Christian statesmanship. Christian statesmanship has relations to many of the phases and problems of foreign missions both at home and abroad. But we are more particularly concerned now with its relation to China. What does Christian statesmanship require in our attitude toward it at this time? I. First of all, surely, a reasonable appreciation of the posi- tion of the Chinese. They are neither fiends nor fools, but men of THE DEMAND FOR MISSIONARY STATESMANSHIP 353 like passions with ourselves. Physically, mentally, and morally, they differ from us only in degree, not in kind. They have essentially the same hopes and fears, the same joys and sorrows, the same susceptibility to pain, and the same capacity for happiness. Are we not told that God "hath made of one blood all nations of men" ? Christian statesmanship rises high above all barriers of caste or race, and sees in the Chinese a man, that back of almond eyes and under a yellow skin are all the faculties and the potencies of a human soul. It grasps the great thought that the Chinese is not only a man, but our brother man, made like ourselves in the image of God, "Heir of the same inheritance. Child of the self-same God, Who hath but stumbled in the path We have in weakness trod." Grant that many of the Chinese are degraded. Ruskin reminds us that the filthy mud of the street of a manufacturing town is composed of clay, sand, soot, and water; that the clay may be puri- fied into the radiance of the sapphire; that the sand may be devel- oped into the beauty of the opal; that the soot may be crystallized into the glory of the diamond ; and that the water may be changed into a star of snow. So man in Asia, as well as in America, may, by the transforming power of God's Spirit, be ennobled into the kingly dignity of divine sonship. We shall get along best with the Chi- nese, if we remember that he is a human being like ourselves, responsive to kindness, appreciative of justice, and capable of moral transformation under the influence of the Gospel. He differs from us, not in the fundamental things that make for manhood, but only in those more superficial things that are the results of environ- ment. Now these Chinese brother men have been grievously wronged. European nations have seized their territory, have extorted conces- sions, have bullied and mistreated them outrageously. As for the treatment of Chinese immigrants in the United States, let us frankly admit that it has been iniquitous. We rejoice that President Roose- velt has given the weight of his great influence to the movement for better treatment of the Chinese, and in this he represents an overwhelming majority of the best people of our country. It is true that the majority of the American people do not deem it wise to open doors to Chinese laborers, but we know that the Chinese government does not ask this. The question at issue relates solely to Chinese of the better class. Labor leaders declare that their unwillingness to have the exclusion laws so modified as to admit Chinese who are not laborers is that so many coolies gain fraudulent entrance on pretense of being merchants or students. I submit that the number of coolies who can successfully evade a rigorously enforced law is insignificant. I honor our great labor 354 STUDENTS AND THE MODERN MISSIONARY CRUSADE leaders, but they do not put the cause of labor in a dignified position when, for the sake of excluding a comparative handful of Chinese coolies, they ask the American people to continue a policy that belies our historical attitude toward the nations of the earth, that cripples our trade, that destroys our opportunity to educate the young men of China, that arouses the just resentment of a great people, and that is glaringly inconsistent with justice, with honor, and with the "square deal" on which we are wont to pride our- selves. The fact that Western nations have not treated the Chinese fairly is not a justification of some of the methods of retaliation that the Chinese have adopted. If there were time, it would be easy to speak strongly and at length on this point. But suffice it for our present purpose that there are two sides to this question, and that, appreciating the force of that race prejudice from which even Americans are not wholly free, and which we know to exist in an intense form in China, Christian statesmanship will, as far as prac- ticable, avoid those acts and policies which needlessly offend the Chinese artd limit our influence over them. There are, of course, many points on which we cannot yield, but even on them we can be wise and tactful as well as firm and conscientious. 11. Secondly, Christian statesmanship discerns that the pres- ent agitation in China is not, like the Boxer Uprising, a blind and furious reaction against progress; it is rather a sign of progress itself. China is undergoing vital changes. The substitution of modern subjects for the literary examinations, the provision for provincial colleges and schools, the abolition of cruel forms of pun- ishments, the reconstruction of the judicial system, the reorganiza- tion of the army and navy, the development of a vernacular press, the extension of railway, telegraph, and postal facilities, the foreign education of Chinese youths — these and other movements that might be mentioned, are of vast import, not only to China, but to the world. It is not surprising that such reforms are stirring the pro- foundest deeps of the Celestial Empire. Reason tells us that a nation representing nearly one-third of the human race cannot undergo vital changes without more or less disturbance — the clash of action and reaction, the breaking up of venerable customs, and, in places, the violence of excitable or lawless men. But the stir- rings of life are better than the lethargy of death, appalling though some of its first manifestations are. "China," in the language of the Chinese Minister to the United States, "is determined to get in touch with the modern world, to catch step with the march of pro- gress intellectually, materially, and spiritually." We are concerned for the safety of devoted missionaries, but when we look at the question in its larger relations, we cannot fail to see that the real meaning of the present agitation is that China has awaked. Aye! a new China is emerging. THE DEMAND FOR MISSIONARY STATESMANSHIP 355 "The rudiments of empire here Are plastic yet and warm; The chaos of a mighty world Is rounding into form." III. Thirdly, we should press the work more tactfully and more firmly than ever. This is not a time to hesitate, but a time to ad- vance. We cannot leave to the trader and the soldier the work of guiding the Chinese in this supreme hour. The urgent need is for spiritual leadership. The evangelistic and medical work are more needed than ever at this time, but perhaps Christian statesmanship will place the largest emphasis on the development of the Chinese Church and the training of a Chinese ministry. Not only are the Chinese more easily converted by their own countrymen, but the time is coming when the Chinese Church will demand and obtain independence of foreign control, as the Japanese Church is already claiming it. Everything then will depend upon the kind of Chinese who will lead. We can determine that now. Christian statesman- ship will take heed. It will give adequate equipment to educational institutions in China, and it will not fail to recognize the significance and the opportunity presented in the present disposition of Chinese young men to seek an education in other lands. Shall we not mold for God these coming leaders of the new China? IV. Finally, we should not be dismayed, no matter what tumults may yet occur. Christ expressly told His disciples that they should hear of wars and rumors of wars. But He added: "See that ye be not troubled : for all these things must come to pass, but the end is not yet. . . . This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." The eternal purpose of God comprehends China as well as Europe and America. He did not create those hundreds of millions of human beings simply to fertilize the soil in which their bodies will decay. He has not preserved China as a nation for nearly half a hundred centuries for nothing. Out of the apparent wreck, the new dispensation will come, is already coming. Fright- ened men thought that the fall of Rome meant the end of the world, but we can see that it only cleared the way for a better world. Pessi- mists feared that the violence and blood of the Crusades would ruin civilization, but instead they broke up the stagnation of the Middle Ages and made possible the rise of modern Europe. The faint- hearted said that the Sepoy Mutiny of 1857 and the Syria massacres of i860 ended all hope of regenerating those countries, but in both they ushered in the most successful era of missions. So in 1900 Christendom was appalled by the horror of the Boxer Uprising. Some were discouraged, because the air was filled with the deafening tumult and the blinding dust and the flying debris. Many lost heart and wanted to sound a retreat because some of God's chosen ones were crushed in the awful rending. But we now see that the 356 STUDENTS AND THE MODERN MISSIONARY CRUSADE Boxer Uprising was the hammer of God which did in months what would otherwise have taken weary generations. We heard above the wild clamor the new call to utilize the larger opportunity that resulted. And did it not come? Has not the advance since 1900 been greater far than in any preceding half decade since Morrison entered China? So it will be in still larger measure in the coming half decade. What if there are storm, clouds in the horizon? When Paul said, "None of these things move me," the things to which he referred would have moved most men for they were "bonds and afflictions." The future was dark. He did not know what things were to befall, except that they were to be grievous. And yet he was conscious of a clear call of God to go forward, to move straight to the place where the troubles were. He did not change his plans or wait until some more favorable time, or seek some safer place, or easier work. Even when his friends "wept sore," and lamented that he was going to his death, he would not swerve an inch. "None of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God." So the modern missionary often finds that obstacles are formid- able, that difficulties are many, that problems are perplexing, while at times dangers are imminent. The temptation to discouragement is strong. Sometimes as I read the letters which come to me from the more than 400 missionaries with whom I correspond, I am op- pressed almost beyond measure by anxiety for them. In our widely extended work, there is always trouble somewhere. And yet I think of Paul, who, in the face of dangers and difficulties equally formidable calmly said, "None of these things move me." I go bound in the Spirit; I hear the voice of God summoning me to go forward ; I see the form of my Master walking before me with bleed- ing feet and anguished face and summoning me to follow in His steps; and I will go and trust Him for all that may come to me. Shall we not seek to enter more and more into that spirit? Shall we not ascend that spiritual mountain top from whose region of calms we can look down upon the tumults and anxieties of this present world and say with a great peace in our hearts, "None of these things move me," because we are co-workers with God; and if God be with us who can be against us? Let us say to the Churches with no uncertain voice that their great work in the twentieth century is to plan this movement on a scale gigantic in comparison with anything that has yet been done, and to grapple intelligently, generously, and resolutely with the stupendous task of Christianizing China. "Blind unbelief is sure to err, ■ And scan His work in vain; God is His own interpreter, • ' ' And He will make it plain." SPIRITUAL POWER FRANK A. KELLER, M.D., CHANG-SHA I. THE NEED AND ITS SUPPLY In the soul of every earnest child of God, as he comes in con- tact with the stubborn sinfulness of the world, there must be an ever-increasing longing for some power that will enable him to overcome this awful sin, and so to satisfy the heart of Jesus Christ. Add to the natural sinfulness of man the blinding and degrading influences of thousands of years of superstition and idolatry, and the missionary who faces such a problem finds the longfing for power deepened and intensified as he realizes more and more his own utter inability to accomplish any part of that marvelous com- mission of Jesus Christ's, "Go ye therefore, and make disciples of all the nations." The work of the missionary is not merely to preach the Gospel ; he must fight a battle. Not a battle with men, not a battle with Confucianism, Mohammedanism, Buddhism, or idolatry in any form, but a battle with "the prince of the powers of the air," (Eph. 2:2). "For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenlies." (Eph. 6:12). Our battle, then, is with forces of spirits, and for this battle we must have spiritual power. And fortunate is the warrior who early in the campaign apprehends both the reality and the per- sonality of the spiritual powers against whom he must contend with- out ceasing. Great as is the need of power, still greater is the supply. From cover to cover this Book is filled with proofs, botH indirect state- ment, and illustrative fact, of the mighty spiritual power which God has placed at our command. That day on which Moses with Aaron and Hur went up on the mountain top, and Joshua led the hosts of Israel against the Amalekites, what gave Israel the victory? Was it her military training? No, she had none. Was it her superior armament? No, it could hardly have been worse. It was spiritual power, and that alone. For when Moses' hands were held up by his two ministers, Israel prevailed, and when they dropped, Amalek prevailed. Again, it was not by the seven days' marching around 357 3S8 STUDENTS AND THE MODERN MISSIONARY CRUSADE the city, nor by the blowing of the trumpets, that the walls of Jericho were thrown down, but by this same spiritual power. And the power that defeated the armies of Amalek and overthrew the walls of Jericho can also overthrow the walls of idolatry, supersti- tion, and sin and can defeat "the prince of the powers of the air" against whom we fight. On that great day of Pentecost, what en- abled men to speak as never before, so that on one day 3,000 turned as one man to Christ? Was it eloquence? Was it learning? No, they who spoke that day were "unlearned and ignorant men;" but they were men who had come under the influence of that "rushing mighty wind," and they had the spiritual power of which we speak. We may have culture, training, modern methods, and ideal equipments, but unless we have this spiritual power all will be use- less. With it, on the strength of Christ's own words, the man of faith will be able to move mountains, and for such an one nothing will be impossible. II. WHAT IS THIS SPIRITUAL POWER? There is a remarkable word in Micah 3 :8, "I am full of power." Is that not a wonderful statement for a man to make? "I am full of power, even the Spirit of Jehovah," as the margin of the Standard Version reads. Spiritual power, then, is no less than God Himself. Last Summer at Keswick, the Venerable Archdeacon Madden, in an address on "The Fulness of God," pointed out four steps to this fulness as brought out in that sublime prayer of Paul for the Ephe- sians. (Eph. 3:14-19). i. "That He would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man." And of this power he said: "The Holy Spirit gives to you and me new potentialities, new pow- ers, new energies, new gifts, so that we stand forth not in our own strength, but in His. . . . And this strengthening by God's Spirit in the inward man, this baptism that fires and fortifies, is not only for resistance to evil, but that we may go forth conquering and to conquer." 2. "That Christ may dwell in your hearts by faith." 3. "That ye may be strong to know the love of Christ." And, 4, "That ye may be filled unto all the fulness of God." "And the Incarnation," adds the Venerable Archdeacon, "brings this message to you and me, that we can be 'filled unto all the fulness of God.' " Then St. Paul continues, "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in vis." God Himself working in us, and through us! God, of whom Jeremiah (32:17) affirms, "Ah Lord Jehovah! . . . there is nothing too hard for thee." As Dr. Stearns of Germantown often says, "There are no difficulties if we remember Genesis i :i, 'In the beginning God.' " And of this God we are told in 2 Chron. 16:9, "The eyes of Jehovah run to and fro throughout SPIRITUAL POWER 359 the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him." III. THE MANIFESTATIONS OF SPIRITUAL POWER In the next place, let us notice four ways in which this spiritual power works, or manifests itself: (i) By the preached Word; (2) by the active personal life; (3) by silent personal influence; (4) by distant influence, as through prayer. Let me illustrate each point. (i) A young Chinese Evangelist was preaching the Word. A besotted ex-official happened into the service. He came a second, a third, a fourth time. Though the sermons were most simple, the Word lodged in his heart; he was saved; he grew wonderfully as he studied the Word, and to-day he, too, is an evangelist, the leader of a church composed of those whom God has used him to lead to Christ — God working through the preached Word. (2) A rough Hu-nan soldier became a Christian. A few months later his wife confessed faith in Jesus and asked for baptism, though she had seldom been able to attend church. When asked how she had come to believe, she replied : "Oh, my husband is so changed ; he is so tender, loving, and kind to me and to the children now, and I want the same power in my life" — God working through the ac- tive personal life, by love. We often speak of i Corinthians 13 as the love chapter; but did you ever think of it as the power chapter? Read it with that thought in mind. All else may fail, but that chap- ter tells of a power that never fails, and that power is love. In our work in China, there can be no spiritual power without genuine love. If we find ourselves looking down upon the people as our inferiors, instead of loving them as brethren, we will find that we have no spiritual power over them, either to bring them to Christ, or to lead them on to a fuller knowledge of God. (3) Two years ago, a man, formerly a missionary, went to China and visited an inland station. While there he was escorted by some soldiers in a small boat to a place down the river. They encoun- tered a heavy storm, but at last reached the banks in safety. Some time after one of those soldiers gave his heart to Christ, and he said that the joy and peace on that visitor's face during that storm had shown him that there was a power of which he knew nothing, and had led him to give his heart to God — God working through silent personal influence. His mighty power, wholly apart from word or act, through the holy sweetness of His servant's face brought that soldier to Himself. (4) A little mission church in Albany, N. Y., felt a deep burden for the work in Chang-sha, China; and so they gave themselves to prayer and praved on till they had an assurance of an answer. Then they wrote to the missionary and asked what had happened. At that very time the members of the church in Chang-sha had become 360 STUDENTS AND THE MODERN MISSIONARY CRUSADE burdened about the unevangelized outlying districts, and for a week they gathered daily for prayer to learn of God what He would have them do. Then in a public meeting, twenty-one of them promised to devote time, some one day, some two days, three days, and four days a month, outside of Sundays, to preaching the Gospel to the heathen in the country districts about them — God working through prayer, working mightily over a distance of 13,000 miles. In each of these four ways we may confidently expect spiritual power — even God in all His fulness — to work through us. And if by contact with us a soul is saved, or a Christian is helped into a higher life, two things are true, (i) Power has gone forth from us. The Holy Spirit has worked from His throne within. And (2) Satan, our personal adversary, has suffered a defeat. There has been a most real conflict, a pitched battle, even though we have been unconscious of it, and another victory recorded for the Lord of Hosts. IV. HINDRANCES TO SPIRITUAL POWER If spiritual power is so important; and if God is so willing to supply it, why do we not all have it? What things hinder? In the opening session of this Convention Mr. Speer said, "We need from without us a great power." And then he, as well as Mr. Mott in that same session, named some of the hindrances to power. May I suggest that we all read their addresses prayerfully with this thought in mind? The first great hindrance to spiritual power is sin. Why did that army, so victorious at Jericho, suffer such overwhelming defeat at Ai? Solely because sin had been allowed to come into the camp. The second hindrance is our lack of knowledge of the power at our disposal. Christ said, "Ye do err, not knowing the scriptures, nor the power of God." (Matt. 22:29). May I beg of you, when you return to your college, or to your home, to take your Bible and con- cordance, and prayerfully consider all that God has to say about power? And then believing what He says and receiving what He offers, go out rejoicing in His strength. The third hindrance is disobedience. Oh, the awful hopelessness of the penalty that God told Israel would surely follow disobedience! "I will make your heaven as iron, and your earth as brass; and your strength shall be spent in vain" (Lev. 26:19, 20). Other hindrances we can merely mention and then pass on, namely, selfishness, pride, envy, confi- dence in our own ability or plans. May God help us to search our hearts to see if these, or other hindrances to spiritual power, lurk in them, and we labor in vain. V. HOW TO OBTAIN SPIRITUAL POWER But how are we to obtain spiritual power? (i) We must have our lives in line with God's will. There can be no spiritual SPIRITUAL POWER 36 1 power without that. And that is what many must face in this Con- vention. God's will for lives will be made plain; oh, yield to Him, for the whole life will be weakness, and all work will be as "wood, hay, and stubble" unless this is done. (2) We must realize our need, working, so far as our own strength is concerned, "in weakness, and in fear, and in much trem- bling." (i Cor. 2:3). (3) We must be truly humble, seeking only the glory of God. "Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in dis- tresses, for Christ's sake; for when I am weak, then am I strong" (2 Cor. 12:9, 10). (4) We must know God. "The people that know their God shall be strong, and do exploits." (Dan. 11:32). The Rev. Pre- bendary Webb-Peploe said recently: "The true believer has no right to say, 'It is impossible,' for, 'With God all things are possible.' I have known people to say, 'For others this is easy, but for me it is impossible, I have certain infirmities;' and yet there stands Jesus Christ face to face with that man saying, 'My grace is sufficient for thee.' If a man realized his privileges and duties he would say, 'Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me.' Cannot I challenge your unbelief, and charge you to put belief into action, and go forth to experience and manifest the mighty power of God in every single detail of life?" (5) We must abide in Christ. "He that abideth in me, and I in him, the same beareth much fruit; for apart from me ye can do nothing." (John 15:5). (6) We must feed on God's Word. God has given us this Word with the definite purpose "that the man of God may be complete, furnished completely unto every good work" (2 Tim. 3:17). And that is power. (7) We must be diligent. In spite of the fact that the power is all of God, there is no power for the sluggard. Paul urged Tim- othy to "give diligence to present thyself approved unto God, a workman that needeth not to be ashamed." (2 Tim. 2:15). And again: "Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all." (i Tim. 4:15). And God, when telling Israel of His infinite strength and inexhaustible resources and of all He was planning to do for them, added, "Yet now be strong, O Zerubbabel, saith Jehovah; and be strong, O Joshua, son of Jehozadak, the high priest; and be strong, all ye people of the land, saith Jehovah, and work; for I am with you, saith Jehovah of hosts." (Haggai 2:4). (8) We must pray. Shall we not, as we realize the spiritual nature of the conflict, the great need of spiritual power, and the blessed possibilities of victory, with new longing and new faith 362 STUDENTS AND THE MODERN MISSIONARY CRUSADE adopt St. Paul's words as our own: "I bow my knees unto the Father, from whom every family in heaven and on earth is named, that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man; that Christ may dwell in your hearts through faith; . . . that ye may . . . know the love of Christ which passeth knowl- edge, that ye may be filled unto all the fulness of God. Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be the glory in the church and in Christ Jesus unto all generations for ever and ever. Amen." (Eph. 3:14-21). CHINA'S APPEAL TO LIFE THE REV. HENRY W. LUCE, WEI HSIEN As you have heard these men and women from their fields of labor speak to you, I wonder if you have felt the force, as I have, of those words that Frederick W. Myers puts in the mouth of the Apostle Paul? "Oh, could I tell, you surely would believe it ! Oh, could I only say what I have seen ! How could I tell, and how could you receive it? How, till He leadeth you where I have been ?" As I have heard these missionaries speak of China, I know that their hearts were bursting with the thoughts and words and pictures that they longed to give to you. And yet what do we with this kind of vision, and why are we assembled here to-day ? Why, but to make those who have not been to China, under His power, see the things which we have seen? The facts about China, the facts about other lands, we shall get in the coming days; we ought to think about them and pray about them. But after all, how many facts do we need in order to decide the great question that is facing many of you to-day? Some of those who have decided to go into this work may never have read a mis- sionary book but have only heard a few facts. Practically half the world has never heard of Jesus, and half of that half is in China. Half the world knows nothing of what Jesus means to the life ; half the world has never seen one who loves Jesus; half the world has never been called to follow Him. These simple facts, out of the mass of facts you hear, ought to be enough to bring you to a consideration of where Jesus wants you to put your life. china's appeal to life 363 Then where are the claims for law? Where are the claims of medicine at home? What are the claims for business and of teach- ing? If you go to China, there will be ho client running around here trying to find you, a lawyer. 1 know that if you go to China as a business man, the American business world is not going to suffer. "But," some one says, "shall we not go into business to help the Chinese to make money for himself, to stimulate trade with the East?" Yes, if God calls you. Some men go into business in the same spirit in which we go to China. We bless God for such men. Yet I know that those very men would say just what one young man did say in a convention like this, "If I had attended such a meeting as this when I was young, I would have gone as a mission- ary." And you recall those words of Spurgeon, "If God intended you to be a missionary, I should not want you to dwindle down into a king." I do not say that you ought to go as a missionary. If by turning over my hand I could send you forth from this church, as you will go in a few minutes, with the purpose to go, I would not do so ; I do not know that you ought to go. I only know that every one must take these simple facts and, with our hearts laid bare before Grod, ask His help to interpret these facts to our hearts and lives I wish that I might have time to say more; to tell you of some men whom I have met who gave clear indication that their missing the plan of God hindered their lives. We have in China now a physician who, after twenty years of indecision, finally came out to the field. Twenty years lost on the language, and after all, going. But God is blessing his labors there, even after all these years, and is giving him souls. Are we afraid of God's will? Fear! Why that is heathenism in our lives. The basis of heathenism is fear. The average Chinese, where we would write "God is love," would write, "God is fear." We who believe that God is love, shall we not act upon that belief and show that we are the Lord's? If there is one fact especially true in our lives, it is that some of us may miss the plan of God for our lives. We ought to pray and hope that we may not miss that plan. In John's Gospel you will find these words, "Other sheep I have, which are not of this fold." He is talking about the other sheep, and then He adds these wonderful words, "Therefore doth my Father love me" — just as if He had never loved Him before — "Therefore doth my Father love me, because I lay down my life." O, may you and I draw down from God that kind of love upon our lives because unreservedly, unfalteringly, we give our lives ! INDIA Signs of Spiritual Awakening Work for the Women Medical Opportunities Educational Work Mass Movements Some Statistics and Deductions Therefrom India's Clamant Appeal SIGNS OF SPIRITUAL AWAKENING IN INDIA THE REV. W. B. ANDERSON, M.A., SIALKOT Sometimes when we think of the conversion of non-Christian lands to Jesus Christ and of the mighty powers that are being brought to bear upon these lands to turn them to our Lord, our thoughts turn to our missionary boards and to the missionaries whom we have sent to labor in those lands. But I wish to-day that we might remember that Jesus Christ Himself has prepared an agency in the world with which he is going to evangelize it, with which he is going to call His own and bind thein into one; and that instrument is the Church of Jesus Christ. When we speak about a spiritual awakening, or revival, or spiritual quickening, in any land, it mvist be connected with the Church of Jesus Christ. Perhaps some of you have noticed in the daily papers even of America, that there has begun a mighty move- ment, a great awakening in India. I have been asked to speak for a few minutes on the signs of this spiritual awakening. I wish to mention four of these. I. One sign, perhaps the first, of the awakening there is this, that some men in the land of India have had a new vision of God. I cannot tell you how fundamental this is beginning to seem to me in all thought of revival in any church in any land, or in the life of any individual. Isaiah was mightily quickened and revived in a day, and the cause was this, that he had a vision of God and then he had a vision of himself and then he had a vision of a great need. To-day over in India, men are having a vision of God. This new vision of God has been growing until a band of men and women through- out the Empire have caught the vision and have been drawn nearer to Him, and their souls have been filled with something of the love of God, and it has meant something that they had not dreamed of before. One of the foremost missionaries in India went there well equipped with a university education and was a godly man. That man has said of himself, "When I went to India, I went out in the spirit of real sacrifice." I wish the volunteers might remember that it is not enough for a man to come and lay down his life upon the altar of sacrifice for foreign service. There must be something below this, for that man had a further testimony. He said that ._ 367 368 STUDENTS AND THE MODERN MISSIONARY CRUSADE Luther Caming took him one day up into his study, and opening his study window, he showed him a land of promise of which he had never thought before. He said that a new hunger came into his soul for God, and that day the new vision of God came. And away in the north of India to-day that man is still living, never having lost that vision, and his name is among the princes who are leading in this great spiritual movement. 2. Another sign of spiritual awakening is the mighty tide of prayer. Perhaps five or six years ago a company of missionaries in South India met together at a hill station, and they decided that the time had come to begin to pray definitely for a mighty revival in the Indian Church. They issued a prayer circular, and every month it came up to us in the north, under the shadow of the Hima- layas, and we began to pray. Then it was sent to England and Wales and the States and to Australia, and men began to pray everywhere that the Church of India might have a real quickening. And to-day, as the sun rises on India and later shines on Great Britain and the United States and Australia, I do not believe that there is a single hour that He is not looking down on some one who is definitely praying for a mighty revival in the Indian Church. Two years ago up in the Punjab, two or three missionaries gath- ered together, and they had such a burden upon their hearts that they said: "It seems to us that the thing to do is to agree together that we are going to set aside at least half an hour a day to pray definitely for an awakening, and that we personally are going to try to interest other people in this movement that they, too, may begin to pray definitely." After three or four months perhaps thirty-five people had joined themselves together in this way, pray- ing definitely at least a half hour a day, that there might be a mighty awakening in the Punjab Church. And after two years, over a hundred people are banded together praying this definite prayer. 3. The third sign of spiritual awakening in India is the great conviction of sin in the Indian Church. Necessarily, when a man has a view of God, he is going to be convicted of sin. When a man is convicted of sin he is going to put sin away. And this is what is going on in the Indian Church to-day. A year ago last August, a company of people came together; two native workers had been praying for three years for a convention, that the evangelists and missionaries might really be baptized with the Spirit of God; and with the burden of India laid upon their hearts, they came together to bring a blessing to the evangelists and their Bible teachers. While they were gathered together, the leaders came together one night in a tent and they began to pray for all those gathered there. Many of those leaders and speakers were so mightily convicted of sin that they were actually brought down upon their faces together there in the dust, crying out to God for conviction of sin and for quicken- ing from God. SIGNS OF SPIRITUAL AWAKENING IN INDIA 369 In the convention that met in the same place last August were missionaries and native leaders who said that this thing was not according to the Spirit of God, and they came to withstand men who led others to confess their sins and ask for prayer in public. Such tides of prayer went up from that convention as I never have heard before. Our leaders came over there and it seemed that the things done by those men who prayed were beyond their physical strength. Men went together into a little room that had been set apart for prayer and continued there for ten days and ten nights, going out a little while to get something to eat, or for a little fresh air and then coming back again, and all the sleep they got was on the floor of that prayer room. We may call that fanaticism if we will, but to them it meant the burden of India laid definitely upon their hearts and they could not do otherwise. Perhaps the fourth or fifth day of that meeting there came such an awakening as I have never read of before outside of the Acts of the Apostles. An accomplished, well-educated young girl arose and told something about her own life. She asked for prayer for the cleansing of her life, and the whole convention broke down under the burden of that. The Spirit of God swept over that whole assembly, and for days and nights thereafter the sound of prayer and of great rejoicing and thanksgiving went out from the grounds on which that convention was held. On the last morning all seemed to be gathered in little bands, and they followed the roads to their own villages, one band after another, singing their own songs. Finally all had gone but one poor old man who came up to one of the leaders of the con- vention and he said, "Sahib, every single man has gone away with a blessing, except myself." This leader took the old man aside under a tree and put his arm around his old, ragged form and said, "Well, now, brother, we will just kneel down here and you can have the blessing too." He prayed and the old man was mightily convicted of sin and gave his will over to God. And they said that he went away the happiest man who left the grounds. 4. The fourth sign of a spiritual awakening in India that I wish to notice is the infilling of God's spirit in the Indian Church. Now we can talk about this in different terms. You and I believe that it means this — that a man becomes obedient to God and gives his life over to Him and that God then comes in and possesses his life. That is what is taking place in India. Sometimes this works strange things in a man's life. If we had been present at Pentecost when the Spirit was poured out and men spake in tongues, perhaps some of us believers might have agreed with those who said that they were full of new wine. If we believe in the Acts of the Apostles, if we believe in the mighty things that the Spirit of God has done in men, we have to believe that as He works in the Indian Church and among the Indian people, He is going to work in His own way. There are wonderful things being witnessed over there. Little chil- 370 STUDENTS AND THE MODERN MISSIONARY CRUSADE dren are being filled with love and with a burden for souls. One of our missionaries writes that as she was going out through the com- pound, she saw a group of children singing praise to God. She said, "What are you doing .children?" and a little lad said, "Miss Sa- hib, haven't you heard of the miracle that has been worked out here ?" She replied, "What do you mean? What miracle has been wrought here?" He answered, "The Holy Spirit has been up here to-day." I heard about another missionary who came down to the Pres- byterian annual meeting in the Punjab and stated that the thing which he desired was that men would learn to associate their little ones with them in prayer and in praise. He said that the case of a native servant was laid upon the heart of one little boy seven or eight years old, and he came to his parents several times during one day and asked that they might kneel together and pray for that native servant; and it was not long until the native servant was brought to Jesus Christ. I would like to say one further word in closing, and that is, that the Church in America, and particularly the student volunteers, sustain a peculiar relation to this awakening in India. May God grant that every volunteer who goes out may have this vision of God before he leaves our shores, and that he may not have to live through years of shame and defeat before he finds out that all his preparation in the home land amounts to nothing, unless he has come into the place where he has had the vision of God and the vision of the need of India. It seems to me to resolve itself into this one thing, that if we are really going to do anything for God in missionary work, we are to do it by a mighty passion in our lives. And that is what has come into the Church in India in these days — a mighty passion for God and a mighty passion for lost souls. No man ever did anything great yet who was not empowered and con- trolled by a mighty passion of some sort, and my prayer all these days here in Nashville is that the volunteers may have such a vision of God that they will see Him as He is, and that their souls may go out in a mighty passion for God; and then that they may see this whole world as it is, and that their hearts may go out in a mighty longing for this lost world. In that way, they may become the link between a lost world and God himself. WORK FOR THE WOMEN OF INDIA MRS. ALICE MCCLURE, RAWAL PINDI I WANT to speak to you especially as to the condition of the heathen women. I suppose that when we follow the Lord Jesus WORK FOR THE WOMEN OF INDIA 37 1 Christ and have given ourselves wholly to Him, we are new crea- tions in Him — that there is neither male nor female, but we are all new in Christ Jesus. Yet there is a sense in which only women can lead women, and this is especially true in India. It seems to me that after we have had a real vision of God and have realized the awfulness of the sin and degradation that has been in our lives and would still be there if it were not for the Lord Jesus Christ, then we have a great compassion for these multitudes who have never known of the Lord Jesus. Think what your life would be if yon did not have the Bible; if you had no true idea of God, of His purity and holiness; if you had no church services at all; if you had no pastor who could teach you God's Word; if you had no opportunity of studying the Bible! How would you be able to resist temptation? Yet that is the life of nearly every Hindu and Mohammedan. I cannot tell you very much about the sin of India, but I wish we might look at it for a little while. The women there are taught so very little and know so little of the great outside world that we might wonder if it were possible for them to know much about sin; and yet in their lives we find sin entrenched. Every human being is given certain faculties of the soul. The Indian women are born with these faculties, but they are so bound by sin that they are not exercised in the right direction ; and it takes the power of the Lord Jesus Christ made known through us to accomplish this, and that is what He wants you and me to do. The women in India have turned their natural affections away from the things that are good and are doing things which are evil and sinful. I want to tell you of three things only. In Calcutta, which is perhaps the wickedest city in India, at the last census taken in 1901, fifteen out of every one hundred women who were over ten years of age returned themselves to the census-taker as disreput- able women. That is Calcutta. That is the worst place, perhaps, in India — it has been said to be the worst city. Another fact. Many women in India give themselves in marriage to the gods, which means that they live in the temples as prostitutes — 12,000 women in South India in the service of their gods! Girls, women, mothers, think of it! Not only that, but a third thing is true. Fath- ers and mothers have so lost the sense of right that they will sell their children in marriage to the gods, in order that they may get money to pay a debt or that they may fulfil a vow which they had made — give their little girls from three to five years of age to these women, who bring them up to a life of evil! Only sixteen have thus far been rescued! It is a work which has just been begun. You and I are responsible in a way, perhaps, that we have not yet realized. But these women who give themselves so actively to sin have the power to love God and that which is good, just as they love that now which is evil. They have the power to put themselves into 372 STUDENTS AND THE MODERN MISSIONARY CRUSADE active service for God, even as they have been serving Satan; and they have a power to sacrifice, which it seems to me I have never seen equaled. Women will walk miles and miles, from one sacred place to another, even as did Chandra Lila a woman in Orissa who finally found God; for she was seeking for God, and she found Him. Mr. Bowman, in an article in the "Missionary Review of the World," tells the story of a Hindu woman who was walking along the banks of the Ganges; and as she walked along, she had by her side a little boy some three or four years of age, and in her arms she had a little baby girl a few weeks old — a crying, miserable, weak, wailing little thing. An English officer passed that way and spoke to her, because there was agony written in that woman's face. He said, "What is wrong?" She replied, "The gods are angry with me; they have given me this little baby girl." He passed on, but he came back, drawn, I suppose, by the agony in that woman's face. The woman was there; the baby girl was there; but the boy was not there — the sturdy, strong little fellow of three or four years. And this officer knew what had happened. The boy had been thrown into the river, and he said to her, "Why did you throw the boy in?" She answered, "Could I give less than my best to my god?" Friends, that was a heathen woman. The story shows us the possible power in that woman's life, if she really knew God. She thought a god was something cruel, one who was tyrannical, who demanded for no reason the sacrifice of her best loved one. And we who know God to be so true, so loving, so careful, so tender — can we withhold our very best from Him, be it the life of some loved one, or our own life? All that we have or hope to be, let us give in absolute aban- donment to the service of the Lord Jesus Christ. Surely, surely, the restless millions await that light, whose dawning maketh all things new, and Christ also waits. Have we done what we could? MEDICAL OPPORTUNITIES IN INDIA A. S. WILSON, M.D., MIRAJ I WISH that it were my lot to say a few words in addition to what Mr. Anderson has told you about the revival in the part of India which he represents, for there is just the same thing going on in Western India to-day. Such scenes are witnessed there to- day as have not been known since Pentecost. I wish that I could tell you what I know about the women of India as I have seen them professionally. But I am to speak to you simply about the physical call which comes to us from that land — the call of the sufferings of that people, the need of medical work there. The medical mission- MEDICAL OPPORTUNITIES IN INDIA 373 ary is, in a very true sense, the representative of Christ who went about preaching the Gospel and heahng the sick. I wish it were possible for me to give you some idea of the amount of human suffering and misery there is in India to-day; but I tear that I cannot do it, for you have seldom been where you could not obtain the services of a good physician in time of need, or even be taken to a hospital, if it were desirable. But there are millions of people in India who have no such resources as that. Shall I tell you of a man who came to our hospital some time ago suffering from a cataract in one eye? He was an intelHgent man, well educated, and he wanted to save his eyesight. He employed some of the native doctors to treat the eye, and when he came to us he said that he thought he had had at least twenty-five pounds of medicine put in his eye. That sounded like such a large story that we asked for the particulars, and I think he was about right. It was all to no purpose, however, so that he changed doctors and got a new remedy that was guaranteed. They opened his eye and sifted it full of pounded glass. If you have ever had a cinder in your eye, perhaps you can to some small extent imagine the agonies which that man endured before he came to us. That is not an uncommon case, and frequently when I go into the dispensary in the morning I find there mothers with their little children. They hold them out to me in their arms and say, "Won't you look at this child's eyes?" I say, "Well, mother, what is the matter with the eyes?" "Oh, about two or three weeks ago the child's eyes were red and it cried a little bit and we tried to open them to see what was the matter, but the child made so much fuss we couldn't do anything. Now they have been shut so long that we are afraid there is something the matter; we want you to look and see." I open those eyelids with my fingers ; I know what I am going to see. The front part of the eyeball is gone — sloughed away, rotted out just in those few days. A few simple remedies, a little cleanliness at the proper time, would have saved those eyes, but often I have to say to those mothers, "Your child is blind for life." There are many thousands of such little children in India to-day sitting by the side of the road waiting for the coppers which the passer by will fling to them and which they must find by feeling around in the dust. It is a very common prac- tice on the part of the native physicians to apply as a counter-irri- tant to the surface of the body a material which burns like a red-hot iron ; and if you have burned your finger recently, you can imagine how it would hurt to be burned in stripes from the nape of your neck right down to your heels, or to have patterns worked on your body with that fiery material. If you have suffered recently from such a simple ailment as toothache, imagine a land without any dentists or other means to relieve that ache. The tooth must ache in India, until Nature brings its own remedy, and the tooth drops out. I wish that I could tell you of the sufferings of the women of 374 STUDENTS AND THE MODERN MISSIONARY CRUSADE India as I see them; I wish that I could tell you about all of the sufferings of the little girls who are victims of that awful practice, child marriage, as they come before me in the hospital ; but I cannot tell you these things. I know that I could convince you that there is a tremendous call from that land for everything we can do to relieve physical pain. Do the needs of the land and people call upon us at all? What is done to supply India with physicians and hospitals? The missions are doing a great deal; the government does a great deal; there are government hospitals in the larger towns and cities and dispensaries in the smaller ones. The larger institutions are under the care of Englishmen, but a great deal of the work has to be done by native assistants; and I am sorry to say that there is very little of the milk of human kindness in those natives who are trained in the government hospitals. The result is that these natives do not command the confidence of the people as they should; and they do not, therefore, relieve the amount of human suffering which they otherwise might relieve. India is as large as the United States east of the Rooky Moun- tains and contains 300,000,000 people. There are more than half a million villages in that land with, I believe, less than 500 inhabitants each, and there are few large cities. It is a nation of villagers, and you can see how hard it would be for them to go to any of these centrally located hospitals and dispensaries. It is said that not five per cent, of that vast population is within reach of any medical assistance worthy of the name. There is the call, too, that comes especially to the women of this land from the women of that land. I said I would not speak of the conditions as I saw them; but I must speak a little more fully of the child-widows, and if their physical condition does not appeal to those who are here present, I know of nothing that will. You perhaps know what the condition of the widows in India is. You know that when a woman's husband dies, she is not allowed to marry again. Widowhood there means a life of slavery to those child-widows; they are drudges in the homes of their husbands. The word widow is often a synonym for courtesan. There were 321,470 widows in India in 1901 who were not above fifteen years of age. Do not their physical needs appeal to you? I remember a few years ago, during one of those almost annual epidemics of the bubonic plague which have swept over our mission field again and again, one of the elders of our church came to me one evening and said that he wished I would go and see a certain family. I said, "Who are they?" He replied, "They are people who want to be Christians. When the plague came they went and built themselves a little grass hut outside the village that they might escape from it, but I am afraid that they have got it now." I said, "Yes, I'll go." I had been working all day among the plague victims. He took me outside of the town for some distance and said, "There it is." I MEDICAL OPPORTUNITIES IN INDIA ' 375 walked forward and stq)ped over the low thorn hedge toward a httle grass hut by a tree, when I saw something which I did not at first recognize. I bent over it, and there was the father of the family, dead from the plague, just as he had fallen to the ground, with his head bent under his body. I left him and passed on to the door of the hut, for there I could see something that was living and could hear the moaning. I knelt down by the side of the figure, and that was the mother of the family. She was delirious. I spoke to her, but she did not know me nor could I make her understand anything. I suppose the poor creature had been looking for water and had crawled out of the hut and lay there. I knew that she could not last very long, but beside her played her little children, one of them four years old and the other two. There she lay in the chill air with scarcely a rag over her. I picked her up in my arms, carried her inside the hut, covered her with everjrthing I could find to keep her warm, and administered some medicine. I knew she could not last and was sorry. I went back to town and found the old pastor of the church and told him about it. He said, "I will go and see what I can do." He took some hot food and a lantern; and he went again the next day at daylight. Then he came back to tell about it. He said, "As I approached that little hut this morning I heard that little girl calling to her mother, 'Mother, mother, wake up; get up, mother, get up!' When I came up to the little door of the hut, the child turned around and stretched out her arms to me, saying, 'Mother won't wake up; I called her and called her, but she won't wake up.' " Oh, when will the mothers of India wake up ; and when will the mothers and sisters and the fathers and the brothers in this favored land wake up? When will you wake up to do all that you can for those poor people for whom Christ died, just as truly as He died for you and me. Do you remember the story of Paul Du Chaillu, the great Afri- can traveler, in the heart of the Dark Continent? On one occasion he told the "old, old story" to a poor slave woman; then he went on his way and forgot all about the incident. He came back a few months later to that town and the slave-traders had just made a raid upon it. In the fight this woman was injured. She sent for him, and he went to see her. As he knelt down beside her, she said, "Tell it again." "Tell what again?" he said. "Oh, tell me that story again!" Then once more he told her the old, old story of Jesus and His love. As he finished it, she said to him, "Is it true?" "Yes," he replied, "it is true." "Do your people believe that?" "Yes, they believe that." "Oh," she said, "tell them to send us that story a little faster." EDUCATIONAL WORK IN INDIA THE REV. W. M. FORREST, FORMERLY OF CALCUTTA We should not attempt to present the claims of evangelistic missionaries versus medical missions, nor of women's work versus men's work, nor of educational work versus any other department of work, because it is one. Just as a well-equipped and successful army needs the various arms of the service — the infantry, the cavalry, the artillery — so a well-equipped mission station needs these various lines of activity. Mission work is both extensive and intensive, and there is a proclamation of the Gospel which belongs to the evangelis- tic work and is done by the heralds of the cross. The medical mis- sionary is also a herald of the cross ; he does certain other kinds of work that will help the Christianizing of the people. An educational missionary may also be an evangelist, but he directs his attention more particularly to teaching as a means toward Christianizing the people. You remember the Master said not only that we were to go out and preach the Gospel to all creatures, but that we were also to teach them to observe all things whatsoever He commands. You see there set forth both the preaching and the teaching functions. I cannot attempt in these few moments to cover all phases of the educational mission work, but I shall rather attempt to speak a few words concerning what we would call the higher education; for, as you know, there is educational work done by the missionaries from the primary on up to the highest grades. Think for a moment, then, of the higher education as an aid to Christianizing a people. We have in India not only mission colleges, but under the patronage and influence of the English government, which stands everywhere for enlightenment, there are many institutions that we in this country would call state colleges. There are also numerous private colleges that conform to the standard set by the government, and these are affiliated with the Imperial universities that we find at Calcutta, Bombay, Madras, and Lahore. Something of the magni- tude of this educational work you may appreciate, when I tell you that the university of Calcutta alone examines every year about 13,000 students. This work of education, whether it is done in private colleges, or by Hindus, or in the Presidency colleges, or in mission colleges, does a great deal toward preparing the way for the Lord in the hearts of the people of India. For you know that 376 EDUCATIONAL WORK IN INDIA i 377 our English language is a Christian language, and in the colleges of India teaching is done by means of English, all examinations are passed m these Imperial universities in EngUsh, and only through preparmg for these examinations can any one in India secure a de- gree. And so in the teaching of English— this English of ours that has been under the influence of Jesus Christ for so many years — there is exerted upon the minds and the lives of the young men of India a vast amount of Christian influence. Then, too, our science, our philosophy, our law, our medicine, all this has been under the influence of Christian thought and life, under the influence of a Christian civilization. In India the people are very religious; form- erly all the education was practically what you might call religious. If they were taught law, it was sacred law; if they were taught any- thing that would pass for medicine, it belonged to their sacred lore ; and if they had anything in the way of philosophy, it was a part of their religion. In the teaching of these old systems, their religion was upheld and taught. Now in our country we separate, in thought at least, between what we would call distinctly religious and what belongs to these other departments. In India it is as though a single arch were built up, and here on one side they have their conceptions of history, of philosophy, of law, of medicine, and on the other side they have their ideas of God and religious practices and beliefs; but it is all their religion. If you have an arch and batter down one side of it, you know what becomes of the other half; and so it happens in India. Under the inflvience of education, the old belief is being very largely destroyed in the minds of thousands of educated people, chiefly the young men. So you understand that in this way under- mining the old faith or destroying their belief, the teaching in the higher institutions is doing a great deal. Think for a moment what this means. We have Christian colleges, wherein is given positive Qiristian teaching along with this negative work of undermining and destroying; and add to that the presence in these colleges of godly men and women who are there as missionary teachers. You see that there goes into the lives and hearts of hundreds of young men gathered in the best mission colleges a positive Christian force, the teaching of Christ by precept and example. I wish we might all realize how won- derfully important it is to reach and seize for Jesus Christ the vast army of young men in India who are being educated. And so I would have you think not alone of the Christianizing force of education, but I would have you consider the importance and necessity of direct Christian work among these masses of edu- cated Hindus and Mohammedans. For after all it is the thinkers who do the thinking, and the leaders who lead in any country; and while an educated man has a great influence in a land Hke this, he has far greater influence in a land like India, where the gulf be- 37^ STUDENTS AND THE MODERN MISSIONARY CRUSADE tween the college graduate and the common people is so immeasur- ably greater than it is in this country. Just recently there Ijas been organized in India a new National Missionary Society that is trying to reach out and civilize and save what they estimate at 100,000,000 people out of the reach of the missionary force there. Where are they looking for their workers? Why, to the educators and the edu- cated men. As India is awakened more and more to the responsi- bilities confronting her and gives herself to the evangelization of her three hundred millions, more and more will we appreciate the immense importance of Christianizing the young men in the great educational centers through preaching the Gospel to them while they are receiving their education. I would leave with you a closing picture that I saw just after reaching Calcutta some years ago — a picture that will convey to you something of the responsibility, the power, the enthusiasm, and the devotion that may be manifested in the lives of these educated men when reached and touched by the finger of Christ. I found shelter in the Young Men's Christian Association building in the city of Calcutta. In a part of that building were a number of native stu- dents, one of whom had become a Christian, and seven years before had endured great persecution. He had had his wife and little child taken from him, and had seen them no more; he had been driven with curses from his house by his own father and mother; he had endured derision and persecution through all these years and yet had held steadily on, educating himself, preaching the Gospel, look- ing to a larger work. At last body and mind had begun to weaken and to totter under the strain, until one night I was awakened, and heard that he, altogether beside himself, was out in the compound raving, and when we went out he was down on his knees. We looked upon him in the uncertain light, a sad, pathetic, white-robed figure. We saw him beating his head upon the earth and said, "Is it possible that in his frenzy he has gone back to the worship of the old-time god?" For this is the manner of the heathen. Draw- ing closer, we saw him lifting his clasped hands ta the darkening heaven, and then he raised up his tear-stained face and broke out in a great and lamentable cry, "I have made Jesus King, I have made Jesus King!" And there in the darkness of midnight, at the heart of the great city, in the inexpressible darkness of heathenism, was a man who, amidst the wreck and loss of all things, including that of reason, was as true in his heart and soul to Christ as is the needle to the pole. When we gather into the fold of Christ the many educated men of India and give to them a fervor such as that, it will mean the hastening of the Kingdom of our Lord. Men and women, we need to realize here and now that Jesus must be made King in our hearts first, that we may go and show to others the wav. MASS MOVEMENTS IN INDIA THE REV. H. F. LAFLAMME, COCANADA We are here this afternoon for a very practical purpose, so I am going to tell you what we are here for first. If I had an hour and a half to speak, I would leave this till the last; but as I have not, let me say that our object is to get the young life of our col- leges linked up with the needs of this great work in India. We could conveniently and very comfortably turn this audience into India, and in a short time we would not find you at all; you would be lost, so great is the need. But you would be lost only in the sense of that Scripture which says, "Except a grain of wheat fall into the earth and die, it abideth by itself alone." Your presence there will mean a great deal to these mass movements. You are needed to evaingelize. But quite as important as the missionary's work of evangeliz- ing is that of his work as a pastor, overseer, or bishop of the churches into which the new converts are formed. For instance, on my field there are two churches, one a Telugu church of 200 members, the other an English church of fifty members, the only one of the kind in the two missions. Our Akidu missionary has eleven churches with a membership of 2,100 to care for. To pre- vent filling the churches with baptized "heathen," the missionary must generally be present at the examination of candidates and supervise their admission. In the formation of new churches on a New Testament basis, his presence and counsel are essential in developing the three indispensable characteristics of a perfect church, self-support, the whole duty of Christian stewardship, and self- government. The latter includes church organization, officering, discipline and direction, and self-propagation. Self-propagation means individual work for individuals, mass family movements to- ward Christ, evangelistic or revival meetings within the church, Sunday-school effort, and home mission and other denominational activities. In all of these the impulse and example of the mission- ary are most important. The care of all the churches is ever upon him. To eradicate caste and to reconcile the factions ever spring- ing therefrom, to lead to a deep conviction of sin — an experience rarely powerful in the native Christian, to strengthen the sources of spiritual life against lust— the prevailing weakness of the people, 379 380 STUDENTS AND THE MODERN MISSIONARY CRUSADE and to inspire the pastors with a sense of responsibihty and leadef = ship are his chief care. Individual visitation is one of his great opportunities. Last year I was able to make 140 pastoral calls, and also engaged in conversation on spiritual themes with 300 individu- als. That is the relation of the missionary to the large numbers of people who are coming into the mission churches in India to-day. There are in India proper, not including Burma, two great storm-centers of spiritual revival that for years past have been under the care of missionaries. One is in the Telugu country, from which I come, and where for eighteen years I have been laboring. You all know the general outline of the history of the American Baptist Missionary Union's work there. P'or about thirty-five years they labored on a fruitless field, gathering into the membership of their church about 183 members. They were three times on the eve of giving up that work, when the Holy Spirit of the living God came down among them, and at the end of seventy years of Baptist mis- sion history the American and Canadian Telugu Missions have this inspiring statistical exhibition, which manifests, only as statistics can manifest, this great work; 68,400 communicants in the churches; 152 missionaries; fifty-one stations; 1,873 native agents; 197 native churches; 693 Sunday-schools, and 1,185 rupees contribu- tions last year to their home mission work, outside of the local self-support which has been developed there. This means an in- crease in the last five years of twenty-three missionaries, ten sta- tions, 209 agents, eighteen churches, and 8,654 converts or com- municants, 164 Sunday-schools, and 792 rupees in the annual con- tributions to home missions. They have given 4,500 rupees to the support of their home mission work in India. The increase in the number of theological students is represented by one hundred per cent., and they have established among the very first of the native Christians in India a distinctly foreign mission work, sending out one of their men to Natal in South Africa, where his first convert was a condemned murderer, baptized one day and hanged the next. I tell our Baptist people that we have some very strange beginnings in our church history and our church life; and it repre- sents the almighty power of the Gospel of Jesus Christ to redeem and re-create men. The other storm-center is represented by the Methodist Epis- copal Church in the Northwest provinces. I am not so familiar with this work, but in the year 1901 they had 58,509 communicants. The adult baptisms in the year 1900 numbered 5,250, and the bap- tisms in the ten years between 1890 and 1900 were 21,522. The calls from both of these fields are very urgent for men. The Ameri- can Baptist Telugu missionaries are calling for twenty-five rein- forcements, at once, for that work. While these are the two great storm-centers in India, all over India a revival power is at work so that in twenty dififerent places MASS MOVEMENTS IN INDIA 38 1 there are wonderful revivals in progress. I shall mention only two of these. One is up in the Khasi Hills among the Welsh Calvinistic Methodists. There a great Welsh revival is taking place, a revival tidal wave by which there have been swept into the churches of that mission during the last five months about 2,000 new members. I should like to dwell upon the wonderful and miraculous manifesta- tion of power in that Khasi revival. It stirred in the hearts of all the Christian people of India a mighty beginning of a desire that a similar visitation might be granted unto them. The other revival is in connection with the work of that most remarkable woman of the age in India — and I question whether we have a greater woman in America — ^the Pundita Ramabai. A revival came in 1904, and during four months of that year all the unconverted inmates of her home at Mutsti were brought to a sav- ing knowledge of the Lord Jesus Christ. The inmates — girls, caste widows, and orphans — numbered 1,500 in all, and now they began to pray for others. She sent out a circular letter, a copy of which T have in my hand, to 3,500 different missionaries engaged in work in India, asking them for names of persons for whom they wished prayer, the preachers or moulvies among the Mohammedans, the kohens, or priests, among the Jews, and the priests in the Syrian Christian churches. From all the spiritual leaders of India she received 10,000 names in response to that appeal; and her girls are regularly organized into praying bands, and they are lifting these 10,000 individuals by name up to God in prayer. They gave her, a short time ago, an opportunity to speak on the platform at that wonderful Keswick Convention in England. She had just five minutes. Pundita Ramabai said that she made the most of her five minutes. She asked those Christian people at Keswick to join with her in prayer that God would give to India 100,000 native Christian men and 100,000 native Christian women, anointed by God with the Holy Spirit and prepared by Him to carry the Gospel to the lowest places in India. Do you understand the drift of that desire? Do you understand what is involved in that to you? How much of education, of preparation, of direction, of control, God is calling upon you and upon me to exercise among these 200,000 native agents who are to be raised up in answer to the prayer of that godly woman and those associated with her ! God is calling you to them. Just one other word. We have in India 60,000,000 people who are Animists. They are the very lowest of the low, so low that only one woman out of 10,121 of that class of people knows how to read. And the men are almost as ignorant. These people are practically without any religion at all; they hold to the grossest sort of super- stition. They are ready to be gathered in. O for the power that will gather them into Christ! Qur missionary conference which assembled four years ago 382 STUDENTS AND THE MODERN MISSIONARY CRUSADE at Madras issued an appeal calling upon the Christian Churches of Christendom to send out a sufficient number of men and women that we might have one male missionary, single or married, and one single lady to each 50,000 of the population of India. We al- ready have over 1,600 male missionaries there. That means that we should have for India 4,300 men, married and single, and 4,400 sin- gle ladies, making an immediate total force of about 11,700 mission- aries, which should be thrust into that field to carry this great struggle on to a triumphant issue. Think of it! In parts of Bengal the missionaries stand, one ordained missionary to a million heathen. In other parts, one man, the only ordained missionary laboring for the Lord Jesus Christ among two millions. We cannot possibly exaggerate, or possibly overstate the need; we cannot possibly be too intense in our pleading with the people who sit at ease in Zion to rise and come out to the help of God against the mighty. It is going to be taken up later, but just to give you an idea of the extent of the revival that is taking place in India, I have here a handful of clippings, from one Christian weekly newspaper only, giving accounts of that blessed revival that is springing up all over India. It was one of the great regrets I had in leaving India a few months ago, that I was leaving when it was just commencing. It is a great triumph of the Lord Jesus Christ that is calling you to India. SOME STATISTICS AND DEDUCTIONS THEREFROM PROFESSOR WILLIAM I. CHAMBERLAIN, PH.D., FORMERLY OF VELLORE It SEEMS to me, after our consideration and conference this af- ternoon with regard to the various forms of Christian activity in India, that the question will naturally arise. What has the result been on the native Christian community? It might be well for me to give you a few figures and facts as to the present status of the native Church in India, in order tO' show you how it has actually responded in some very material directions to the efforts put forth by enlightened men and women who have labored in India for about 200 years. I refer just at this moment to the census of India, which was recently taken by the government as a result of careful preparation. The census of 1901 is an encyclopedia, not only of statistics, but of ethnology. It includes a striking collection of statistics as to conditions in the native Christian Church of India. A few facts from this census in regard tO' the native Church illustrate the fact that it is finding itself. The population of India is very nearly three hundred millions, and it has been found by the last census that the growth of the general pppulation of India for SOME STATISTICS AND DEDUCTIONS THEREFROM 383 the last decade is about two and a half per cent., while the growth of the native Protestant Christian population during the last decade is nearly fifty-one per cent., or twenty-one times the growth of the general population. It may be interesting to know that the growth in the Province of Madras, where there is the largest Christian — Roman, Syrian, and Protestant — population, more than half of all India, has been twenty-two per cent, during the last decade; in Punjab it has grown twenty-three per cent.; in Bengal, in which is located the Imperial city of India, forty-five per cent.; in the Central Provinces 100 per cent. ; and in Assam 115 per cent. We might eliminate these last three, as they are upon the basis of comparatively small beginnings; but the others mentioned — Madras, twenty-two per cent. ; Punjab, twenty-three per cent. ; Ben- gal, forty-five per cent. — may be fairly considered, as well as the fact that the increase of Christians of every denomination in the last decade in all India is twenty-eight per cent., or ten and a half times that of the general increase in population. Just one more set of statistics with regard to the question of liter- acy. In this matter, of those who may be said to be educated, twelve per cent, are Hindus, fifteen per cent, are Mohammedans, and thirty per cent, are Christians. These are striking figures that have come to us as the result of the government census, gathered under the most careful supervision, for the ten years, 1891-1901. The general conclusion, then, is that in every hundred people who live in India there is one Christian man. One Christian man in a hundred might seem an infinitesimally small factor, but when we remember the motives that govern and influence these men — men with definite ideas, with deep religious convictions, fixed moral principles, well-defined ideals of conduct — they count for very much more than single units in a hundred. What deduction do we draw from a native Church thus growing and finding itself? There are five deductions that are true with regard to this growth in the Indian Church. 1. One is that the Christian community in India is no longer a neghgible quantity. It is a distinct and positive revolt, a rebellion against the old order of things. It is an ethnological wedge in the life of India, as was declared by the greatest Indian Viceroy in mod- ern times, who was speaking of the Christian community. We be- lieve it is even more than that; it is a religious wedge. 2. The second deduction that we draw is that this Christian community is exercising an influence upon the present social con- ditions which is increasing daily and quite out of proportion to its numbers. This we cannot stop to illustrate. Those who have been in India know how strikingly influential are the strong ' Christian men in the Presidency cities. 3. Another deduction is that these conditions have arisen, not out of unusual or temporary conditions, but that they are usual 384 SXUDENTS AND THE MODERN MISSIONARY CRUSADE and permanent conditions. Therefore the promise is for increased acceleration in years to come. It was my duty, a short time since, to gather statistics for South India for the last year, and I found them entirely confirmatory of the progress made in the previous decade. 4. A fourth deduction: The native Christian community in India, now finding itself, is the only community in India that has its ideals in front of it. It is perfectly true there are some small sections of Indian Christians where caste distinctions prevail to some small degree, and that where the recruits have been gathered from the lower classes they stand at the very threshold of civilization. But it may be said of the Christian community as a whole in India that it is emancipated from the domination of the caste principle, and that it enjoys a freedom from artificial social restraints far beyond that attained by the most advanced sections of the Moham- medan and Hindu communities in India to-day. It is certainly true that Christianity is a constant impulse to integrity, honesty, and purity of life, from the absence of which the Hindus and Mo- hammedans suffer so much. 5. One more deduction is this: These ideals of the native Christian community in India are not ideals of thought alone, but of conduct and of character. On the banks of the great river that bears the commerce of the Imperial city of India to the sea there is a small and inconspicu- ous cemetery, and in one corner of this cemetery is a small and inconspicuous monument. It is the gravestone of William Carey, and these are the words upon this simple monument: "A wretched, poor, and helpless worm, On Thy kind arms I fall." On one side of this cemetery is a college, a memorial of William Carey. In the historic library of that college at Serampore, on the 25th of December, 1905, there were gathered together repre- sentatives of the various provinces of India to form the first indige- nous National Missionary Society of India and one of the first in Christian Missions. Two hundred years after Ziegenbalg began his work in India, 100 years after Henry Martyn, 100 years after Samuel J. Mills and his companions gave birth to definite missionary activity in America, we have in India a Society which places upon the Indian Christian Church the burden of evangelizing India, not with for- eign funds, but with Indian men, Indian money, and Indian man- agement; a society which is to reach out to all the unevangelized portions of India in its activity. Let me read to you a few of the shining sentences of the call issued by these Indian Christians who have come to a realization of their responsibility. This is the call which has just been sent out. It was drawn up in the library of INDIANS CLAMANT APPEAL 385 William Carey, and was finally adopted in a pagoda in which Henry Martyn lived: "In the unoccupied fields of India it is estimated by missionary agencies that there will be fully one hundred millions of people who cannot hear the Gospel message in this generation. The resources of Europe and America, in men and money, are taxed to the utmost now. For some years we have heard the oft-repeated cry from missionary boards that there is a deficit in men and money. This being the case, we are sure you will feel with us that the time has come when the Indian Christian Church should rise tO' her respon- sibilities; for the evangelizing of this land of India is ours. And we whom God has called out of this land to be His own are in a peculiar way responsible to God for the souls of our countrymen. The command to go and preach the Gospel to every creature is as binding upon the Indians as upon the Europeans. If we do not His bidding, and rise to this opportunity and fulfil our responsibili- ties in this matter, we cannot longer enjoy the blessings of God." And so the call continues. This society is not to take the place of missionary agencies now at work in India, but it is the Orient joining hands with the Occident, and laying hold of India. In the little garden spot in Lucknow there is an epitaph to Henry Law- rence : "Here lies Henry Lawrence, who tried to do his duty." If we try to do our duty with regard to this great portion of the world, three hundred millions, shall we be separated from personal participation in bringing about the happy time of its entire con- version to Christianity? INDIA'S CLAMANT APPEAL THE REV. HENRY J. SCUDDER, MADANAPALLE It scarcely seems necessary to give any further call in behalf of India to you who are assembled here, and through you to the Churches throughout Canada and this great land. It seems to me that India has been giving its clamant call in powerful tones this afternoon. The women of India, uneducated, cruelly treated, under the bondage of sin 'and superstition, calling with no uncertain sound to every sister in this land ; the twenty-three millions of poor widows of that great land of India have been calling. The great mass of one hundred millions of those who do not hear the Gospel of Jesus Christ have been calling so powerfully to you. And it seems to me that God's Spirit must have been speaking to every one here. As I have thought of India to-day, I wish that I might multiply 386 STUDENTS AND THE MODERN MISSIONARY CRUSADE my life by a thousandfold that I might go back and help win souls to Jesus Christ. About sixty millions of the depressed classes of India are calling to you to come and gather them in — without re- ligion, waiting to be led to the cross of Christ. Three hundred millions are living in India to-day, only one million of whom are Protestant Christians. What! Discouraging, you say? Did you ever see a discour- aged missionary from India? We who are laboring there realize that God is preparing the Empire for such a mighty triumph as will astonish the Christian world. It needs but the sickle of the reaper. I want to voice the desires ,of 4,000 missionaries in India this afternoon, in addition to the call of India itself. I wish to read to you the views of representatives of the missionaries in all India, as expressed in a call which was drawn up at the Decennial Conference in 1902. Mr. J. Campbell White and Dr. Chamberlain were on the committee; for days they labored, and the Conference, after mature deliberation, sent forth this appeal to the churches. The appeal comes to you, and through you to all the churches of our land. "Although modern missionaries have been at work in India for more than a tentury, the fact remains that the number of foreign missionaries at present engaged in the work in these lands is not only wholly inadequate to enable them to avail themselves of the opportunities that press upon them, but also far below what the resources of the Christian Church can well afford to maintain." That we all know to be a fact. America could very easily spare thousands of its pastors, and still there would be a pastor for every thousand people of the United States. "We fully recognize that the greater part of this work of evangelization must be done, not by foreigners, but by members of the Indian Christian Church. But to train these Christian workers and to supervise and direct their work, there will, for many years to come, be required a consider- able number of foreign missionaries. It is thought to be anything but an extravagant estimate of the needs of the country, if *we ask that there be one male and one female missionary for every 50,000 of the population, and this would mean the quadrupling of our present numbers. It is the opinion of sober, thoughtful, and zealous men that, in order to carry on thoroughly the work now in hand and to enter the most obviously open doors which God has set before the Church in India, the missionary staff of the country should be at least doubled in the next ten years." What does this call mean? It means that the missionaries laboring in that Empire feel that India needs 9,000 missionaries at once — 12,000 in all, not including the wives of missionaries. As I looked over the Auditorium this morning, with its nearly 5,000 delegates, I wished in my heart that God would move the churches to send out double that number in the next ten years to India. Oh, what a triumph of the Gospel there would be! Those India's clamant appeal 387 sixty millions of the depressed classes would be gathered in; hun- dreds of high-caste people would be won ; and Mohammedans would be attacked as they never had been before. The second part of my subject is an answer to this question: "What is required in the way of leadership from the outside?" The native Church has developed wonderfully. Yet leadership is needed in India as in no country of all the world. The people need leader- ship in all forms of work, especially in evangelistic effort. The native Church dbes not feel the responsibility toward its own coun- try that it should. How many years it has taken to impress upon the Church in America and in Europe a sense of the necessity for preaching the Gospel to every creature! The same burden which has come in the last twenty years upon our country must be passed on through missionaries to the Indian Church. Now everybody knows that the Hindus lack initiative; that is one of their great weaknesses. They need guides to help them to develop their work and to win India for Jesus Christ. For example, take the national missionary organization, of which Dr. Chamberlain has spoken. That organization originated in the heart and in the mind and in the prayers and in the thought of that devoted servant of God, George S. Eddy. I think often how, under an old tree on a moun- tain height, we met, day after day, in prayer for the awakening of India, only a few months ago. For hours Mr. Eddy worked over the details of the organization, and finally imparted the plans and suggestions to that tower of strength in the Indian Church, Mr. V. S. Azariah, who adopted the ideas and communicated them to others, and so the movement was launched upon India with great eclat. A little initiative, a little prayer, a little perspective, has brought about this wonderful achievement. So leadership is re- quired also in the educational work, in the medical work, in the women's work. I want to add a word as to the leadership that is needed in con- gregational work. Through this wonderful revival all over India, God is gathering in more and more converts into the Indian Church. How is a Church to be developed out of the quagmire of Hinduism and the awful, degraded moral conditions of India? Christian mis- sionaries, co-operating with the Indian Church, have the responsi- bility of building up for Jesus Christ a Church without spot, or wrin- kle, or any such thing. The responsibility is tremendous. The re- sponsibility of caring for the great mass of members who are coming in, of whom Mr. Lafiamme spoke, keeping unworthy ones out of the organization and helping them to develop the Church along their own lines, is most important. As Miss Eva Swift has well said: "The Christians of India have stepped but a little way out of their past; they have not the perspective and zeal to enable them to establish, without aid, their own civil and religious institutions." The missionary, consequently, 388 STUDENTS AND THE MODERN MISSIONARY CRUSADE is called upon to take account of the training and life of the whole corhmunity and carefully and tactfully to guide it in new paths of social and church life, to understand the sociological and civic con- ditions, as well as to work intelligently for right relations and intel- ligent ideals. . I want to close with a few words of Bishop Thobum. They are taken from a book which he has written, and which is soon to be published. He writes in regard to India: "The time is aus- picious, and the missionaries of India should not lose a day or an hour in sounding the trumpet for a great forward movement. Noth- ing in all history, nothing since the Day of Pentecost, has been equal to the present opportunity. India is not the most important section of the globe, but it presents a field most ripe for the sickle of the missionary reaper." QUESTIONS Q. What are some of the ways of reaching the people of India? A. The way in which we ordinarily reach them is to go into their homes and begin conversation in almost any way. I have a little girl, and they usually ask at once if yoU are married, and then they ask if you have any children. I tell them about my lit- tle girl and begin to question them about their children, and find out oftentimes that they are sending their boys to the mission school. The conversation passes naturally from that to deeper things. We find out in their own homes how they live and the power that their caste has upon them. It does not take very long to get into relig- ious conversation, because they are most intensely religious. Their thoughts are sO' much along the line of their own religion that they think it is a very natural thing for you to talk about it ; not that they are in any sense good men and women, but they are Mohammedans and Hindus, first of all. If you ask a man who he is, he will say that he is a Hindu, or a Mohammedan, not giving his own name. Q. Are they antagonistic at all? A. That depends upon the family. Some of them are antagonistic. I went into the home of a Mohammedan woman who began at once to read her Koran and would not give me a chance to say anything for three-quarters of an hour, and then I could only say a few words, and afterward went away. Some are simply indifferent. Q. Do they mourn its loss, when they kill a child? A. I do not know. I have never myself met with a woman who had sacri- ficed her child in that way. But the women who lose their children by death mourn a great deal; whether it is from the heart or not, is another question. Q. Are the Mohammedans more antagonistic than the Hin- QUESTIONS 389 dus? A. Among the women I find it so; the Mohammedan women seem to be better informed than the Hindu women. Of course, experiences will differ. I have found more Mohammedan women who know how to read than Hindus. Q. AVhat special training- should a person have who expects to go as a missionary to India? Do you think that he should have a thorough education? A. I think it should be a most thorough edu- cation, if it is possible, although the greatest need is for men and women filled with the Holy Spirit. Without the Spirit no man can work successfully, although he may have all the training that it is possible to give him. Yet the mind should be thoroughly trained, if it is possible. Q. What about the persecutions of native Christians? A. There is a great deal of persecution, and more still of opposition. I have known women who became intensely interested, and when I have gone back, perhaps after visiting them three or four times, I could no longer see them. I called to see one woman who after- ward had a dream. In it I was talking to her of Christ, and was dressed as they are, with jewels on my arms and in my nose and in my ears — beautiful, she thought. She said, "In my dream you were talking about your Christ." The next time I called she in- formed me that she had told her husband. When I went again she was out. I went back again, and she was just going out, but would not come in again. An old woman who was in the house told me that her husband would not allow her to read any more. Q. In our college the volunteers have a course of lectures on different subjects connected with medical work. Do you think that it is a good idea to have perhaps an hour on some such subjects? A. There is no useful information that you can acquire on any topic that will be out of place on the mission field. If one is going to the field to engage in medical work, however, he cannot have too good an education here. If there is one place more than another where a little knowledge is a dangerous thing, it is in the practice of medicine. Q. I think the audience would like to know why they treat the widows so badly in India. A. Because it is believed that a woman's husband does not die except as a punishment for some sin that she has committed — not perhaps in this life, but it may be in some life hundreds of years before. You know they have 8,400,000 lives to live, according to their theory of transmigration, before they obtain salvation. Q. How many widows are there in India? A. In 1901 there were 15,696 under five years of age, 321,470 under fifteen years of age — ^25,891,936 altogether. Q. Is there any special line of study that you would recom- mend for the medical field? A. No; get the best general education you possibly can in medicine, because you have no one to refer 390 STUDENTS AND THE MODERN MISSIONARY CRUSADE anything to, no one to consult, no specialist to whom you can send any of your cases; you must do everything that is done. Q. Is a theological training essential for a medical missionary in India? A. There is no good knowledge that you can get that will not be useful, and yet a theological training I myself do not think necessary. First of all, a physician should be a Christian, with a zeal for souls. Q. Have the English no medical schools in India? A. They have medical schools at Calcutta, Madras, Bombay, Colombo, Agra, and Vizagapatam. Q. Are there many students? A. There are a great many native students in those schools. They are not, however, Christian men. Their work leaves a great deal to be desired, as it is not thorough and their motives are usually very mercenary. Q. Do many students return to heathenism after graduating from Christian colleges? A. Very many of them, though the ten- dency is for them to lose vital faith in their old religion; and hence there is the more need of such Christian work as will save them from going out to conform outwardly and hypocritically to the old religion while they have no heart in it. Q. Is it difficult for educated Americans to get positions in the state colleges and universities of India? A. Of course, being affiliated with England, naturally in those positions Englishmen are found. There are quite a number of English teachers and in- structors, usually directing native assistants. Q. Is it not true that in these Presidency colleges and univer- sities a spirit of higher criticism is creeping in much more than in any other kind of institution? A. I should hardly say that the higher criticism is making much of an inroad into those Presidency colleges, for the reason that there is no theological teaching there of any kind. If you mean by your question that these educated men are occasionally getting hold of European writings, such, for instance, as you find in the Encyclopaedia Britannica, and using them in attacks upon Christianity, I should say that sometimes that occurs. Q. Can you tell us in a few words about the Woman's College at Lucknow? A. I spent some time in that college, holding meet- ings among the girls, and I shall never forget those days. As I presented Christ to them, a number came out openly and confessed Christ. A splendid educational work is being done there, but, better still, it is being used as a mighty instrument for evangeliza- tion among the girls. Q. Is the Young Women's Christian Association doing any work along those lines? A. Yes, it is to a considerable extent. JAPAN AND KOREA The Influence of Christianity in Japan Present Conditions Favorable and Unfavorable to Mis- sionary Work in Japan Reaching Japanese Women The Importance of Japan's Homes Work of the American Bible Society in Japan The Opportunity for Teachers in Japanese Govern- ment Schools The Unique Importance of Japan as a Mission Field To-day The Essential for Korea's Uplifting Woman's Work in Korea Korean Opportunities and Needs THE INFLUENCE OF CHRISTIANITY IN JAPAN THE REV. HENRY B. PRICEj KOBE The effects of Christianity in Japan cannot be estimated simply by the number of Christians that may be reported in the annual sta- tistics to the home boards. Japan has been brought more favorably under Christian influences than perhaps any other Oriental or heathen country. As a result, the institutions that have come down from ancient times have been largely modified and changed by Chris- tian influences which permeate to a certain extent the social, the commercial, and the political life of European and American coun- tries. Consequent upon this, great changes have taken place in Japan in the last fifty years. As the result, the edicts against Chris- tianity have disappeared ; torture, which was permissible at one time, has passed away, and the Mikado has given to his people a consti- tution which guarantees to them almost as much religious liberty as you enjoy in this favored land of America. In addition, the Chris- tian Sabbath is recognized as a legal holiday, when the faithful serv- ant of God in Japan can go to his Father's house and meet his Father face to face without any fear as to his position, so far as the gov- ernment and law are concerned. But perhaps one of the most important of these indirect results is the work of the Red Cross Society, which has introduced into that nation a work that in old times hardly existed. If you compare the late war with Japanese internal warfare of ancient times the change has been tremendous. And this Society stands simply for the teach- ings of the Second Commandment of our Lord and Savior Jesus Christ, who commanded us to love our neighbors, to love our ene- mies, to do good to those that despitefully use us and persecute us, and to pray for them before our Father's throne. Take one illustration of the spirit of the Red Cross Society. In the battle beyond the Ya-lu River in North Korea, a Japanese pri- vate brought in a Russian private who was wounded. He was un- able to get him to lie down at all. The Japanese lay down and made signs that he wanted the Russian to lie down by his side. There under the influence of the Red Cross these men who had engaged in deadly struggle lay side by side. And here is another instance of this Red Cross Society principle. A Japanese major was captured as a spy, and he was told, as all spies are, that he would be put to 393 394 STUDENTS AND THE MODERN MISSIONARY CRUSADE death. Putting his hand into his pocket he pulled out a roll of money and said to the Russian officer : "I have long been a Christian but never before had an opportunity to do a real Christian act. Follow- ing the teachings of my Master and Savior, I wish to give this money to the Red Cross Society of the Russian Army." Then, suffering the death of a spy, he went to meet his Savior. Before coming to the more direct results of Christian work in Japan, I would mention as an indirect result of Christian work there the attitude of the Japanese general public toward Christians, which has wonderfully changed. Dr. Gulick has stated that the change which has taken place in Japan's attitude toward Christianity in the last thirty-five years has never been equaled in any other nation. It is true that the same change came to the Roman Empire, but in that case it took 300 years to accomplish the same change in the attitude of the general public toward Christianity which has taken place in Japan in the last thirty-five or forty years. Another indirect result of this work, one which shows how the example of Christian living and influence has radiated from the Christian men and women of that land, is found in the most con- servative department of the Japanese government, the Educational Department. That department a few years ago would not allow private institutions to teach religion, if they wished to enjoy certain privileges. Now they grant Christian schools the right to teach Christianity and at the same time give to them, if they wish, all the privileges that the government schools of that great Empire possess. Another important result is the wonderfully changed attitude of the Military Department toward Christianity. In former years the Christian soldier was under suspicion lest in time of great national danger he might prove traitor to his country; but during the late war the Christian private, the Christian sailor, the Christian officer, the Christian admiral, has proved beyond the shadow of a doubt that the Christian Japanese soldier in whose heart has come that feeling of universal love toward mankind, faced his enemy as a true son of Japan and possessed the Japanese spirit in such a degree as to win the approval of all in high positions of authority. To-day Christianity has won its way into the hearts of that people through the late war, as perhaps it could not have won it in any other way. One or two examples of that may be seen in the fact that all the hospitals were thrown wide open ; and the soldiers, as they came back wounded and sick and dying, enjoyed the privilege of having the Christian teacher to sit by their bedside and whisper to them in their dying moments the love of the Heavenly Father and the Sa- vior's tender mercy toward them. It may be that many a poor wounded boy or young man who was unable to profess his faith before the people had a vision of the Father's face and passed on into the other world with hope and faith in Jesus Christ. Another indirect result of the Christian work there has been THE INFLUENCE OF CHRISTIANITY IN JAPAN 39S the change of attitude of the Imperial household toward Christianity. That strange, mysterious influence which has radiated from the Christian churches has even affected the throne of this Empire, and the Emperor is giving his tens of thousands to Christian institutions, either to help the poor orphan, or the Association work in the army. To me this is the most significant fact in the change that has taken place in Japan in recent years. As you all know, the Japanese na- tion for 1,500 years historically, and for 2,500 years according to their tradition, have looked upon the Imperial House as divine. Around the Imperial family a halo of divinity was cast ; but now a great change has come. In place of the tradition of the divine an- cestry of the Imperial family, is a higher and nobler tradition, per- haps, which will enable the Imperial family to rule that land in the future for the welfare and happiness of the people, as they have ruled it in the past. To me, this is one of the greatest changes which has taken place there in modern times. I know of nothing that will be more helpful to our cause than for the Imperial family to show its approval and sympathy toward Christianity, by giving its money freely for Christian institutions. But there are other facts that we must mention, the direct re- sults without which all these just mentioned would have no perma- nent influence. We find there that the Christian Church has been established by all the great denominational families in such a manner that we may reasonably expect them to continue to work in that land. All the little differences in denominational groups have disappeared, and you have there the Methodist, Baptist, Presbyterian, and Episco- pal bodies united in such a manner that with God's help and with the sympathetic prayer and assistance of Christian people in this country they will go on until they will be able in God's own time to assume all the responsibilities of Christianizing their own people. Indeed, that Empire may perhaps pass on to China the Gospel of Light and live and die for the cause of Christ, as they lived and died under the banner of the Sunrise Kingdom in the late war. One other great result of Christian work which I must mention in closing is this, that the Japanese churches to-day have realized, perhaps for the first time, that upon them rests the responsibility for the Christianizing of Japan. The spirit of independence and self- support that has come upon that people in the last year or two is prophetic of great and good, things for the future. No Church in America can permanently assume responsibility for carrying on the work in the foreign field, and the sooner the churches there realize that the better for them. And so to-day there is a great deal being done in the way of self-support, and the Japanese are taking up the great burden of Christianizing their own people. When that spirit has saturated the hearts of all Christians, as it is beginning to do, then we will see the finishing of the great work which the Master has begun. 396 STUDENTS AND THE MODERN MISSIONARY CRUSADE Time prevents my saying more. These points are suggestive of the results which are taking place, and others who follow will fill out the list, perhaps, and give you a clearer idea of the tremendous and wonderful changes which are taking place there. May they lead you to see that the Christian missionary and the Japanese Christians are enthusiastic in their belief that Japan will become a Christian nation. PRESENT CONDITIONS, FAVORABLE AND UNFAVOR- ABLE TO MISSIONARY WORK IN JAPAN THE REV. HENRY TOPPING, TOKYO The difficulties that confront the missionary, whether favorable or unfavorable, in my experience are largely psychological. The attitude of thp people — the mental attitude^ — is a thing that decides our success or failure with them, and while I do not agree with the words that we have read in Kipling, "'Now, the East is East and the West is West, and the twain shall never meet," I realize that the first great difficulty to be overcome when we attempt mission work is the natural prejudice against a foreigner and his religion. I think a greater difficulty that might be mentioned in connec- tion with this one is the obstacles that arise from political condi- tions. There has been a wonderful series of political changes in Japan, as the preceding speaker has said, and in most of them we have won our successes. Some may be under the impression that the Japanese mind is per se opposed to foreigners and to a foreign religion; but if we read the history of Japan we will see that until about 300 years ago the Japanese had relations with other nations and were entirely free and open. It is only since the sixteenth century, after foreign missionaries had come among them with the Christian religion, that they closed their gates, not only to the re- ligion of Christ, but to all foreign intercourse. So I would say that it is not necessarily true that we should find in the Oriental mind opposition to our religion. Japanese history, and the Japanese hospitality toward the Roman missions disprove that conception on our part. We are as likely to be suspicious toward them as they are toward us. Judging from my own observation, the continuation of the un- just treatment of the Japanese by foreigners has been in the last decade one of the chief difficulties that we have had to meet. Per- haps you do not know that the treaties forced upon Japan by Amer- ica and other nations in consequence of the enforced opening of its gates continued until six years ago in Japan; and that although PRESENT CONDITIONS FAVORABLE AND UNFAVORABLE 397 Japan had been assured that when she adopted Western civilization she would be admitted into fellowship and fraternal relations with Western nations — having adopted these types of civilization and having asked for revised treaties on an equitable basis — she was surprised to be refused again and again, for no good reason except that it was not profitable for the European nations and America to grant her these revised treaties. My experience is that every time after a Japanese has been sent to Europe or America to beg for the revision of treaties, and the request was refused, we mis- sionaries found a very strong reaction against our work. So I will say again that the difficulties we have faced have been largely caused by our own governments rather than by the supposed and alleged Oriental opposition to our religion. There is a new Japan, as there were and continue to be rem- nants of an old Japan. The new Japan was begun by the missiona- ries some thirty-six years ago, when in the promulgation of his charter oath the Emperor proposed, in spite of the previous policies of the utter exclusion of all foreigners, to seek wisdom and strength for Japan from all nations. His people were not prepared for such a liberal attitude, but so far as they could receive this new princi- ple, they have followed its leading; and so we see that it is the most liberal statesmen of Japan that are the foremost ones to favor Christianity, or especially Western civilization. At the present time we see Marquis Ito, Count Okuma, and other statesmen, favor- ing the adoption of Christianity. Their concern is largely with the rising generation that are' coming up into new wealth without any moral restraints; for their sake, the Emperor and all his advisors are agitating the matter. It is a great pleasure to feel that our difficulties are vanishing because the mind of the people is open toward us, and that the liberal constitution and the trend of affairs in Japan are against the suspicion of foreigners ; also that they are assuming a liberal attitude toward Western learning and all that goes with it, inclliding our religion, I want to bring you in just a word a concrete illustration of what I have seen. Here is the picture of a family with whom we have come into contact. I will not be able to tell the whole story, but I want to bring out this point. This woman brought her children to our kindergarten, and insisted upon the best training for them; but fearing that we would in some way gain an ulterior influence over them, she brought them every day and came for them in the evening. Coming to our home, we were hopeful that she was becoming interested. We did not understand her. Her mind was filled with suspicion of us, and for two years we had her on our list of inquirers, and I was asking her from time to time if she did not want to be a Christian. She would always reply, "I don't understand it." We learned the truth in the case, namely, that she did not understand why we were there, and what profit it 398 STUDENTS AND THE MODERN MISSIONARY CRUSADE was to us to be working so with her children and to take so much interest in all that concerned her. After two years she had not been converted; our great revival came, and we felt sure that the Spirit of God would reach her heart. The Spirit did touch her heart, bringing the revelation of a religion of love, something entirely unknown to her. Like all the revelations of God to His children, it melted her heart, and she was filled with repentance for her sins. Then she went everywhere telling the people that Christianity's wonderful truth is the truth of Christian love; and so we found that she was brought to us not by arguments, not by our work, but because the Spirit of God came into her heart, showing Christ's love; that we were not there for profit, but to teach her for love's sake. I believe that our difBculties will disappear in proportion as we are able to show the Japanese this one principle, and that Christ is able to satisfy the Oriental mind as fully as He does that of the West. REACHING JAPANESE WOMEN MRS. HARRIET GULICK CLARK, MIYAZAKI From the earliest days the women of Japan have been held in physical, intellectual, and spiritual bondage. Physically, their long, flowing sleeves and close-fitting garments, that admit of no long step, and garments that have to be held tight have bound them so they have no real liberty of action. Intellectually, they have not been educated as the boys have been. Spiritually, they have been bound by the teachings of Buddha and Confucius. I wish I could go into details and tell you what a bondage that is, but I cannot. To-day the woman of Japan is being liberated. The school girl is putting on the divided kilt skirt, ideal in its beauty of contour and grace and ease of motion. The American shoe is supplanting the sandal, the pointed sleeve has taken the place of the cumbersome long sleeve, and the girl of to-day plays lawn tennis, basketball, and swings in the high swing with as much freedom and ease as the American girl. Spiritually, Japan is being liberated, but in what way? In two respects. She has come into the same intellectual liberty which the young men have and which is causing them to be, as Marquis Ito says, "the peril of the kingdom." The rising irre- ligious manhood of Japan is the danger of Japan to-day, and whaf of the rising irreligious womanhood? It is more dangerous than the rising irreligious manhood. And woman is stepping also into the atmosphere of Christian liberty, where she is taught that she does not need to be born again any more times than her brother does in order to enter the Kingdom of Heaven. Buddha, you know. REACHING JAPANESE WOMEN 399 teaches that woman must suffer many "rebirths, and finally be born as a man, before it is possible for her to enter Nirvana. Christianity has but one birth into the Kingdom for man and woman alike. What power is bringing this about? The Christian women of Japan and the Christian missionaries there have been more of a power in this direction than in any other. The government schools are raising up irreligious womanhood. The Christian schools are raising up Christian womanhood; and the single women missiona- ries who have gone to Japan are the ones who have taught in these schools, who have toured among women as far as possible, and who have taught them through the beautiful example of earnest, noble, strong, true Christian lives, what woman can be without a hus- band — that she does not need to be married in order to be worth something in the world. Paul taught that it was better to live alone if one is to do the best work for the Master. His idea appar- ently was that man and woman alike would have their affections less divided, and their time and strength would be more free for the Master's service if living alone. Our experience — excuse me for being personal for a moment — has been that "two are better than one," and that if to the two little ones come into the home the influence is multiplied a hundredfold. In our province, the Island of Kiushiu, we have stayed alone for fourteen years, being, until recently, the only missionaries there. . The house was built in for- eign style, and the whole eastern part of the province has come to see it and the people living in it. We have kept house for several years, and the first year we registered only those who came for the first time; there were 17,000 people. All through these years, I think there were not more than five days when there were not some people there; and to every one who came the Gospel was spoken as much as he had time to hear or we had time to speak. And what is the result? The whole province knows us and, in a measure, loves us. They are not all Christians, by any means. I am here to-day to see about two young women that I have been asking for for several years, and have not gotten to come to us to aid in evangelizing a province as large as New Jersey, with no women's work done in it practically, except the little bit I could do in the home. The men have come to the churches, but the women have been hard to get at. But I want to say a word about how Japan to-day is leading China. You who have come here show your interest in Japan, and Japan to-day is influencing China in all departments ; in the military and the intellectual spheres she is displacing other foreigners and putting Japanese in their places. A great many of the newspapers in China are edited by Japanese, and what Japan is in the next ten or fifteen years will influence China for the next fifty years. The women of Japan are the foundation of the nation, and we must have the mothers as Christians. But if we are going to make Japan a 400 STUDENTS AND THE MODERN MISSIONARY CRUSADE power in the Orient — in China, in Korea, in Siam, and by influence all over India— we must win Japan for Christ in the next ten or fifteen years, and we must win the boys in order to do that. The young men and women with whom you will come in contact will be those who have passed the most strenuous examinations in their own schools in Japan. They sift them, not because they are not capable of learning, but because the schools and colleges are crowded beyond all possible accommodation. And so the very pick of the men are there being educated, and they are the edu- cators with whom you will compete. You must be bright and must have put on the armor of God. I need not take time to say that you will need the sword of the Spirit, the shield of faith, the helmet of salvation, and have your feet shod with the preparation of the Gospel of peace. And you must be men of prayer and of spiritual power, or else you will meet with the same condemnation which a good many of the older missionaries are meeting in Japan. They say, "O yes, you do it pretty well, but not quite as it ought to be done by the men who come to Japan." The Japanese are saying that to us, and we must meet their requirements, if we wish tO' influ- ence Japan and win China. THE IMPORTANCE OF JAPAN'S HOMES MISS FANNY E. GRISWOLD, MAEBASHI I WANT to speak a few words about the importance of work for the home in Japan. Last fall my attention was called to ,an article in the "Hibbert Journal," entitled "Is the Moral Supremacy of Christ- endom in Danger?" and the attitude which the writer took was that the moral successes that Japan has gained in the last war are due to Buddhism. While we all know that Japan owes a great deal in the past to Buddhism, I think we also know that her present suc- cesses are due in very large part to the direct work of missions and to the Christian civilization that is pouring into Japan. Yet it seems to me that she has put on this civilization like a beautiful dress ; and I know many Japanese who have told me that Japan is the only country that has Christian civilization and is not Christian. As I go in and out among the Japanese homes that thought grows on me. There are many things about the homes that are beautiful, but there is a great deal of incompleteness, a great deal of sin and misery; and the thing that Japan needs most is the Christian home. When I think of my own home, and when I see the homes of others here, and compare them with some of the homes of Japan, there is a great contrast. We know that it is a funda- mental principle of ethics that the state cannot rise any higher than THE IMPORTANCE OF JAPAN S HOMES 4OI its homes; and if we want to save Japan we must save the homes; and the Japanese wish their home life improved. They know that it is not what it ought to be, and I have more requests, while travel- ing about the country, to speak on the home than on almost any topic. The Japanese have read or heard about the EngUsh home and the American home, and they think that we know the secret of it. Perhaps they have been in missionary homes, and have seen how different they are from their own. As they wish to know about the subject, that makes a very good opportunity to teach Jesus Christ as the foundation of the home. There are a great many ways to bring about the establishment of the Christian home in Japan, and the first way, I think, is by teaching the girls. In Japan we have splendid government schools for girls. The government spends more money and can give better facilities than we missionaries, and in many respects they are better than our schools. Bvit they are not Christian schools, and if we want to have Christian homes in the future, we must educate girls as Christians who shall be the founders of those homes. In Japan there is a great call for teachers for those schools ; and in doing work of that kind a young lady multiplies her life many times, because all those girls will go out to be centers of Christian influence. If they do not have homes of their own, they will teach other girls how to have homes. There is another aid in this direction, training women who shall spend their lives in building up the Christian home; but we have called a long time for ladies to do that work — it is work an angel might covet to do — and we cannot find any one willing to undertake it. Then there is the kindergarten. We need ladies who shall be kindergarten training teachers. I think you can hardly realize how important the kindergarten is in Japan. The little children go home from it to influence the whole household, for it is true there that "a little child shall lead them." Again, there is the evangelistic work in which a woman may engage. That means that she may travel about, visiting Christian workers and encouraging the girls who graduate from Christian schools; but we are having difficulty in carrying out this work few- want of help. A .lady may travel through Japan from north to south all alone, and not meet with any inconvenience. She will be treated as well, or better, than she would be treated in her own country. She can do any form of work for which she is fitted, and find an open door everywhere. There are other forms of work that may be mentioned. The Young Men's Christian Association has been so successful in Japan, especially in the late war, that the Young Women's Christian Asso- ciation is making a fine start there. Then there is the Women's Christian Temperance Union work, which reaches the homes in a 402 STUDENTS AND THE MODERN MISSIONARY CRUSADE very important way. I think that if America and England were to do no more for Japan, if they should cease work there from to-day, still Christianity will spread in Japan; and I think that in the end Japan would become Christian. It does not depend wholly on us, but I think that it is our privilege to work in Japan and bring in a spiritual Christianity. We have higher ideals concerning what the home ought to be than the Japanese have, and if we can intro- duce these ideals into the Empire, it is a good work, and we can do no better than that. Mrs. Clark has spoken about the people who are needed in Japan. Anyone who desires to see the same form of Christianity that he observes in America transplanted in Japan, and who will feel grieved if that form does not materialize, is not the man to come to Japan. We want the man and the woman who rejoice in what the Spirit of God does, whatever form it may take. It was only a few days ago that I had a letter from Japan concerning church unity. I was very much interested, and that work of God has stirred my very soul. I hope that some of you who are willing to co- operate with the Japanese, who will approach the work in a friendly spirit, who are willing to work hard, and sometimes to seem not to work at all, and who are willing at all times to work with the Japanese, and even under them — you are the ones whom we want in Japan. WORK OF THE AMERICAN BIBLE SOCIETY IN JAPAN THE REV. JOHN FOX, D.D., NEW YORK I AM very happy indeed to bear my testimony, but will be very brief, because I think all of us here want to hear from the mission- aries. You know that there has always been a very extensive desire for the Scriptures in Japan, but perhaps there never was such an opportunity as now. It is worth while to remember that one of the early converts was a Japanese military official, who found a little Bible floating in the water in the harbor of Nagasaki, as he was patroling around the English war vessels to keep any one from landing contrary to the orders of the government. Though he was not able to read it, his curiosity was aroused, and he found a Dutch interpreter who could make it plain. He soon received the mes- sage of the book, and afterward that man and his family came to Dr. Verbeck and were baptized. That was simply one case of the bread cast on the waters. It is an old Bible Society story. I think you will be interested if I tell what has been done in reaching the soldiers. These women in Japan have done wonderful work for them; they have sent comfort bags by the tens of thou- WORK OF THE AMERICAN BIBLE SOCIETY IN JAPAN 403 sands into the camps of the soldiers. These bags contained all the little necessities that the soldier boy wants in camp, together with the Gospel of Luke. I have a letter here from a vice-admiral in the Japanese navy, addressed to Rev. Henry Loomis, our agent in Yokohama, which I will read. "Dear Sir: I beg to thank you for the gift of Bibles for the Japanese navy. I have given orders to have them at once sent to the seat of war." These books were sent on the warships and to the army, and so from the sands of Man- churia to the warships in Port Arthur harbor the Gospel message was carried without any missionary. Here is a letter from one of the soldiers, which tells its own story. It is addressed to the Bible House in Yokohama. "Dear Sirs : I beg to thank you for the kind visit, and present of a New Testament, made by a member of your Society yesterday. On my way to China, while waiting in the harbor of Osaka, I found a copy of the book and read it again and again. I was severely wounded in the battle of Nan Shan, one bullet piercing my abdomen. I prayed with all my heart and then began to recover. I was taken to this hospital to undergo medical treatment here. The object of my writing to you is to ask you to admit me into your holy Society." I could tell you of another case, though I do not have the letter. A young Japanese had both his eyes shot out in his first battle, and in despair he was going to kill himself at once. Someone saved him from that sin, and he was car- ried to a hospital, where his eyes were opened to the light of the Word; and it is one of the sights of that hospital to see that blind man preaching Christ as the light of the world to his own comrades. We have circulated during the last ten years over a million copies of the Scriptures in Japan — just our own Society — and then there are the British and Scotch Bible Societies. I am happy to bear this testimony, and hope you young people will not forget our work. Some of you may not be called to be missionaries, but you may be colporteurs. I should like to have a good number of workers to go out. THE OPPORTUNITY FOR TEACHERS IN JAPANESE GOVERNMENT SCHOOLS MR. V. W. HELM, M.A., TOKYO I WISH to speak very briefly on one single opportunity that has come in connection with the student work of the Association in Japan in the government schools. The young men's work began about eighteen years ago, when it was desired to have foreign teachers in the government schools, and the missionaries sent a re- quest to Mr. Moody, at Northfield, that teachers might be sent from 404 STUDENTS AND THE MODERN MISSIONARY CRUSADE the United States. Mr. Moody turned the request over to Mr. R. C. Morse, of the International Committee. As a result, fourteen teach- ers were sent out. Then came the reaction, that period of self- sufficiency, during which most of the teachers from foreign nations were dismissed. There has come a righting of things within the last six years, and now no Japanese scholar is regarded as competent to teach English, no matter how well versed he may be in it. Just as in the best American universities we have a Frenchman for the head of the French department, and a German at the head of the Ger- man department, so there came the desire for foreign teachers. There had been some very sad experiences in some of the govern- ment schools through the picking up of "beach-combers" — stranded tourists — the idea being that anyone born in England or America could teach English. In many cases, from the immoral lives of the teachers, it was worse than having no teacher at all; and when, four years ago, the Minister of Education decided to remodel the government schools, it was recommended that they should secure foreign teachers of English. Accordingly, he came to Mr. Miller, of the American Legation, and said, "Do you think, if we should ask for young men to teach in our schools, we could find an ade- quate supply?" Mr. Miller consulted with Mr. Fisher and myself, as secretaries of the Association, and we assured him that there were a large number of young men whose hearts were yearning to come out to Japan, and we undoubtedly could secure teachers who, from the standpoint of ability and character, could fill these places satisfactorily. Three men came out first, then half a 'dozen; and to make the story short, we have twenty-one government school positions filled by Young Men's Christian Association teachers, all Christian men, graduates of Canadian and American colleges and universities. Some of them are volunteers; and while in the class- room they have no opportunity for religious instruction, yet in their own homes, in Bible classes, and the like, they have every opportu- nity possible given to them for working with the students. Last year almost a thousand students were enrolled in the Bible classes conducted by these twenty-one teachers, a great arm of the Christian service in Japan. These Bible classes are not forced on the students. Six of the twenty-one teachers have English Bible classes for the Japanese teachers in the schools. They meet in the homes of the teachers. I received only the other day a letter from one of these young men who last year had 300 of his own pupils in Bible classes, to whom he teaches English and the Bible. I was in his home last October, on my way from Manchuria, and had the privilege; of helping or- ganize a Young Men's Christian Association with thirty-six mem- bers, six of them active. All six had become Christians in the three months that that man had been there. In order to become associate UNIQUE IMPORTANCE OF JAPAN 4O5 members they had to sign the pledge to give up tobacco, wine, and immorality. I received a letter day before yesterday that twenty more young men in that school had been led to Jesus Christ by that one teacher. We are looking for men of the right stamp — strong physically and intellectually and spiritually. We are not going to have a very large increase in the number of teachers immediately, because the stringent financial conditions incident to the war will permit of no large expansion in the Educational Department. We have two or three positions open from time to time, and we expect within three or four years that there will be a considerable number of places open. Mrs. Clark has truly said that Japan is a nation where the students will be either the peril of the country or its salvation. We invite you to enter this open door in Japan. THE UNIQUE IMPORTANCE OF JAPAN AS A MISSION FIELD TO-DAY MR. R. S. MILLER, TOKYO There are three or four facts that seem to me to explain the unique importance of Japan as a mission field to-day, some of which have been already mentioned b)'^ preceding speakers, and which I will do little more than allude to. The first reason why Japan is of strategic importance to-day is the fact that the average educated man there is a man without re- ligion. The old religions are losing their hold upon the educated classes, and the new is making slow but sure progress. They have reduced Shintoism — the old, indigenous religion — to but little more than a form of court ceremonial; with all its shrines, and with all its multitudinous priests, it is of but little force in the religious life of the people to-day. Confucianism, which for centuries has molded Japanese character, and which has for its groundwork the teachings of Bushido, is, I regret to say, passing away. I have heard the older men repeatedly say that the type of manhood which was developed by Confucianism and by Bushido, to their regret, is fast passing away. Buddhism, the national religion of Japan, has left the high estate of her noble philosophy and, by lending herself to the superstition of the people, has to a large extent lost her hold on the educated classes. We find then, as regards the old faiths, that Japan is practically without a religion. As to Christianity, I suppose the facts and statistics are too familiar to you to need re- peating. The largest estimate I know of to-day for the number of Christians, including the Greek, Roman, and Protestant Chris- 406 STUDENTS AND THE MODERN MISSIONARY CRUSADE tians in Japan, is 200,000. Multiply that, if you will, by five to get the Christian community. Christian constituency, and you have about one million out of forty-five or six millions of people. Chris- tianity is slowly but surely winning its way. A second reason why Japan is important to-day as a strategic center is that now, as never before, there is an open door. Owing to the great religious revival that swept over the country in the past years, and to the practical work during the recent war done in vari- ous ways by the Bible Societies, the Young Men's Christian Asso- ciations, the Red Cross, and other societies, the heart of the Japanese people is opened as never before to Christianity. We have suc- ceeded, I am sure, in driving a wedge into the very heart of the Japanese nation by the work which has been done for her army. They have been quick to draw that conclusion. They have seen that the motive behind all the sacrifice which has been made by Christians for the Japanese army has been the love of Christ. One other reason, and the last which I will mention, is the position v/hich Japan holds as regards Korea and China. That only needs to be stated. I will not attempt to demonstrate the influence which Japan is bound to exert on the Orient. I will only point out that trade is not the only thing that follows the flag. The ideals and the institutions of Japan are bound to afifect the whole conti- nent of Asia; and if we get at the spirit which pervades the institu- tions of Japan, I think we can see that ethically they are very largely Christian. The Prime Minister, in a recent interview, stated that the educational system was from the West. It is true of her consti- tution, which guarantees freedom of religious belief, freedom of person, freedom of property, and freedom of speech. It is true of her courts of law and her codes of laws. But if Japan, who is bound to exercise an influence upon the East, whose institutions are so far Christian, is thoroughly Christianized, she will exert a more pow- erful influence upon the East because those forces which are Chris- tian are strengthened. That is to my mind the great reason why to-day Japan is such a strategic position. If we are to meet the opportunity, if we are to make the influence what it should be, we will strengthen all these powers which go to build up Christian institutions in that Empire. THE ESSENTIAL FOR KOREA'S UPLIFTING THE REV. W. B. HUNT, PYENG YANG Some missionaries are said to have very long faces. The only reason why missionaries should have long faces is the fact that they are continually seeing sin, as we do not see it here in the home land. Day after day we see it clearly and distinctly — godlessness, sin. It is sin that keeps you and me from obeying Jesus Christ. It is sin that makes the heathen world black. Only twenty-two years ago that little country of Korea was in a midnight blackness that kept out even the starlight. To-day the darkness is broken, and the dawn, with its little streaks of light, has come. Yes, the Sun of Righteousness has come to Korea; but it only shows us more clearly the clouds. I will not speak this afternoon for Korea any more than for Japan, or China, or the rest of the world. I come to bear testimony of that which I have seen of God's power tO' change men and bring them out of darkness into light. We who have had an education believe that education is a necessity. I believe in it, but it is not the essential. The essential thing in our characters, and in the character of any man, is Jesus Christ. From what I have seen in Korea, I know this tO' be a fact. Now we have Jesus Christ; they have Him not. This is the reason for our obeying the command, "Go ye into all the world." That call and that command are en- forced by the character and the success of your missionaries in Korea. Glance for a moment at this little map of the northwestern part of Korea. You see the little red crosses, each one of which denotes a regular meeting place or church in that part of Korea, the work of the last eleven or twelve years. Friends, the way to evangelize the world is to evangelize the world. Education must follow, but evangelization is what the Lord commanded, and that is the supreme business of the Church. But do not think for a moment that I am calling now for professional preachers. It is for witnesses of Jesus Christ. The best education that you can get is none too much, but it is nevertheless most essential that we be known as men who are endued with the power of Jesus Christ. It will enable us to do the little things to help the men who are in the greatest need. As to the character and success of that work, let me give one 407 408 STUDENTS AND THE MODERN MISSIONARY CRUSADE illustration to clinch the fact that God can use any man. We had a fisherman, not like Peter a natural born leader, always ready and quick to come forward, but a man who was typical of that poor Korean people, that ignorant and degenerate people. Yet this man without the least idea of leadership a few years ago came to be a believer in Jesus Christ. I met him just about eight years since for the first time. That man, by his belief in Jesus Christ, has risen from being a man who did not know the alphabet, from being a man of no influence in his community, to being respected by several churches in the small towns of several circuits, and his word in the councils of the Church is always listened to. He has come to be a man who can interpret the Word of God, not eloquently, but in such a way that it commands respect. The character of the work in Korea is this: We do not have there an educated Church, as you use the phrase; but we do have a Church educated in the Word of God and in the doing thereof. You know that education is of value to just the extent that we use that education, or that it impels us to do some great good for others. That Church to-day in the northwestern part of Korea is able to transform, not only individuals here and there, not only to raise up leaders for North Korea, but it is raising up a people which just now, by Japan's taking from that nation its government, and possibly, in the future, its land, so that the people must be scattered, may be used to help solve the Eastern problem. WOMAN'S WORK IN KOREA MISS LULU E. FREY, SEOUL Except for the unparalleled opportunity and the easy access which we have to the hearts and the homes of the people in Korea, I do not know that woman's work presents any phase that is pe- culiar to that land. You all know just what the condition of woman is in non- Christian lands. Women's work in Korea appeals to us because of woman's great need. She receives no welcome at birth, and no love in life, and she has no hope in death. The birth of a girl baby is cause for mourning; and if she survives the neglect of her baby- hood she is either sold, or given in marriage at a Very early age, or perhaps she is sent to her prospective mother-in-law's house to be trained. Her work there is little less than that of a slave. H'er place in life is supposed to be that of the cook, of the one who sews, or does any of the household duties. She is always at the command of the father, or the brother, or the husband, to do whatever they WOMAN S WORK IN KOREA 4O9 bid her do. She is never taught like her brothers; in fact, she is taught that she has not the power to learn. So she remains in igno- rance. She has nothing to think about all day long except the household duties, or perhaps the gossip she may hear from neigh- bors. Her life is spent largely within the walls of the house where she lives and works day by day, for in Korea we have the seclusion of women. She has no hope for the future; she has no knowledge of Christ. She grows very, very tired of this narrow life, and it is not an uncommon thing at all for her to commit suicide in some way, either by drowning or by taking opium, or by some other means, in order to end the misery of this loveless life which she has led. Now, while the work appeals to us because of the great need of Korean women, it also attracts and holds us because of the trans- forming power which we see manifested to meet the Korean woman's need. She finds that she has a soul, a soul so precious that One died to save her. She finds that she has a mind and that she can learn even as the men can. Though she may be fifty or sixty years old, she learns to read, and thus she can understand what God's will is concerning her. She finds, too, that she incurs per- secution for Christ's sake, and with these persecutions she finds she can be victorious through Him. She finds that she has a Friend in sorrow. I would like to give you one illustration that comes to me. As I was going along a country road one day, I saw a woman going along with a hoe, and behind her was a man with a burden on his back; and this burden, as we drew closer, we saw to be the form of a baby. It was wrapped up according to the custom. They climbed the hill and put the burden on the ground, and the mother threw herself upon the dead form of the child and cried out her broken heart, while the father began to dig the grave. We tried to comfort her the best we could, but her grief seemed too deep, and she did not understand that Christ was the only one who could comfort her. The following Sunday I saw in our meeting one of our women who had been a Christian only about six months, a woman who had been told by her neighbors that if she became a Christian a very dangerous spirit would haunt her and bring calamity to her. She did not falter, but by and by her only child, a little girl, whom she dearly loved, was taken from her. This Sunday, as she stood with the tears streaming down her face, she told how the beautiful little girl had died, but that she did not grieve so much, because, as she said, "I am going to meet her there with Jesus." I could not but think of that other woman whom I saw heart-broken on the mountain-side just a few days before. The transforming power of Christ is not only evident in the heart life, but it goes out into the life of the family. In some cases whole families in Korea have been brought to Christ, and in such cases it makes a great difference in the family life and in the atti- 4IO STUDENTS AND THE MODERN MISSIONARY CRUSADE tu'de of the men toward the women. They have learned to look to the foreign teacher and to copy him in his way of treating the wife and the children, and the missionary's home becomes a model. I must speak a word concerning the methods used to reach these women. We have in our churches a place where the women can sit unobserved during the services. In some churches they have a curtain down the center, and the women sit on one side and the men on the other. Sometimes the building is in the form of an L, and the women sit in one part, with the men in the other. For the evangelistic work we have Christian Bible women who go into the homes and carry the message with them. Then there is our dispensary work, where women come for the healing of the body and learn to know of Christ, the Great Physician. The native Chris- tians, with the love of Christ in their hearts, carry the message into the homes and to their friends and neighbors. Often inquirers come to our homes and ask the way of salvation. This suggests that the printed page is not to be despised, because in a great many cases souls are brought to a knowledge of Christ through that agency. This in turn suggests the great problem that confronts us now, namely, the education of the women. "They are hungry and thirsty for knowledge. As soon as the knowledge of Christ comes into their hearts they wish to know right away how to read the Bible. The majority of them cannot read at all. To this end we have day schools for the little children and Bible classes for the training of those whom we wish to become workers. For the great mass of women who want to learn, classes are organized, and once or twice a year in the large centers, these are held, and the women come to them from remote places. One woman came 273 miles that she might study, walking all the way, and carrying on her back the rice which she intended to eat while there. Some mothers come with their babies on their backs. You can understand from this how eager they are to learn and what obstacles they overcome. The work in Korea has been called the miracle of modern mis- sions. Two decades ago the work was organized and the seed sown has brought forth so marvelously that to-day we are embarrassed by success. Every worker in Korea — north, south, east, and west — is singing the reapers' song. Yet there are in Korea countless fields of this ripened grain still ungarnered, and I have been wondering as I have looked into your faces — just as was said by the missionary from Japan — ^who is to be responsible for these ungarnered fields. KOREAN OPPORTUNITIES AND NEEDS THE REV. W. B. SWEARER, SEOUL The opportunities and needs of Korea are great. First, let me mention the opportunities. 1. The people number twelve millions, scattered over a terri- tory about the size of Pennsylvania and New York and evenly dis- tributed over the land, not in large centers, but in small villages. The people are therefore very easy to reach, and we are not con- fronted with great municipal difhculties. Again, I want you to notice the Koreans are but one people speaking one language from north to south, from east to west. A preacher can speak in the same tongue, be understood, and do effective work in any part of the land. 2. In the second place, there is entire freedom in religious matters throughout Korea, with no official interdiction. 3. In the third place, unlike Japan we have no infidel litera- ture. Not a page of such literature has yet been scattered in Korea, while there has been a great amount of Christian literature supplied. Twenty years ago there was no such literature; now there are 120 books and tracts and the New Testament has been translated. 4. In the next place, we notice that the religions of Korea are dead. Confucianism, ancestor worship, Buddhism, worship of spirits, and other great religions are dead. Sometimes when we recall the words — "In the Cross of Christ I glory, Towering o'er the wrecks of time; All the light of sacred story- Gathers round its head sublime," we think that the "wrecks" are the wrecks ot nations which have crumbled before the eternal cross ; but I like to think of them as the wrecks of the great religions of antiquity which have been unable to withstand the power of the cross. All over Korea are these wrecks ; wrecks of Buddhism are scattered in the valleys, and temples are crumbling into dust. I entered one of these temples and inquired its history, and they told me that at one time 10,000 monks wor- shiped Buddha before its shrines ; now there are less than a hundred, and all about in that territory Christian churches are springing up, and the people have the love of Christ Jesus shining in their souls. Confucianism and ancestor worship from China are foreign to that ■ ■'...- 4" 412 STUDENTS AND THE MODERN MISSIONARY CRUSADE people. They are weak and unable to satisfy the hearts of these people. An old man came to me and said: "For many years I have sought light. For twenty years I have journeyed. I went into Buddhist temples and cried, 'O Buddha, give me light and rest,' and there was no answer. I went down before my ancestors' graves and cried, 'O great departed spirits, give me light and peace,' and there was no answer. I cried to the great spirits in water and air, in land, in the trees and mountains, anid there was no answer, and now you have come and you have preached to me Christ Jesus and now I have light and peace, and all is at rest. Soon you will go to your native land, and I will go to the Heavenly Kingdom." Surely the cross of Christ is being influential in the lives of these people. Spirit worship is falling before Christianity, like rotten trees before a it storm. Korea without religion waits for the Christian religion, calls for Christ Jesus, and is receiving Christ Jesus; but how insufficient is the force we have in the field to win this land for Christ Jesus! The call to you is seen in the opportunity, in the openmindedness of the people. They are ready to receive the Gospel; they listen so gladly to the story and tell it over and over .again, and it spreads from mouth to mouth and from village to village all over that great nation. The work is growing so rapidly that one society has had to tell its men: "Do not go into that region; we cannot follow you up fast enough." If there is any one thing which hurts it is to have to abandon work which we have opened up. In one district where we had 500 converts, we were unable to remain, and they were left with nobody to bring them on into the light. One man who worked in that section three years had 1,500 converts. Seven years ago we went out there, and within seven years had enrolled 5,000 converts and organized over a hundred churches. That land is waiting for the Gospel; there is no difficulty in winning converts by the thousands. I want you to remember another fact, namely, that we are founding missions out there which are self-supporting. Some 70,000 people have accepted the Gospel out of twelve millions. Eleven millions more have not beard the Gospel of Christ; and if you consider this, you will see how powerful the self-supporting Church will become. In our own denomination last year, by our 14,000 converts, more than 7,000 yen were given in support of the work. If the American Church of twenty millions would give in the same proportion, we would have $60,000,000. This is the type of Christian Church that is being planted in Korea; and we are build- ing chapels which support the helpers and teachers and pay for their supplies of tracts and books. In one place where they built a chapel there was a debt of $50, and they did not know what to do. They prayed about it and finally one man said, "I will pay that," and he did so. The missionary went to that man's home, and what KOREAN OPPORTUNITIES AND NEEDS 413 do you suppose he found? The most valuable thing in the Korean man's work is his ox. He plows his little piece of land with this ox and so gets his living. When the missionary went over to see that man, he found the father and himself and his brother plowing the land ; only where the ox should have been were the two brothers, and the father held the handles of the plow; they were plowing up the field, laboring for Christ Jesus. Friends, it seems to me that beside these two men there was another One there who once said, "My yoke is easy, and my burden is light." Christ Jesus was a yoke-fellow with them. These people have given themselves to the Lord. May God help us to reach that place where we can give everything, including ourselves, for the salvation of these people. LATIN AMERICA Is There a Call to Labor for Latin America? Practical Difficulties in Answering the Call The Call from the Woman and Children Answer to the Call Methods Some Results Work on the Western Coast of South America Tidings from Cuba Summing Up the Latin American Situation IS THERE A CALL TO LABOR FOR LATIN AMERICA? THE REV. JOHN GAW MEEM, B.S., BRAZm I HOPE in the short time allotted me that I may be able to show you that there is a call to work in Latin America. In the first place, we should remember that the so-called Latin American peoples — and I speak more particularly about Latin America than about the Philippines — are being formed on Ameri- can soil of many immigrants from Europe. While the Spanish and Portuguese elements predominate, still they are peoples from many different nations. There is a call in this fact, if it can be shown that they need the Gospel. Again, in almost every one of the South American republics we find that they have decreed liberty of con- science. What a challenge there is in this to a Bible-reading Chris- tianity, when the rulers of nations thus declare and pronounce in favor of liberty of conscience and freedom of religious opinion! It is a challenge to Protestant Christianity to go in and give the very opportunity that the leaders of those nations seem to think it necessary to offer. Beyond this fact, we find another one, which is the strongest of all, namely, that already Latin America is nominally Christian. However much any one may sympathize with the doctrines of the Roman Catholic Church, still I wish to assure you who have never seen that Church in its workings out there, that you can form no conception whatever of the state of things there by what you see of that Church here in America, or even in England. The two organizations would seem to be entirely dis- tinct, so different are they in their outcome. When we examine into the state of things in South America, we find that the large majority of those who should be upright leaders are men who are just the contrary — men who are careless of their morals and of the vows that they have taken upon them. Then it is a fact which cannot be proclaimed too often, that the Bible is a book practically and almost literally unknown in the larger part of South America. Who can estimate or weigh the immense and far-reaching import- ance of this one fact? Just think! Less than four years ago, in the great city of Pernambuco, Brazil, the Roman Catholic Bishop had the Bibles gathered up throughout that city and piled in the public square; and there, within sound of the electric gong of the trolley, under those wires that are the symbol of American progress and 417 4l8 STUDENTS AND THE MODERN MISSIONARY CRUSADE of this electrical age, the Word of God was burned^ — to-day, on American soil! Is this not a call to Protestant Christianity that derives its whole life and inspiration from that same book? Again, we find that in those South American countries it is probable that the Roman Catholic Communion will stay for all time. I am not one of those who believe that it will ever be entirely up- rooted. Granted that it will remain there, then what ought to be the duty of those who contemplate the uplifting and the Christianization of South America? If that Church must continue to exist side by side with others, then certainly it is far more desirable from every standpoint, that it should have at least the purity that it has in this country and England, rather than that it should remain as we see it to-day in utter degradation and corruption. But the deepest call that is voiced by these South American nations is the appeal that comes from the hearts of those who have never known Protestantism, who have never yet opened God's Word and read it for themselves. From those hearts comes a pro- test against what they have seen, against that travesty of religion in God's name; and so we find all over those republics thousands of men and women who have turned away from Roman Catholicism heart-sick. That call should stir every heartstring. Those nations that are civilized and are making progress, that are bound to influence the future of this American continent, should not be left without the opportunity of reading for themselves God's Word and of accepting the faith which is most in accord with their minds and with their hearts. To so neglect them is a procedure that is not worthy of those who are trying to evangelize the world. And yet we find that in proportion to the number of those who go out as missionaries, South America has been strangely neglected in point of new recruits. Moreover, from some points of view, we have a constituency that should be attended to more quickly, because those peoples are making progress in material things. They are rapidly working out solutions of governmental, political, and edu- cational problems. In Brazil, about which I can speak more particularly, we find to-day a nation intellectually and spiritually at sea. It appears to be a nation that has waked up from a long and profound sleep. Its people are examining everything that comes before them : Positivism, that travesty on the name of religion, the writings of Herbert Spencer, Spiritualism — all are examined with equal fairness, so to speak. When we see them eager to examine, to weigh, and to study, is there not a call in this to Protestant Christianity to give them in larger measure than ever the Bible, and to offer them churches in which they can find a spiritual home, each according to the form of communion which is most acceptable to his own heart? It is true that in South America we have not so much need of industrial missions; but because of that, should those progressive ANSWERING LATIN AMERICA'S CALL 419 republics that need the Gospel be left to die by the roadside? They are wounded, sore, and sick. Must they be neglected while we go to all other parts of the world, leaving them there because they bear the Christian name? It is true that medical missions are not so much needed in South America as in other parts of the world. Is that a sufficient reason for leaving those souls there to die, when our Lord said : "They that be whole need not a physician, but they that are sick. ... I am not come to call the righteous, but sin- ners to repentance." From every missionary who has been in Brazil, or in any part of South America, the testimony is unanimous, that these people are spiritually sick, and they are fast falling away into atheism and materialism and everything of that sort. When we find down there those souls for whom Christ died and which are just as precious in His sight as any others on the face of the earth, why should we not urge the Student Volunteer Move- ment to take South America more generously into its designs; not that a single thing should be done to diminish what is being done for other lands, but that there should be a greater impulse and a greater enlistment also for those neighbors of ours who are just across the equator. Dear friends, whether I have been able to set the situation before you clearly or not, one thing I do know, that after fifteen years' experience and study of these people, I can say that there is a call in the name of God to Protestantism to labor on behalf of .South America. PRACTICAL DIFFICULTIES IN ANSWERING THE CALL FROM LATIN AMERICA THE REV. A. W. GREENMAN, PH.D., ARGENTINA To TELL of the Splendid victories of mission effort in those sunny south lands would be a far more congenial errand. Yet what wise man, intending to build a tower, sitteth not down first and counteth the cost? Surely it ought to be profitable for the coming leaders of the missionary hosts to get a glimpse, hurried though it be, of some of the tremendous problems before them in Latin America, and of the need of much more aggressive and far-reaching plans of campaign. Anything like a complete treatment of the subject is not expected in the few moments at my disposal. A very fundamental difficulty arises at the outset from the wide range and magnitude of the work to be done. If the whole field is to be reached, about all the grades of human society to be found under any sky have to be dealt with, from a half naked, superstitious Indian to the manly, large-brained, alert managers of world-wide 420 STUDENTS AND THE MODERN MISSIONARY CRUSADE enterprises, amid as ceaseless a drive and with as many modem facilities at their command as if they were in Paris or Beriin. I. Notice how the distribution of the people bears on the matter. Of the 61,000,000 inhabitants of Latin America, including the Latin West Indies, 4,500,000 occupy Cuba, Haiti, San Domingo, and Porto Rico, with a total area of 75,000 square miles and an average of sixty persons to the mile. Then 18,500,000 live in the Latin states lying between us and the Isthmian Canal, covering 970,000 miles of territory and having nineteen people to the square mile. And, finally, the magnificent southern continent with its 7,650,000 miles of area, has the remaining thirty-eight millions. That spacious home, prepared of God for the Latin race of the fu- ture just as surely as the larger part of this continent was reserved by His appointment for the Anglo-Saxon, contains now only an average of five inhabitants to the square mile. Yet, even so, it is as well settled, so far as averages go, as the Dakotas and Colorado. The habits of the colonizers, the natural highways, and the in- security of country life have brought a goodly proportion of the people, much more so than here, into densely populated cities and towns with their contiguous districts. Examples are Mexico City, Havana, Rio de Janeiro, Santiago, and Buenos Aires, situated mostly along the sea coast and easy of access, with the less import- ant places, down to remote and scattered villages, following the same general law. In most of the southern countries, however, and at no very great distance from the more populous centers, there stretch away into the interior and up into the foothills of the gigantic moun- tains vast expanses, dotted at long intervals with a rude town, a group of huts, or traversed only by semi-civilized or roving band's. Such is Brazil, with four-fifths of its area, it is said, still occupied by the Indians. And those Indian tribes, extending from Tierra del Fuego up through the heart of the continent, along both sides of the Andes and the Sierras of Mexico to our very doors, numbering all the way from six to fifteen millions — the patient burden-bearers of the con- tinents and children of the survivors of the rapacious cruelty of the conquerors — what a field, as yet practically unreached, for explora- tion, for colportage, for reduction of languages to written symbols, and for educational, evangelistic, and medical effort. Then the peon of Mexico and the roto of Chili represent other millions of the mixed races, that in many parts are in a kind of semi-vassalage to their employers and in complete slavery to vice and intemperance. Even that hardy and fearless lord of the pampas, the gaucho, is fast degenerating. And all of these, with the lower classes in the popu- lous parts, are scarcely touched, though most of the converts have come from the latter. They also largely supply the great illiterate host, which comprises from fifty per cent, of the population in Argentina to eighty-five per cent, in Mexico. Then remember the ANSWERING LATIN AMERICA S CALL 421 wealthy and educated classes that own and govern and the immense foreign colonies in many cities, Buenos Aires for instance, with 300,000 Italians, or in the country, as the 100,000 Germans in south- ern Brazil, and one may get some idea of the diverse elements to be dealth with and the magnitude of the problem involved in winning the people of Latin America to Christ. Reflect also that only in a few of the larger cities and towns has the work been established and is being prosecuted on a permanent, comprehensive, and ag- gressive basis, and that enormous masses have not even been ap- proached thus far. Does not the greatness of the task almost appall? To be sure — and God be praised for it — there are 60,000 living epistles, members of the evangelical churches. They are a noble, godly company of real saints, not wooden or dead ones. Yet they are only one in a thousand of those whom the Master seeks and who have as much need of Him as ourselves. Thank God for the beginning, but forget not that it is only a beginning. II. Another difficulty that will help account for many strange things in the life and habits of the people in different sections, es- pecially among the Indians, is the prevalence of paganism. Dr. Dwight, in his "Blue Book of Missions," credits Bolivia, Ecuador, and Peru with over 800,000 pagans, or nearly twelve per cent, of the total population of those three republics. It is to be supposed that these figures include only those practicing the crass idolatry which Romanism encountered at the time of the Conquest. Yet, even so, there would be several million to add to this number from the re- publics of Mexico, Central and South America — tribes and peoples that are uncatalogued, almost unknown. But it is in a less rude form than that of the uncivilized inhabitants that paganism has per- meated and affects to a greater or less degree the thought and life of the nearly two score millions of mixed races in all of those lands. Obliged by force of arms at the time of the Conquest to abandon the old shrines, they only transferred their outward allegiance to the new images, their hearts being far from them; and in place of the priests of the old faiths, who by their religion and customs exer- cised control in all their principal affairs, they had to accept the black-robed priests of the new. Forty years ago Maximilian's chaplain. Abbe Domenech, declared that "the majority of the Mexi- cans were semi-idolators." And Mr. W. E. Curtis describes how, only five or six years ago, in La Paz, Bolivia, at the close of the morning mass in the cathedral, the Indians began in front of its very doors their dances and other rites which have come down from the days of the Incas. Such sights are familiar to travelers and mis- sionaries in many countries of Latin America. Almost within the sound of the bells of that most beautifully decorated fane in the two Americas, the great cathedral of Puebla, whose columns and altars are covered with choicest onyx, the idolatrous customs of the origi- nal inhabitants were carried on until a short time ago. The old 422 STUDENTS AND THE MODERN MISSIONARY CRUSADE pagan practices are unreproved and even winked at by the Roman clergy. Thus the multitudes of the mixed races are to a consider- able degree born and raised in an atmosphere and life full of the old idolatrous ideas and sentiments, either from the old unbaptized, or the new "baptized paganism." "Rome does hold up Christ? Yes, but what a Christ. A helpless infant in a mother's arms, a helpless man hanging dead upon a cross, a helpless wafer in a priest's hand; an unattainable Christ, except as brought by priest and Mother; not a living, risen, present Savior of men." This semi-paganism in religious matters, together with the scandalous conduct of the clergy, have borne their proper fruit — a complete divorce between morals and religion. Indeed, in many communities religion is not supposed in the popular mind to have anything to do with the moral life. Pope Leo's encyclical to the clergy of Chili in 1897 needs no additional words to describe the awful condition of things, "In every diocese the ecclesiastics break over all bounds and give themselves to manifold forms of sensual- ity." To proclaim, then, the regenerative and spiritual work of Christ is like speaking to them in an unknown tongue, because it is in no way associated with a clean, wholesome, Christ-like life. The priests themselves usually possess but the dimmest conception of what it means to be "born again," and this, though they may be partially familiar with the language of piety and Scripture. As for the refined, wealthy, and educated classes, among whom are many most excellent and lovable people, they would not be expected to exhibit moral and spiritual perceptions superior to those of their religious leaders. So while many women show splendid devotion to Romanism, the men tolerate but do not follow the priest. And sad- der than all because of its dark prophecy for the future, the students in the universities, like their European leaders, take the road to atheism and materialism. III. A third difficulty comes from the failure of sO' many of our home people to understand the real character and work of the Roman Catholic Church outside of the United States. Here, under the powerful spur of a public sentiment, which in religious matters is evangelical, and in sharp competition with other denominations for public favor, many of the Romanist clergy and laity come into a friendly attitude toward Protestants. Others pose for policy's sake as the admirers and advocates of free institutions and religious toleration. So thousands of unsuspecting and uninformed members of our churches judge of Romanism in Latin America by what they see of it here, and consider missions to Papal lands as unwarranted and even impertinent intrusions, and therefore withhold the support accorded to all other missionary enterprises. Let such persons be reminded that the Roman Catholicism seen by the public here is as different from that which the public of Latin America has usually seen and known as light is from darkness. ANSWERING LATIN AMERICA'S CALL 423 Likewise that the Romanism of Italy is so much inferior to the Yankee type that the Papal authorities there fear the "Americanism" in their Church here more than the black plague. Let them, know that the awful story of Cuba and the Philippines has been repeated to a greater or less extent in every country of Latin America and is being repeated now where the clergy dare to do so. Closely related to this is the impression that the Latin peoples are by their very racial characteristics unfitted for the reception of the simple truths of the Gospel; that they will never be reached except by a religion which appeals to them in sumptuous forms and magnificent movement of worship; and that consequently our plain, evangelical preaching and worship, with the pure life and noble ideals of Protestantism, will be so much labor lost. To all such objectors, let the unvarnished facts of the advance of our missions in those lands be given. Let them consider that, though the converts have to come up through a kind of double con- version from a coarse paganism through and out of a paganized Christianity, and though they must worship in the humblest man- ner, suffer ostracism and persecution even to the death, neverthe- less, tried as by fire, they have proven real gold. Let them know that the very simplicity of the evangelical message, worship, and life attracts them, and that to be able to know Christ themselves with- out any kind of intermediaries is their pearl of possessions. So Latin America is not of necessity nor naturally any more the home of Pope and pagan than were Britain and the United States. Give them the Bread of Life, and under constantly bettering condi- tions of political and social freedom, the desert will blossom and nations be born in a day. Finally, the question of the greater expensiveness of mission operations in Papal, over those in pagan and heathen, lands leads many to give their support to the latter fields. The sharp differences in the cost of the very same items in the same mission is a stumbling block to others. A student's support in one part of Latin America costs $60 and in another $ioo. An adobe hall in a small village may be erected for $ioo, while a chapel accommodating a like number in a town will require $i,ooo; and a complete plant in a great city will need just as much as if it were in one of our great cities" here. Such facts are not on sober second thought tO' be wondered at in missions covering parts of two continents and neighboring islands. As one advances toward the South from the denser populations to the sparsfcly settled countries, the cost of transportation increases, there are fewer manufactories, and also a larger immigration and growth of great cities has added to every item in mission expendi- ture. The fact to be remembered in all such circumstances is, that despite the more or less heavy outlays compared with the expense of the same work in other fields, there are, so far as I know, no mis- sions to-day, except those in Protestant Europe, where as a whole 424 STUDENTS AND THE MODERN MISSIONARY CRUSADE there is such a high measure of self-support obtained in proportion to the membership and annual grants from the home boards as in Latin America. The expenditure may seem large, but the returns even in a material way are magnificent. When one considers how all of that vast field is entering upon a period of startling transforma- tions and that even now the modern methods of education and new social, political, and commercial life are putting some of those lands into a very ferment of activity, the importance of the present mo- ment for the planting of New Testament Christianity in their midst, with all that it may mean for their future prosperity, cannot be over- estimated. If into our own country should pour the immigration from Europe in the same proportions as it has gone into Brazil' and Argentina in recent years, we should have 15,000,000 a year instead of the million that is frightening our statesmen. As a young giant, ignorant of his strength, so have those fair lands lain nearly lifeless, while their younger brother of the North, heeding the voice of the Father above, has hastened along his career of undreamed triumphs, overcoming every opposing obstacle in material and political development. They are beginning to ex- amine the withes that have bound hands and feet; now the drowsy eyes are opening; they feel the warm blood of life coursing as never before. Tliey are stumbling to their feet; and when once they fully understand what their brother up here has been doing, they will leap forward into such marvelous material developments in all that make great nations that only our own prosperity shall have sur- passed theirs. Romanism has failed in the greatest opportunity of her history. As France has deserted the Papacy, so will these younger daughters of Papal America leave the amiable prisoner of the Vatican. Shall those splendid peoples, great nations of the near future, be left for the empire of the evil one? or shall they be taken by the Churches of Christ as another gem for His crown? A few months ago I asked the secretary of one of the great mission boards to tell me what he considered their most prosperous, all-round mission. After a moment's pause, he named one of their great missions in Papal lands. Thus mission experts are beginning to recognize the splendid success and marvelous opportunities which Papal lands aflford. So let our prayers and wealth and choicest treasure of young manhood and womanhood be lavished, not alone on the multitudes of the Orient and the Dark Continent, but more than ever before, because riper and readier than ever before, upon Latin America and the great Papal lands. THE CALL FROM THE WOMEN AND CHILDREN OF LATIN AMERICA MISS LAYONA GLENN, BRAZIL A FEW years ago the whole civilized world was horrified as the intelligence flashed over the telegraph wires that a noble Christian woman had been seized by a band of highwaymen and was a pris- oner. All over the world this news went, and prayers went up from every quarter of the globe. In our own land the interest was such that the diplomatic service of the United States had to be put in motion. So great was the sympathetic interest that in a short time the ransom demanded for that woman was on the way to save her. No labor, no expense was spared, until Miss Stone, whom we all are glad to count among the number of our delegates here, stood a free woman, at liberty to come to her native land. All of us rejoiced over that. But, friends, I come to bring to you a sadder picture to-day. I come to bring you a picture, not of a Christian woman who in lay- ing down her life would enter through the portals of the grave into heaven. I come to present a picture of darkness, not of one woman, but of millions of women, bound hand and foot by the bonds of su- perstition and ignorance. When I present to you to-day the women of Latin America, I do not include simply the women of Mexico, Brazil, Bolivia, and Peru, or all of South America ; I do not present to you merely the women of the Philippines ; I present to you every woman in all the world that is bound down by the bonds of Rome, that is held in the grasp of the power of a corrupt priesthood. The women of Brazil, where my work has been, have no liberty. We are supposed to be on a continent of light and liberty. As you have heard, their senators have demanded liberty of thought, liberty of conscience, and they take it. But what about their women ? They are still held in the grasp of the priesthood; they do not dare to open their mouths against what the priests say ; they do not venture to take up this blessed old Book and read it. It is a closed volume to them. And even if they were allowed to take up the Bible and read it, how many of them do you think could do so? This is a stu- dent body from all the leading institutions of our land, and we know how general education is here ; but what will you think when I tell 42s 426 STUDENTS AND THE MODERN MISSIONARY CRUSADE you that not five per cent, of the women in Brazil can read and write to-day? There is a large number in the aggregate, because we count eighteen millions there. A large number are finely edu- cated women, beautiful in their character, who have withdrawn from under the yoke of the Church; but what have they in its place? They have nothing better to turn to. They have thrown that over, and of the educated women in Brazil nine-tenths are atheistic, or spiritualistic, or positivist, just as the men are. But what about that other greater mass of women? I think that it might almost be said that in Latin America Catholicism has not let these women advance along the line of education. This great mass of women, held down in ignorance and superstition, can- not even lift up their voices nor their hands to-day to ask you for help. They have no idea of turning to the blessed Master for help. Instead of turning to Him, they are pointed by their priests to Mary. If one has so much as the stirring of conscience that she ought to go to Christ directly and not through the Virgin or the saints, they tell her of a vision that one of the saints had — the story of "Two Ladders." This saint had a vision, in which he saw two ladders extending from earth to the heavens. One was a white lad- der, and at the head of that stood the Virgin Mary ; the other was a red ladder, at the head of which stood Christ. As he watched, the whole world was struggling to get up one or the other of those lad- ders. As he lay there and looked up, he saw that all of those that went up the white ladder to Mary, either reached heaven in safety, or with infinite compassion she reached down and took them by the hand and lifted them up and took them in her arms and presented them to our Lord ; but those who went up the red ladder directly to Christ, either fell before they reached the top, or when they reached there, the blessed Redeemer thrust them down. A man asked, "What does it mean?" And Christ answered and said unto him: "He that cometh unto me by my Mother, I will receive and in no wise cast out ; but he that cometh in any other way is a thief and a robber." And thus they give them the Scriptures ! If one happens to wake up to the fact that they ought not to worship images, can they turn to the Commandments and see "Thou shalt not make unto thee any graven image"? By no means, because when they turn to their Bible, they do not find the Second Commandment. The priest would not dare to teach them that Commandment; and so they set up an image of the Virgin Mary, or even an image of the blessed Christ, and tell them to kneel down and pray to it. As they have eliminated that from the Ten Commandments, in order to keep the number intact they have divided the Tenth into two. A nation can only rise as high as its mothers go. What, then, can you expect for the future of a nation whose mothers are held in this bondage, whose little children are brought up by women that are steeped in superstition, who know not what it is to speak ANSWER TO THE CALL FROM LATIN AMERICA — METHODS 427 the truth to their children? There was a little boy that came into my school. He turned to his mother after she had promised him something if he would stay there, and shaking his finger in her face he said : "You know it is not so. You promise it now because this lady is listening, but when you get home you won't do it." And was she ashamed? Did her womanhood rise up and say that her child ought not to speak to her so ? By no means ; she turned to me with a smile on her face, and said, "Just look at that !" I wish that I could tell you more about the women and children of South America, but I lack the time. Christ died for the women of Latin America, just as He died for you. What are you doing for them? I would ask you student volunteers from the colleges all over this country, as you go back, not to forget those who live next door to you. Do not forget to lift up in prayer to God from day to day those whose eternal destiny lies in your hands, because it is North America that must save Latin America through Christ. ANSWER TO THE CALL FROM LATIN AMERICA- METHODS THE REV. JESSE L. MCLAUGHLIN, M.A., MANILA As I have gone over the country for the last six or eight months, traveling in some twenty-eight states, I have been wonderfully im- pressed with the vagueness of what is meant by this call; and I confess that I have been very much disappointed, as young men and young women have said to me : "I would like to go if I could only feel that I was called. What do you mean by the call?" Personally, I feel that the call comes from God in a way ; and yet the call that I know about, the tangible call, is a human affair. God does not call; He commands us. There is a vision which I would like to get once a week that does me a world of good. I like to close my eyes and look back into the centuries and see Jesus in my imagination holding out His hand and calling me. I see Him dis- tinctly, it seems to me, and I look at Him on Calvary. Later He leaves the cross and the crown of thorns and the buffeting and the spitting, and Jesus is just ready to go back to His heavenly home. How His heart must have throbbed with joy; how happy Jesus must have been. As He hears the voices say, "Come home!" and sees the heavens opening and looks out on the world that has never heard the message, Jesus looks down on the disciples and says, "Go ye therefore, . . . teaching them to observe all things whatso- ever I have commanded you." If we get that vision of Christ, 428 STUDENTS AND THE MODERN MISSIONARY CRUSADE there is not a follower of Jesus Christ on the face of the globe but that is bound to be a foreign missionary ; they will have to fur- nish a burden of proof why they should not go. That is the divine call that comes to me, and the human call is the voice of the people who are calling us to come. When we compare the calls from dif- ferent countries, I feel as though we were wasting time, because the doors of every country are open. Are they really open in Latin America? Are they calling us? As I see the need of the Filipinos, I think I know something about it. There are inhabitants of 300 towns in the Philippine Islands to-day who are stretching out their hands to America for Christian mis- sionaries, and there is not a single person to go. Do they need us ? Are they clamoring? I reply by telling you an incident. I sent a man named Nicholas Zamora, one of our preachers, out about four or five miles from the city. The man has a good voice; it is like a bell, and you can hear it four or five blocks. They were sing- ing for about ten minutes, when a policeman came along and rushed the whole company off to jail. We have a saying in the Philippines that our converts do not have any backbone until they have been in jail about three times. They did not have any regular jail, using instead the lower floor in the policeman's house. When they arrived there, Nicholas said : "Well, we are here ; I guess we might as well do something ;" and they began to sing the first verse of "Nearer my God to Thee." The policeman came down stairs and said that that singing must cease, and went back up stairs. Nicholas said, "I guess we might as well have the second verse," and they began to sing it. The policeman came down again in high dudgeon and berated them most vigorously; and having cooled off, he went up stairs again. Nicholas said, "We will now have the third verse." The policeman came down again as they were starting in strongly on the third verse. This was too much for the policeman, who said in anger: "Get out of here, and go right back to America. I don't propose to have any psalm-singing Methodists in my jail." Nicholas went back home; it was the time of the military regime. When he arrived in town it seemed as if all the military population were gathered in the morning service for mass. Their chief officer was present, and I, who was with Zamora, found him a fine specimen of American manhood, about six feet and three inches tall. I told him my mission, and he looked me squarely in the face, saying, "Mr. McLaughlin, I am sorry that your men were arrested last Sunday; I knew nothing about it. I am a Roman Catholic; I was born and reared in the traditions of that Church, and I suppose I shall die within her fold. But I want to tell you that my heart is sick, and I am ashamed of myself and of my Church when I see her degradation in this country. We can talk all we want to about putting in American bishops ; but the only thing that will help my Church is to put a, Protestant church in every town along- ANSWER TO THE CALL FROM LATIN AMERICA — METHODS 429 side of hers." It did me good to hear it ; it was the only time that I ever heard a man make so frank a statement. I do not go around stirring up quarrels with that splendid old Church ; but we need to sound the tocsin of liberty, for they need us. Did you never hear the passionate cry that comes from a people who sought for peace and found it not? the yearning cry that comes from people who yearn for peace and find it not? Do you realize the longing that comes from people who have sought for joy and found it not, and the burning heart desire of people who sought through every tradition of their Church to see the face of the living Christ, and saw instead a lot of useless intermediary agencies that have destroyed the vitality of religion ? Do they need us ? If there is a call that comes up from God's earth to-day for the truth and liberty of the Gospel, it comes from the people upon whom the shackles of Roman tradition have been chained. Let me give you another incident ; I think it will illustrate the whole proposition. When holding services in a little chapel in the edge of Manila, we had a young convert named Candido, about nine- teen or twenty years old, in charge. We had to meet out under the trees, and there was an old man who lived close by where we were holding the services — an old gambler, sixty years old, named Mar- celina. Of all the vile brutes I ever saw, that old Marcelina was the worst. He would go at night, and while we were holding services, he would throw stones and brickbats. If there ever was a devil incarnate, he was one. We had patience with him for a long time. One day Candido came into my office and sat down in a chair and was looking greatly discouraged. Finally he said : "What shall we do with that old Marcelina? He came in last night and hit one of the little girls on the head with a stone, and she is seriously injured." I replied: "I don't know what you ought to do. I be- lieve if Jesus were on earth, He would pray for that old man." "That is a doctrine which you don't find until you take the Gospel," he answered. "With us, it is an eye for an eye and a tooth for a tooth, and stab the other fellow in the back." It cheered my heart to hear that little fellow say that. He went out and gathered twelve or thirteen young men in a room as a praying band, and for two long months, they met every single night to pray for the conversion of that old man. Marcelina, hearing of it, came up and asked, "What are you doing?" "We are praying for you, that God will give you love in your heart." He rushed out, raving and swearing, and the next time they held a service, he threw clubs and stones. Still the boys did not give up. After that Marcelina could not sleep; and one night he got up when everybody else was asleep and stole like a sentry to where Candido lived and called him out. He said : "Can- dido, I wish you would tell me what it is that you have which I haven't got; how can you treat me so kindly, when I am a brute to you?" They walked up under the palm trees and bananas, at 430 STUDENTS AND THE MODERN MISSIONARY CRUSADE the Other side of the house, and that nineteen-year-old boy and the proud old gambler knelt down side by side to pray. I do not explain these things, but I know what happened that night. Marcelina knelt down, and God took away that stony heart which he had had for fifty years and gave him as new and tender a heart as a young child ever had. Later there stood up thirty-seven people for baptism, and when I looked at that old Marcelina, my heart seemed to come into my throat. I knew the struggles that he had gone through, and after I had baptized him, he said : "I beg your pardon ; I thought that I was doing good when I threw stones; I did not know any better." Before he sat down, I put my hand on his shoulder and said: "Wait, one word more; what must we do to win a fellow- man for Jesus?" He looked around and sat down, crying like a little child, and we all wept with him; we could not help it. In a moment he arose and gave this testimony, with the tears streaming down his cheeks and his voice shaking : "Pastor, we cannot win men by throwing stones at them'; we cannot win them by treating them as I have been treating you ; we must love them to Jesus." That is what we must do in Latin America for those people who do not love Jesus; we must step over the barrier and help them and "love them to Jesus." Do they need us ? ANSWER TO THE CALL-SOME RESULTS THE REV. ROBERT F. LENINGTON, M.A., BRAZIL I AM glad to hear what these men have said, and when you realize that there are men and women living in those countries who are leading men and women to Jesus Christ, I am sure you will know without anybody telling you, that there are results, and that those results are sure to increase. Let me give one illustration. In Brazil alone, during the first thirty years of evangelical work in this coun- try about 8,000 persons were received into the Church. During last year alone, more than 4,000 persons were received into the several Protestant churches. What does it mean ? It means that the nuclei are being scattered all over that country; that men and women are living for Jesus Christ ; that men and women are loving others, until they cannot keep away from the Gospel. Friends, the results are marvelous. One thing has already been mentioned ; you must put down the Protestant Church alongside of the Roman Catholic Church and bring it out of the condition in which it has been during these last centuries. That result has been brought about in Brazil. The Protestant Church has gone in there, ANSWER TO THE CALL — SOME RESULTS 43 1 and it has begun to transform that Church. I have seen it in the several communities where it has been my privilege to work in Brazil. That Church has realized that it must do something. In communities where there had not been a sermon preached for twenty years, because the Gospel was being preached there by Protestants, they have begun to preach and to tell the people to come to the con- fessional and bring their money. They were preaching and holding service on Sunday, at the time when our meeting was held. Before our coming there was no service on Sunday evenings ; but after that, there was a service every Sunday evening to prevent the people from going to the Protestant services. There is an awakening in the Roman Catholic Church in that country. They are beginning to scatter the Bible among the people and to work among them. They were very much afraid of the Bible at first ; it would never do for the people to read all that God has said, and so they are beginning to scatter among the people their own translations of it. I hold in my hand a little Testament that is being scattered throughout Brazil, published in Portugal, and I want to read a part of the preface. I wish you to realize that this Testament has the printed approval of a man who calls him- self the representative of God on earth; and this so-called vice- gerent of God has approved such sentiments as these: "No one knows the most urgent need that is being felt in our country for such a book. The Protestants, receiving their salaries from the Bible Society ,of London, are shoving into our faces the most terrible things that may be said against our religion which we know is the true religion. . . . False Bibles, full of errors ; mutilated Bibles, which speak against the Pope, which speak against the Church, which speak against the confession, which speak against the eucha- rist, which speak against Jesus Christ, which speak against the Holy Mary." But among the people in Brazil alone there are four new trans- lations being scattered. They are full of notes — notes that are in- tended in many cases to close the eyes of the people to the truth that is there before them in the Word of God. The people are reading -and studying the Bible, and the natural results are following. They are following the Protestant churches in forming young men's guilds and societies, like the Christian En- deavor and Young Men's Christian Association and sewing and women's societies. Some of these organizations have a hostile pur- pose. For instance, a few months ago a missionary was going up on the road to hold services in one of the little towns near Pernam- buco. He was providentially delayed by missing the train. When the train reached the second station above Pernambuco, it was met by fifty women, wearing on their dresses great life-sized hearts, who said they belonged to the Heart of the Sacred Cross of Jesus. They rushed into the train with revolvers to find that man that they might 432 STUDENTS AND THE MODERN MISSIONARY CRUSADE kill him. Other women's societies there are working to-day, so that there is a tremendous activity everywhere. The Protestant Church is working also as she has never worked before, with the results that men and women are being converted to Jesus Christ. A strong independent native Church is springing up in Latin America. These churches almost support themselves. Hence there is less money used to-day in Brazil for the support of native helpers than perhaps in any other minion country. The Brazilian Church is independent enough and strong enough to sup- port its own newspapers, its own Christian Endeavor work, its own evangelical propaganda work ; the Church is doing wonders to-day, and is growing great in the work of Jesus Christ. There is another result seen in that young men, some of them lieutenants and officers of the Brazilian army, have been converted. Leaving their friends and their homes and taking four or five com- panions with them, they go to hold services in three or four suburbs of the city. They are willing to speak the Gospel anywhere — under the trees, in the little huts, and houses. It is not often that you can find an officer of any army willing to take off his uniform and speak the Gospel among people who have never heard it. These young men are transferred from one garrison to another because of the interest they are showing in the Gospel; but going to other places, they have been so many live coals, and their fire has produced many churches, which have been established because of the loving work of these young officers of the Brazilian army. One of the common faults of the people of Latin countries is that they do not like to pay their debts. In my town a number of business men were gathered together and were talking about the Gospel which was being preached there. They had all condemned it and were very much opposed to it, until finally they turned to one of their number and said, "What do you think of these Protestant services ?" He replied : "Well, I want to tell you what I do think. You know that I am a business man, and I have got a lot of bad debts. I have a book which I call my 'bad debt book.' The other day a fellow came into my store and told me he owed something and wanted to pay it. I looked on the books, and told him there was nothing there against him. He said : T am ashamed to say it, but you will have to go back several years; it is an old debt, and probably you would better get your bad debt book.' I found it there, and the young fellow paid it. I don't care what you say about Protestantism, but that young fellow told me that it was because he had accepted Jesus Christ that he wanted to pay his debts. You can say what you please about Protestantism, but I want to say that a religion which will make a man pay his debts is the best religion a man can have." A few years ago, while traveling in the towns of Brazil, I came to a town where lio Gospel services had ever been held. You can ANSWER TO THE CALL — SOME RESULTS 433 imagine that in going to a place where you do not know a soul, it is difficult sometimes to find a preaching place. Finally the school- master told me that he would allow me to use his school-room. That illustrates one of the characteristics of the country, hospitality. Gk)ing to his home that night, I asked his wife if she would go to the service. "I appreciate your hospitality in receiving me at your home," I said, "and I assure you that there will be nothing to offend you." She went. On returning home, I said, "I noticed when you were going to the service that there was something in your mind that kept you from wanting to go." She hesitated. Her husband remarked, "You might as well tell him." She then said : "I had heard such terrible things of the Protestants and their services that I was afraid to go. I asked my confessor once whether I could go to Protestant service, and he replied : 'No, indeed ; don't you go to such a place. That man is a missionary of the devil. I will tell you what the Protestants do at their meetings. They carry the devil with them in a bottle, and when they hold a service they place a little table in the center of the room, and put that bottle on the table. Then they kneel down and make prayers and sing hymns to his honor, after which the cork is pulled out, the devil gets loose, and scenes of outrageous immorality are indulged in by those who are present because of the presence of the evil spirit.' " I turned to my hostess and said : "I will tell you one thing and that emphat- ically. If I had the devil in a bottle, I would never have let him out. I have seen enough trouble caused by him in the lives of men and women, and I want to ask you if there was anything about that meeting to suggest to you the presence of an evil spirit?" The woman turned to me with her eyes full of tears, and she answered : "No; I shall always thank God for going to that service to-night; for I found out for the first time in my life that God is my Father !" There is not one of us here who, if he were to go out in the streets of Nashville and should find a little child sobbing and crying by the wayside because it had lost father and mother, would not be glad to take that little child by the hand and lead it home. How about the lost children of the Heavenly Father, lost in darkness and despair and superstition and misery ? It is your privilege and mine to reach out and take them by the hand and lead them back to the Heavenly Father. Those are the results, leading back men and women to the Heavenly Father. Thank God, they are being led back all over Latin America. Apd they are reaching out their hands to you, the young men and young women of America, and are asking you to come and tell them that God is their Father, that God loves them, that God longs for their salvation. WORK ON THE WESTERN COAST OF SOUTH AMERICA THE REV. ARCHIBALD B. REEKIE, BOLIVIA I AM very glad indeed to have this opportunity of speaking a word for the Western Coast. I want to emphasize the thought that has been repeated several times already this afternoon, namely, that we cannot know the Romanism of South America by what you see in North America. We see Romanism in its true light in South America ; there we see its legitimate effects in a way that is unknown to you here. In regard to the Western Coast, there is a good work being done in Chili, a very good one in Peru, and a little in Ecuador. I have myself been in Bolivia seven and a half years. When I went there eight years ago there were no missionaries in the country doing permanent work. I have the honor of being the first to go there with that purpose, and the law at that time prohibited all public worship that was not of the Roman faith. The constitution main- tained the Roman Catholic religion and prohibited all others. To- day we have full religious liberty, granted last August. The agita- tion began about seven years ago. A motion was made in Congress to change the article of the constitution with regard to religion, and now we have religious liberty. That motion was made by a man with whom I am personally acquainted, the son of a priest. I might mention parenthetically that among the strongest opponents of the Church of Rome in Bolivia are the sons of the priests, and they are many. It is only a hint of the moral condition of the country. Other missionaries have gone there since, and we have encouragement in our work all along the Western Coast. One thing very much needed in Bolivia is civil marriage. We have people interested in the Gospel, but we cannot get them any further than that until it is possible for them to be legally married. As it now is, they are living as married people though not married. We cannot receive such to our churches, nor can we advise them to break up the home or separate. Until we have civil marriage, which I think will come in a year, we are greatly hindered in our work. We have seen young men transformed completely. One man that I baptized about four years ago is so transformed that his old acquaintances have done their best to get him back to his old habits. He stands firm, and is doing the best he can to make the Gospel 434 TIDINGS FROM CUBA 435 permanent. He speaks three languages, and sometimes he has two or three teachers about him to whom he tells the old, old story. We have several other such persons among our converts. All our con- verts are from the half-breed class ; they all speak two languages and some of them three, and each is doing in his own way what he can to make the good news known to others. I want to tell you of a little boy that went to our school, as the story will give you some idea of the material that we have there. This boy was a boarder and professed conversion. When vacation came he went home. He lived about 15,000 feet above sea-level, with his father and mother, who had never been married. The boy's mother abandoned his father some years ago, married, and kept the boy there where the example was bad. He continued to say his prayers, but she did not understand it. He explained that he was not praying to the Virgin, or the saints ; but to God Himself. She was pleased, and he continued to pray and to explain the Gospel. He came back after vacation. The school boys were all strangers to him. I left him alone to see what he would do. They were all in a dormitory; I was in my room. Suddenly there was perfect silence. I listened and heard that little boy's voice. I knew that he was leading in prayer. Another boy from the same town who came back with him also led in prayer. They were the only two of the town who returned. The biggest boy said, "We are all ready for bed, and let us pray." They all knelt down and this little fellow led in prayer before his companions, and thus gave his testimony of love for Jesus Christ. Those boys and thousands of others need some- thing done for them. What will you do for them ? TIDINGS FROM CUBA SYLVESTER JONES, CUBA i I AM very glad to speak a word in behalf of the important field in Cuba — important because of the vast opportunity of doing mis- sionary work among that people ; and not a little of that opportunity has come about through the instrumentality of our own national government. In the year 1902 we opened the first church in Jibara, where I have been working. In that one day there were more than 1,000 different persons who heard the Gospel, the greater part of them for the first time in their lives. But that was not simply a passing enthusiasm ; it was only one day of many other days. Not long ago, as I was coming away for my furlough, I passed through a city where we were building a new church. I happened to 436 STUDENTS AND THE MODERN MISSIONARY CRUSADE pass by on the day which was appointed for the laying of the corner- stone of the new church ; and it is a pleasant memory to look back to that congregation gathered in the open air — more than 500 of the best men and women of that city — to listen to the preaching of the Gospel. Uncle Sam is digging a big ditch over there in Panama. It may be delayed, but some day that canal will be finished. When it is finished, Cuba and some of the states of Central and South America will lie in line of one of the great highways of world traffic ; and as these nations grow in importance commercially and politically, the duty rests upon the Christian Churches of the United States to plant in them the leaven of the Gospel, that it may permeate them, that they may become imbued with those principles of the Christian life and practice that are so essential for any nation, if it is to suc- cessfully fulfil its mission in this world. The opportunity is great. There is not a home in the city of Jibara where I could not go. In some of the homes, it is true, I would have to talk about religion cautiously ; but I could enter them as a friend, and in the greater part of those homes I could talk frankly of the religion of Jesus Christ. In view of that, will you not admit that Cuba is open for the preaching of the Gospel ? As a friend of missions said, after a visit ta Cuba : "To Chris- tianize Cilba is the opportunity and the obligation of the Christian Church of America. We gave the best ability of our nation — sacri- ficing it gladly, freely, joyously, with a patriotism seldom equaled in the world's history — that Cuba might be freed from political thrall- dom. Shall not the Christian Church of the United States as freely, as gladly, and as joyously give the best and the brightest of her sons and daughters to win that country for Jesus Christ ?" SUMMING UP THE LATIN AMERICAN SITUATION THE REV. JAMES B. RODGERS, D.D., THE PHILIPPINES Just a word in summing up the messages of this splendid series of addresses. I have served ten years in mission work in Brazil, and for the last six or seven years in the Philippine Islands. What does this meeting mean to you who are here and who are looking forward to your life-work? Have you been any more than entertained this afternoon? Have you been deeply stirred? Have you come to realize something of Latin America's call? No one has yet spoken of the special appeal that comes to us as Americans. In spite of ourselves, against our political ideas, perhaps, but in God's providence, Americans have a permanent influence in those SUMMING UP THE LATIN AMERICAN SITUATION 437 countries of which we have been talking. The Philippines are ours to do with, to bring to their best. Cuba was ours for a year or two ; Porto Rico is ours permanent^. In all these American countries, American political influence is growing constantly. Whether South Americans like it or not, there is opportunity for patriotic service there, as well as for Christian service. Out in the Philippines, at the head of the Educational Depart- ment, is a man who is doing splendid service, and they tell me that his name is on the list of student volunteers. His work is not that of a minister; he is giving his life to education, to work under the government in the Philippine Islands. There is a new field for you in South America — in political life, in civil life, in business — ^and there is necessity for young Christian men and women. No better chance can be found than that which is given to those of this genera- tion. There is demand for your services not only in the Church but in the government in future, and I trust that under God's Spirit some of your hearts may have been touched. You can ask for nothing better, you can long for nothing more glorious than is offered by these and other fields. Talk about throw- ing your life away! It is the veriest nonsense. Can any one who stays at home here and wears out his life in some little country town have half the reward that comes to those men who have been led to go to the other side of the world ? No, indeed. I do not call upon you to sacrifice anything for missions. There is no sacrifice to speak of in these times — no more than is demanded of every Chris- tian who remembers he is a true servant of Christ. Why not look to opportunities to serve Him somewhere else than here at home? And if you are to remain at home, why not find some opportunity to serve Him in connection with the work of the Church? There is no such thing as a foreign mission, there is no such thing as a home mission, there is no such thing as a local mission. We are all soldiers of the Lord Jesus Christ. The world is our field, and we are the forces, not to labor as the American army now does, which has representatives in the Philippines who stay there for two years and then come home. Have these soldiers changed their serv- ice when stationed in the Philippines ? Does not the same oath bind them, whether they are here or there? As you have heard of the great need, as your heart has been stirred by these stories of actual success, I ask you to let all questions of sentiment pass away, and reasonalbly, sensibly, as a young man would sit down and choose a business position for himself, consider whether or not God has not a place for you in some other land than this. MOSLEM LANDS Islam in the Levant The Moslem Situation in Persia Work for Women in Arabia Work for Moslem Women in European Turkey The Educated Moslems of India Islam and Africa The Evangelization of the Mohammedan World in This Generation ISLAM IN THE LEVANT THE REV. JAMES L. BARTON, D.D., FORMERLY OF TURKEY The Levant borders upon the Mediterranean Sea, including the point at which Mohammedanism took its rise, Mecca, the birth- place of Mohammed, and Medina, which contains his tomb. Islam started in Medina, which is now under the Turkish government, and gradually spread northward through Syria, Asia Minor, Turkey to Constantinople, increasing in area and strength until it finally took possession of the great Greek Empire. In the 15th century Mo- hammedanism produced the Ottoman Empire, with its capital at Constantinople. This is the largest and most mighty Mohammedan government in the world, able in 1532 to threaten all Europe. Since that time, however, the temporal strength of Mohammedan- ism has decreased, but not its religious power. As you well know, Mohammedans, in extending their domain north from Mecca and Medina, conquered Christian nations. Mo- hammedanism was a revolt against the idolatry and corruption of Christian Churches, which had, in these regions, become exceedingly impure. From that time to this, Mohammedans have seen Chris- tianity only in its Oriental and corrupt form. The Mohammedan beheves in his heart that Islam is incomparably better than Chris- tianity. They believe that Mohammedans are more honest, more upright, more pure in life, and more truthful than Christians; and the Christians in those localities are not, as a class, of a character to win them from that belief. As an instance of the opinion that they hold on this subject, a Mohammedan keeper of a caravansary with whom I was stopping, when I asked him if it would be safe to leave my luggage in the courtyard, told me that it would be perfectly safe to leave it in the courtyard, since as he assured me, "there is not a Christian within three miles of here." And he was perfectly sincere in making this statement. I wish to emphasize right here the fact that the Mohammedans of the Levant have never come in contact with true Christianity except recently; they have never had the op- portunity of knowing Jesus Christ as a Redeemer and Savior, who cleanses from all sin. What they have seen of that which bears the name Christianity is a caricature upon the name. Mission work has been established among them throughout the Levant, and in every city of importance Mohammedans are now 441 442 STUDENTS AND THE MODERN MISSIONARY CRUSADE beginning to learn that Christianity means more than a declaration of belief in the Trinity and bowing down to images. They are be- ginning to learn that it stands for truthfulness in speech, for honesty in business, for purity of hfe, and they are beginning to see Chris- tianity in its simplicity and strength. - Moreover, the Mohammedans are beginning to read Christian books. Many things might be said of the work among Mohamme- dans in the Levant that cannot possibly be printed, because it would tend. to shut ofif the Mohammedan world from Christian influences; but the Mohammedans are now, multitudes of them, intelligently reading the Bible and Christian books. At one time I gave a Mo- hammedan a New Testament on the condition that he would read it. He was a Turkish official, but he promised me that be would do so. I saw him a year later, when he came to me like Nicodemus by night. I said to him, "Have you read the book I gave you?" He replied, "Yes, I have read it through four times, and it gets hold of me every time right here" — putting his hand upon his heart. "I believe that is the religion which must ultimately be accepted by the world as the true religion; it seems to me that it is the only re- ligion." He went out and away, and he is to-day an official of the Turkish government. He is a representative of a great class in the Mohammedan world who are beginning tO' have an intelligent knowledge of Christianity, and who, we hope, will be able in the fulness of time to acknowledge our Christ as Redeemer and Lord. Last year, from the Christian presses at Constantinople and Beirut, there were issued, in languages spoken and read by the Mohammedans of Europe, Asia Minor, Syria, Egypt, Africa, and Arabia, over 50,000,000 pages of Christian literature. These books are not printed for free distribution, remember, but for sale. Upon this very day upon those presses there are being printed to. send out to the Mohammedans in the Levant, not less than 150,000 pages of Christian literature. There are in that country to-day, not less than twenty millions of Mohammedans. Among them are many not known as Chris- tians, who believe that Jesus Christ is the Savior of the world, that the religion of Jesus Christ is to be the religion of the world, and that Mohammedanism must yield to the onward march of Chris- tianity. But in all that work, there has been no great movement of the Mohammedans toward Christianity. We feel now, however, that the wall of exclusion is beginning to crumble, and we believe the time is at hand when a great work for Christ may be done in the Mohammedan world. I desire to relate an incident that happened a few months ago. A man of sturdy strength in middle life came to me at the Mission Rooms in Boston and waited for nearly two hours for an opportunity to speak with me. When the opportunity was afforded him, he said': "I am Bey, a Mohammedan and an Albanian, and I have come THE MOSLEM SITUATION IN PERSIA 443 to America to implore you to send missionaries to my people." He was pleading for a people who live along the Adriatic Sea, ex- tending in toward Macedonia, and who number some two millions of souls, one of the strongest Mohammedan races in the world, ex- cept possibly the Arabs. These Albanians are a proud and worthy people and have produced many great men. Mohammed Ali, the great conqueror of Egypt, was an Albanian, as are many of those who to-day hold high positions in the Turkish government. Many Grand Viziers and leaders of the Turkish army are and have been Albanians. They call themselves "The Eagle People," up there among the Mountains. Bey said: "We gave Alexander the Great to the world. We are the only Mohammedan race in Europe, and we come to implore your great Christian country to send mis- sionaries to our country to teach Christianity to us." He came three different times to plead for "his people." The last time, as he urged a favorable answer, he caught me by the arm and said: "Our hopes rest entirely with you. If the mission boards of America fail us, what will become of my people?" That Mo- hammedan race, represented by Bey, from across the seas di- rects an urgent prayer and presents a strong appeal to us for help. It is a living and veritable cry from Macedonia. Friends, the Le- vant is open to-day for the preaching of the Gospel of Christ from the Adriatic to the Gulf of Aden. The people are ready; are we? THE MOSLEM SITUATION IN PERSIA THE REV. LEWIS F. ESSELST YN, PERSIA Persia is not one of the largest Moslem countries, nor is it one of the best known; but it is certainly one of the best mission fields, because it is one of the greatest and also because it is a key to India. Its eight or nine millions of souls are going to destruc- tion without the Gospel; that is its great appeal to Western men and women to-day. Persia is about as large as that part of the United States which lies to the east of a line which might be drawn from Chicago on the north, to the Gulf of Mexico on the south, which territory con- tains twenty-two of the principal states of the Union. Now think of Persia as a great desert country covering all that extent of ter- ritory, in which there is a network of mountains, but which has no railroads, no properly constructed wagon roads. Your traveling is all done on mules or horses and is very uncomfortable indeed. Its people cannot read or write. Think of all that eastern part of the United States with a population spread out over it so thinly that 444 STUDENTS AND THE MODERN MISSIONARY CRUSADE it is not much greater than the population of New York State. Now think of taking your Bible and going to work to win these people to Christ. They cannot read this book and acquire its teach- ings for themselves, and think of them as begging and beseeching us to send some one to them who can read this Bible to them and talk to them about it. Perhaps I cannot illustrate the degraded condition of the people in Persia better than by referring to the condition of women, be- cause the key to the condition of the entire people is the condition occupied by their women. I will illustrate it by describing the manner of cultivating rice in northern Persia in that portion bor- dering on the Caspian Sea. Among the people there, the planter as a rule marries as many women as he needs for the cultivation of his rice. They prepare the fields and sow broadcast in a seed plot. These fields are not very large usually; perhaps they are about as large as the Ryman Auditorium, or possibly a little smaller. The women further prepare it for cultivation by flooding the fields with water and then by plowing and cross-plowing under the water, standing in the great pools knee-deep or more. When the rice has grown to the height of six inches or more, the women go out in the early dawn and often they work with their babes strapped on their backs. It is necessary for them to transplant the little blades that have come up in the seed plot; so they pull the rice plants up by the handful and transplant them, a few plants at a time, working steadily all day long until the evening twilight deepens and it is too dark to work any more, when they take refuge on a little elevation that may or may not be protected by a booth. There they remain during the night and are ready to start work again at the dawn. This they do, day after day. And when the harvest has come, and the crops have been gathered and safely placed in the storehouses, these women are probably divorced and turned out to live lives of misery, shame, and degradation, until they may be so fortunate, as they would consider it, as to become the wives of other planters. I will give you another illustration of their condition. Not long ago I was sitting in my study when a department representative came to me and said that lying out in the open, behind the Legation, was a poor old sick woman ; and he thought perhaps I might be able to do something for her, as she needed attention very badly. I went and investigated the case and found a poor, decrepit old woman. I say old woman, for though she was only about thirty- five years of age, at thirty-five in Persia they become broken down and decrepit. I investigated her case, and my investigation re- vealed this story. She had been the wife of a certain man and had gradually been getting blind. She had also fallen and broken her hip joint and, being no longer able to do his work, he had carried her out in the open desert and left her to die there. We took her in our hospital where our doctor cared for her; and when they washed THE MOSLEM SITUATION IN PERSIA 445 her in order to dress her wounds, they found that she had maggoted bed sores on her body. We did everything we could for her, and God in his mercy reheved her of her physical sufferings. It was His mercy that placed her in our hands for the last few days of her life, in order that she might hear the story of the love of Christ. I cite these cases to illustrate the degraded condition of women and of the people in general. Over against this, I will say that our schools for Mohammedan girls are making most encouraging progress. In the one in Teheran, a few years ago we had not one native Mohammedan girl. They did not dare to attend, but they finally began to come in until last July I had to arrange for another room to accommodate the increased attendance; and in September the superintendent in charge wrote that there would need to be a still further enlargement. A few days ago I had another letter in which she said that the school was again overflowing beyond our power to accommodate the pupils. Another difficulty that we meet with there beside the degra- dation of women is that there is no religious liberty. Any one who becomes a Qiristian does so at the peril of his life, and sometimes pays for it with his head. As an illustration of this, not long ago a man came to us to be baptized, and within one week thereafter he was thrown into prison three different times. Last winter I went to the hospital three or four times a week and would sit and read to the patients. There was one young man, a Mohammedan of per- haps twenty-two years of age, who became very much interested; and so I devoted considerable of my time to him, until at last I had the joy of seeing him on his knees confessing Christ. He became convalescent and went out of the hospital and I lost track of him. But one cold day a knock came at the door. When I opened it, this young man was standing there. He was clothed in but two garments — an old coat, ragged and torn, and an old pair of trous- ers in the same condition. He said that when he had gone out and confessed the Lord Jesus Christ, he had lost his work; and when he got another place, he lost it again, and so was persecuted from place to place until he was in the condition in which I found him. I was dressed as I am now and was sitting in a comfortable room by a warm fire. There was the door to the dining-room, in which I could get an abundance of good food; and there was the door to a bedroom, in which I had a comfortable place to sleep. Only a few blocks away was the American Legation, over which floated the Stars and Stripes ; and I knew that if any harm came to me, I would be amply and strongly protected. I knew that I was safe in God's keeping. But you might talk until the day of judgment and you could not convince a man in his situation and with his experience that the religion of the Lord Jesus Christ was a protection to him from the miseries of this world. Onx WPXk for boys is making great progress. When we gradu- 446 STUDENTS AND THE MODERN MISSIONARY CRUSADE ate a class of six or eight students, we have calls for double the num- ber to take positions of trust with the government. Not only does that condition exist, but men and women are acknowledging the progress which we have made and the work that has been done. It is going on, and we want your prayers and your encouragement and your help. WORK FOR WOMEN IN ARABIA MRS. S. M. ZWEMER, ARABIA Jesus said, "Love one another, even as I have loved you ;" there- fore we ought to love our Arab sisters. It is ten years since I began work in Arabia. I was the first woman missionary in East Arabia; to-day there are five — nine for the whole of the Peninsula — to work and to direct the work in a population of eight millions. I give you my experience of the great, pressing need of these women and of the opportunities for work and the. results. Their ignorance is dense; they are steeped in superstition. Islam utterly degrades woman, petrifies her conscience, blights her mind, and debases her affec- tions; there can be no family life where a wife is one of four, and when she may be divorced at any moment and returned to her fam- ily. The children are untrained because the mother has had no training; and the little ones grow up in a very demoralized condi- tion, where unclean conversation is a fine art and thought to be very clever when uttered by a child. There are many opportunities for a woman to- present the Gospel to the women and children of Arabia. Consecrated common sense is needed at all seasons and places. We have many openings for teaching in the houses and in the villages, in the schools, hos- pitals, and dispensaries, and at the public well where women meet to draw water for household use. A simple hymn sung by a little child has often attracted attention and caused them to stop and listen to the message of redeeming love. Direct results are not very evident. One woman confessed Christ openly and was baptized with her three children, but she did not inspire others to follow. The women are timid about passing on any new idea and especially so in regard to religion. Many appear to grasp the truth, and some have compared the fruit or efifect of the two religions and have confessed openly the vast differ- ence and superiority of Christianity; yet they are not bold enough to forsake all and follow Jesus Christ. Indirect results are these. Fanaticism and ignorance are break- ing down through contact with the missionaries. Helping the sick WORK FOR WOMEN IN ARABIA 447 often removes the fear of a whole village, and in place of a rebuff, a cordial and hospitable reception and polite hearing are gained for the new teaching. In the homes a warm welcome awaits the visitor, and there is no difficulty in introducing religion and speaking of the Gospel. Some families have asked to be taught to read, and others want the ladies to sing hymns whenever they visit them. And they learn to love and respect those whom a few years ago they disliked and treated with contempt. The women who read are afraid to read too mtich of the Bible; they are afraid of its power, as they have been told by the Moslem teacher that if they read, they will surely become Christians. However, in spite of this, many copies of the Gospels have been sold or given to Moslem women in the past ten years. In the daily clinic an old patient will often make the Gospel address clearer to a newcomer, who may be listening for the first time to the message of salvation. Many women thank us for the good word spoken and quite believe in praying before treatment. In school the children have acquired a good deal of Bible knowl- edge and know a great many hymns. We notice a change for the better in them, and their lives are certainly brighter for the hours spent in the Christian school. We have been laying a train of dyna- mite, as it were, and we are praying for the fuse that shall set it alight; we want the baptism of the Holy Spirit; He only can bring the fire where we have been privileged to lay the explosive. These foundations have cost lives and probably will cost more before the building will be seen above ground. Two of our best and most useful women missionaries have been taken from us in the past eight months, Mrs. Thoms and Mrs. Bennett, both graduates of Ann Arbor. And we need women to take up the work which they have so recently laid down ; doctors and teachers are needed all over the field. Suffering womanhood awaits the skill of the thoroughly qualified lady doctor; dying souls need the message of love which they alone can bring. There are opportunities for young women as teachers and evangelists, who will train the young and teach them to live a pure life and to carry the light into homes and lives dark- ened by sin and superstition. And we ask you to watch and pray with us until the day dawns in Arabia. When Garibaldi drew up his ragged and defeated troops under the walls of Rome in 1849 he said: "Soldiers, I have nothing to offer you but hunger and thirst, hardship and death ; but I call on all who love their country to join with me," and they joined him by hundreds. He appealed to their love; at no other tribunal could such an appeal have succeeded. And the one appeal of Christ to His Church is still, "Lovest thou me?" May the love of Christ constrain us. WORK FOR MOSLEM WOMEN IN EUROPEAN TURKEY MISS ELLEN M. STONE, SALONICA I SPEAK of work for the evangelization of Moslem women only from the standpoint of my experience as a member of the European Turkey Mission of the American Board, in the Balkan Peninsula. This work is primarily among the nominal Christian Greek Catholic Bulgarians wherever found; and then among the Greeks, Servians, and Albanians, who may be reached through our common missionary tongue, or whose language we may learn. This work among the Moslem women has fiecessarily been an indirect, rather than a direct work. It has been done through the teachers and Bible women from the several provinces of the Pen- insula, Albania, Macedonia, and Bulgaria, in all of which this mis- sion is kindling beacon-lights of Gospel truth from the Adriatic Sea on the west to the Black on the east ; from the Danube on the north to the Mediterranean on the south. During the very year that I went thither, Bulgaria slipped out from under Ottoman dominion, after enduring it for five centuries. In that land, therefore, which adopted for its government a constitution giving freedom of con- science to all peoples living within its borders, to Turks and Jews, as well as Greeks, Armenians, and other nominal Christians, oppor- tunities abound on every hand, as in this land, for all who would work, to bring those about them to the knowledge of Christ. Many opportunities have, of course, been mine to observe at close range the influence of the growing light of civilization upon Moslems, as well as upon non-Moslems, in those provinces whose neighbors have all secured political freedom and the right of self- government. From Greece on the south, with Athens only two days distant by a small coasting steamer, and Mt. Olympus of the gods in full view across the Gulf of Salonica, how strongly it shines into the provinces of Albania and Macedonia bordering it upon the north ! As the line of freedom has crept down south of the Danube, until Servia and Bulgaria are a law unto themselves, not only politi- cally, but socially, educationally, and religiously, it was inevitable that self-consciousness should develop and strengthen in the peoples of Europe who are still under the Ottoman power. Hence we have heard from Secretary Barton — and our hearts have been thrilled by his story of Albania's pathetic plea through one of her Mohammedan 448 WORK FOR MOSLEM WOMEN IN EUROPEAN TURKEY 449 Beys- — of larger opportunities for Christian education in her hitherto neglected land. A few of Albania's sons and daughters, who have had the unusual privilege of education in other parts of Europe, have taken rank among the educated classes of the world. Their hearts burn that the masses of their nation may be given the right in their own land of education in their own language. Thus far, the work of evangelization in Albania has been prosecuted only by the consecrated young Albanians, who have received their education in mission schools established for the Bulgarians. Nearly twenty years ago the one Albanian school which exists in all that land was estab- lished by Mr. Gerasin Kyrias. His steadfast heart was undeterred by his sufferings during a six months' captivity in the hands of a band of robbers who were his own countrymen, but he set his face steadfastly to found the first school for the Christian education of the girls of his country. Upon the completion of her course of study at the American College for Girls in Constantinople, Mr. Kyrias's sister joined her brother in this school, where she has been the prin- cipal for the last fifteen years. A year ago last June, a second sister, upon completing her course in the same college where she had been president of the Self-Government Association during her senior year, joined herself to the teaching force in that school at Kortcha, while a brother has charge of all the colporters in Albania, under the British and Foreign Bible Society. To this consecrated band of brothers and sisters of a single Albanian family are now added Mr. and Mrs. Tsilka, who, since their return to Kortcha last No- vember, have resumed their work, which was interrupted by the _ captivity of Mrs. Tsilka and myself. Surely the prayers of this Con- vention will ascend most earnestly to God that these young native workers may be reinforced by the American missionaries for whom they and Bey alike plead. May God hasten the day 1 Western civilization, the dictates of fashion, the aspiration for education, are all making Moslem women who have any opportuni- ties for outlooks into the great world about them impatient of the restraints of Islam, which, for centuries, have shut them in, either as the petted beauties of the harem, or the abject slaves of their lords, the victims of his caprice or cruelty. In Salonica I have many times met women of wealthy families walking by threes or more, quite in advance of their attendants. It is true that they were wrapped in Egyptian costume ; but with their veils thrown back from their faces, they were enjoying the same freedom as their Frank sisters, whom they passed and re-passed. At the gardens by the sea, younger women are often seen walking in groups in the more secluded paths ; yet they were coyly watching for opportunities to reveal not only their charming young faces, but also the beauty and richness of their French attire beneath the enveloping silks of the Turkish wrap, which should cover all. The power of education is proving a sure disintegrator to the 450 STUDENTS AND THE MODERN MISSIONARY CRUSADE seclusion of Moslem social life. Turkish women have already taken enviable places among writers of their nation. Others are mu- siciansj physicians, nurses ; and a constantly increasing number are availing themselves of the educational facilities afforded by the Ger- man, French, and other foreign institutions which have been estab- lished at Constantinople, Smyrna, and elsewhere. In our own beau- tiful American College for Girls on the heights of Scutari, Con- stantinople, Turkish girls, as well as those of all nationalities of the Orient and Franks, eagerly take advantage of the course, and a few have even graduated with honor. A far larger number, however, are removed to the seclusion of their homes, as they approach maid- enhood. It was my privilege to be at the college the day the first girls from Moslem families were received. There were six of them, and more than one learned the entire English alphabet on that first day. What a need for prayer that the Spirit of God may teach those receptive young hearts even from the first day, in this and every other Christian educational institution to which such Moslem girls turn their steps ! What a need for fervent, prevailing prayer, that those who are yielding to the influences of civilization, may find that which makes civilization most ennobling and uplifting — even the grace of Christ! Do we really believe that Moslem women can be reached with the salvation which Christ came to give us all? "Truly," every Christian heart will respond, "He is able to save to the uttermost." "All flesh shall see the salvation of our God." Every knee shall bow to Him. But how are these Moslem women — shut into the privacy of their own lives by the habits of dress, of guardianship, of latticed windows, of secluded life — ever to be reached by the Lord's mes- sengers ? In the pursuance of my work among the nominally Chris- tian peoples of European Turkey, many opportunities have arisen for contact with women of Moslem homes. Sometimes we may lack the personal touch, as when a missionary party, traveling along some lonely trail in northern Macedonia, may see far up on the hillside a group of poor peasants descending. The sudden turn of the women of that party, drawing their filthy veils closer across their faces on that hot July or August day, reveals to the passers-by that these are Moslems. They have discovered that there were men in the ap- proaching party of travelers. They may have mistaken the ladies, wearing hats, for gentlemen also. A command has evidently been given by their lord and master, at which the women have sunk to the ground with their backs to the road while still far from it, lest one of those infidel eyes should peer through their veils and look upon their faces. Yet women's curiosity compels those hidden eyes to seek at least a surreptitious peep at the foreign travelers, and they watch us furtively. Under such conditions there can be no hope of any personal WORK FOR MOSLEM WOMEN IN EUROPEAN TURKEY 451 touch unless circumstances arise which allow a call at their home. For instance : On one of the last journeys before the captivity which enforced for me a separation from that loved missionary work in Macedonia, I met on the lonely mountain road a Turkish soldier whom I subsequently learned was in great anxiety of mind. As I passed him, walking in advance of my horse and driver, he gave me no salutation, and I confessed to a feeling of relief when I had passed him unchallenged. But how quickly that feeling changed to remorse when my driver overtook me and said that the soldier had stopped him to inquire if the teacher who had just passed were a doctor, for a little child of his lay at home grievously ill. What an opportunity had been missed! If he had only spoken, the pitiful need in that home would have opened it up to the missionary teacher, who, although not a doctor, would have done what she could to re- lieve the little sufferer and to comfort the sorrowing parents. Occasionally doors are thrown wide open, as when some years since while in the extreme northern portion of Macedonia, ample opportunity was given to visit several Moslem homes through the work of Bulgarian Bible women who were beloved by those families. One was a home of wealth. When the American teacher was in- vited by her former pupil to visit the mistress of this home, she found her lying ill upon the floor of her apartment, close by the window. The sick woman extended a cordial welcome to her guest, and through the Bible woman as interpreter, told her of the joys and sorrows of her family. A little daughter-in-law of fourteen years entered the room bearing in her arms a sturdy boy some months old, of which she was the mother. The only too evident amazement of her guest at meeting this very youthful mother excited not a little wonder in the mother-in-law, who had taken her daughter-in-law to grow up under her tutelage and as her helper. Shortly the attention of all in the household was diverted to what was transpiring outside the sick woman's window. She was the beloved and only wife in this Moslem home, and her husband was determined to leave noth- ing undone which he hoped might avail to secure his wife's re- covery. He had decided to offer a corban. The calf which was to be killed was led to the window, and the sick woman's gaze was ordered to be directed to it, before it should be sacrificed. Most thankful was I to learn that into this home had come dimly the light of religious truth which enabled them not only to accept, but even to delight in the gift of a copy of the Bible in Osmanli Turkish which had been made to them by a former pastor of the evangelical church in that town. They brought it out and exhibited it with pride. This gave to our Bible woman the best of all starting points for a talk with mother and children and the Chelibi, when possible • for this teacher was mistress of Turkish and French, as well as of Bulgarian. In another village not far distant, one of these humble teachers 452 STUDENTS AND THE MODERN MISSIONARY CRUSADE of evangelical truth, herself a village girl, lived so blameless and winsome a life that she was gladly received into all homes, Moslem as well as Christian. I was once visiting her to look upon her work in the school and homes. A little child had recently been born in the Turkish home of a customs-officer, who made us not a little trouble by his too stringent examinations of all our luggage, when crossing the boundary from Bulgaria on missionary tours. Nbtwithstanding the fact that our Bibles and hymn books all bore the printed permit of the Turkish censor of the press, he not unfrequently confiscated them, as well as Scripture text-cards and picture-rolls, doubtless in the expectation of receiving baksheesh to secure their more speedy surrender to us. The cordial invitation from his wife, extended through our Bible woman, to visit and congratulate her upon the coming of her little one was most opportune at this time from a business point of view, as well as because of the joy which it gave us to have access to such a home. While we sat by the side of the bed spread in state upon the floor, as is the custom in those lands, we were overjoyed to find that she longed to be cheered by the sing- ing of Christian hymns and to hear sweet words of comfort from God's own Book. Her mother hovered about, sympathetic; the watchful husband and father made frequent trips from his office through the room but seemed to find nothing to criticize. The next day he gave up the books and other belongings of a deceased teacher, which he had unduly detained. In these and in similar ways come many opportunities for contact with these shut-in lives in Moslem homes in Macedonia. What need there is of prayer that the Spirit of God may bless these interviews ! On the second day after we captives had been freed and had found ourselves safe in the home of Macedonia friends, our hostess asked Mrs. Tsilka and me to come with her aside from our throng of friends to meet some of her neighbors who could not come into the family sitting-room. We instinctively knew that these were Moslem neighbors. She was perfectly at home in their language and was a true, good-hearted woman in all her relations with them, as well as with her non-Moslem neighbors. She led us to another room where three or four white-veiled women awaited us. They had bared their faces in their eagerness to gaze upon the women who had been lost from the world for nearly six months in the hands of brigands, and who had just been freed. Especially were they anxious to see the mother and the tiny baby girl, now seven weeks old, and to know if that were true which they had heard of the captives. How curiously they looked at the little child ! How pityingly thev looked at the mother ! How compassionate was the gaze which took us all in ! We said : "Allah," with an upward glance. They, too, glanced upward, and said, "Allah ! Allah !" and we understood each other. It was God who had saved the captives. It was He who had saved the baby life. These Moslem sisters with their tear-we* eyes recog- THE EDUCATED MOSLEMS OF INDIA ' 453 nized His mercy, as well as we. Can Moslem women be reached by the Gospel ? Yea, verily, if it be taken to them by hearts brimming with God's love and filled with the power of His Spirit. These are but a few side-lights upon the work for Moslem women in Turkey. I have confined myself to speaking of the prov- inces of European Turkey only, since this is the field of which I have personal knowledge. Mrs. Zwemer has already spoken to you of the work in Arabia. You will thus see that the same limitations prevail there, but with grateful hearts we recognize that "the word of God is not bound," and that "where the Spirit of the Lord is, there is liberty." For His Moslem children, as well as for those who bear the Christian name. He has mercy, and His call is unto them as well as unto us. But, Christian women, for us who live in the light of our free life, with its unlimited opportunities for enrichment and blessing, how insistent is His call, "Give ye them!" Can you, Christian girls, delegates to this Student Volunteer Convention, seek a larger sphere for your lives than to follow your Leader, as He leads you, with His message of life to your sisters of the Moham- medan world? THE EDUCATED MOSLEMS OF INDIA MR. B. R. BARBER, CALCUTTA Far too little thought has been given to Islam in India as a field for missionary effort. Only comparatively recently has work been vigorously undertaken for Moslems. In the Province of Bengal, where 25,000,000 reside, a third of a century ago marked the be- ginning of work for them. They form a class by themselves with their own special needs and special problems. I. PRESENT CONDITION OF- ISLAM i Out of 200,000,000 Mohammedans in the world to-day, 62,000,- 000, or about one-third of the whole number, dwell in India. This is eight times as many as are to be found in Arabia itself, the home of the Prophet. The increase in the number of Mohammedans in the Indian Empire in the decade from 1891 to 1901 was nine per cent. The increase of Protestant Christians in the same period was fifty- one per cent., of Roman Catholics sixteen per cent., of Buddhists thirty-three per cent., of the whole population two and two-fifths per cent., while Hinduism decreased one-quarter of one per cent. Though Islam was forcibly carried into India in 711 A. D., it is no longer a religion of the sword strictly speaking, but is coming to be more and more, a missionary religion. It is not, however, a 454 STUDENTS AND THE MODERN MISSIONARY CRUSADE religion of "light and truth, but of darkness and error." Some one "doubts if the ordinarily understood Moslem idea of God is any higher than that of the heathen." It is true that while the Koran enjoins respect for the Christian Scriptures and invariably mentions them as from God, the Mohammedan to-day denies the divinity of Christ, he denies His death and the power of His resurrection and rejects His atonement. Mere formalism, the lack of spiritual power, the low plane given to woman, the sanction of polygamy, divorce, concubinage, and slavery, and the prevalence of many other forms of immorality all proclaim the fall of Islam, sooner or later. Prin- cipal Fairbairn says : "The religion that does not purify the home, cannot regenerate the race; one that depraves the home, is certain to deprave humanity. Motherhood must be saved, if manhood is to 'be honorable. Spoil the wife of sanctity, and for man the sanc- tities of life have perished. And so it is with Islam." A further weakness is the fact that where it has been so closely associated with Hinduism, instead of cleansing it, it has added idolatrous prac- tices to its own system. Put over against this the statement in a recent issue of the "Hibbert Journal," of that most learned gentleman, Ameer Ali, late Judge of the Pligh Court of Bengal: "Both Islam and Christianity have identical aims and ideals, and both agree in their general prin- ciples. . . . The cause of the misunderstanding between Moslems and Christians is the Christian dogma of the Sonship of Jesus, that He was the only begotten Son of God." He claims that Islam to- day represents the real true religion which Christ taught. It is almost inconceivable to our Christian minds that any man can be so blinded to the differences and contradictions between the two faiths, both in the matter of Scripture as well as of life as to make such a statement. There is sin enough among Christian peo- ple, but it is there without divine sanction; in the Koran we find all kinds of license and liberty and an appeal to the very lowest in- stincts of men to bring about the spread of the faith. It is even called "the easy way." . II. EDUCATION A STRONG FACTOR IN THE WORK FOR MOSLEMS "Ignorance and superstition have always been the worst foes of truth." All study and learning lead to the mighty Founder of Christianity, who said, "I am the way and the truth." There is far greater hope, therefore, for the educated in Islam than for the ig- norant. Only six per cent, of the men and three-tenths of one per cent, of the women are literate, and only nine per cent, of those of school age are attending any educational institution. If India could be filled with schools and colleges giving to Mohammedans a lib- eral and modern education, the question of their conversion would to some extent settle itself; for few Mohammedans can open their THE EDUCATED MOSLEMS OF INDIA 455 minds to the truth and long remain in Islam. There must be added to this, of course, the dissemination of Gospel teaching by the missionary. The attendance by Moslems upon schools where inde- pendence of thought exists is on the increase. Distinctly Koran schools, where only the Koran is chanted, have for the past fifteen years steadily decreased. Dr. E. M. Wherry, of the Presbyterian Mission, Ludhiana, writes: "It is not an exaggeration to say that no class in India has felt more intensely the impact of Christian education and religious thought than has the Mohammedan. . . . The estabUshment of a system of schools for the education of boys and girls by the missionaries, and later on by the government, brought in the first disturbing element. The education given in the 'neutral' schools provided at least a refuge for Moslem children and youth against the proselytizing tendency of the mission schools. But, alas, even these were found to undermine the faith of the young men in the tra- dition of their fathers. Many of them became agnostic or skeptical in their religious sentiment. Some became Christians and rose up as champions of their new faith, as over against the faith of their fathers." When Sir Sayad Ahmed and others of like liberal mind felt that Christian schools were winning Moslems to Christ, that even the education in government schools weakened their faith in Islam, and that their own Moslem schools were not attracting the children as they ought, they became alarmed and met to discuss a remedy. They proposed to organize a high-grade institution which should become a Mohammedan university where their youth should be taught. From this has come the Aligarh College, where hundreds of young men are enrolled. It is, perhaps, the strongest Mohammedan institution in existence. Aga Khan says : "We want Aligarh to be such a home of learning as to command the same respect of scholars as Berlin or Oxford, Leipsic or Paris. And we want those branches of Moslem learning, which are too fast passing into decay, to be added by Moslem scholars to the stock of the world's knowledge. And, above all, we want to create for our people an intellectual and moral capital; a city which shall be the home of elevated ideas and pure ideals ; a center from which light and guidance shall be diflused among the Moslems of India — aye, and out of India, too — and which shall hold up to the world a noble standard of the justice and virtue and purity of our beloved faith." The Madrassa College and institution in Calcutta with over 800 students prepares young men for the lower grades of the university examination. Many of the mission schools, such as the Forman Christian College, Lahore, are crowded with Mohammedans, and here the Bible is a part of the curriculum. Regular evangelistic work is also carried on among the educated men. Those Mohammedans in India who are leading the advance 4S6 STUDENTS AND THE MODERN MISSIONARY CRUSADE movement are called rationalists and their doctrine the New Islam, though Orthodox Mohammedans refuse to give it any place what- ever in the religion of Mahomet. Thus there are coming to be heretical tendencies among them, showing that they are not united in their beliefs. There are many sects among the Mohammedans of India. Dr. Fairbairn says: "The Koran has frozen Mohammedan thought; to obey it is to abandon progress." And in proportion as its adherents are becoming progressive, their faith is losing its hold upon them. "Their system is hopelessly antagonistic to everything new and everything progressive." Especially can the truth of this statement be seen in strictly Mohammedan countries, where there is a striking absence of railroads, of commerce, and of modern con- veniences in the cities, though they are being introduced into other non-Christian countries. In India^ however, this is not very mani- fest. III. FORMS OF OPPOSITION A real note of alarm is being sounded in the ranks of Islam to- day. They feel that something must be done to save the faith of the Prophet. Accordingly they are forming "Societies for the De- fense of Islam." They are establishing presses for the production of books, pamphlets, and magazines for the purpose of propagating their faith. The Moslem Publishing Company of Lahore are send- ing broadcast the Shorter Catechisrti, changed so as to make it refer to Mohammedanism. Christian hymns are published, which have been altered to mean Islam; also original tracts are prepared. They are copying missionary methods in the organization of Young Men's Mohammedan Associations, prayer-meetings, open-air and bazaar preaching. They are establishing vernacular Moslem schools and colleges and are boycotting the missionary schools. They are also using every effort to injure the mission schools by the employ- ment of zenana teachers, and to a certain extent they are refusing to allow mission workers to visit women in the homes. They are engaging Moslem preachers who go about actively and zealously preaching the Moslem faith. These preachers try to deceive the missionary by coming and pretending to be inquirers. One came to me and professed to be anxious to be baptized at once. Further conversation revealed his true state of mind; and the next day the would-be convert was preaching in the square to a large crowd of Mohammedans, using as the basis of his address the previous day's conversation with me. They induce renegade Christians to preach against Christianity. They use the substance of infidel literature from Europe and America, and the discussions in the books and magazines on higher criticism to prove that the Christian faith is not well established and that its leaders are not agreed on its THE EDUCATED MOSLEMS OF INDIA 457 fundamentals. All this active opposition shows that there is great unrest in Islam, and much of it is not without its helpful side to the preaching of the Gospel. Let us take courage. IV. HOPEFUL SIGNS OF THE ULTIMATE TRIUMPH OF CHRIST No legal disabilities exist in India to a Mohammedan becoming a Christian, and missionaries may work freely among them. They are more tolerant to Christian preaching than formerly. Time was when an outbreak would result from certain statements in public address; now they only listen and learn. There is a growing expec- tation among them of the advent of a great prophet, and some con- nect this with the Christians' second coming of Christ. They feel that those countries where Christ is honored are the most favored . of all, and they are contrasting their own conditions with those of the people of Christian nations. Their conferences and Societies for the Defense of Islam are arousing young men among the educated to read and think for themselves. Their "rejoinders" to Christian tracts only serve to advertise those tracts, as well as the Bible itself. The mission col- leges and other educational institutions disseminate truth, which dispels superstition and spreads light. As education increases many turn to the study of the Christian Scriptures, and a wide chasm is seen to exist between them and the Koran. Missionaries are learning better how to deal with Moslems and how to preach the Gospel more efifectively. Controversy is avoided as far as possible. References to the defects of Islam that would tend to anger the hearer, or to divert his mind from the mes- sage, are avoided. Living themes are being presented; the need of sinful men, reconciliation to God, God's revelation to men a necessity, the incarnation, the power of Christ to save, and kindred themes form the burden of the message. There is another hopeful sign. In recent months in India re- vival fires have begun to burn. Over in Assam, as a reflex influ- ence of the Welsh revival, perhaps, the Spirit of God came down upon them, and thousands were added to the Church. In the Pun- jab in several places and among various missions the revival has broken out. In Panditi Ramabai's Home the revival has come, and orphans, girls and widows are being saved. In South India the promise of the Father has come to the working and waiting ser- vants in the regeneration of many souls. In Bengal, in one or more places, Pentecostal scenes have been witnessed. In many other sec- tions there are evidences of a great outpouring. The missionaries have planted and watered, and God will surely give the increase. While this refers to missions in general, it includes work for Moslems. Dr. Rouse of the Baptist Mission, Calcutta, says: "Altogether 458 STUDENTS AND THE MODERN MISSIONARY CRUSADE the situation as regards work among Mohammedans is most inter- esting and encouraging. It would be much more so if I saw any sign of appreciation on the part of the Church of Christ of the special opportunities for missionary work among Mohammedans which are now to be found in all India and elsewhere. Why should we not attack vigorously, when the enemy is beginning to waver?" In the words of an earnest man of God: "We need a modern Peter the Hermit to go up and down Europe and America to preach a new spiritual crusade ; for without knowledge, there can be no interest, without interest there can be no prayer, and without prayer there can be no victory." ISLAM IN AFRICA THE REV. CHARLES R. WATSON^ D.D.^ PHILADELPHIA We HAVE repeatedly heard it said that the great missionary problem we have to deal with in Africa is the problem of paganism ; and yet I stand in the strong conviction to-day, that the real problem of missionary work is Mohammedanism. Do you realize that out of a population of 164,000,000 people in Africa, fifty-nine millions are Mohammedans? Practically, one-third of the continent to-day is Mohammedan. To prove the statement that Mohammedanism is the great problem of missionary work to-day, I would emphasize the fact that for every missionary to the Mohammedan world in Africa, you can find twenty missionaries to the pagan world in Africa, and for every convert from Mohammedanism in Africa, I think you can find 1,000 converts from paganisrn in Africa. And if this does not prove that the real missionary problem in Africa is Mohammedan- ism, I scarcely see how that point could be proved at all. Broadly speaking, in the northern part of the continent, forty- seven per cent, of the African Moslem world fronts on the Mediter- ranean Sea; some thirty-two per cent, fronts upon the Atlantic Ocean; some nineteen per cent, is in the interior; and some two per cent, lies along the Indian Ocean. The greatest problem, therefore, is along the Atlantic Ocean and the Mediterranean Sea. Then we need to distinguish between the different kinds of Mohammedanism in Africa. Here in Egj'pt is a great university, a great Mohammedan system of education, with primary schools, with minarets and mosques to be seen everywhere; and you have a people educated and prosperous, and clearly Mohammedan. But I went up the Nile 1,000 or perhaps 2,000 miles, until I came almost to- the frontier of the Mohammedan world, and I asked concerning the religious faith of this tribe and that. I was told that they were Mo- hammedans, that they swore by the Prophet and prayed to the ISLAM IN AFRICA 459 Prophet. And I found that they did, indeed, swear by the Prophet — they swore by him plentifully and at all times and upon every occa- sion — but there was no praying and, in fact, no knowledge of the Mohammedan system. There were no schools, no mosques, no prayers, and scarcely any knowledge of the teachings of Mohammed at all. The case was simply this: They had been shamed out of paganism and were ashamed to say they were pagans; so they called themselves Mohammedans. It is worth our while, therefore, to note the strongholds of Mohammedanism. The stronghold of Mohammedanism in Africa is all along the Mediterranean Sea — in Egypt, where nine-tenths of the population is Mohammedan and the government itself is thor- oughly Mohammedan, and where Mohammedanism is intrenched in a system of education. Then in Tripoli, you find ninety-six per cent, of the population Mohammedan, while in Tunis nine-tenths of the population is Moslem. Finally, in Morocco and Algeria they abound. The whole population of this Mediterranean shore is solidly Mohammedan, intrenched in a system of Mohammedan edu- cation, and, as a rule, supported by a Mohammedan political system. There are other portions of Africa where Mohammedanism is quite extensive, but in proportion to the total population, it is in the min- ority. For example, Nigeria contains 6,000,000 Mohammedans, but what are these among 25,000,000 pagans. Then, too, Moham- medanism is here a colorless sort of faith. So I repeat, the strong- hold of Mohammedanism lies along the Mediterranean shore. I. But what is the particular appeal of this African Moham- medan world to us Americans? I think the first appeal is its ignor- ance. We scarcely realize what the ignorance of the Mohammedan world is. We do not have accurate figures for all of it, but let me indicate as well as I can, the estimated number of illiterates. Tunis has, out of every hundred as it is estimated but twenty-five who can read and write ; and for the purpose of making a comparison, I call your attention to the fact that in this land of ours, it is estimated that eighty-five per cent, of the population of the United States read and write; then pass to Tripoli, where out of every hundred, it is esti- mated that only twenty can read; in Morocco and Algeria, it is estimated that only ten out of every hundred can read; in Egypt, a definite census tells us that only twelve out of every hundred can read. ' \ Fellow-students, you who can read and write and think and know the truth and read the Word of God, you owe it to Jesus Christ to send this Word to those who are less fortunate than your- selves. As He has given you great intellectual privileges and gifts, you owe it to Him to use these gifts also in His service. The great plea of this Mohammedan world is the plea of its ignorance. n. Then there is the appeal of its immorality. I cannot talk plainly to you on this subject to-day. I cannot speak to you here 460 STUDENTS AND THE MODERN MISSIONARY GRUSADE and now of the depths of degradation in which the Mohammedan world is sunk. Sensuality is the great sin of the Mohammedans. Perhaps the great sin of northern nations is intemperance; but the sin of Mohammedanism is beyond a doubt sensuality — immorality and impurity as legalized in the polygamy and concubinage of the Mohammedan world ; or it may be an immorality that is illegal and contrary to the Mohammedan law; but it is there all the same. I have not only the testimony of my own observation, but I have also the testimony of Dr. R. H. Nassau, the head of the Presbyterian mission work in the Gabun District, who says that Mohammedans have added "a refinement of sensuousness to pagan sensuality." Rev. James L. Lockhead, of Algeria, says : "There is a great deal of immorality. A large number of Arab women are given over to a life of prostitution. We think the divorce system existent among Moslems is largely responsible for this. Many women when di- vorced have no means of livelihood, and gradually drift into such a life." J. H. C. Purdon, of Tunis, writes : "Immorality is practiced to an appalling extent and is cultivated by the French in the pub- lication of the most obscene post-cards and literature imaginable." He says further, that men had been pointed out to him as guilty of such sins as no man would want to name; and to such an extent was this true that he had asked them to tell him no more. The con- ception which we have of clean and pure lives is one that we owe to Jesus Christ. Shall we not use that vision in His service ? III. The third appeal of this Mohammedan world is the degra- dation of its women, degraded in every way, but especially degraded by the ignorance of which I have spoken. For wherever ignorance among men is general it is also true that the case is much worse among women. In Egypt, where it is estimated that twelve out of every hundred can read among the entire population, of the women there are only about six in every thousand who can read. They are degraded by seclusion. When you get away from the strongholds of Mohammedanism you do not find the seclusion of women so greatly observed as elsewhere; but you do find it to a great extent wherever Mohammedanism goes. It limits woman's thoughts, it limits woman's life, and it limits woman's character, for the Mohammedan social law is that the higher the woman is in society the less will be seen of her in public. And women are also degraded by polygamy. In many parts of the Mohammedan world, it is true, men do not have more than one wife; but this is not because their system does not allow it, for the Koran says that a man may have four legal wives at one time, and many Mohammedans live up to this privilege. But the reason why a large number of Mohammedans have only one wife is that it costs too much to have more, and a man cannot afford it. So it happens that in Tunis and Tripoli there are only about five per cent, of the families in which there is more than one wife. But ISLAM IN AFRICA 46 1 generally speaking, you have the degradation of woman by po- lygamy. Then you ha.ve woman's degradation by the Mohammedan di- vorce system. What hope is there for women, if a man can rise in the morning in an ill humor, and say, "Woman, thou art divorced," and then she promptly ceases to be his wife? It is a very simple method of divorce, easily operated, and a man can use it at his pleas- ure. It is true, the man may be afraid of his wife's relatives and so refrain from divorcing her, but there is nothing else to restrain him. Such laws and such a system cannot fail to degrade women to the level either of a toy and plaything, or of a slave. A prominent Moslem said to Rev. Andrew Watson, D.D., of Egypt, that he be- lieved that not more than five per cent, of the Mohammedan men retained their wives throughout their lives. Think what a state of affairs that is, and how it must contribute to the degradation of woman by ignorance. Think of the degradation of woman by ignorance, by seclusion, by this polygamy, and finally by this mis- erable, abominable divorce system! IV. And then there is the appeal which is voiced by the woes of slavery. Its appeal is above and beyond all that has gone before, but we have not time to dwell upon it. All these appeals ought to be considered as we face the problem of Islam in Africa that is before us. Now you may say, are these people worth saving? I have tried to count the number of professed converts from the Mohammedan races in the northern part of Africa, and cannot count more than 500. It would seem that the Christian Church did not think them worth saving. Yet I take my stand on the battle-field of Omdur- man, where Mohammedanism had its last great outbreak in a relig- ious war, and I recall the passionate devotion to their cause which the Mahdist troops displayed in their attempts to beat back the English under Kitchener ; and as I remember how those men rushed forward by hundreds and thousands in their brave and passionate and absolute devotion to a cause which they thought was the cause of God, there came to my heart the thought, and to my lips the exclamation, "What magnificent Christians these men might have made had their lives been won to Christ!" My friends, God has given to you the light. Will you not use it to lighten their darkness and bring the Mohammedan world of Africa to Jesus Christ? THE EVANGELIZATION OF THE MOHAMMEDAN WORLD IN THIS GENERATION THE REV. S. M. ZWEMER, D.D., F.R.G.S., ARABIA I DESIRE to speak to you of those large regions of the Moham- medan world that are as yet wholly unevangelized. The Moham- medan world as shown to you on the map stretches from China to the West Coast of Africa and from the steppes of Siberia as far south as Zanzibar, Java, and Sumatra. It is divided politically into those nations governed by Christian rulers, such as India, Japan, our own Philippine Islands, and Algiers, those other countries governed purely by Mohammedans, such as Turkey, Persia, Afghanistan, and those governed by Chinese or African rulers. Over one-half of the map is open to the preaching of the Gospel, and the power to shut out missionaries no longer exists in many parts of the Moham- medan world. They are reached through different languages now, whereas once the Mohammedan language was Arabic only. I have no time to speak of these points. I want to enumerate the calls to service in those unreached regions which do not appeal to the boards, for they seldom inaugurate Moslem missions. It re- quires a spirit stirred of God to go before the board and inaugurate such a mission, and I wish to get 3'oung men and women to concen- trate their lives and lay them down, if need be, in this great work. Here is Afghanistan, with 4,000,000 Mohammedans and not a single mission; Baluchistan, with 500,000 Moslems and only one mission station on the border; the Philippine Islands, with 250,000 Moslems under the American flag, and not a single missionary work- ing among the Mohammedans there. Southern Persia, where the same work ought to be done that Mr. Esselstyn and the Church Mis- sionary Society workers are doing in Northern Persia. I estimate the population there at three millions. The door is opened, and when the door opens we ought to pass in and sacrifice our lives, if need be, for God, as the Moslems did at Khartum for their Prophet. Here is the whole of southern Arabia and central Arabia, without a single mission, and then we dare to raise our voices and sing, "Like a mighty army, moves the Church of God." There are the unoccupied fields in Africa; the great Bantu region and south of it, a population of about five millions. In Central 462 THE EVANGELIZATION OF THE MOHAMMEDAN WORLD 463 Africa there are 2,500,000 ; and here, where the Hausa language is spoken, the people are unreached and unevangelized. Then there is the great Sahara, and the French Sudan without a permanent mis- sion, containing perhaps ten, or at least eight, millions of people. Then there is Bokhara province, to me one of the most attractive fields yet unoccupied. You all know of Bokhara and Samarcand, those cities of romance and poetry. Why not go there and occupy those regions for Jesus Christ, where there is a population of 2,000,- 000 people without a single missionary. Russia and the Caucasus contain two miUions, and Russia in Central Asia a multitude. Think of Siberia, east and west, with 6,000,000 Moslems! When I was preparing this list I put it down six millions, and then 1 said that must be a mistake, it must be 600,000. I went to the authorities again and looked the matter up, and put down 6,000,000 Mohammedans in Siberia. Then turn to China, where all eyes are directed now, and forget for a moment the great pressing problems of missions in China as regards the heathen. The Chinese mis- sions are beginning to awake to the seriousness of the question. I have letters in my possession written by Chinese missionaries, who say that Moslems in China are increasing. As I said, there are 30,000,000 Mohammedans in China, on the estimate of missionaries who are conservative on this question. The subject under consideration is the Mohammedan world, and surely it means the unevangelized Mohammedan world. If the cry of those witnesses who have already spoken brought tears to our eyes as they came from Persia, from Albania, from Turkey, from Egypt, and from India, if that was a call from God, what shall we do before this mute appeal of 78,550,000 Mohammedans; or leaving off eight millions for possible error in statistics, we will call it 70,000,000? Shall we stand by and see these seventy millions of our fellow creatures, unreached and unevangelized, under the curse and in the snare of a false religion, continue to be without a knowledge of the love and the power and the glory of Jesus Christ, not because they have proven fanatical and refused to listen, not because they have thrust us back, but because none of us has ever had the courage to go out to those lands and win them to Jesus Christ? Of course it will cost life. It is not an expedition of ease nor a picnic excursion to which you are called. You are soldiers of Jesus Christ; and the man who asks the question, whether any Christians have lost their lives in preaching the Gospel of Christ to the Moslems, asks a wiser question than he knows. It is going to cost many a life; and not only lives, but prayers and tears and blood. That is where Jesus calls us, and the very leadership of this move- ment is a leadership of suffering. There was Raymond Lull, the first missionary to Moslems, stoned to death in Algiers. Henry Martyn, that great missionary to Mos'lems, said, "Now let me 464 STUDENTS AND THE MODERN MISSIONARY CRUSADE burn out for God." We who are missionaries to Mohammedans call upon you to follow in their train and go into these lands and light the beacon of Jesus Christ in all the Mohammedan world. He also gave His life, prayers, and sufferings for the Mohammedan world, as well as for us. Shall we do less if we are required? Let us be like those Scots of Bruce, who were ready to falter until that man on the white charger took the heart of Bruce, in its casket, and, swinging it around from side to side, cried out, "Oh, heart of Bruce, lead on!" As he flung it out toward the enemy and bore down upon them, you could not have held those soldiers back by bands of steel. Say not that it is the appeal and necessities of the Mohammedans, or the call of missionaries ; it is the call of our Mas- ter. Let us shout, "Oh, heart of Christ, lead on!" and we will follow that cry, and win the Mohammedan world for Him. We have this afternoon met and pledged ourselves by our prayers, by our presence, by our hymns, and by our faith, that we are working for the evangelization of the Moslem world in this generation. QUESTIONS Q. What boards are working in Mohammedan countries? A. The main boards that are working in Mohammedan countries are the German missionary societies in Java and Sumatra, especially the Rhenish, and a number of other missionary societies, such as the Church Missionary Society of London, which is perhaps doing the most extensive and intensive work of any society that I know of. It has many converts in India and Palestine, and is working with the people in Egypt. The United Presbyterians in Egypt and the North Africa Mission do good work. Then there is the Dutch Re- formed Missionary Society working in Arabia. There are only two missions in that whole peninsula, where, all told, there are eight millions of souls. I think I have enumerated most of those who work for the Moslem. Through schools, hospitals, and colleges — notably Robert and Beirut Colleges — ^there are many missions that touch the Mohammedan problem, but only indirectly, of course. Several denominations have taken this matter up, but the Baptists have not taken their share in the Mohammedan work, nor has the Methodist Church, North or South. I think these great denomina- tions should rouse themselves to the necessity of carrying the light to this great population. Q. What are needed most, evangelists or doctors? A. I should answer that question by saying evangelist doctors, or doc- tors who are also evangelists; or an evangelist who is also some- thing of a doctor; for both of these are ideal workers in every part of the Mohammedan world. QUESTIONS 465 Q. What is being done for the 20,000,000 Mohammedans in China? A. That question makes the number of Mohammedans in China too small. My information is that there are certainly not less than 30,000,000 Mohammedans in China. The Secretary of the China Inland Mission writes me an official letter and says that the society does not touch the Mohammedan public in China, and he urges that special men be designated for this great work. I do not know of any society in China that has a single missionary who understands the Arabic language and can read to Mohammedans from a book printed in that language. Q. How can a young man whose board has no work among Mohammedans get out to those fields? A. That is a question which came as a personal question to me fifteen years ago. I belonged to the Dutch Reformed Church, and there were three of us who felt called to this work, and were considering this question, Mr. Phelps, Mr. Cantine, and myself. We went to our Board and said, "We want to work among Mohammedans ;" but the Board replied, "We have no work among Mohammedans ; you will have to gO' to India, or to China, or to Japan, or somewhere else where we have work, or else stay at home." But we wanted to work in that field to which we felt that we were called. We appealed to the Synod, and the Synod accepted our appeal, and sent us back to the Board. They still declined to send us, because they thought that they had all they could do to look after their other fields. So we organized an independent mission, and raised money from friends to enable us to go out and start the work. After four years of labor in Arabia, without a Board to fall back upon, and pursuing it under great financial straits and difficulties, the work succeeded, and the Dutch Reformed Church adopted our Mission. I advise the young man to take the matter to God, and if his Board refuses to start the work, to call upon God to show him the way. If God has called him to that work he will be stopped by no Board; for what is a Board when God wills? Q. What scholastic preparatiop is needed for missionary work? A. I should say, by all means get a thorough collegiate course; after that, a good theological training. But I should say, also, it should include a thorough understanding of comparative religions, in order to be able to compare the religion of Christ with other religions, and especially with Mohammedanism. You should study and understand the Mohammedan's religion, in order that you may know what he believes and be able to answer him. But first of all, last of all, and always, you should know your own Gospel. You should devote special attention to a knowledge of the Old Testament, when working among Mohammedans; for the Moham- medan is familiar with that and believes in it. You can talk to him of the Psalms and the prophets, in whom he has faith, and thus lead him on to the Gospel of Christ. 466 STUDENTS AND THE MODERN MISSIONARY CRUSADE Q. What is the relation of Turkey to the Mohammedan world? A. Turkey is its religious center. The Sultan of Turkey is the representative of Islam, and wherever the Mohammedan prays he looks toward the Turkish Empire. The Sultan is also the keeper of tlie great flag of Mohammed. It is said that if he should unfurl that flag and call upon Mohammedans to rise up and battle for the Prophet, he would rally around him and lead the greatest re- ligious war the world has ever known. He is the recognized religious head of Mohammedanism, and it is a great thing for our work that a mission has been esta:blished under the shadow of the palace of the Sultan and that Christian schools are established in Turkey. Every one of those books that are printed bears upon it the imprint of the Sultan giving authority to publish it. Q. What do the Moslems believe in regard to Jesus Christ? A. I have talked with the Moslems on this subject by the hour, and I have yet to find one who does not believe that Jesus Christ was one of the purest and most beautiful characters that ever lived. They consider that until Mohammed came, Jesus Christ was the supreme prophet. They believe also in the prophets of the Old Testament. They believe that Abraham was a prophet and that he was superseded by David, who was also a prophet; and that David was superseded by Christ as a prophet; and then they believe that Christ was superseded by Mohammed. The Mohammedans love the. character of Jesus Christ, and my advice to the workers who go among them is to build upon this foundation and lead them to a true knowledge of Him and not to antagonize them. Q. Have missionaries lost their lives through Mohammedan fanaticism while preaching Christ? A. In answer to this ques- tion I cannot call to mind a list of martyrs, but the name of Labaree is immediately to hand. I do not know whether you would regard his death in Persia as occurring during the actual preaching of Christ, or not. I think it would come under that head. Yet I do not think that the lives of many foreign missionaries have been sacrificed. I do not know whether this is due so much to the re- straint of the Mohammedans as to the lack of enterprise and courage of Christian workers. I will leave you to make the comparison be- tween the aggressiveness of the Church in reaching out to other religions and the aggressiveness of the Church in reaching Mo- hammedans. You will find here good reason why so few lives have had a chance to lose themselves by fanatical outbreaks among Mo- hammedans. Of course, every mission should use every common- sense precaution that their missionaries may be protected against these outbreaks. Mohammedans are fanatical. We have a con- vert in Cairo, a Mr. M , who was formerly of the Moham- medan faith. He is now making earnest presentations of the religion of Christ. In Cairo, he holds open meetings on Monday for a discussion of the questions of religions. One day recently, at QUESTIONS 467 a religious gathering, Mr. M made a little speech, and a Mohammedan who was present immediately arose and began to denounce Christianity, proclaiming Mohammedanism as the true religion. Our convert said that if he were given an opportunity he would reply to him, but that as this was not the time or place, he would be glad to reply to him at the next Monday discussion. The presiding officer announced that Mr. M would reply if they would come to his Monday meeting. The Mohammedan who had denounced Christianity went and gathered together an immense crowd of followers, a perfect mob, and took them with him to that meeting. The missionaries did not expect any such crowd, nor did Mr. M . When Monday evening came there were fully 1,000 men gathered together there, crowded into a room that would only contain about 700. They scrambled through the windows and broke down the benches, and left the place looking very much like a wreck. Now that is a sample of the intimidating methods they use. When they cannot win by argument they resort to a show of force. Q. What are the chief methods of doing pioneer work among Mohammedans? A. I think the chief method is the educational method; yet I think, going hand in hand with that and on perfect equality with it, should be the medical method. And running through both these is a method by itself, that of personal work. Individual personal work is, after all, the most effective way of reaching Mohammedans. EVANGELISTIC WORK IN MISSIONS The Duty of Emphasizing Evangelistic Work Evangelistic Itineration Personal Dealing the Great Missionary Duty Evangelistic Work for Women A Typical Result of Evangelistic Work Preaching in a Persian Mosque The Training and Use of Native Evangelists Relation Between Evangelistic and Other Forms of Work Methods in Evangelistic Work Principles Underlying Evangelistic Missions THE DUTY OF EMPHASIZING EVANGELISTIC WORK THE REV. S. M. ZWEMER, D.D., F.R.G.S., ARABIA It speaks volumes for the power of Satan as a tempter to draw aside the Church of Christ from her main work, that in a Convention held in the interest of the evangelization of the world we hold a spe- cial conference on evangelism, and in that special conference are asked to speak on the duty of evangelizing. Yet we who have been in the field for only a few years realize, with the veteran missionaries, that there is constant danger lest the missionary, who is sent out to preach the Gospel, become imbued with the idea that he must do anything and everything but preach the Gospel. There is always the danger that on the mission field you see only a segment of Ezekiel's vision, where we have bone to bone — that is, organization — where we have flesh, sinews, and skin to cover the bone — adher- ents—but where there is no spirit, or the breath of life, no actual living converts as the result of our work. Where that is true of whole missionary stations, it is true of the individual convert and often of the individual workers and missionaries. My idea of evangelization is that illustrated by Elisha, as he stands in the chamber of death before the son of the Shunamite, the idea of personal contact. The only thing that will bring life into a dead soul is the touch of Jesus Christ's Hfe which is in us and manifested by us. Every missionary will find that he can only bring life into these dead and shriveled souls by personal contact; by stretching out his own life, hand on hand, eyes on eyes, and mouth on mouth, and breathing into these people the new life from God. What is evangelism? It is a collision of souls — a collision be- tween a dead soul and a live soul — by which, in personal contact with the individual the dead may receive life. Preaching the Gospel to individuals, evangelism by personal contact, is the first duty of every missionary. Everything else is only a means; the Gospel message brought home to conscience is the end. It alone has spir- itual power. "It pleased God by the foolishness of preaching to save." "Faith cometh by hearing, and hearing by the word of God." "Faith cometh by hearing"^-hearing what? Not the multiplication table; not the noise of a sawmill, nor of an industrial plant of any kind, nor the hearing of surgical marvels ; but by hearing the Word 471 472 STUDENTS AND THE MODERN MISSIONARY CRUSADE of God. It is the first duty of the missionary to go into all the world, teaching and preaching the Word of God. Every other method is only auxiliary, whether it be medical, educational, industrial, or something else. . All these methods, even popular preaching, are only intended as auxiliaries by which to bring to men's consciences the knowledge that they are sinners whom we are anxious to save; and the missionary must have the Spirit of God in himself, so that he can be the living link between the dead soul and God, who makes alive. Take, for example, the illustration of the fishermen. "Follow me," says Jesus, "and I will make you fishers of men." It would be foolish indeed for us to attempt to catch fish without bait, and we need medical and all sorts of methods to catch men. But what would you say of a fish- erman who should spend the whole day in fishing with bait but without a hook? That is the condition of missionary workers, or evangelists, who think that they are preaching the Gospel when they do not; who think that every method will bring in souls save that one method of preaching Christ and Him crucified. The hook is the power of the Gospel to seize hold of men's consciences. Without direct preaching and evangelism, even medical missions are absolute failures, as far as the moral propaganda is concerned. I have the word of Dr. Young for this, who, as a physician, has attended 40,000 cases in the South Arabian Mission field. He says : "A medical missionary must never forget that the course of Islam is not to be stopped by surgery, any more than immorality is to be cured by free breakfasts, or drunkenness cured by a dose of ammonia. To meet Islam one must attack its weak points and make thinking men dissatisfied with its illogical and unreasonable basis. But before one can do this he must be sure of his own ground and be ever ready to give a reason for the faith that is in him. In other words, he must preach the Gospel, which is the power of truth unto salvation." Any one who thinks we can evangelize the world without the old-time methods of Christ in teaching and preaching and arousing men's consciences and bringing them to the light of the life of Christ makes a mistake. There is no substitute for this supreme, this first work of the missionary. I know that there have been many missionaries and some missions, and perhaps many of us, of whom it might be truly said that we "have toiled all the night, and taken nothing" — toiled sometimes for months and sometimes for a year. And that is doubtless because we have let down our nets on the wrong side. Perhaps we have wasted time by philanthropic efforts in support of the cause, or have given too much of our time and thought to crowded dispensaries and to performing hundreds of operations. Perhaps we have given too much attention to day schools and colleges and the arrangement of curriculums and all manner of efforts; and in looking after these things we have toiled EVANGELISTIC ITINERATION 473 all night and caught nothing, because we have not pursued our search for the individual soul. In our efforts in the high schools, day schools, and formal preaching, the search for souls was ne- glected. If we have been led astray by these various kinds of bait, let us cast our nets in the same sea, from the same boat, but let us cast them down on the right side. I know many missionaries who, when they have cast their nets on that side, found those nets so full that they were nigh unto breaking. Let us abandon our old meth- ods, if they are interfering with our evangelistic efforts, and follow the Christlike method of winning individuals to Him. I believe we should put our whole emphasis in mission work on evangelism. Let us be fishers of men. "He that winneth souls is wise." "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." EVANGELISTIC ITINERATION THE REV. R. F. LENINGTON^ BRAZIL I AM glad that in discussing evangelistic itineration, we do not need the words of men to tell us what tO' do. Let us go back to the first chapter of St. Mark, the wonderful Gospel that every mis- sionary should know almost by heart, for there he finds the fullest directions for the work he should take up, day by day. "Come ye after me, and I will make you to become fishers of men." "Come ye after me;" there is only one to follow, and that is Jesus Christ. In reading that story, you find that Jesus went into Capernaum, and the multitudes gathered together, and they heard him gladly as He spoke to them words of truth and life. Surely, any man having that experience would remain in the city and continue preaching and teaching the multitudes that followed him. But the next morn- ing Christ went out in a solitary place to pray alone, and His dis- ciples came after Him and said, "All men seek for thee;" but He replied: "Let us go into the next towns, that I may preach there, also; for therefore came I forth. And he preached in their syna- gogues throughout all Galilee." Therefore, in evangelistic itinera- tion we are following the example of Christ. Dr. Zwemer has spoken of the folly of the fishermen who throw the bait in without a hook. But what do you think of a man who sits in the house all day and fishes with no bait at all? He might have the best of hooks and rods, and the best of bait, too; but if he remained in the house he would not catch fish. You must go where fish are if you want to catch fish; and if you are going to catch men you must go out and seek for them. You must 474 STUDENTS AND THE MODERN MISSIONARY CRUSADE go from place to place, and into all "the next towns." Was not that Paul's method? He traveled from place to place, carrying with him the Gospel, and everywhere the Gospel was reaching out more and more. He would emphasize the importance of itinera- tion, because it means constantly kindling fresh fire in fresh com- munities. You stop at this house and gather the household about you, and read a little to them of the words of Christ; then you close your book and preach to them of Christ, and leave these coals of fire, and who can tell the wonderful results that will follow? I remember going once from the city where we lived and preaching the Gospel that night. Somebody came and asked me to go on to another place, and I went on and preached there; then another asked me to go still farther on and preach the Gospel to his neighbors and friends in still another place. When I arrived there he invited the neighbors to come and hear the message of God. One of those who came was an old man, known as "Doctor," who was very much opposed to the preaching of the Gospel ; but he came because of the urgent invitation that was extended to him, and the Spirit of God entered his heart that night, and he became converted; He began to preach the Word of God to others, and the last letter I had from Brazil told of services that he had held in a congrega- tion of 300 converts whom he had gathered from nine communi- ties. Some people say: "It is a great sacrifice that you must make in order to do this itinerating. You have to leave the comforts of your home, you have to leave those who are dear to you, and you lose the sweetness of the early years of your children." But what are we doing it for? Are we doing it for ourselves? Do we speak of the sacrifice of those whO' are compelled to leave their homes and go up and down the land as traveling men, business men? Nothing is said of their great sacrifice and of what they must lose. They are out seeking gain; we are out for the souls of men. Should we talk about sacrifices when it comes to bringing these souls out of darkness and misery and despair? Evangelistic itineration means so much to us. We do not know at what moment we may meet with glorious opportunities for doing the will of our Master. At one time I went into a community to preach, and a friend invited a young woman to come to the services. She was a poor creature who had been ruined when little more than a child by one who should have been her protector, and afterward she was led into that life which so many Brazilian women are lead- ing, a home without a lawful husband. She had been abandoned finally by the man whom she cared for and who had ruined her, and was left with three little children. She came to hear the Gospel of the Christ who said to the woman of Samaria, living under simi- lar conditions, "I that speak unto thee am he," And she was touched by the Holy Ghost and was converted. The first thing PERSONAL DEALING THE GREAT MISSIONARY DUTY 475 that she did thereafter was to send a letter to that man who had first ruined and then abandoned her, telling him that she had found peace, and urging him — for she loved him still — to go and hear the preaching of the Gospel at the first opportunity. When I visited that place again, four months later, she brought a letter which she had received from him, saying that he had listened to the preaching of the Word, had accepted Christ, and was coming back to remain with and marry her. At the next visit I made there, those two stood before the pulpit and confessed their faith in Jesus Christ. Was there any sacrifice about that? Does it pay? Nothing pays like itineration. Use all the methods you can, but do not forget that the mission which Christ sent you upon is to reach the souls of men. The Christ who used that method and gave it to you will grant His blessing on your efforts. PERSONAL DEALING THE GREAT MISSIONARY DUTY THE REV. SUMNER R. VINTON^ BURMA The FACT that every man who has tried this method earnestly is at once the most eloquent advocate of it would stamp it as the supreme method in missionary work, whether at home or abroad. The great difficulty in dealing with individuals in Christian mat- ters, you will find in yourselves, if you are not successful in it. If you are not living close to your Master, you will find difficulty in dealing with individuals, and should look well to your own heart for the reason. If you remove the cause you will have the privi- lege and joy of knowing it to be the most delightful kind of Chris- tian work there is, this dealing with individual souls face to face, and giving them a hope in Christ. There is a reason why individual work with individuals is of prime importance. I would have you consider for a moment the difference between the home field and the foreign field. The pastor of the church in which we are holding these services can depend upon having an audience come to hear him when the church bell rings. Many of these may not be Christians, but nevertheless they come, and he is sure of his audience. He knows that he will be able to present his views to a good-sized audience at least every Sunday morning. But out in those foreign fields Sunday means nothing, church bells mean nothing. If you get an audience, you must go out and hunt them up, and take your bait along. Suppose you do get them by using a camera, or an organ, or a typewriter, to arouse their interest and curiosity? You have little in common with them ; you do not know their circumstances and their feelings, 476 STUDENTS AND THE MODERN MISSIONARY CRUSADE and if you attempt to preach to them in a formal way, you will run up against difficulties and will need to hold their attention by some auxiliary method. Then it happens that after you have done a lit- tle broadcast sowing your audience melts away, and you are left face to face with here and there an individual. That is your supreme opportunity, because then you can present to the individual the phase of truth which that individual most needs. You can meet any of the objections that arise in his mind, as they arise, and before they have grown and gained strength. You may be able to kill an objection then and there which, if allowed to grow, will lead to indiiJerence to the truths of Christianity forever after, and thus your individual work will reap its harvest. There is another, and perhaps the strongest, reason why per- sonal work is, above all, the finest method for reaching the people out in the field. It brings your personality to bear on those people. I like that definition which Dr. Zwemer gave us, "the collision of two souls." That is the way in which we can move men and put the life of the Gospel into their hearts and souls. What is equal to the method of leading them by the force of our own convictions and personality? If the truth is living in us, and we are living near the Master, we are going to get close to these people and lead them to Jesus Christ. And if we have been working with indi- viduals, and know their individual needs, we can pray for them in a more definite way. We know the specific case and what it is best to pray for, and can thus supplement our own work by our prayers in the most definite possible form. EVANGELISTIC WORK FOR WOMEN MISS NELLIE ZWEMER, CHINA When I think of the women in China, I see in imagination the sweet, shy young women of the better classes, so carefully schooled and sheltered in their own homes that they are almost as ignorant and innocent of the evils of heathenism as the little children, and as unfit as babes for the hard life that is theirs when they leave their homes. I see also the less favored women, whose faces show that they are not strangers to sin. I see the bold, brutish-faced slave women, the hard-working field women, and multitudes of other abused daughters of toil. I see mothers with their little children clinging to them, and I see the old women, who have no happiness to remember and no hope to look forward to. I see the forlorn beggar women and many others who could tell us that life for women in heathen lands is dark and hard and cruel. EVANGELISTIC WORK FOR WOMEN 477 Sometimes when I speak to a large gathering in China there are representatives of all these classes before me, and what a delight it is to tell these benighted women of Him who knows the sorrows of their hearts and the sadness of their lives, and who says to these toil-weary women, "Come unto me, all ye that labor ana are heavy laden . . . and ye shall find rest unto your souls." This is what evangelistic work among women means — to bring to them the glad news of salvation. When they understand it, they are as ready as we to appreciate it, for they are, as Miss Havergal has said, "Made like our own strange selves, With memory, mind and will; Made with a heart to love And a soul that shall live forever." And we are in part responsible as to how the hunger of these hearts shall be satisfied, as to where these souls shall spend eternity. The method used in our mission to bring the Gospel of Christ to these women is to help and teach them in hospitals and dispen- saries, and in evangelistic meetings. We have weekly or monthly classes, much like the mission schools in our own land, and visit them in their homes, touring to distant out-stations. In the four- teen years that I have worked in China, opportunities for this kind of work have been limited only by our lack of time and strength and funds. So many come to our schools, so many attend our meetings, that it is impossible for the force of workers to reach more than' one in a thousand of the homes that are open to us. Con- ditions are changing in China, and possibly after a time these open doors will be closed. We are to blame that the bread of life was not freely given these starving souls while the doors were open. We have spoken of the methods used and the opportunities for accomplishing our work. When we sow seed, we cannot imme- diately expect a harvest. We must sow in patience and in love. We must tell the story of God's love to all men and of His desire to free us from all sin. We must tell it over and over and in many different ways, until they understand so fully that they can find the pearl of great price for which they are looking and give up their sin, idolatry and superstition. We have many earnest Christians in our Chinese Church, and their wonderfully changed lives show that in China, as everywhere, the Gospel is the power of God unto salvation. I wish you could hear the story as it comes from the lips of these women themselves, when they tell how they were led out of darkness into the marvelous light of God. It would bring them so near to your own hearts that you would think of them as sisters, and you women students would long to go and tell others like them of Him who is the Way and the Life. There were two women in my district who, only six years ago, had never known the true God, who had their hearts so touched by 478 STUDENTS AND THE MODERN MISSIONARY CRUSADE His Spirit that they made rapid progress in the Christian life and in the study of God's Word. They are now employed as Bible read- ers and have been already used of God to bring many others to the knowledge of Himself. Last year, before I came away, one of them called to bid me good-bye, and she said: "It is so hard for me to let you go away. I love you so; you are dearer, to me than my own mother, because through you I have found Christ." I felt that it paid fully for the effort I had made to teach her to read. There is an old woman of eighty in our district. For seventy years she had lived in heathenism and sin, but ten years ago she found Christ as her Savior, and learned to read the Bible, and for the last decade she has been telling the story of His love. If you could have seen her joy when she first believed that she had re- ceived pardon and had the assurance of a place in heaven, and could have seen her face when for the first time she read the first little verse, you would have realized what a blessing it is to lead these souls to God. The privileges tO' us are infinitely greater than the sacrifices; and I cannot understand how it is that so few are ready to go and tell those who have never heard — and never will hear, if they do not go and tell them — of the love that has done so much for us all. Even in a province like Fu-chien, where, next to Canton, the workers have been the longest and are the most numerous, the evangelists cannot begin to bring the knowledge of God's love to the people in this generation. Workers and money and the prayers of Christians must be multiplied a thousandfold before this can be accomplished. Let us try to think what it means for them to live without God, without hope, without prayer, without the blessed influences of Christianity, without the knowledge of tlie true and only name given under heaven whereby men can be saved. When we think what that name means to us, and remember what we owe to Him who has loved us with an everlasting love, shall we not gladly say, "I will go where you want me to go, dear Lord. Only show me Thy work. Thy way, and fit me for Thy service." A TYPICAL RESULT OF EVANGELISTIC WORK THE REV. H. L. E. LUERING^ PH.D., MALAYSIA I AM GLAD to add my testimony to that of my brethren and sis- ter here who have preceded, with regard to the importance of evangelistic work among the heathen. I do not need to add to what has been said concerning the importance of it. Allow me to give you an example of how we may expect fruit from this work. I look A TYPICAL RESULT OF EVANGELISTIC WORK 479 back upon sixteen years of experience, fifteen of which were spent in evangelistic mission work in the Far East, and I find some diffi- culty in selecting an illustration from the many examples that I might cite. I will give you one that occurred about thirteen years ago when I was in Singapore, where I was preaching in the open air, as we, always do in that city. The masses came to us in great numbers. We did not have to use any contrivances to attract them. If you stand there and open a Chinese book, some one will stop to look, and if you read it, someone will come and look over your shoulder. When you read, they crowd around to listen, and fasten their eyes upon your lips. When we begin to preach, after we have read the lesson and closed the Bible, they stay and listen to the preaching. There is no need of using attractions of any kind in that large island, so fully occupied by Chinese. On one of those evenings when I had been preaching, and a large crowd had, as usual, gathered to listen, I was speaking to a Moslem crowd, and had been reading a passage from the New Testament in which Jesus had done some miracle of healing; and when the gun from the fort hill sounded the signal for nine o'clock I closed my book and the crowd dispersed. But one man came to me and said : "Sir, you have been preaching of Jesus who healed the sick. Come with me to my house; there is a sick man over there that I would be glad to have you see." I replied: "Did you hear me say that I could heal the sick? I cannot go to your house for that purpose, but I will come and pray for the man, if that is what you want." I went over to his house, ascended the staircase, and came into a large, oblong hall room, in which were 120 beds of the simplest kind — merely trestles with some bags spread on them, and mats over the bags. The Chinese lodge in large numbers in these bar- racks in Singapore, for they come there for only short periods, and with the object of earning money and returning to China. These beds were all unoccupied, for it was a moonlight night, and they were out walking the streets, and perhaps a large number of them had been hearing me preach. In the front of the long line of beds was what seemed to be a pile of red blankets in great disorder^ and the man led me over to this heap of blankets, and I picked up one after another until I came to the body of a man, contracted in the most awful manner and greatly emaciated; the ribs were visible on his whole chest. I almost believed that he was dead. I stooped over him, however, in spite of the smell of uncleanliness, and no- ticed that he was breathing heavily. His eyes were closed, and the light which fell upon him as I removed the last blanket did not disturb him in the least. He was quite unconscious, and as I had come into the room the people crowded in also. They were afraid to come near, however, for they knew that he was dying, and thought, according to the Chinese idea, that the spirit when it left the body, in its envy of the living, might injure them on its way 480 STUDENTS AND THE MODERN MISSIONARY CRUSADE to Hades. I knelt down to pray for this man. Three other Chris- tians, who had come in, knelt with me; but I felt that I had no right to ask God to restore this man to life who had been neglected and almost given over to death by his own people. 'I prayed for the living that stood around me in the corners of the room, and I asked God in some way to glorify Jesus in the hearts of these people. I then returned home and sent some medicine to the sick man, promising to come again the next day; but I forgot to do so in the pressure of my work, and in my own weakness, for I was suffering physically at the time. This happened on Thursday night, and on the next Sunday, when I came into church, and opened my Bible to find my text, I saw, to my terror, this sick man of three days ago in front of the pulpit, with wide-open eyes looking up at me with such a weird look that it almost disturbed me in my duty. When I read my text, which had to do with the book of life as spoken of in Revelation, I commenced preaching, with a feeling of great uneasiness, for his dark eyes were fixed piercingly upon me, and he looked as sick as ever. I felt that I had made a great mistake in preaching that morning, when I thought of that sick man standing there. When I had closed my book, and was going to give out the hymn, this sick man stood up and said: "Mission- ary, write my name in the book of life, for I wish to be a disciple of Jesus Christ." I looked at him with the tears springing from my eyes, and I said to him: "Only God can write your name in the book of life; but if you wish me to put your name on the Hst of our probationers, give it to me and I will do so." He gave his name to me as Hong Ye. The man was absolutely illiterate. He did not know a single character of the forty odd thousand in the Chinese dictionary. He did not have the gift of speech, as so many Chinese do, who may be eloquent in the presentation of what they have to say. When he professed conversion I felt that it was good that an- other soul had been saved, but I questioned what this man could do for the work. There was no expectation that he might be useful in the spreading of the Kingdom. But Hong Ye had an intense love for Christ, of whom he had never heard before, and secured a little New Testament that was sold for ten cents. Though he could not read himself, he carried it in his pocket, and when I had read my text or Bible lesson he would come to me and say, "Where is the place that you were reading, or that you have preached from?" When I would show it to him he would mark it with his long thumb-nail and dog-ear the page. As he was yet too weak to work, he would go about visiting his friends, and take out his book and point to the passage that he had marked, and get his friends to read the passage to him, saying: "I have heard it once, but I like to hear it over and over. Read louder, if you please, that A TYPICAL RESULT OF EVANGELISTIC WORK 481 I may hear and understand." And while this friend was reading for his benefit, others would listen, and he would say in his simple way: "Isn't that a glorious story? Would you like to hear more? Let me come for you next Sunday and bring you to the church where the preacher speaks on just such things." And he would bring ten, twelve, fifteen people every Sunday; he never came alone. I often wish that we in America had such a man to fill our pews. But let me tell you the outcome. There were in one year 120 people converted in that church, and I believe that a large ma- jority of them were brought into the church through this man. When I left Singapore, less than a year after that, he went to China. Four months later I returned to Singapore, and after remaining there four or five months I went to China, for I was pastor there of a congregation to which I had ministered for a number of years. When I reached there I found this man. Hong Ye met me at the entrance of his village, and said: "You must come and drink tea with me." I accepted his invitation, and he led the way, while I followed. Instead of taking me to his home, as I had supposed he would do, he brought me to the village temple. We ascended four or five granite steps and passed between the pillars into the temple, where I saw tables with red cloths spread on them, and four or five bamboo chairs around. As I looked about, I saw that the niche of the altar was covered with red blankets; and my curiosity being aroused, I threw them aside, and there the idol stood. I said, "How is it. Hong Ye, that you have your tea here in a heathen temple?" He replied: "This temple is the place where we worship God." "But this. idol," I said. "What does this mean?" Oh!" he replied, "the people of this village accepted the Gospel of Jesus Christ so gladly that the temple of the idol was soon deserted, and when it had no more worshipers the village elders came to us and said: 'Why do you worship in your humble homes, that are so close and uncomfortable and full of mosquitoes and fleas? Why don't you use the temple? There is no man in the village who be- lieves in the idol since you have told them of the true God.' And so the temple of the idol has been consecrated as the house of God. But when we tried to remove the idol, the mandarin of the next city said that no one must touch the idol, so we hid it behind the blanket, and now the idol's place is there in the dark, behind the blanket, and the place in front is the place of our worship, where the light of the Gospel may shine in and that is as it should be." Friends, with such results as this to encourage us, is it a vain sacrifice to preach the Gospel of our Lord Jesus Christ to the heathen? PREACHING IN A PERSIAN MOSQUE THE REV. LEWaS F. ESSELSTYN, PERSIA I WILL BEGIN by giving you an incident which occurred while we were out on one of those itinerating trips which we often take. We had come to a provincial town where I had been several times before and spent a quiet and restful Sabbath. Early in the week I sent word to the chief priest of the town, who had been an old friend of mine, that I was there and would call upon him. Now this Hadji was the most influential man in that section, and if he had so desired he could have stopped all our work in that district. I believe that he could have used his influence, if he had been so inclined, in a way that would have occasioned us great difficulties all through Persia. It is something for which to thank God that he has never put a straw in our way, nor obstructed the preaching of the Gospel in any manner whatever. According to his appointment, I appeared at his door about seven o'clock in the morning. He led me upstairs to the reception-room, and taking me by both hands, kissed me on both cheeks, for that is the usual manner of greeting in that country. Then he gave me the seat of honor on the carpet at his right hand and began introducing me to the other priests who came around in their blue and white turbans. We passed the ordinary salutation of the day, saying, "Praise God, is your nose fat?" and the man addressed must answer, "Thank God, my nose is fat. Is your blessed existence in a good state of preserva- tion?" "My blessed existence is in a good state of preservation. May you live a thousand years." "May you live a thousand years, and may your shadow never grow less." And so we go on, pro- longing these greetings and felicitations. After we had drunk tea together and partaken of sweets, and the greetings were over, and things were getting quiet, I pulled my book out and said to the Hadji: "I would like tO' read from my book to you, and talk with you a little about it." He was perfectly willing, and I read from the thirteenth chapter of First Corinthians, that wonderful chapter of love. I talked to them for perhaps twenty minutes or a half hour on this chapter, and they all listened with perfect courtesy, without one word of objection or controversy from one of that dozen or more men who heard me. When I finished, I told them that by their kind leave I would take 482 PREACHING IN A PERSIAN MOSQUE 483 my troublesome self out of their exalted presence, which I proceeded to do, according to their forms of courtesy. On my way back it was borne in upon me that I ought to give the old Hadji a more specific message, and I therefore decided to ask for a secret interview with him, which he granted. He had the tea things spread and made the tea himself and handed it to me, and a crust of bread along with the cup of tea, as they always do there. When we had finished with these ceremonies we had a most delightful talk, and for two or three hours discussed the Bible, basing our talk on the love of God and the plan of salvation, going to the Old Testament for information as to the sacrificial system and for the testimony of the Messiah given by the prophets, and using the New Testament for the evidence of the fulfillment of those prophesies. I might say about this conversation, as of the previous one, that there was in it not a word of controversy. He asked me a good many questions, but not in such a way as would indicate any enmity or displeasure with what I said. The interview was finished, and as I was leaving he asked me if I would not attend worship in his mosque. There were two large mosques there, one of which was built by Omar in 650 A. D. Ac- cordingly, at four o'clock that afternoon, I appeared at the side door of this mosque and was taken in and up to the front, where the pulpit would have been if they had had one, and was given a place at the right of the Hadji's favorite rug. I looked out at that mosque, with its forty pillars supporting the great dome, each pillar three feet in diameter. There was room for 1,000 men on the floor, and in the alcoves they say 2,000 more could be accom'modated; and behind the curtains at -the left 600 women were seated, they said. As soon as the Hadji himself came in that great audience arose like one man, out of respect and reverence for him and, of course, I arose, too; and he greeted me as he had done before, kissing me on both cheeks. We inquired after each other's health in the usual manner. Finally he gave me a ripe quince, I suppose to indicate that I was his guest, and was there by his invitation, and then he gave me a seat upon the rug and opened his Koran. But first, I ought to say, the mollah gave the Mohammedan prayer call, after which the Hadji opened his Koran, and the prayers began. A boy who had ascended high up on one side of the mosque called out the signals, and the people followed the Hadji in the service. I never shall forget the impressive sight of those men all moving as one man. They were like a great army of soldiers; they would bow, kneel, fall prostrate on the floor, rise and fall again, time after time, in perfect unison. It was a sight to make a man's heart ache, this apparent devotion to a false religion. But who can say that there was not an honest and true reaching out after God in this service? After about three-quarters of an hour of this the Hadji arose from his knees and said that the prayers were finished and 484 STUDENTS AND THE MODERN MISSIONARY CRUSADE ' the services were over. I said : "Why, are you not going to preach, Hadji?" And he answered: "Do you want me to preach?" "Cer- tainly," I replied, "if it is the custom." They do not have a pulpit, as we do here, but on one side of this open place, at the front, was a high sort of staircase, very much like a step-ladder, and on the top of that step-ladder was an area about two feet and a half square, just big enough for a man to sit down and curl his feet under him. So when I had asked him to preach, the Hadji gathered up his skirts and climbed up the step-ladder and sat down, curled his feet and legs up under him, and gave to the congregation a moral dis- course on their duties to God and man. I noticed, as he was preach- ing, that his remarks seemed to be directed chiefly to me, whether as a matter of courtesy, or because he thought I needed it the most, I do not know. At any rate, most that he said we would readily have assented to, and when he had finished I said: "Hadji, I thank you for those words of truth." Then he asked me if I would not like to talk to the people for awhile. I said that I was surprised that he would let me speak in his mosque, but that I should be very glad of the opportunity to do so. So with all the pomposity that I could assume, I gathered up my skirts about me, climbed the ladder, and curled myself down on the top of it, and said to them: "Your Hadji has given me per- mission to speak to you, and as I intend to speak from the Word of God, it is proper to ask God's blessing on the words that I may utter and upon all the congregation." In the presence of that great audience I asked God's blessing upon them, and I closed the prayer in the name of the Trinity and of the Lord Jesus Christ, the Savior of the world. I call that one of the rarest privileges of a missionary's life, and I still rejoice at that glorious opportunity. I opened the book to the parable of the Prodigal Son, and after reading that chapter I preached to them on what repentance is, what we are to repent of, and what God does for us when we do repent. I said to them : "You Mohammedans should repent and turn to the Lord Jesus Christ, for it is a moral impossibility for God to forgive your sins without this." And after preaching a plain, simple sermon to them, I offered another prayer in the name of the Lord Jesus Christ, and came down the ladder. When the services were all over, hundreds of men came to the front and shook hands with the Hadji and also with me, and we then went out the side door. I shall always look back on that with a great deal of pleasure, that a missionary of the Gospel of Christ should be able to deliver His tpessage in a Mohammedan mosque. It was certainly a great privilege. It became noised about that we had preached publicly in the mosque, and one day there came into the room of the caravansary a man of about forty-three years, evidently a priest. He wore a green turbafi, and be §§if} to me: *'My father is the chief doptor PREACHING IN A PERSIAN MOSQUE 485 of the civil law; my father-in-law is the chief doctor of the religious law. I was taken very ill, and while I lay there my little boy was taken seriously ill, and after two days died. My heart was bound up in that boy. The whole village loved him; he was a beautiful little fellow. But he died, and they wrapped his body in a winding- cloth and took it to the cemetery for burial. I was sick, and unable . to be up, but I could not bear it; so after they had gone I got up and followed them. When I arrived they had just placed my little boy's body on the cold earth in the bottom of that grave, and as I looked down upon him he lay with his eyes open, looking at me from the other world. The man whose duty it was began to fill in the earth and cover over the grave, and I began swearing and cursing and abusing that man and trying to get to my little boy, for I was in a great fever. I lost consciousness, and knew no more until I came to my senses as I lay in bed in my own house, and they told me that I had been unconscious for days. As my head began to get clear, the first thing I saw was the same vision which I remembered as the last thing I had seen — my little boy's body lying there on the cold ground in the grave, with his eyes wide open, looking at me from the other world. They told me there was a foreign teacher in town who had been preaching a strange religion, and I came to you to see if you could give me comfort. I am sick. If you can do anything for my body, I want you to do it; but oh! if you can, I want you to do something for this awful pain in my heart." I took the Bible and opened to that beautiful passage, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." I handed him the book, and he took it and read it for himself. After he had read^ it we talked and prayed together, and when he went away he took the book with him. He came back several times while we were there, and we had a number of good talks, and prayed together several times. The last time that I saw him was when he came in one day and an- nounced that he had renounced Islam and had accepted the Lord Jesus Christ as his Savior. In my long service I have had opportunities like that more than once, but I often feel that if I had only had that one opportu- nity of leading that one mollah to the foot of the cross and bringing the Lord Jesus Christ to his sorrowful soul, it would be more than ample reward for the years I have labored among that benighted people. THE TRAINING AND USE OF NATIVE EVANGELISTS THE REV. HUNTER CORBETT, D.D., LL.D.^ CHINA God's Word is our authority, and according to it, He gave some apostles and some prophets, and some evangelists and some pastors and teachers, "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." That is what the missionaries whom you send to the heathen are called to do — to preach the Gospel in every place; and when God blesses our preach- ing, and converts are given to us, from those converts to train men and women who will work with us. Among the many hundreds whom I have received intO' the church there is not one of them, so far as I know, who would not willingly lead in public prayer, whether man or woman; and there are none, so far as I know, who would not gladly be witness bearers to others in their own ho'mes, in their places of business, among their kindred and friends, and God has blessed the testimony of those people to the saving of souls. It is plainly our duty to pray for men and women who have gifts in the spreading of His Gospel. Not only should we bring souls into the church, but it is our duty to train these converts to be useful Christians, able to do God's work in the most efficient manner. As we study the methods by which these evangelists have been able to magnify their work, we get a new idea of the wonderful task committed to us as missionaries. In training these men for this special work, one of the first requisites is to have our- selves a sound conversion and an intense love for Christ. Without this it is not safe to be a witness-bearer for Christ either at home or abroad. When our Savior recommissioned Peter, He said to him again and again, "Simon, son of Jonas, lovest thou me more than these?" And when Peter had said, "Yea, Lord; thou knowest that I love thee," He said, "Feed my lambs." "Feed my sheep." Not until He had had the full assurance of the apostle's love did He assign him to this duty of being a witness-bearer and a shep- herd. In the special training of these men we must see that they know the Bible and what it teaches. The first convert whom God per- mitted me to receive, more than forty years ago, was a scholarly man of about forty years. He heard the Gospel for the first time, 486 THE TRAINING AND USE OF NATIVE EVANGELISTS 487 and following me to the door, he said: "Please tell me more of this Jesus of whom you speak." I talked with him and gave him the Gospel of Mark, and urged him to read it. He spent the entire night, as he told me, studying that book, and he came to me the next morning to speak with me, and we talked again. Later he followed me to my home, and we studied the Gospel and prayed over it together until the light broke into that man's heart and dispelled the darkness. He became an earnest, faithful and suc- cessful preacher, and continued as such until the end of his life, twenty-five years later. Of his family it has been my privilege to receive five generations into the church, all of whom are Christlike witnesses for Him. In order to make Bible work eft'ective, we must know and study it ourselves before we attempt to teach others how to know and study it. Study both the Old and the New Testaments ; study the prophe- cies relating to Christ in the Old Testament and their fulfillment in the New Testament. Do His will the same as though He were here On earth and we were following in His footsteps, and pray for the Holy Spirit to come for the enlightenment of our hearts. We must study the teaching of the Scriptures concerning the Holy Spirit — His office. His personality. His power, and the power that we only have through Him. "Ye shall receive power, after that the Holy Ghost is come upon you" is the last promise that Christ gave His disciples. This we will need abroad. We may not do the work of the Holy Spirit — He will do His own work — ^but we must be His messengers, so that He shall speak through us, and our lives shall testify of Him, compelling those who cannot read the Bible to read it in our own lives. And having received the grace and the knowledge of God in ourselves, let us train our converts in like manner. Teach them to pray. John taught his disciples to pray, and so did Christ. Teach a man to study the Bible, to pray for the Holy Spirit to help and teach him, and do you pray for him also, as Jesus Christ prays for us. Pray every day; pray every time you speak or look into the Word of God; pray without ceasing! Learn to preach by studying the sermons of Christ; the cir- cumstances under which He preached, and the manner in which He preached when the common people heard Him gladly. Cannot we, by the study of Christ's sermons, learn to speak so that the common people will hear us gladly? To speak with power, and not simply to keep repeating texts and creeds in a cold and formal manner, we need to learn every day from a study of God's Word. If we study it earnestly enough, we shall acquire not only the wisdom of serpents, but that wisdom which cometh from above, one statement concerning which reads, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." 488 STUDENTS AND THE MODERN MISSIONARY CRUSADE Then we must love the native helpers with whom we work, and sympathize with them. Treat them as brethren; show them kind- ness. We must teach our evangelists not only in the study of the Bible but in the right way of living. Live as an example of Bible study, of prayer, of speaking in season and out of season, of pa- tience, of doing our duty as we see it, and then expect the blessing to follow. I have been three times around the world, seven times have I crossed the Pacific, and I have never yet found an unhappy mis- sionary whose heart was in his work and who was doing faithfully the duty to which God had called him. We have our troubles, as do others, and our hearts yearn for our homes and our dear ones; but there is no joy in the world like the joy of winning souls for Christ. In the heathen lands, this great joy is intensified many times. The missionary has the privilege of building, not upon an- other man's foundation, but he can tell men and women who have never heard before of the unspeakable riches and love of God. It is a joy the angels in heaven would rejoice in, but God has reserved it for us. Let us live for Christ, so that when we go hence our crowns will be full of stars, representing souls saved by the bless- ing of Christ. , RELATION BETWEEN EVANGELISTIC AND OTHER FORMS OF WORK THE REV. JAMES B. RODGERS^ D.D., PHILIPPINE ISLANDS I HEARTILY agree with all that has been said by Dr. Zwemer. There are three theories about what are known as educational and medical work in the foreign field. The first theory is that they are a testimony to the real spirit of the Christian religion. On that theory schools are established and hospitals are opened as they are in this country, and grow up according to the needs of the field, giving forth splendid testimony to the effectiveness of the religion of Christ to make men strong and intelligent. Dr. Zwemer spoke of the dangers of having these institutions develop into places where merely splendid surgical skill is shown and the direct evangelical work may be left out entirely, though the maintenance of the hos- pital is undoubtedly a Christian purpose. There is a second theory for those who think that they must oppose the first theory; that is, that they are appliances for the propagation of the Gospel alone. In accordance with this theory, in some places men open schools and hospitals merely as an open- ing wedge, and waste a great deal of time on it. I have seen people in Japan giving their time to the teaching and talking of English RELATION BETWEEN EVANGELISTIC AND OTHER WORK 489 to Japanese young men in their schools, forgetting the greater work that they were to do. I tried that method one afternoon, myself, and found it very tiresome to spend my time in this way for the purpose of getting a chance to say one word of Gospel. Acting on this theory, schools very often are opened to win the children, and in earlier times, when children's labor was needed, they even went so far as to give a certain equivalent for the child's services for the opportunity of bringing the child into the school. As to the third theory, there is no particular school or medical work done, but direct evangelical work occupies all the mission- ary's energies and time. But what is the ideal for our educational work and medical work and other efiforts of that kind ? The evangelical work should be first of all. The doctor serves the preacher at the hospital, and evangelization should occupy the first thought of the missionary. Schools should be founded, and hospitals be established for the purpose of taking care of the people who come into the hospital, and these institutions should co-operate with, and not oppose, evangelistic work. They should be so organ- ized that the young men and women should be able to do every- thing possible to become efficient for Gospel work. They should be thoroughly educated and trained for that purpose. Then if we desire to go into academic work, we must provide for the very best instruction. We do not want that sort where the missionary holds a class when it is convenient for him to do so, but a genuine college or university that will command the respect of the most intelligent of those we have to deal with. The same thing is true of hospitals, which give a splendid chance to testify of the care and kindness of the Christian religion. Horace B. Silliman, LL.D., of Cohoes, New York, who founded the Silliman Institute at Dumaguete, opened our academy even before some of the missionaries were ready for it. The Methodist Church in some places avoided this and put their whole force into evangelistic work, until they were compelled to open their training schools. For this purpose they drew upon their evangelistic force, and I regretted exceedingly that such splendid men for evangelistic work should give up the time necessary for teaching in the schools, as they were unable to have more men supplied for evangelistic work. About a year ago, one of our men was released from school work and traveled up and down the province, and in one town there were two young men who had attended the schools. When he reached this town, he found loo people waiting for baptism, be- cause these young men had gone there and taught them of Christ. He went on to another province near by and found the same state of affairs, and when one of my former classmates of Albany, New York, went there as Catholic bishop, we expected that those people would retract everything becaijse the bishop had come. But they 490 STUDENTS AND THE MODERN MISSIONARY CRUSADE sent for our missionary and said, "We want you to organize us into a church so that the bishop cannot do anything to us." All this had come about because the schools had been opened and because of the faithful evangelistic work of the teachers. It is when the mission- aries doing this work do not forget that their highest duty is to preach the Gospel, along with efficient educational work, that they are able to accomplish so much for the glory of God. Our missionaries sent a doctor over to Iloilo, and we had all that we could do to keep him a doctor, he was so thoroughly in earnest as an evangelist; but because of his being a doctor he got hold of an insane Chinaman, and was able to go into the Chinese community. That is the one place in the Islands where we of the Presbyterian mission have succeeded in doing anything of this sort, and it was because the doctor was so constantly preaching the Gos- pel along with his medical work. A paralytic came to him for treatment, and he let him in the hospital, not so much in the hope that he could do anything for him, but for the reason that he could help about the hospital a little and could talk to those whom he met. A man came down from one of the towns, and this paralytic tal'lced with him and told him how the Gospel had been given to him, of the comfort it had brought him. One of the speakers has spoken of the necessity of going out to meet people, but that is not our experience; they come to us. This man who had come down from one of the towns wanted somebody to go up there and preach, and we had no one to send. But a Filipino will never take "No" for an answer but keeps on importuning. So they finally took this lame man and put him on a litter and carried him in that way; and when we were able to go up there ourselves, we found there 300 people who had been brought to Christ. That is the idea. Do not doubt the effectiveness and the neces- sity of the medical and the educational work ; for if we do our evan- gelistic work earnestly and have the schools and hospitals to back us up, it will aid us in showing people that there is something really unselfish in Christianity. METHODS IN EVANGELISTIC WORK THE REV. H. F. LAFLAMMEj INDIA I WISH to speak of methods in evangelistic work. The methods of a man's work will depend greatly upon the man himself; and the essential qualification for evangelistic work is a consuming passion for souls. In dealing with those who may desire to go to the foreign field, the first question I ask is, "Are you a soul-winner where you are?" If they say that they are not, I reply: "Become one, then. METHODS IN EVANGELISTIC WORK 49I where you are ; for if you are not a soul-winner in your place here, you will not be in the heathen world." I would like to strip the foreign mission enterprise of a sickly sentimentality; and I say to you now, that I cannot believe in the call of a man who is interested about the salvation of people ten or fifteen thousand miles away and does not care anything about the salvation of the men in his own college or in the community in which he lives. If we are truly interested in the salvation of India, we will be interested in the salvation of our own kindred and friends and our own business associates. Get to be a soul winner. Come into such direct, intimate, personal contact with the Lord Jesus Christ that His passion for souls will flow over into your soul and fill it with that overmastering desire. Any man or woman who has that passion for souls will find that for their service there is great call and great need. In India alone there are 300,000,000 people, one-fifth of the entire human race, and only a million of these professing Protestant Christians, one in 300 having a saving knowledge of the Lord Jesus Christ; the other 299 millions being steeped in heathen darkness. In one part of Bengal there are only twenty-one ordained mission- aries to 21,000,000 people, and in northern Bengal only five to ten millions of people. In my own mission in the Telugu country, if you deduct the number of missionaries on furlough, or engaged ex- clusively in educational work, there are found to be 250,000 souls for whose evangelization each missionary family and single lady are responsible. The problem that faces, impresses, and inspires me ever, is to so bring the essential principles of the Gospel to the atten- tion of all classes of these people within this generation as to en- able each to intelligently accept or reject the Way of Life. That means i,ooo different congregations of 250 each in my single parish. In more favored America, we are putting 357 ministers among that number of people. The difficulty of the enterprise is greatly en- hanced by the division of this quarter of a million into 300 different towns and villages, distributed over an area of 500 square miles. There are also the obstacles presented by six great evils that rise like adamantine walls about the people. These are as follows: Caste, met with only in India, and dividing the people into 100,000 different sects, between whom intermarriage and, generally, inter- dining is impossible; custom, that perpetuates the hoary iniquities of infant marriage, the celibacy of the widow, and the degradation of women; polytheism, that hangs 330 millions of deities about the neck of a land with only 300 millions of people ; idolatry, that drags down the worship of a spirit God to reverence for a painted bed leg or a monstrously hideous image; pantheism, that confuses spirit and matter, obliterates all moral distinctions and abolishes all sense of obligation; and a fatalism that, octopus-like, grips the people in a hopeless, helpless apathy and sucks out all their spiritual energy. The almost utter illiteracy of the people still further complicates the 492 STUDENTS AND THE MODERN MISSIONARY CRUSADE problem. Only six men in a hundred and ten women in a thousand know how to read and write. Then one's work must be undertaken in a hostile climate, with an average mean temperature of seventy- five degrees Fahrenheit in January and eighty-six in May, or of eighty and three-tenths throughout the year, breeding the deadliest foes to man, the malarial fever, dysentery, small-pox, Asiatic cholera and bubonic plague. To overcome these difficulties and to establish Christ as King in the hearts of the people is the problem. The people will not enter a Christian place of worship. The way of approach is that of the great commission, namely, to "go" to the people. There is a Telugu proverb which says, "Those who sell toddy keep a shop, but the milkman must call at the house." So we must go with the good milk of the Word where the people congregate. For years, with all possible diligence and all available energy, I have given myself to the evangelization of the people. The work of the year 1903 represents the utmost limit of my endeavor. Then I preached 600 times and reached an aggregate of 43,000 hearers. Of this number, perhaps 12,500 heard the Gospel for the first time. One missionary with his force of six native evangelists would need twenty years to thus reach one-quarter of a million of the popula- tion with the Gospel story once only. Our method is simple. Singing the Gospel in verse is the most effective means now, as in the days when the message entered Britain by song. A knowledge of music is a valuable asset to the missionary. Pictures, the Sunday-school rolls by day and the magic lantern by night, attract, retain, and concentrate the attention, il- lustrate the narrative — there is much infant class work to do — and draw the company of from fifty to 500 that quickly crowds up close to the speaker. They also keep the native preachers down to the one business of presenting the truth, and thus prevent long tirades on Hinduism, to which all are prone. Discussion is not encouraged till the service of one, two or, perhaps, three hours is concluded. Then, Gospel handbills are freely distributed to all. Scripture portions, costing from one-sixth of a cent up to two cents, are sold, and hand-to-hand work with those interested is undertaken. At these services the power of an orator, the magnetism of an attractive presence, the ready and quick retort of a skilled debater, the per- suasiveness of a soul winner, the sweet melody of a trained singer, are all in demand and as effective as in the home land. I do not think I have any special method. I believe, with the late Dr. Duff, that if standing on the street corner and beating two old shoes together would bring men to the Lord Jesus Christ, I would do it. You must be willing to do anything, however foolish or absurd it may seem, to accomplish this great work. PRINCIPLES UNDERLYING EVANGELISTIC MISSIONS THE REV. DONALD FRASER, AFRICA I SHALL SPEAK Only for a few minutes on some of the principles of evangelistic missions. What is an evangelistic mission ? I judge that every attempt, every effort which is made to present Jesus Christ to men is an evangelistic attempt. But in doing this work we must be very careful that it is the whole Christ whom we are presenting to the heathen world, and not part of one. I do not thinli the whole Christ is presented to men simply by the proclama- tion of His Gospel through the lips. When Christ is presented and received, the whole individual and social life of the person will be affected. We should be able to say that we have never hindered any free expression of the spirit of Jesus Christ, that we did not put any limit on philanthropic work. I cannot bring myself to think that any hospitals are started merely as a means of getting men to come in where we may day by day preach to them. I cannot even bring myself to think that schools are started that day by day schol- ars may be compelled to listen to Bible lessons. I rather think that when Jesus Christ comes into a man's heart, He creates such a spirit of brotherhood with the whole world, that we cannot bear to see suffering and ignorance without an attempt to relieve that suf- fering and enlighten that ignorance. "The works that I do in my Father's name," said Jesus Christ, "these bear witness of me ;" and I cannot help thinking that a free expression of the spirit of Jesus Christ, day by day, should always be encouraged, and if there be any that are sick, that is sufficient reason for philanthropic work. But philanthropic work by itself cannot evangelize the world, There are government colleges enough in India, where education of the very best sort may be had ; and yet they only turn out moral theorists and philosophic visionaries, and a sort of speculative phil- osophy is about all they attain in the way of a religious system. We see in India and Africa, and many other places, the absolute fail- ure of discipline by itself. I know no more conspicuous example than what you will see in the native police of Africa and India. Although they are put under the strictest discipline and trained in methods of obedience, yet when they are away from European super- vision, they turn out to be licensed ruffians. Neither education, nor philanthropic effort, nor even the strongest discipline will regenerate 493 494 STUDENTS AND THE MODERN MISSIONARY CRUSADE a nation. All these things are right, and they must be done. They are done as the expression of the spirit of Jesus Christ ; but it is not the expression of the spirit of Christ that regenerates, but the Spirit Himself. What we have to do is to see that in all our efforts there is no hiding of the living Christ ; but let it appear plainly that we try to bring men and women into touch with the living Christ. I fear that in the foreign field, this is often forgotten. We be- come so busy with the details of our work that we forget our main object. It is ten times easier to be faithful in business than it is to be spiritually faithful. It is ten times easier to do the hard work of drudgery, than in spiritual fashion to present Jesus Christ. And yet, I am quite sure that the daily presentation of Jesus Christ in an honest fashion never interferes with the efficiency of our work. I do not believe, for example, that a man engaged in training ap- prentices, has any right to interrupt the work by reading the Bible during working hours ; but I do say, that when a man is full of the spirit of Christ, he will find opportunities all day long and every day of presenting Christ to those who are under his care. There was a carpenter who worked at my station for a year, and he had thirty apprentices under him. When he went home, there was not one of those apprentices who did not profess Christ. They had been brought to Christ by him ; and yet I do not believe he did, less efficient or less earnest work as a carpenter than the best com- mercial carpenter who was working only for money. I think of two institutions in Africa for the training of teachers, both well developed educational institutions. In one I do not think proper emphasis is laid on the presentation of Jesus Christ to the pupils. I was recently in one of the out-stations supplied with teachers from this institution, and the missionary in charge told me that he had just sent to it for a few more teachers, but he said that he was com- pelled to add to his request, "Don't send us any drunkards." There is another institution which I think is even more efficient education- ally than that; but here the men are impressed with the conviction that there is no permanent character except that which is founded on the religion of Jesus Christ; that the only efficient teacher for the regeneration of Africa is the man who has come in touch with Christ. If you get a man from that institution, he is inspired with missionary zeal and is qualified in every way to go there and teach. He not only teaches his classes thoroughly, but he uses every spare moment for the propagation of the Gospel. I do not believe intense religious fervor hinders efficient work; on the contrary, I believe it renders men more faithful and more competent and develops in them higher qualities than they would otherwise have. Can one look through St. Paul's epistles, as I did the other day as I was coming down here on the train, without appreciating his feeling about evangelistic work and seeing what he meant to teach during his missionary tours ? I find that Paul is consecrated to the PRINCIPLES UNDERLYING EVANGELISTIC MISSIONS 495 idea of preaching continually the Gospel of forgiveness. He preached publicly and daily from house to house, but that put no limit on the type of work he did. He himself, in speaking of his manual labor, says that he did it in order that he might be an example to them in all things, and he speaks of his life so being spent that he might be a man of God approved. You will find that he did not think that his mission was finished after the mere theoretical expression of the Gospel of forgiveness ; but he presented in every way — by his words and by his life — ^the unspeakable riches of God, until he had pre- sented the Church spotless and blameless. His Gospel does not stop with forgiveness ; it goes on with the presentation of Jesus Christ, until Christ is formed in man. If you will keep it strongly before you to present Jesus Christ day by day, I think you will find that the whole day is full of mar- velous opportunities to do evangelistic work. When you tour among the fields, teach in your schools, go among your patients, you will find opportunities constantly of dropping a word here and there, of saying something and doing something which will help to reveal the living Christ to those who come in contact with you, and your day will be one full of opportunities for presenting Jesus Christ to an unevangelized world. I think it is when men have forgotten this, that the loving Jesus alone regenerates — when men forget this, they begin falling out of mission work. They turn into ambassadors, or traders, thinking they can do more for the world by entering into some secular profession where they will have larger influence; and they become shriveled up. But when a man is wholly dedicated to God, there is no limit to his opportunity of preaching Christ. He can live Christ day by day, so that his life becomes a daily proclama- tion of the sweet attractions of Christ to every one who comes into contact with him. And I think this, after all, must be the true ful- filment of our evangelism, that we shall seek to live ourselves in Jesus Christ, so that those who meet with us may learn to know our Lord. MEDICAL MISSION? The Importance of Medical Missions The Medical Mission as an Evangelistic Agency Medical Work Among Women Women's Medical Itinerating Work Training Natives as Doctors Medical Missions in Korea THE IMPORTANCE OE MEDICAL MISSIONS DR. HERBERT LANKESTER, LONDON I CANNOT speak to you as a medical missionary, but I have two brothers working as medical missionaries in India. Some twelve years ago, God showed me quite clearly that I could help the mis- sionary cause more by giving up my practice and working for it at home than by going into the missionary fields. I did that and I have been for twelve years, not only in charge of the Church Mis- sionary Society examining board, but I am a secretary of the Society. My subject is. The Importance of Medical Missions; Mr. Mott, in his letter to me, gave it as The Power of Medical Mission- aries. It may seem almost unnecessary to talk about the importance of medical missions. And yet, when I became connected with this work about ten or twelve years ago in London, in going about the country speaking about medical missions, I found again and again that the clergy and the laymen had no conception whatever of what medical missionary work really was — had no idea why we should send out medical men and nurses. They thought it was quite suffi- cient to send out a certain number of clergymen, a certain number of men, and the work would be done. I just look back for a moment in the history of my own Church, and I see that as far back as 1836 a doctor was sent out to New Zealand, and during the next ten or twelve years we sent out a considerable number to West Africa, but they were not sent out as missionaries. Here, for instance, are the instructions given by the Committee: "As you, Mr. — , are not, strictly speaking, a missionary, the foregoing instructions [others were going out at the same time] only apply indirectly to you, and the Committee desire to address you individually on your own pe- culiar duties. They are sure that you will lose no opportunity which may be afforded you of making known the saving name of our Lord Jesus Christ and the power of His grace. But your particular province is not to preach the Gospel, but to direct the energies of your mind and bring to bear all your practical experience and skill in endeavoring to alleviate and prevent the ravages of disease." I don't think any one of you would care to go out to do that kind of work to-day. In those days, it was not considered the right thing for a medical man to go out as a missionary. Many years went by and still the power of the medical missionary did not seem to be 499 500 STUDENTS AND THE MODERN MISSIONARY CRUSADE discovered. It was left to a body of noble men — some of whom a few of you have doubtless met in India — to give the work its right- ful place in missions. It was laid upon their hearts that somehow or other they ought to get into the closed country of Kashmir; so they sent up there Mr. and Mrs. Clark and Mr. Phelps, who spent a whole summer there and returned home. When the hot weather came again, they tried again to enter Kashmir. But they came back and were obliged to say to their Committee that they would not allow them to stay. So these friends studied the matter to see what they could do. At length they wrote to London and said that they be- lieved the appointment of a medical man would do more than any- thing else to conciliate the prejudice and disarm the opposition and obtain a permanent entrance for the Gospel in Kashmir. They said also that a man must have the truly missionary spirit. Well, that came as a new idea to our Committee sitting in London, so much so that Mr. Venn, whom I suppose many of you will know by name, since he is looked upon in England as the greatest of our missionary leaders in days gone by, did not at all like it at first, but ultimately Dr. Elmslie was sent out as the first doctor of the Church Missionary Society, going definitely not only to heal the sick but to preach the Word. I cannot take time to tell you about his work there. Suffice it to say, he did manage to open that closed door of Kashmir, and we have to-day as a direct conse- quence of his work that splendid hospital carried on by Dr. Arthur Neve and others, with people coming from all over Central Asia to that place where the Gospel is being preached. Ten years went by and we only had the two medical missionaries ; another ten, we had only eight. We now have seventy-six doctors, working in sixty- six different medical stations, fifty-one nurses, and altogether some- thing like 2,220 beds, 20,000 in-patients, and something like 175,000 out-patients. I have always believed very strongly in a work which has developed, rather than in one that had gone up with a great rush. I feel, and I think nearly all share that feeling in England, that undoubtedly God has led us in these two very definite directions in recent years, to increase the number of our medical missionaries and to increase the number of our women workers. And to-day I believe there are something like 800 medical missionaries working in different parts of the world. Now, how has this come about ? I think it is simply this. We are, after all, engaged in a mere business for God. There are some traders, and you may go to their place of business and ask them whether they have a certain article, and their attitude is very much this, "This is all we have, and you can take it or leave it." In days gone by people felt very much the same way toward missionary societies : "Our plan is to send out men to preach the Gospel ; if that is not enough, you must do without it." And yet it was very much like having only one arm in our military service. We do not THE IMPORTANCE OF MEDICAL MISSIONS 5OI think of sending the infantry against a great walled city; we do not send infantry against a strongly entrenched position. No; we have the artillery shell it first and we have the cavalry go, who are able to take almost any position that may be there. There is no question but what the medical missionary to-day has great power in the missionary world. I suppose the first definite power that a medical missionary has is that of working in the difficult and hostile places, places where perhaps no other missionary would be allowed for a moment, and yet he is able to live there and able to work. Why? They do not wish the missionary, but they do need the doctor. They know some- thing of the power of Western medicine and surgery, and they are anxious and thankful to have the doctor come and live among them ; and if they cannot get the doctor without the missionary, they will have the missionary thrown in as well. Our Society has had re- quests from different parts of the world, certainly we have two or three formal requests from bodies of men in southern Persia, beg- ging us to send out a medical missionary. In one case, this body of men bought a piece of ground and gave us a hospital and sent us deeds of this piece of ground, so that we might see their good faith ; and the Society in reply sent a doctor there. Another great power of medical missions is that of attraction. I do not suppose that any of you when ill would think of going to a Chinese doctor in this country. But suppose you had heard of a Chinese in New York, or Buffalo, or Toronto, or somewhere else, and you were losing your sight, and you went to American doctors here, and then perhaps you went to some of your greatest specialists in the larger cities, and you had the same reply over and over again, that they could do nothing for you. But suppose you had heard of cases similar to yours that had gone up to this Chinese doctor which he had been able to cure. If you heard of some friend living here and of another friend living there who had been cured, you might think it worth while to go there to see whether this man could do something for you. If, on going there, you found he insisted upon talking to you about the teachings of Confucius, especially if you thought he would be able to cure you, you would listen to him, and I have no doubt he would be able to have a great influence over the lives of those who had gone up to him. That is very much what happens in the mission fields. There are certain countries which are practically closed to the Gospel, such as Tibet and other countries in Central Asia. Yet I hear from my brother working in Peshawar that on that particular day there were fifty-three in-patients in the hospital, and no less than forty-three of the fifty-three had come from beyond the frontier, ' from Kandahar and other places in Central Asia where the govern- ment will not allow any pAiropean to go to them. Yet they have he^rd of the power of the En|^lish medical missionary, and they 502 STUDENTS AND THE MODERN MISSIONARY CRUSADE have come down to the place where we are not only healing the sick but preaching to them, and they go back again taking copies of God's Word. In that way, though the country is still closed, we are able to reach these people. If I may give you just one other instance of this power of at- traction, there is a power of attracting people down from the closed country. Take Persia, for example. We started a medical mission at a place called Julfa, about three or four miles south of Ispahan. We were obliged to go there because the greater city was closed to us altogether. It was a small village, but gradually we have been able to get into the larger city. How has it been ? A brother of the present Shah called in first of all the native doctor, who said he could do nothing. Then he called in Dr. Carr, and then gradually other of the leading men called him in when they were ill. Finally they asked Dr. Carr why he should not come regularly once a week instead of their having to send for him. And a little later they said : "Ispahan is so much more important, why not live here and go out the three or four miles to your hospital?" And a little later : "Why don't you give up that little hospital there and build a big one here?" And to-day they have a large hospital for men and another big one for women in that city of Ispahan. When Dr. Carr came home on furlough, the people there said : "It seems a great pity that your house in the city should be shut up; why don't the Bishop come and live in your house?" So, you see, the medical missionary was not only able to preach the Gospel, but he has been the means of opening the door to the ordained clergyman and to all the other workers. I need hardly refer to the power of the medical missionary in breaking down the superstition of the people. You know quite well that practically all of the heathen believe that disease is due to an evil spirit. Take the case of a child attacked with some disorder. The native doctor says there is an evil spirit in the child and tries to drive it out. They treat the child in a terrible manner, so that it is brought to the hospital almost dead. The doctor is able to give chloroform, make an incision, take out a little piece of dead bone, and hand it to the parents, saying: "Here is your evil spirit; you can crumple it in your fingers." They see it is true. The doctor said this would be the case, and it is. When he tells them about Christ, you see what a wonderful power he has to drive his words home. I am inclined to think that the greatest power of all that the medical missionary possesses is that of exhibiting something of the love of Christ. The people in a country like India understand the diflferent religions. They may say about one, he is a Mohammedan, he is a Hindu, he is a Sikh ; but that man there is a Christian, and they naturally look upon that as a different religion. And in the hospital, they see that the doctor has some power which is not only THE MEDICAL MISSION AS AN EVANGELISTIC AGENCY SO3 not in their philosophy, but it is something which changes his whole life, that makes him deal with them in a different way than their fellow countrymen deal with them. And I believe that is a greater power than almost any other. So I do from my heart beUeve that in these difficult places, in some of the bigger cities in China, and especially among the Moham- medans in Persia, Palestine, and Africa, the medical missionary, whether man or woman, is able to do a work which no other one can do. If there is any exception at all, I suppose I am right in saying that a nurse has almost as great power as a doctor ; because she is working closely with him, she gets in close touch with the people, she has through him the same power to help them that he has. And so, if there are any here to-day who are thinking as to what their life's work is to be, I say — and I have had some expe- rience with all kinds of work, as you heard this morning — that I am convinced more than I was when I first joined this work twelve years ago, that the medical missionary, under God, has greater power in making known the Gospel of Jesus Christ than any other class of workers. And I ask that you will lay this matter very definitely before God and ask Him to guide you and show you just what He would have you do. Remember ever, you go out as a missionary — at any rate you would, if you went out with our Society — we do not send out doctors to do medical work with spiritual workers at their elbow to do the spiritual work. We send them out as medical missionaries, missionaries in the full sense of the word, and they go not only to heal the sick, but to preach the Word and to point their patients to their Lord and Master. THE MEDICAL MISSION AS AN EVANGELISTIC AGENCY A. S. WILSON, M.D., INDIA The IDEAL medical mission is the one which preserves an even balance between the two phases of its work — healing the sick and preaching the Gospel. He is the best medical missionary who' comes nearest to the pattern of Christ and turns with equal zeal and en- thusiasm iqr thorough work from the diseases of the body tO' the needs of the soul. In modern times Dr. David Livingstone prob- ably came as near fulfilling these conditions as any man. The medical work may easily be the most important evangelis- tic factor in any mission during its earlier years, but I am not pre- pared to say that it will remain so after the mission has developed 504 STUDENTS AND THE MODERN MISSIONARY CRUSADE well its educational system. As a pioneer agency the medical work is chiefly useful in two ways: First, it is a powerful force to combat the opposition which is fostered by ignorance, superstition, and bigotry. This was strik- ingly shown in the well-known work of Dr. Allen, a medical mis- sionary of the Presbyterian Church at the capital of Korea when that land was first entered by the Gospel.' In our mission in west- ern India it had been our wish for a Iqng time to open a station in a certain district, but we were utterly unable to obtain a foot of land until it became known that one of our physicians would be located there. Instantly the opposition vanished, and inside of a few hours we had the property we had so long sought to obtain. And I vividly recall, too, how the fury of a mob of Hindus, wildly excited by the anti-plague regulations and quarantines of the government in India, was averted from a couple of us who had ventured into a village where we were strangers, by the action of a young man who sheltered us in the doorway of his father's house and explained that he had known me when his father was a patient in our hospital. In India we often find the people all too ready to ascribe even the attributes of deity to the physicians who care for them and accomplish such seemingly miraculous results. I will not soon forget my feelings when on meeting some patients on the road going to our hospital one day, I heard one say to his companion, "Behold I have met God, the Healer." In the second place, the medical mission is a constant demon- stration of a practical religion — one that teaches its followers to extend the helping hand to all men regardless of their race, caste, or social position. It is a constant marvel to the patients in our hospital that we should do this, for such a sentiment is not in Hindu- ism and certainly not in Mohammedanism. A Brahman, after watch- ing us working with some poor outcastes one time, said : "Why do you take so much trouble for them? They are only cattle; let them die." During the great famine of 1899 and 1900, when thousands of people died of starvation in India, we had an opportunity to see what the tender mercies of the heathen are, and there were few, if any, cases where they extended the helping hand to persons of a lower caste than their own. As a permanent agency in evangelizing, the medical mission accomplishes most through the exceptional opportunities for giving hospital patients systematic instruction for days at a time. This is of the greatest importance, and I presume that it has nowhere been done with greater thoroughness and care than in the Church Mis- sionary Society Hospital in Kashmir. It was my privilege to in- troduce their plan into our hospital at Miraj. The course is care- fully arranged to cover all the cardinal doctrines of our faith and much of the life of Christ. It is completed once a month by daily lessops find any patient -vyfho is present any fpyr pr fiye coi>secwtiye THE MEDICAL MISSION AS AN EVANGELISTIC AGENCY SOS days is sure to get some points pretty clearly fixed in his mind. It is far ahead of any other course that we have tried. A patient who had been with us in former years returned for another stay in the hospital, and after listening to the new method of presenting the Bible for a few days, he came to me saying, "I used to hear the talk when I was here before, but I never understood these things as now." A long-established medical mission has a profound and far- reaching influence on the surrounding corhmunity which makes for the cause of civilization and humanity, and so indirectly is an aid to evangelism. It is difficult to estimate this influence, but that it is of great value none will deny. I am asked which is the more valuable evangelistic agency, it- inerating, the dispensary, or the hospital. Each has an important place and the ideal medical mission combines all three. Itinerating is most useful in pioneering and making known the character of the work. One's camp is sure to be thronged with sick folk. Often I have treated 200 and 300 persons in a day at my tent The oppor- tunities for preaching the Gospel are excellent at such times. Some of the patients will come later to the hospital; but I need not tell you that from the medical standpoint, such work is far from satis- factory. In most countries, too, the climate strictly limits the sea- sons for itinerating, and that physician would have small regard for his profession who would be willing to devote all of his energies to this kind of work. The dispensary affords the best means for getting a large local acquaintance and gaining entry to homes. Very many of the pa- tients who come for treatment should be, and can be, followed up. Very often friends come telling of those too sick to attend in person and who beg for assistance in their homes, and so the messenger of healing in Christ's name has opportunities to enter where no other would be admitted. I know of one such worker in India who gave all her strength and almost life itself to this form of woirk and whose name is repeated in hundreds of homes by grateful people as they light their evening lamps. A wide distribution of tracts and sale of Scripture portions can also be accomplished among dispensary patients. But there are two drawbacks to dispensary work, no matter how successful it may be. First, the time and strength required to go to many homes is very great and the conditions under which operations, often of a delicate nature, must be performed are most unsatisfactory — dangerous alike to patient and physician. I need not particularize ; those of you who have been there will understand what I mean. Secondly, the mission dispensary as ordinarily equip- ped is not prepared to take in those emergency cases and patients whose successful treatment requires prolonged and watchful care, or radical surgical interference. I can assure you that the physi- 506 STUDENTS AND THE MODERN MISSIONARY CRUSADE cian who must see these cases only to refuse them because only the resources of the dispensary are at his command finds himself in a position which wears more on his nerves than any strain of work. What are you to do, for instance, with those poor women who are brought to you after they have sufifered in pain in their supreme trial for three, four, and even five days? Something more ex- tensive must be provided, if only two or three rooms fitted for hos- pital work. A well-equipped hospital need not be of large dimensions to achieve the highest usefulness as an agency in evangelism. Its ad- vantages are, briefly: First, that it serves as a base from which the itinerating dispensary work can be most successfully projected and made permanent. Second, it enhances the reputation of all the mission's work. Third, the hospital afifords, as I have said, un- equaled opportunity for careful systematic instruction of people whose hearts have been touched by kindness shown them and relief afforded from sufifering in the name of our Savior ; people who are at the same time separated from the spiritually dead atmosphere of their own homes. Human nature is the same in India as it is here, and these people are most ready and willing to hear from the lips of those who have helped them in sickness the story of Him who Himself took our infirmities and bore our diseases. MEDICAL WORK AMONG WOMEN THE REV. ELLEN GROENENDYKE, B.S.M., SIERRA LEONE The student of non-Christian lands who desires to make Christ known to all men sees before him almost innumerable barriers. A multitude of conditions, customs, and beliefs are inimical to Chris- tianity and one of these appalling conditions is the status of women. Woman is undoubtedly a chief corner-stone of the Church and of a moral nation; for woman is the foundation of social conditions and in the last analysis the strength of nations. Where woman is not what she should be, man never can be what God designed him to be. When you have found the moral and social condition of the women of a land, then you may know without inquiry both the religion and the moral condition of that land. Christianity is the only religion that has ever elevated woman — is the only religion that can elevate her. Therefore the need of special work among the women of all non-Christian lands. Prominent in this work among women stands the medical mis- sionary and usually the woman medical missionary. Africa is the only great non-Christian land where men can give medical help to MEDICAL WORK AMONG WOMEN 507 women as readily as in our own country, and even there the large number of Mohammedans restricts his helpfulness. So the need of medical work among women by women is simply appalling; and the comparatively tiny handful of women engaged in this work makes the student of the field pause and wonder if after all we believe our religion, appreciate our salvation, our moral and social condition, or love our Lord and Master. If we look at China and India, containing nearly one-half of all the women in the world, the need of the medical worker among them would break the Christian's heart with pity but for the remedy which he holds in his own hands. Whatever her religion, every woman except those of the lowest class in these lands resents the ministry of men to her bodily ailments. And even if because of the anguish of suffering she should be willing, custom and the religious beliefs of the man or men to whom she owes allegiance would posi- tively deny her the boon. It is almost too well known to even mention that men cannot be admitted to the quarters of the women in these and many other lands. And even if they could, they would after all fail of the far-reaching results of the ministry by women. For, possessed of the same natures though educated widely apart, they have an understanding and sympathy for one another and a power of helpfulness that cannot be manifested by men. One birth in every ten in all the world is that of a Chinese baby girl, very often not wanted. The presence of a Christian doctor at that hour would not only save the life of the child, but would give humane 'treatment to the mother and begin to teach that the life of even the baby girl is a holy thing, not to be destroyed by murderous hands. Perhaps one-fourth of all the women in the world are in China, the very great majority living unhappily in childhood, passing under the tyranny of a hated mother-in-law and cruelty of an unloved hus- band when that childhood is scarcely past, and closing her life of pain, jealousy, strife, and murderous hatred, with bodily suffering which no one goes to relieve. Among the women of India, twenty- seven millions are widows, who may not marry again and who are rarely humanely treated, though thousands are less than four years of age. Their suffering is again appalling. In Africa, where I have been closely allied with work among women, their condition on the whole is no less sad. In telling the story of Jesus and his love to those who had never heard, I have often been greeted with the wide- eyed surprise of "I am only a woman," as much surprised as though I had told the story to one of the cattle. One day in passing a hut I was startled by hearing the groans of the dying. Going around to the door, I found several men and women sitting outside, chat- ting, joking, laughing. I inquired what the trouble was and re- ceived the reply, "It's just a woman." By the time my eyes were accustomed to the darkness of the room and I had found the woman nude and dying and had given her a few words of hope in Jesus 5o8 STUDENTS AND THE MODERN MISSIONARY CRUSADE Christ, she had gone out into the hopeless African night of "only a woman." In whatsoever land these' women live, the medical missionary has the easiest entrance into the homes. Pain is a marvelous de- stroyer of prejudice and strengthener of the timid and unbeHeving. And when pain becomes unbearable, or love and sympathy for the afflicted is aroused, many a breach of custom is allowed. The doctor once in the strong fortress of the women's quarters, with the tender touch, the careful measuring of the medicine, the menial service, unbars the door and secures the key for future entrance. Many a statement of ordinary facts calls for an explanation to the curious listeners, and this gives an opportunity of speaking of Jesus Christ and His Gospel. In fact the work of the medical missionary itself speaks to them an inaudible Gospel. That one should come from a foreign land and treat "even a woman" or man with dreaded disease as cheerfully and carefully as though they were of highest rank, speaks of a spirit and intent of which they know nothing, but which they are compelled in tim.e to admire. I spent months trying to win one hard-hearted woman with Gospel messages, but I never succeed- ed in getting invited into her house. After an absence, she returned to the town, where I unwittingly came upon her in an abandoned hut, lying on a straw mat on the ground, sick and alone save for the tiny dying babe at her side and a beautiful girl of three years. She asked for medicine which I gave, but I told her that she needed medicine for her soul much more. With curses which made my blood fun cold, she ordered me to leave the house. I returned with the medicine and food as often as possible, for we dared not leave a supply of medicine, as the people have no way of marking time for taking it and have no respect for the white man's small dose. Each time I received the same curses. After many visits she al- lowed me to enter without a word. When I stood iDy her side she burst into tears and said, "Why do you keep on coming with the medicine when I curse you so?" I said, "Because God so loves you that He wants you to come and live in His house and He has sent me to tell you." Deep conviction, true repentance, and a beautiful conversion followed. In a few days she died, and her last words were, "Oh, missus, save my girls from the life I've lived !" And we did so, rescuing three of them from slavery, and one is to-day in a home of culture and refinement, letting her light beautifully shine. The Mohammedans of Persia said they feared Christianity only as its women doctors stole the hearts of their women. Not only has medical work opened the door of many a closed home, but it has opened cities and whole provinces. In China especially has the medical missionary been the pioneer agency in introducing Chris- tianity. It has been well said that Peter Parker opened China at the point of his lancet. David Livingstone won his way through the Dark Continent with his medicine-case and a small quantity of stjr- MEDICAL WORK AMONG WOMEN 5^9 gical instruments. I have known so simple a thing as the drawing of a tooth to -secure entrance into a tribe before hostile. A woman heard that a white woman several days' journey from her could pull a tooth, and it would never hurt again. This was not always the case when their country doctors with iron bar against the tooth gave it a heavy stroke, breaking it off or literally digging it out. So after the tooth with the great abscess at its root was successfully drawn the woman returned with the proof of the wonderful fact. Like the Samaritan woman she "told," and others came and received relief for the body and food for the soul, and soon a mission station was opened and several other stations are now within the boundary of that tribe. It is also marvelous how many Gospel sermons can be based upon the condition of the human body. I saw a remarkable demonstration of the power of the doctor as a preacher at a post- mortem examination. At the request of the relatives, we were searching for the witch which had killed the man. We found it in the hob-nailed liver; and the doctor, with the object lesson before her, preached to the large company looking on such a sermon on personal purity, total abstinence, and God as judge of those who defile the body that it had not been forgotten eleven years after- ward. With the African, tlie analogy between the healing of the body and healing of the soul is readily seen. A woman came to our dispensary from the far interior with a hand terribly burned, ulcer- ated, and deformed, because the country doctor had tried to drive out the witch living in her wrist by burying her hand in damp soil over a bed of live coals. During the long treatment of the hand, she heard the Gospel daily and one Sunday morning rejoiced our hearts and electrified the audience by witnessing that as the doctor had washed, dressed and healed her hand, so God had washed her heart and made it clean. These medical laborers are so few that in the district where I was located, we had one doctor to every three millions, and much of the time, when I knew the field, that doctor was a tiny woman weighing less than loo pounds. The remainder of the time a deli- cate man, with the work of superintendency and much of the actual work of the evangelistic and industrial departments on his hands, made a record in medical work that abides in the minds of the people and in the mission stations opened thereby. The conditions are no better to-day save that the greed of the Englishman has brought its ungodly doctors into the district. Yet with this dearth of workers and the needy and responsive fields, our repeated ca,ll§ for laborers are still unheeded. WOMEN'S MEDICAL ITINERATING WORK DR. FRANCES _F. CATTELL, CHINA I WOULD LIKE to tell you something about the last medical itin- erating trip I took before leaving China. The section of country in which I live is intersected by canals, so that we can go everywhere by boat. When we are to take a trip, we hire a native house boat, prepare bedding and food supplies to last the length of time we are to be absent, and, if we are to do medical work, medicine must be prepared in compact form, so as to take up as little space as possible and be in convenient shape for dispensing. The trip to which I have referred was to Li Yang, a city about 140 miles from Soochow. Up to the time when I visited the place together with two other American women, no medical work had been done there, and no foreign women had been within its gates. It is a walled city of about 10,000 people and is a large market center for the surrounding country. Our boat was towed by a steam tug, so that we were able to make the trip in about a day and a half, arriving at midnight Saturday. On Sunday, we do not dispense, but we distribute Gospels and tracts to whomsoever we can and tell the glad tidings we come to bring. That particular Sunday was rainy, but we did not need to go off the deck of our boat to find our audience. We were anchored at a wharf outside the city gate, and besides the crowds which stood partially on the bank of the canal all day in the rain to watch for a glimpse of the foreigners, by the side of our boat there were coming and going all through the day boats from the sur- rounding towns and villages, each bringing its quota of passengers and produce to this great market center. We were told that boats from seventy-two smaller towns and villages were coming and going here all the time. We stepped out on the deck of our boat and talked to these men and women as they came and went. One poor old woman, to whom our Chinese Bible woman was telling the story of the loving Savior and of His willingness to hear her prayers, looked up into her face and said, "But I am so old and so poor, do you think He would hear me?" She was assured that He would. A man in another boat asked for a tract, and stood and read it through. Then he asked for more, and he, was given a copy of one of the Gospels. A woman Sio WOMEN S MEDICAL ITINERATING WORK '51I in a near-by boat, though she could not read, had asked for a book to carry to her home. She was given a copy of Acts. The man already referred to asked to see her book, and finding that it was different from his own, said, "But I want it all!" We had not brought any Testaments for distribution — only separate copies of the Gospels and Acts; but he pleaded so hard, that the Bible woman gave him her New Testament and he went off happy. We called to mind God's promise that His Word should not return unto Him void. On Monday it still rained, but a notice was written on a sheet of letter paper in Chinese characters and tacked up outside of the boat, saying that an American doctor was on the boat; and if any wanted medicine, they could come and get it by paying twenty-eight cash — about one and a half cents, gold. In spite of the pouring rain, sixty came that first day, and the next day there were 127 who re- ceived medical aid, and in the three days during which we dispensed there, 315 patients were treated. There would have been more, but some of the medical supplies gave out. During the last two days, when the sun was shining, the crowds on the banks and the city walls who gathered to see the foreigners grew to at least a thousand. Calls came for the doctor to visit patients in their homes, and it was with difficulty that the chairbearers, sent to bring the doctor, could force their way through the crowd. How I wish you could have all looked with me during those days on that great crowd of suffering, sin-sick humanity ! It is im- possible to picture it to you. Every form of disease was there — the lame, the halt, and the blind ; the tanned skin and sunken eyes of the opium smoker, eager for some medicine to free him from the awful bondage which is the curse of his life; the pinched, worn features of the women whose sufferings are all too plainly written on their faces ; the racking cough of the consumptive ; sightless eyes into which you look and know that they will never see the light again, because you have delayed your coming too long. A boy with a large tumor on his face is brought by his mother, who assures me that the disease came because the breath of a devil blew on the boy as he was napping in the fields when he should have been at work ! And there, too, were the lepers. One day, as I was busy with some patients inside the boat, one of my companions asked me to step out- side on the deck for a moment. She said : "There are some lepers here, and I have told them that you cannot do anything for them ; but they will not believe me. They say, Tf the doctor herself says she can do nothing, we will believe.' " So I stepped out on the deck, and there at the edge of that great crowd, crouching by the water's brink, were a father and a son with the stamp of leprosy upon their faces. How one does long at such a time for the power of the Master's touch which could heal the leper! But our hearts are comforted in our helplessness, that we can offer that which will heal the leprous soul. 512 STUDENTS AND THE MODERN MISSIONARY CRUSADE A woman came for medicine and the next day returned with a party of friends. She said that she had felt so "clear" after taking the first dose, that she had wanted her fi-iends to come too. Another woman came in a boat from a village more than thirty-three miles away, because one of the boats that had come to town on Sunday had brought back to her village the word that a foreign doctor was in Li Yang. Somewhere among that crowd came an old woman who had heard the Master speak to her. About six months after our visit, two ladies from another station of our mission visited Li Yang. One of them started off one day with her Bible woman to find some one to whom she could tell the Gospel story. As she came toward the city gate, she saw some beggar huts outside — ^built up against the wall — and she decided to go that way, thinking as she walked along that the souls of those in the beggar huts were as precious to the Master as those in the better houses within the walls. As she came up to these huts, she was surprised to see an old woman come out from one of them and greet her in a friendly way, saying, "So you have come again," and asking her to sit down. She offered her a pipe to smoke — a common courtesy in China — and apologized for not having any tea to offer her. The old woman said: "I re- member you. You came from Soochow six months ago." The lady replied that she was not the one who had been there before, but that we were friends and that we had the same Gospel. Then the old woman told her that when the foreign doctor was there, she had been cured of some disease and that the foreign lady had told her of the "Jesu Idol" — she did not know any better way to express it — who would forgive her sins if she prayed to Him. And so this old woman had been knocking her head on the ground every day since, asking the "Jesu Idol" to forgive her sins. Eagerly she listened as the missionary told her of the way of life. The missionary visited • her again the next day, singing hymns and praises to God — the first to go up from any home in Li Yang, if that beggar hut might be called a home. My friend wrote me afterwards, that surely no one suddenly coming upon a pearl of great price in the dust and dirt of the road could have felt more joy than she did that day when she found that old woman into whose heart the Gospel had entered. My friends, all up and down that great land of China there are precious pearls, covered by the dust and dirt and ignorance of that heathen land — waiting for you and me to find them. Will you share in this blessed work? TRAINING NATIVES AS DOCTORS JOHN M. SWAN, M.D., CHINA The object of medical missions is to heal the sick and preach the Gospel. Thomas R. Colledge, surgeon to the East India Company, first president of the Medical Missionary Society in China and the first to bring modern surgery to the Chinese, in reference to his work in China, said, when dying, "This is the one good thing of my life." Dr. Peter Parker, and that veteran pioneer of medical missions, Dr. John G. Kerr, demonstrated the inestimable value of combining the healing art with the preaching of the Gospel. Dr. Parker said, "China was opened to modern civilization, not with the point of the bayonet, but with the point of the lancet." Untold blessings have come to India where Christian physicians and the British govern- ment have brought relief to vast numbers. The same work for Christ and humanity has been carried by Livingstone and others to the wilds of Africa. So we have a world-wide field with unexcelled opportunities for bringing relief to both body and soul. The prog- ress of events has been such that notwithstanding the growth and development of medical missions, the field is larger and more needy, and the opportunities greater now than ever before. Recognizing, therefore, the value and importance of medical missions to the cause of Christ and humanity, realizing, as medical missionaries on the field do, the wholly inadequate supply of physicians, we turn to the nearest, most practical, and abundant source to add to the work- ing force, viz., the people where, and for whom, the work of medical missions is established. While conditions vary in different countries, yet in most fields there are those who lack only the opportunity to make of themselves good physicians. The late Dr. Kerr, during forty-four years of a busy professional life, with indomitable energy and perseverance sur- mounted the obstacles of violent prejudice and superstition and personally trained several hundred Chinese as physicians, many of them proving faithful and efficient. Our largest mission hospitals could not be conducted with efficiency and economy without the aid of trained native helpers. In all departments of mission work, the great value of well qualified workers, who belong to the people and know the people better than any foreigner can, is recognized. The medical field, perhaps more than any other, presents attractions and 513 514 STUDENTS AND THE MODERN MISSIONARY CRUSADE has associated with it questions of expediency and methods which require the most careful consideration. In the training of natives as doctors, there should be clearly before us : 1. The aim. Let thoroughness be the watchword ; quality, not quantity, the object. "Any training is good enough for the heathen" is one way of expressing inefficiency, and too often it has been found on the mission field. In this work we should realize that our stu- dents will have to deal with both soul and body ; therefore, just as far as possible, train those who are likely to accomplish the cure of both. In the work of those who are trained by us, the good name and real worth of a noble profession is to be placed side by side with ancient usages and customs often as dear to the people as they are harmful and valueless. Let it not be tried and found wanting. As in the work of the late Dr.Mackenzie of Tientsin, aim to have a personal influence over each student, and let that influence lead to Christ. 2. The need. Thoroughly qualified native physicians are urgently needed; in fact they are essential to the ultimate success of medical missions. Foreign physicians, with the obstacles of lan- guage, climate, habits, and social customs to contend with, cannot expect to reach the masses and deal with them as wisely as those of their own people who are properly trained for it. Recently in China and Korea new fields have been opened, and the importance of improving present opportunities can hardly be overestimated. They can only be fully met by well-trained native physicians. Let no one think, however, that because native physicians are so urgent- ly needed, the foreign physician's responsibility is lessened, or that the splendid opportunities for service are fewer. 3. Methods. These vary according to the field and the condi- tions under which the foreign physician labors. In Africa, where no medical colleges exist, personal teaching and students working with the physician yield the best results. In any field, this method is certainly better than that of sending students abroad where few can withstand the influences which hinder their ever rendering good service in their native land. In China, where many are eager to receive a medical education, where there are large centers in which established hospitals afford excellent clinical facilities, the organized medical school or college— of which there are at least four — is the most efficient and economical method of training. The Woman's Medical College, Canton, China, and the South China Medical College for men in the same city are examples of how the increasing demand can best be met by the pro- vision of larger facilities than previously existed. In many places the already over-burdened foreign physician takes under his care and supervision a few students, teaching them the principles and practice of medicine and surgery. After from MEDICAL MISSIONS IN KOREA 515 three to five years these students are given a certificate. Where possible, the most efficient are retained as hospital assistants. Re- muneration in private practice is generally much larger than mis- sion assistants receive. In some instances students receive aid from the mission, while in many parts of China the student pays an annual tuition fee, varying from twenty to a hundred Mexican dollars, and in addition meets all his own personal expenses. Recently, the Chi- nese of Canton contributed $20,000 (Mexican) to establish the med- ical college for men in that city, a proof that they recognize the value of foreign medicine and surgery. In Korea there is no organ- ized medical school, the work of training being conducted by individ- ual physicians. In India there are four medical schools under the government and three under mission auspices. They are probably doing the most thorough work on the mission field. In all these countries there is a desire for a higher standard of medical education. The personal method and the medical school each have their ad- vantages. Efficiency may be attained in either. 4. Results. The skill and efficiency acquired have usually been in proportion to the thoroughness of the training. Testimony from various fields shows that native trained physicians are a val- uable aid in mission work and that many of them become skilful and efficient. Many actively engage in evangelistic work and show a devotion and consecration worthy of the highest praise. Two na- tive assistants in the Canton hospital are each receiving ten Mexican dollars a month, who might easily be receiving 100 Mexican dollars a month if engaged in private practice. Other bright examples of faithful devotion might be given, showing that this form of mission work may redound greatly to the relief of human suffering and to the advancement of the Master's Kingdom. MEDICAL MISSIONS IN KOREA THE REV. ROBERT GRIERSON, M.D., KOREA I SHALL BE very sorry if anything I say this afternoon seems to strike a note discordant with the remarks of the speaker who opened the afternoon proceedings and the speaker who followed him. The view of medical missions which they hold is that the medical man should not be confined to doing distinctly medical work, but that he should rather combine the medical work with the evangelistic. The view that I hold is that he should do medical work only and that he should leave the evangelistic work to other persons to whom it is given. But I would say that the point of view from which we look and the facts which we collate to form our opinions are dif- 5l6 STUDENTS AND THE MODERN MISSIONARY CRUSADE ferent. If I may apologize somewhat more for my position, I think that the analogy which Dr. Lankester gave us rather tends to main- tain the view which I shall advocate, than the one which he him- self advocated. He used the illustration of an army, saying that we had the artillery, the cavalry, and the infantry, and that we do not send the artillery into the trenches, but the infantry. Now, what we have been doing in the past has been taking out the heavy horse artillery and sending them out as cavalry to take positions that they were not trained to fill. "Korea was opened to Protestant missions by the surgeon's lancet." Such is the now familiar saying, which not unduly magni-- fies the importance of the part played by Dr. Horace N. Allen in the year 1884. He had in that year removed from China to Seoul in order to be ready to take advantage of any opening in the wall of seclusion with which the Hermit Kingdom was surrounded. He was fortunate enough to be on the spot at the time of a revolutionary crisis in which blood was spilt, and it fell to his lot to save the life of one of the "Min" princes by his surgical skill. This affair gave foreigners, and especially missionaries, a good status which they still retain, and made it possible to commence that missionary plant- ing of which to-day a Christian community of nearly 50,000 persons is the fruit. It will naturally be supposed, since medicine proved itself so useful a factor in the inception of the work, that the healing art has been more in evidence in the progress of the mission enterprise in Korea than in other countries. The wedge having been so efficacious with its thin edge, it would seem to be appropriate that it be driven in to the measure of its full divulsive power; or, in plainer terms, we would have expected the Church to immediately build, equip, and man modern medical plants at strategic points in the Empire for the healing of disease. Such, however, has not been the policy of the Korean missions. Not that many medical missionaries have not been sent out — perhaps, compared with other countries, the pro- portion of medical missionaries may have been large — but from the earUest days down to the year 1904 the home Church did little more than send the doctor, giving him no modern, well equipped hospital in which to work modern miracles of healing. You will be surprised to hear that during the twenty years preceding 1904, there was no first-class well equipped hospital in which patients could be treated with scientific thoroughness. In the capital, Drs. Allen, Heron, and Avison in succession have presided over the Korean Government Hospital in a building furnished by the government and with Im- perial support. But Imperial support meant also government super- vision ; and that in turn meant an ideal as regards buildings, expendi- ture, and equipment that differs from the Western and scientific ideal. The government wished to spend as little as possible upon ;*, and of that little no small portion adhered to the fingers of the MEDICAL MISSIONS IN KOREA '5 1 7 Korean officials who administered it. What the early doctors suf- fered in their relations with the Korean officials in poor equipment and with inefficient assistance makes a harrowing tale. In other places within the capital and outside of it, more notably in Fusan and Pyeng Yang, medical work has been carried on for many years under the direct care of the missions. It may be sur- mised that these at any rate would have been equipped in a perfect modern manner. This has hardly been the case. The missions have been ag disinclined to the expenditure of money as the Korean gov- ernment was. The National Hospital had a pernicious effect upon the whole medical system. What is good enough for the capital is in Korea quite good enough for the provinces. Besides, the Korean mission policy of self-support was applied with more or less consistency to the medical work as well, and this helped to prevent any large subsidizing of the medical work by foreign funds. But these were not the only things that in the early days hin- dered a full medical work. Above all else, the success of the re- ligious work and the inadequate force of ministerial missionaries pushed the doctors into the direct religious work. An outstanding feature of Korean mission work is the large proportion of doctors, male and female, who have in whole or in part abandoned the prac- tice of medicine to become doctors "in" divinity. From some points of view this is lamentable. It seems like an abandonment of the position of vantage won through the aid of providence in 1884. The wedge which opened the nation has not been driven home. Yet after all, so far as results go, the result could hardly have been better than it is. Though the wedges have not been driven home, yet in the open chink made in 1884 a dynamite charge of Gospel truth has been exploded, and has blown out the very wedges in riving to its center the Korean nation. For many years it has been quite apparent in Korea that medi- cine and surgery were not as much needed as in other countries for the breaking down of prejudice and for the gaining of an audience for the Gospel message. And what fisher will stop to bait his hook, if the fish will take the bare barb as readily as the worm ! So for awhile it became the settled policy of many Korean missionaries to oppose the spending on medical work of money which might be diverted to the more pressing and resultful evangelistic work. Fur- ther reflection wrought a change of judgment. It has gradually become apparent that logical though the previous opinion was, it was unworthy of its holders and was extremely unfair to the Korean nation. It penalized them for their ready acceptance of Christianity. There is in that country, too, the large percentage of loathsome and pitiful diseases prevalent in heathen countries for which there is remedy and alleviation only through Western science. The heart- broken lament of Mary and Martha over their beloved Lazarus has been echoed times without number in Korea by Christian and 5l8 STUDENTS AND THE MODERN MISSIONARY CRUSADE heathen whose sick have died for want of simple medical treatment, "If thou hadst been here, my brother had not died." Our Lord heard that cry calmly and complacently, because He still held in His hand the cords of Lazarus' life by which He was shortly to draw him from the tomb. But not so we. Those who died in Korea for want of some simple operation during the twenty years of our medical apathy cannot be revived by any activity of the present. Our tarry- ing was not as Christ's was, "for the glory of God that the Son of Man might be glorified thereby." We have rather dimmed the glory of Him who loves to picture Himself as the pitiful helper of men. If Christian charity is a thing that the Christian nations dole out only for a return in converts, and if the Good Samaritan is a forgotten ideal of the Church, then the sluggish medical mission policy of twenty years is reconcilable with our conscience. But, thanks be to God, the heart of the Church is truer to God and kinder to man than the logical policy which looks only for converts. Just about the time of the twentieth anniversary of Christian missions in Korea (1904), the Church suddenly and spontaneously rose to a realization of its duty. That year saw a large and splendid modern hospital — the Severance Memorial — established in the capital. It saw a smaller but no less perfect plant, the Junkin Memorial, estab- lished in Fusan. It witnessed the gift of funds for an equally effi- cient work in Pyeng Yang. That year also saw the various mis- sions reinforced by the unprecedented number of five doctors at one time. It heard ministers rise in the conference meeting and pledge themselves to give the medical work a chance and not divert the doctors from their ministrations of mercy into the role of priest and Levite. It was a rising tide for the medical work which has not yet begun to ebb. May God grant that it never shall until at least a body of native practitioners is trained which can effectively minister to the needs of the country. We now realize that as regards the ministerial and medical work in Korea: This ought we to have done, yet not have left the other undone. QUESTIONS Q. What preparation would you advise the wife of a medical missionary to have? A. I have known of cases on the foreign field where the wife of a medical missionary, being a trained nurse, was a wonderful help to him. Certainly, if she is not, she will find a tremendous field as an evangelist simply. As a physician she would be even of greater help ; the more training the better. Q. Is it advisable for a medical missionary to live as a single man for the first few years ? A. Not necessarily. Q. If a medical missionary is going to be married, should his QUESTIONS 519 wife have a nurse's training or a deaconess' training? A. It seems to me that those are matters that depend on circumstances. Either is good. A nurse's training, as was said before, is of great ad- vantage. Q. How much theological training should a medical mission- ary have? A. I should say Biblical study rather than theological; just as thorough a knowledge of the English Bible as possible and the ability to handle it. Q. At what strategic points are medical missionaries needed? A. They are needed in every foreign field except Japan. Q. Is there a demand for missionary nurses? A. That de- mand is growing now. There was no such demand ten years ago. Q. In what country are they most needed? A. I should say in Mexico and China and probably in India. Q. What is the nature of the work of a nurse ? A. The same as here, except the added work of doing as much evangelistic work as possible personally with the patients. Q. Is it necessary for a medical missionary to have a college liberal arts education? A. I should say that every medical mis- sionary should, if possible, have a college education. You will have a difficult language to deal with the first two years; and you are a happy man, if you can spend the first two years in language study. Therefore, you should have some advantages in linguistic study prior to going out — a well rounded education. Q. Would a board accept only such a one? A. I doubt very much whether our Board would now accept a man for medical mis- sionary work who had not a thorough literary education. Q. Would a board accept a nurse with the same deficiency? A. I should say that a nurse going to a foreign field ought to have at least an academic education. Q. How long before going out should a young man apply to his board? A. At least two years. This is, having finished two years of his medical course, with two years ahead of him, with an added year in a hospital if possible, let him open correspondence with the secretaries. They want to be studying him while he is making his preparation. Q. Do the heathen ever consider a medical missionary as one possessed of supernatural power? A. Every medical missionary will certainly say. Yes. We see the heathen coming around us in great numbers and every one of them looking up to us as some one possessed of decidedly supernatural powers. The very sewing up of a cut in the skin with needle and thread is to them a perfectly wonderful operation. I have had a woman's hand passed through, the screen to me, and by the use of a little cocaine to still the pain and the use of a needle to take a few stitches, I have gained an entry into a dozen houses of wealth and refinement, and all the men and women of those households look on me as a superior being. 520 STUDENTS AND THE MODERN MISSIONARY CRUSADE Q. If a man should have to borrow a considerable portion of the money with which to get a medical training, would you advise him to venture on the project? Could one lay aside any money on the field to pay off his debt? A. Dr. Dowkontt's institution is an endeavor to answer this. The doctor is aiming to get the best at the lowest cost. If a man has to borrow, it handicaps him to a certain extent; but I believe that it is better for a man to borrow and get to the foreign field than it is for him to stay at home. The amount he needs to borrow to get an education through Dr. Dow- kontt will not be very much. As to his situation on the field, it is a stringent one; but a young man who comes without a wife, if he is frugal in his habits, can certainly save some money. No man, however, should stint himself so as to injure his health in order to lay up money to pay off debts. EDUCATIONAL WORK IN MISSIONS Elementary Education in Mission Work The Service of Women in Educational Missions Christian Colleges in Mission Lands Theological Training Schools in Mission Fields ELEMENTARY EDUCATION IN MISSION WORK THE REV. H. F. LAFLAMME, INDIA You ARE all familiar with the fact that in India we have a pop- ulation of 300,000,000 people. One-fifth of the entire population of the globe is gathered on what is termed in the British Post Office Guide for that country a continent. And it is well named a conti- nent. You may know, too, that the most representative body of missionaries who have ever gathered in the history of mission work in that continent issued an appeal some four years ago asking for one male missionary and one single lady missionary to be sent out to each 50,000 people. As we have some 1,600 men now on the field, it means that we require about 4,400 more men, married and single, and 4,500 single women for this work, or 8,900 new missionaries in all. There are 1,000,000 Protestant native Christians in India. The other 299,000,000 are as yet without a saving knowledge of the Lord Jesus Christ. In this vast host of missionaries for whom the call is going out, not many will be required for the special branch of education which I represent here this afternoon, primary education. Yet very few evangelistic missionaries can escape the responsibility of undertaking some part of the educational work ; for in primary educational work, two of the three terms of the commission of the Lord Jesus Christ are involved. First, in evangelization we use the primary school as we do all other schools in India, as great evangelizing agencies, so that in the Island of Ceylon sixty-five per cent, of the converts in the Wesleyan Mission are said to have been won through the me- dium of their educational work. Then we use them as an educating agency to teach our Christians. An old woman who had been con- verted in our mission at the age of sixty from one of the outcast classes, knew nothing about reading, not one letter from another, but she determined to learn how to read so that she might learn of the promises of God at first hand. At the age of sixty she learned to read. A part of the policy of every mission laboring in India is to place within the reach of their converts the ability to read the Word of God for themselves. To give you an idea of the need for educational efifort in India an effort which each one of you coming out to India will take up along with other work, I shall quote from a recent address and one 523 524 STUDENTS AND THE MODERN MISSIONARY CRUSADE of the final speeches made by that finest of all viceroys who have gone out to India, Lord Curzon. He says : "In the first place, vital as is education as the instrument by which men and nations rise, yet in a country like India in its present state of development, it is perhaps the most clamant neces- sity of all; for here education is not primarily the instrument of culture or the source of learning, but it is the means of giving em- ployment, the chief means of national prosperity, and the sole means of subsistence by a very large class of the community. It is socially and politically even more than intellectually in demand; and to it alone can we look to provide a livelihood for our citizens, to train up our public servants, and to develop the economic and industrial resources of the country and fit the people for the share irt self- government, which is coming to them and which will increase with their deserts, and so fashion the national character. That man in India who has grasped the educational problem, has gotten nearer to the root of things than any of his comrades, and he has the right educational perspective as to the needs of the state." What Lord Curzon says as a statesman from the standpoint of the state can be much more truly said by the Christian from the standpoint of the needs of the ever extending Kingdom of the Lord Jesus Christ. And in sketching the needs for education in India, it is found that four out of every five Indian villages have no schools, and one out of every four Indian boys is growing up without anj education, while only one Indian girl in every forty attends any kind of a school. These figures are, of course, less impressive than in a continent of smaller population and different national character- istics. The conditions in India differ from those in any Western coun- try, but they are important as illustrating the need of India for Christianity. In our own Presidency of Madras, the relative status ' of the three great religions as far as illiterates are concerned is as follows. In using the word "illiterate" I employ it as defined by the census commissioner for the Madras Presidency, a man who cannot write a letter to a friend and read the reply which is returned to him. The illiterates among the Hindus are ninety- four per cent, of the population ; among Moslems, ninety-three per cent, of the popu- lation ; and among Christians, eighty-six per cent, of the population. The low condition of the Christians educationally would not be so much if it were not for the fact that the Christians are recruited from the Animistic classes of the population, and in the same census re- port it is said, "Only one man in two hundred and twelve among the Animists knows how to read and write." But to give you a com- parative idea of the need of education in India and on the foreign field I shall bring in figures from all the great countries of the globe. In America we have a population of seventy-six millions, and there are 18,080,840 pupils in the public schools and you expend ELEMENTARY EDUCATION IN MISSION WORK 5^5 $230,504,300 in education annually ; whereas in Japan, with 45,000,- 000 people, there are 5,324,000 pupils in the schools, and they spend about $23,160,000 annually. In India, with a population of 232,000,- 000 — this does not embrace the Native States of India — there are only 4,522,000 pupils in the schools, and they spend a little over $10,000,000 annually on education. That is about three cents per day for the population of India. In the Madras Presidency alone there are 13,000 villages of over two hundred in population, without any schools whatever. Now it seems to me that in the presence of this great need we stand face to face with a great opportunity. That opportunity is emphasized by the fact that the government of India is awakening to a sense of its responsibility, and last year they set apart an appropriation for primary education alone of about a mil- lion and a quarter of dollars. This will lead to a great stimulating of intellectual activity throughout India. It will create a demand and a desire for educational advantages which have never existed before. There is a second great movement that will stimulate the desire for education, and that is the religious awakening that is taking place in India to-day. There are some twenty different places in India that are becoming storm centers in religious activity, where the people are coming over in great numbers to the Lord Jesus Christ. Some one has said that the Reformation — or was it the Renaissance? — meant that Greece rose with the New Testament in her hands, and that in turn meant that when the Gospel comes to a people, it brings back the ancient culture and the desire for culture that existed among the early Greeks. So we find, that whereas the Christian population of Madras is only two and seven-tenths per cent, of the entire population, the educated among them are six and one-tenth per cent, of the population, and the illiterates constittite twenty-six and fifty-one-one hundredths per cent, of the population. The census report says that the Christian community is the only com- munity that is progressing. It says: "In 1904 there were 4,903 primary schools in India and Ceylon, under the different missions operating there, with an attendance of a quarter of a million pupils." A great many of you who are thinking of the foreign field may go out to engage in this work. Your work will not be entirely evangel- istic ; it will not be entirely philanthropic. You must meet the edu- cational needs of the people. Just a word from my own experience as an educationist in India — not a teacher but an educationist — to show the demand that will be made upon you in this particular. First, I have six primary schools teaching up to the third standard, three of them well equipped with good houses, trained teachers, free books, and good school furniture. Of these I am manager, engage the teachers, inspect the work, pay salaries, examine pupils, and, if necessary, stimulate the interest in the schools. Some of our men have 100 primary schools in their charge, besides other important demands. I have also been 526 STUDENTS AND THE MODERN MISSIONARY CRUSADE manager of an English High School for Eurasians and Europeans, to which a select number of native Christian and Hindu girls are admitted. This school has an attendance of about seventy-five. I was also manager of an industrial school for twenty native boys and young men. For some time I was a member of the advisory committee of our Theological and Normal Training School. In addition, I was on the council of the Hindu College, with 500 pupils, and teaching to the end of the second year of the University course, or to the degree of First in Arts. In order to discharge the import- ant duties which will devolve upon each of you as missionaries, it will be necessary for you to be particularly well trained. You should become trained teachers in this land. I wish I had received that training. American missionaries gave an educational system to Burma. Great heathen nations are looking to the Christian mis- sionaries for their educational systems. Then, above all these other things, we need the Lord Jesus Christ in our life and character. We are not desiring to educate the people only, but we are striving to make Christlike men and women ; and unless we have the Lord Jesus Christ in all His richness and fulness, we cannot impress His Hkeness upon those people. We want to give them not only an education, not only the "three R's," reading, writing, and arithmetic, but that other R, that larger R— religion, the religion of the Lord Jesus Christ. To be effective, above all things seek the enduement of the Holy Spirit of power, so that when you come in contact with these chil- dren in the schools that you will superintend, you may be enabled to impart to them the spiritual things, without which their educa- tion will be utterly incomplete, without which they will be utterly lost to the Christian population of those heathen lands. THE SERVICE OF WOMEN IN EDUCATIONAL MISSIONS MISS ANNIE R. MORTON^ CHINA There is no need here to plead for education, nor for education for women, nor for higher education, because a good proportion of you represent our best educational institutions for women in this land. You yourselves have received these benefits and know some- thing of what they mean in your lives. The plea to-day is rather that you be ready and willing to give the benefits that you have re- ceived and enjoyed to your sisters in other lands who have not had your privileges. We have heard repeatedly during this Convention of what we, as Christian women, owe to the religion of Jesus Christ ; but no word-picture can give you an adequate idea of what is in- THE SERVICE OF WOMEN IN EDUCATIONAL MISSIONS 527 volved in the Christian religion for women. Until you have been in a heathen land, where Christ is not known, and have seen your sisters, and their condition there — ^the emptiness of their lives, the sadness of their hearts — you cannot begin to realize all that you owe to the liberty which we have in Christ Jesus and in His salvation. What has been the service rendered by women in the past, and what is this service to be in the future in educational missions ? As my work has been entirely in China, I am more intimately acquainted with the conditions there; but I am sure, as the last speaker said of India, that whatever is true of this branch of work in China is equally true in any other heathen land. Education and Christian missions go hand in hand; they cannot be separated. We cannot give simply the knowledge of salvation in Christ to any people with- out giving to them also at least enough education to enable them to read the Scriptures which tell them of Jesus Christ. When you begin to teach tiie women and the girls of any land to read, you immediately feel the necessity of giving them also the larger knowl- edge and education which will broaden their minds, which will open their hearts, which will fit them for a larger service to their own people. And so it is impossible to carry them Christianity without giving education also. In many lands to-day the great demand is for more teachers. In China we may have heard how very great this need is. This has been brought before the American people very recently, more prominently probably than ever before, by the visit of the Imperial Commission. We have heard from them that the Empress Dowager herself is especially interested in education for the women, and one of their special objects in visiting our land was to study educational institutions for girls. We know how they visited a few of our colleges, and how favorably they were impressed ; and they are returning to China believing, among other things, that China needs colleges for girls. Some of us who know the Empire intimately, believe that Chinese girls need some preliminary work before they are ready for Wellesley and Barnard. But China is going to have education, and higher education. The opportunities for this work cannot be measured; they are the same opportunities that are offered to a woman in any other land. If you young women are looking forward to your future, and asking how you are going to become a blessing to the world, if you are wondering what line of work you should choose in order to make the most of your life, will you not think most seriously of the oppor- tunity which is offered to you of carrying the education which, with the Christian religion, has made you what you are, to those in non- Christian lands who are so greatly in need ? You take girls from heathen families into your school — it may be into the primary school, the intermediate school, or it may be the high school or college — and you have them under your daily influence. They are thus brought into contact with your personal 528 STUDENTS AND THE MODERN MISSIONARY CRUSADE life; they read you through and through; you give to them daily instruction; and consciously or unconsciously, you are presenting to them Christ and His religion and the life which a believer in Christ can live for Him. You are making, not simply a student, but an instrument who will go out among her people and be a living witness for Christ. Perhaps she will be one of a few ; her influence in her village, in her town, in her city, will be tremendous, even though she is a humble girl in a heathen land. These girls will go out bearing upon them the impress of your character, as well as of the character of Jesus Christ, if you have put that there. They will represent to others what Christianity does. Just as soon as we give them education we open their eyes to know what all the world is doing. You reveal to them another life; you break down the barriers and you open the doors and they become the evangelists in their own country to those who otherwise could not know of Christ. Your school becomes a training school then for Christian workers. Until the missionaries went to China there was not a single school for girls throughout the length and breadth of that great country among those 400,000,000 Chinese, though there were any number of schools for boys. Every village has such a school; but rarely was a girl ever sent to one of these schools. In the wealthier families private teachers are employed, and very frequently girls may study with their brothers while they are young. After the girls are thirteen or fourteen, even that privilege would be denied them. As a result, perhaps one woman in 10,000 in China is able to read and write; perhaps not even to write, though she may be able to read. Very rarely will she know enough to read the peri- odicals which are being circulated widely now ; because the Chinese characters are so numerous that it takes years to master them suffi- ciently to read general literature. With the introduction of the Christian religion schools came for girls. This was an eye-opener; the Chinese did not believe the girls had minds to be trained. The Christian religion has shown them that girls have as good minds, and as well worthy of being trained, as the men of China. If any one wishes to prove that the women of China have intelligence and fine minds, and can become a power, let them read the history of the present Empress Dowager of China, with her master mind. She is also a scholar. She is a living witness to the latent ability of Chinese women. The opportunity is offered to the Christian young women of to-day of giving their lives to the training of the Christian women of China. The Empire is standing with her doors wide open to receive the Western education. This is the entering wedge; this is the way by which we can bring the Gospel to many who otherwise would not receive it. In spite of the anti-foreign boycott move- ments, the schools are still crowded with students. Teachers are in THE SERVICE OF WOMEN IN EDUCATIONAL MISSIONS 529 constant demand, and cannot be supplied fast enough. The schools could be multiplied and still there would not be sufficient. At the present time the Chinese government is opening government schools in all parts of the land. In many of the other larger cities the Chi- nese ladies themselves are opening schools for their girls. Japan has rushed in and is sending her teachers, and they are opening schools for girls as well as boys. The girls of Shanghai have a mag- azine, published and edited entirely by themselves. So the demand, the opportunity is there. The schools that are being opened so rap- idly by the Japanese, by the government, and by the Chinese them- selves, are non-Christian schools — anti-Christian schools, most of them — and it remains for the Christian Church to decide whether we will rise to this opportunity, whether we will send to them Chris- tian educators in order that this tide may be turned for Christ, and that China may be won for Christ in this generation. There are numerous opportunities among the wealthier and the literary classes of China just at this time. In former years these people would not send their girls to school, out of the home, and only by going to the home could we get any entrance into these influential families. To- day many of them have entered Christian schools, but the supply is so limited that the girls cannot begin to receive the Christian edu- cation that they need. The number of schools must be multiplied. These wealthy Chinese are a most independent people. They do not want charity schools; they do not ask the American churches to support such schools. They are glad and willing to pay for all that they can get and for all we can give them. All they ask is that we come there and teach them. Shall we fail to hear that cry? Shall we neglect this great opportunity? In the school of which I have charge we are to-day calling for a young college woman who will give her time to the teaching of sciences. China demands higher education now as well as pri- mary ; and it is most important that in our Christian schools we have the best of America's young women, that we have the talent that you have here in such abundance. The Chinese know the difference between a first-class school and an inferior school. They will not send their girls, their young women, and their boys to a school where they receive only a smattering. There are many young college women here. Have you any better work opening before you, any larger opportunities than these ? Consider your own life and future, and may you be led to lay it down willingly at the Master's feet and go forth gladly to bring these lands that are in darkness to the same light and liberty which we enjoy in this land of ours. CHRISTIAN COLLEGES IN MISSION LANDS THE REV. W. M. FORREST^ FORMERLY OF INDIA Christianity stands for the highest development, the redemp- tion of spirit and mind and body. If Christ were working for the salvation of pure spirits, unentangled as we are in this world, perhaps there would be no need of some of the agencies now found necessary for the prosecution of mission work and the extension of His King- dom. Things being as they are, we cannot neglect the bodies of men, and much less can we neglect their minds, when we are seek- ing to reach and to save their souls. So it comes to pass that the religion of our Lord everywhere throughout the world means a fair chance for every man to come to his highest development. It means equally and yet more strangely to a large part of the world to-day an equal chance also for the women of the world. As we look out over the world to-day and back over its history, we discover that schools and colleges for all the people, without respect to their condition or sex, have been unknown and impossible except where the religion of Jesus Christ has gone to prepare the way for them. This is true not only in lands where the education as yet is practi- cally in the hands of missionaries. It is true also in countries like India, where there are many colleges and schools of all grades sup- ported by the government; for we must remember that the govern- ment is a creation of Christian England, and that such an educational system as India now enjoys, she never would have enjoyed without that Christian influence. The same is true of Japan; for it was only when the finger of Christ touched that Empire, and by its magic power opened it to the world, that Japan began to have a great edu- cational system to reach all the people. In thinking of this subject, let us remember, first, that the mission college is a Christianizing agency wherever it goes. There has been education without Christianity — schools, and something that would pass for colleges — but look at China, where the education which has reached up into the higher branches has been for millen- iums a study of the Chinese Classics. It has been for the favored few, and it has not been in any sense a liberalizing and progressive education. Glance at India, and you will find that the ideal and the cap-stone of education there was the little hut in some secluded part of the forest, where the learned pundit gathered around him the 530 CHRISTIAN COLLEGES IN MISSION LANDS 53 1 select few of the highest caste and talked to them about the sacred laws of the Vedas and the like. Look to the boasted Mohammedan University in Cairo, Egypt, with its thousands of. students, and you will see here that it is in the same sense largely exclusive, and that it is more particularly concerned with mumbling over the things that belong to a dead and deadening past. Hence it is that education, except as it has been touched and vivified by the power of Jesus Christ, is anti-Christian in its exclusive spirit and in its non-progres- siveness; for whether we look to the old educational systems of China, of India, or of the more exclusively Mohammedan lands, you will find that everywhere Time is being chained to the past and to the dead weight that it has fastened upon men. But with the introduction of Christian missions and missionary colleges, and the educational advantages coming from Christian na- tions, we have a great power immediately introduced. It is true that our education, like our civilization, is not Christian in the ideal sense, any more than our individual characters are Christian in the sense of being exact and full reproductions of the character of Jesus Christ; but it is also true that our civilization in Western lands is what it is by the grace of Jesus Christ our Lord. It is even more strikingly true that education and all that goes under that head in the way of modern methods and modern disciplines are Christian in their development, in their outreach, and ip their uplift. So it comes to pass that when this work is introduced, especially in lands like India and China and Japan, it results in the Christianizing of the people. They may not come into the Church, and they may take their stand upon the Christian truth that they have gained and use it as a vantage ground for battle against the Christian Church ; never- theless, the great ferment of thought going on in those lands to-day, the effort that apologists for those religions are making to revamp them and adapt them to the needs of modern times, and of enlight- ened climes — that effort is due to the vivifying and the quickening power of the cross. Where there is Christian education, there is going on a process which, sooner, or later, will certainly destroy the non-Christian religions which oppose Christ in every land. In many places this work can be done only by mission colleges ; in other places, it can be done best by mission colleges ; and in lands like India and Japan, where there are many non-Christian colleges now giving modern education, the Church is not relieved from the responsibility of reaching the students by the power of direct Chris- tian example and precept. It is under every obligation to send men of the highest training into the great educational centers of the East to do Christian and evangelizing work among the educated and the student classes. That is what Doshisha University and Duff and Robert Colleges are doing for lands in darkness; they are lifting themselves like the highest Himalayas. And when we consider the countless number of educational institutions in the Far East and in 532 STUDENTS AND THE MODERN MISSIONARY CRUSADE Africa that are working to Christianize the thought and ultimately the whole life of the people, then let us think once more of the mis- sion college as a training agency for Christian workers. The theory of our public educational system in this country is that the State is entitled to the highest development of the powers of its children of which these powers themselves are capable. Hence the lower schools are established for all the people, sifting out those of greater capacity and passing them on to the higher schools until the finished product of the university shall come out to bless the state. Likewise, and to a yet greater degree in the non-Christian lands, there is need that the Church should act in harmony with such a theory, in order that it may secure the highest development of the latent talents of its children by bringing them up, step by step, until passing through the noblest institutions of learning, they shall go out to be leaders of the people. No Church can succeed anywhere in any land simply by contenting itself with reaching the lowest classes. It has never been true that any land has been Christianized from the top downward ; but it has been true always, and must con- tinually be true, that in order to make a whole land Christian, if it begins at the bottom it must take of the ablest of that lower stratum and develop from them a thinking class, a class of leaders. To-day it is reported in the Presidency of Madras, wtiere the largest number of Christians are found in India, that in the colleges-the battle is already drawn between the highest caste men of Hinduism on the one side and Christian students, without regard to caste, on the other. Ultimately, through this educational process, there will come a great army of thinking, intelligent, able men and women who will go out through the land and lead the people, leaving behind those who, chained and hindered by the dead weight of their own old religion, will not be able to keep up with the advancing hosts led by the truly enlightened. Even in this country we do not think that it is expedient for us to turn over to the state the universities and colleges of our Churches, and when we do, we set ourselves seriously to solve the problem of how to provide them with a Christian educa- tion in addition to what they get from the state institution. Much more, then, in India, should we do this, where there is an all- encompassing sea of heathenism ; and what is true of India is true of every non-Christian land, that we must have under the influence of the Church this teaching that shall be not only enlightening and advancing, but also truly Christian. Hence there is need that from this company there should go to the great educational centers of the East a multitude of teachers. There is need for workers to supplement the secular teaching at the leading educational centers — for men and women touched by the power of Christ to evangelize thousands who are emancipated from the old thought by the power of Western education. If we are will- ing to go on in that slow, but God-given task, of Christianizing the THEOLOGICAL TRAINING SCHOOLS IN MISSION FIELDS 533 thought of all the people and of seeking out, one by one from those who come to Christ, great thinkers and leaders to carry on the work of Christianizing the whole land, we may be sure that the time willcome when "Far in the East a golden light will dawn, And the bright smile of God come breaking through." THEOLOGICAL TRAINING SCHOOLS IN MISSION FIELDS THE REV. JAMES L. BARTON, D.D., BOSTON In SOME respects the theological department is the department to which all this other educational work points. It is the place where the men and the women are rounded up for the direct evangelistic work. You will perhaps remember that in the earlier days there was no thought of the organization of the native church with a native pastor. Our mission boards had been working for a generation before the idea was thoroughly developed that the native church must have a native pastor. The first church in the Hawaiian Islands was organized in Boston, the mission appointed its pastor, and the church and pastor got on board ship and went around the Cape and planted themselves on the Islands, a Boston church transported to the Hawaiian Islands. A little later, churches began to develop, and the natives came in, and there were not missionaries enough to provide pastors. They saw that some provision must be made for these native churches, and then the missionaries picked out one or two young men and prepared them for the work. This proved to be a very expensive method; the missionary gave most of his time to two or three students day after day, in order to prepare them for the pastoral service. Finally, it was decided that they must have a native Christian theological seminary. It was also decided at the same time that the missionary is not the proper pastor of a native church, even if there were missionaries enough to take this burden. He cannot be the proper pastor of a native church because he is a foreigner ; and, although he may learn it to a certain extent, he can never speak the language like a native. He has been brought up under another civilization. He is of another race. It is just as incongruous to think of an American missionary being the pastor of a church in Japan, or of a church in China, or of a church in India, as it would be to think of a Japanese, or a Chinese, or an Indian, as the pastor of a church in America. The American church wants an American pastor, and the Japanese church properly ought 534 STUDENTS AND THE MODERN MISSIONARY CRUSADE to have, and must have, a Japanese pastor. The same is true all over the mission fields. The native church must have a native pastor from among its own people, trained and educated for the work. And that pastor must be trained by the missionaries themselves, because there is no other person prepared to train them. Up to the present time, this training necessarily has been largely in the hands of the missiona- ries. These missionary theological seminaries in various mission fields are large, influential institutions, at the head of which, in nearly every instance, stands an American missionary, and the teachers in those institutions are American missionaries. I venture the state- ment that there is no other work that begins to compare in import- ance with the wide, outreaching influence and power of training native pastors for native leadership among the native churches of the Oriental world. The missionary can multiply himself there, for he is teaching the minds that are to move the hearts of those countries. The colleges are preparing for these seminaries, and so a higher and higher grade of theological students go out from these insti- tutions. I am sure that if you could know many of the native trained pastors of Turkey and India and Japan, and some other countries of the world, and if you could see what kind of men have been pro- duced, and what it would cost to send them here to America to study, you would rejoice in this work. I know some of the mission- ary trained pastors of the Japanese mission who command the respect and admiration of American Christians, men who, intellectually, and every way, have the power of leadership. A college man in the Orient, it has been suggested here this morning, is rare. You take a conference like this, and everybody is a college man or woman. You go out into the country here, in the South, through the West, or anywhere in any congregation, and you will find college men and women. There is no man or woman in America that can com- mand leadership for himself or herself simply because of the posses- sion of a college diploma. The question asked by every body is, What can he do? It is not so in the Orient. The man or woman who has a college diploma, by that very fact has the prestige of leadership. You take that man and put him through a theological seminary ; he is recognized as a leader because he is a college man, and you give him that training together with his previous prestige in the community, and he will be a power to influence men and women for Christian work. Many of you may think that this teaching is rather an unim- portant thing. There is no work that is a greater test of a man's intellectual ability and of his understanding of the Scriptures and the fundamentals of the Christian faith than to teach theology in a mission theological school. I had a letter the other day from a young man who has just been sent to Dr. Hasting's institution in THEOLOGICAL TRAINING SCHOOLS IN MISSION FIELDS $35 Ceylon. He is a graduate of an American college, with the degree of B.A. After his graduation he had been for a year a professor in that institution. He was a young man in whom the missionary fire was burning, and he applied to go out under missionary appoint- ment. The appointment was delayed a little, and we sent him to Ceylon to teach in that institution two or three years until his ap- pointment is ready. Though an American college graduate, and a professor, he wrote me after he reached the field and had begun to preach, and he said : "I am afraid I am not up to my job." That is a college, not a theological seminary, but he said : "I am afraid I can't hold my position here with these young men without theo- logical training." What do you think he will do in the theological seminary ? It was my privilege for some years to teach in a theological school in the Turkish Empire. I had a class of fourteen young men, most of whom had college degrees, and I remember the care with which I prepared myself to go into those lessons, and how wilted I felt when I came out from them. There was no attempt on the part of these men to confuse the teacher, but there was the eager Oriental mind seeking for truth. I wrote down the other day some of the questions which these fellows put to me in connection with the lesson. One of them was, "Is God supremely good?" I said, "Surely." "Why do we need to pray to Him? Will He not always do good to His people ? Do we need to ask Him to do good if He is supremely good ?" Another asked, "Is God the Creator of all things ?" I said, "Surely, He is the Creator of all things." "Will not the Creator care for that which He has created, without any effort on the part of the created ? Why should we pray to God if He created all things ?" I said again, "Surely He created all things." "Then why did He create the Devil and sin, if He is a good God?" "Is God everywhere?" was another question asked. I replied, "God is everywhere." "Then, is not everything God, if He is in every- thing? Is not Pantheism right, God in everything, God every- where ?" One man said, "How do I know that I am ? How can I prove it?" Another one said, "How can we prove immortality?" These are simply casual questions which came from those minds seeking for truth in the midst of the ignorance of this Mohammedan country. They were discussed in the class. Sometimes the whole class session would be given to one question. Whoever goes out to meet the bright intellect of the Orient, must go with his intellect sharpened like steel and ready to meet these men with absolute frankness. Many and many a time I said to these men "I am not prepared to-day to answer this question; we will take it up to-morrow." Any man here who expects to go out and enter this work will find that it taxes every faculty to the ex- treme as he tries to lead those eager minds out into the truth. When I visited some of the theological seminaries here at home, I was 536 STUDENTS AND THE MODERN MISSIONARY CRUSADE astounded at the tameness of the work of the theological professor. There seemed to be nothing to it. It was simply the reading of a lecture to the students. Some of them wrote, some of them slept, and some read something else. This work is the greatest work a young man can enter into; a work calling for men with the love of God in their hearts, with the knowledge of God in their minds, and with a readiness to work for God in the field. There are theological schools for women, for the mission schools are beginning to get ahead of American institutions. We have train- ing schools for women in Japan, in India, and in the Turkish Em- pire. These women are trained to go out as pastor's assistants. They are taught how to reach the women and how to interpret the Bibb and the way of life to the people. In closing, let me give an illustration of how we do some of our theological work in India — how we convey an idea to the people. The Indian does not desire logic; he wants an illustration. I was much interested to find they know Calvinism as the "cat theology," and Arminianism is called the "monkey theology." They were unable to get hold of the distinction between Arminianism and Calvinism. One day I saw a number of monkeys, and when danger threatened, the old mother monkey gave warning and the little monkey clung about her neck and was carried out of danger. If he had not held on he would not have escaped danger. That is Arminianism; you have a part to play yourself. Calvinism is the "cat theology" because the kitten, when in danger, has nothing to do in saving itself, since the old mother cat takes it by the neck. That is Calvinism. By this illustration they get the native to understand both sides. QUESTIONS Q. Should a man engaging in educational work have a differ- ent preparation from the one whose work is to be largely evangelis- tic — ought he, while in college, to specialize? A. For primary work I do not think so. I do not think it would be necessary for one purposing to do general missionary work to specialize in teacher's training, but those who go out to take charge of boarding schools will need very special pedagogic training. Q. How about kindergarten work ? A. I would advise single ladies who go out, to learn kindergarten work. Especially if you are to undertake primary education, it is a very essential part of the work. Q. Is practical training a help to women missionaries, to the women in mission fields ? A. The words, "practical training," re- mind me of a question asked Miss Thoburn, at Northfield. Some one QUESTIONS 537 had asked if it was useful for women to know something about dressmaking. She answered, "Yes." "About bookkeeping?" "Yes." "About cooking?" "Yes." She gave the same answer to a great many questions of that sort. Finally she said, "If there is anything you don't know, learn it." As for practical training, if you mean training in the doing of things, you cannot, in the time you have for preparation, begin to get the training necessary. To be ideally prepared, one should be at least sixty years old. One thing that was said this morning answers the question well : "We want people out on the field who will not say, 'I never learned how to do that,' but who will go to work and do it." Q. Is it not desirable for the ladies who go out to have taken normal training? A. I did not have it, but I wished that I had taken a normal course. I think I should advise every woman going out to the field, particularly if she is going into educational work, to get some normal training. I had four years' experience teaching in the high schools. One thing I have noticed abroad is that the mis- sionaries in many places are really superintendents of schools. The person who has that responsibility certainly ought to know some- thing about methods. I think people usually go out without this practical training, and when the necessity comes they study it up themselves. Q. In Japan is there not a large need for kindergarten work in the women's work? Should there not be some distinct prepara- tion for that? A. I think most of the boards regard kindergartens as luxuries. In the Glory Kindergarten, in Kobe, Japan, they have been looking for an American teacher for more than two years. Q. Are the students of India attracted to Christ as a man or as God ? A. What comes nearest to the students of India, and what, therefore, they see first, is the character and the teaching of Jesus Christ revealed in the New Testament, as the man of Nazareth and of Galilee. Therefore what first attracts and compels attention is Jesus as a man. For it is just as necessary now as it was when Christ came into this world, that He should tabernacle among men in the flesh and bring God down to the plane where men can, in a sense, see and hear and understand Him. The men of India, as a result of their philosophy and their religious system, are not, as a rule, burdened with a sense of sin. They seek salvation, but usually it does not mean freedom from sin. Therefore they are not seeking a Savior primarily; but there is something about the majestic Christ so thought-compelling and so heart-winning that as He is set forth to them in our Christian writings and teaching they are being won by Him. But as they draw near to Him it becomes true, as it was in the case of Thomas, that they come to the place where they cry out reverently, "My Lord, and my God." Q. Is the Bible itself used as a text-book in theological semi- naries abroad? A. I can speak only for my institution in North 538 STUDENTS AND THE MODERN MISSIONARY CRUSADE Ceylon. There we use the Bible as a text-book in all the college classes. I think the same is true in most mission institutions in India. Of course, the teacher will have a commentary and use it, and some students will secure commentaries from the college library in preparing the lessons; but the Bible itself is brought into the class-room, and the students learn from that. O. Can a man who is going into educational work, while in college here, afford to specialize? A. Yes, I thinlc he ought to specialize, within certain limits, at least. It depends altogether upon the institution to which he is going. Most mission colleges cannot afford to have more than one or two men from America or England. With us we have two professors besides the principal ; one is a pro- fessor of science, and the other is a professor of philosophy. Those two branches ar^e especially important in a country like India; and I believe that a man should fit himself, if he is coming to Jaffna, for example, along one of these lines. In addition, he must special- ize in the Bible. Let him come with a very thorough training in Biblical knowledge. Q. Can a teacher, a professor in college, reach the higher classes better than an evangelist? A. I believe that he can. Stu- dents respect a man who is a teacher, and they will listen to him, and go to his room and talk with him in the evening, or during their leisure hours, about Christianity. I think that the teacher or pro- fessor in college has great opportunities for reaching the students among the higher classes. Q. What demand is there in educational missions for engi- neers? A. Engineering knowledge is particularly useful to mis- sionaries in the Far East, though I question very much whether missions have got so far along that there is suiiScient demand to justify the appointment of engineers. I should say that most mission colleges have professors of physical science, and this involves some knowledge of engineering; but this is hardly the appointment of an engineer on the staff of a college. Electrical engineers are finding particular usefulness in Japan. Young men who are graduates of colleges go to Japan, and while under the service of the govern- ment, independently identify themselves with mission work and with the Young Men's Christian Association, and make themselves very useful indeed in Christian service in those countries. Q. Is conversion sufficient? If not, what should follow? A. That, I suppose, refers to the building up of a Christian community. If we were to stop with conversion, we should meet with absolute failure. In my judgment, even after conversion, they are like chil- dren, and need to be trained and led along in order to gain power and leadership. Q. Does a man who goes into educational mission work need theological training? Can he not specialize in something else to greater advantage? A. The case of that young man at Jaffna QUESTIONS 539 College answers the question. He went out there to teach in a college, and he wrote, saying that he is thoroughly convinced that the man who holds that place should have a theological education. I do not think that it is wise for a young man expecting to remain in teaching to neglect theological training. He can specialize in other studies in the latter part of his college course so as to broaden himself. I do not believe that any education broadens a man more than theological education. In connection with these colleges, a man may be called upon to be president of an institution where they may have a theological department. If he is not able to enter into that, he is recognized as weak by the people. He should fit himself in every line possible. Q. Why do college students, who go out to teach for a time, so seldom enter missionary work? A. I should question the truth of the fact that is assumed. So far as my knowledge goes, many a man who had no idea of entering missionary work has since en- tered missionary work. Young men sometimes go out for a limited term ; they go for the collegiate work and to have experience abroad. It is not strange that they do not enter missionary work. I should say that two-thirds of those known to me who have thus gone out in the last ten years have entered missionary work. In Robert Col- lege, Constantinople, the great majority of these men have entered missionary work. CONFERENCE OF THEOLOGICAL PROFESSORS The Importance of Giving Mission Study a Prominent Place in the Seminary Program The Monthly Missionary Day : Its Reasonableness and Usefulness in the Seminary Relation of the Seminary to the Mission Field The Seminary as a Recruiting Ground for Missionary Statesmen THE IMPORTANCE OF GIVING MISSION STUDY A PROMINENT PLACE IN THE SEMINARY PROGRAM PROFESSOR 0. E. BROWN^ D.D.^ VANDERBILT UNIVERSITY It is quite difficult to exploit such an important subject in ten minutes, so I shall lay down only four propositions, which I trust will find no dissent from this body. I. The first proposition is this : That any seminary which fails to provide for its students an adequate opportunity for missionary intelligence has failed in performing its full duty to those students. We are certainly agreed that missionary intelligence is indispensable to the pastor of this day, but I have just two reasons why I should insist that any seminary failing to provide adequate opportunity for missionary intelligence has failed in its full mission. It has failed in its mission to the student, because no candidate for the ministry of this day has been fully prepared who has not been brought into touch with the world-wide missionary movement before he has definitely placed his life. After one has decided upon the Christian ministry there remain other decisions to be made. The decision to be a Christian minister is the initial decision, not the final one, and I therefore believe that no student is ready to place his life intelligently until he has had this touch with the wide work which Christ has meant his Church to do, and which the Church of Christ is doing in the world. Mr. Penfield spoke the other afternoon of his Eastern trip, and said that possibly there are men who have in them the making of real statesmen in the Kingdom of God, who may be dropped into secondary places, as far as this world-movement is concerned, if they have not the great mission of Christ and His Church clearly before them. The second reason why theological institutions which do not emphasize missionary teaching have failed in their instruction, is because they will send out to the churches men who are not mis- sionary pastors; and certainly in this day, with our conception of the Church, it is a crime against the Church to furnish it with any man who has not been well prepared in missionary exegesis. These two points would indicate that unless there is adequate pro- vision made for missionary instruction, the seminary has failed in its full and best mission. II. My second proposition is that the study of missions must 543 544 STUDENTS AND THE MODERN MISSIONARY CRUSADE be in the regular course of the seminary. It must be a distinct part of the seminary curriculum. There are three other ways in which we may convey missionary intelligence to our students. The first is that of voluntary mission study classes. Mr. Mott spoke of those yesterday. They are doing a magnificent work, teaching not only seminary men but 12,000 college and university students of our country and Canada. Mr. Mott stated that the purpose of this course is to give stimulation to the progressive study of missions. You will recognize, however, that student leadership alone will not guarantee that the work is systematic or thorough. It may be, or may not be, according to the qualifications of the student leader. It provides for students a specific course; it wins their interest; it brings them into touch with the lives of great missionaries ; it is descriptive and inspirational; but it does not make students take hold of mission study in that scientific and professional way which is indispensable for our seminary work. While there is nothing better in the way of inspiring missionary interest, as Mr. Mott suggested, it cannot be adequate for our seminaries. Another way of imparting such information is through mission- ary lectureships. There are seven or eight student lectureships in the theological seminaries of our land ; they are doing some magnifi- cent work and are giving us some excellent monographs on mis- sions. But the lectures must be limited by the special field of the lecturer, and no one can be satisfied with leaving the missionary interests of the seminary to missionary lectureships. A third way in which this work can be done is through inciden- tal missionary instruction. Recent investigations have elicited inter- esting information concerning this. Some seminaries give some- thing on the subject in the church history department. Others intro- duce missions in the department of New Testament exegesis, and still others discuss missions in the homiletical department. In some respects, the plan of having a monthly missionary day is said to be the best way in which to teach missions incidentally. But who of us will say that this wide distribution of missions through the seminary departments, and this study of only specific phases of missions can be adequate for the presentation of such a great and important theme ? No student can be expected to gather together these fragmentary sections of missionary instruction and combine them into one great whole, and thus become imbued with the mission- ary spirit. III. In the third place, I insist that we must have a special chair for missions; we must have regular curriculum work for missions, that we may present the same in an adequate and scientific way. I would insist that certain fundamental missionary topics be in the regular course. It is unfair to put men in any theological chair and say that this section of the curriculum shall not be required work. I know there are some who will diflfer on that point, men MISSION STUDY IN THE SEMINARY PROGRAM 545 who would put missions in as elective entirely ; but if we are going to meet the demands of the Church, we ought to guarantee that a man has a knowledge of missions and is qualified for missionary leadership. Unless the seminary guarantees as much as that, it is not living up to the demand made upon it to-day. I cannot suggest what I believe ought to be required in the seminary; but I certainly believe that some such course as Dr. Horton's "The Bible a Missionary Book," ought to go in as a re- quired study in our seminaries. One theological professor advocates the introduction of missionary study in the chair of exegesis, and he shows the vital relationship of the Bible to missions and mission principles. I should also ask for the study of the world-wide eth- nology of missions. The students should have a knowledge, derived from careful study, of the largest missionary fields, particularly of those fields of their own religious body ; and there must be required study in our seminaries, if we are to do this work adequately. IV. The fourth proposition which I shall have to insist upon is this: That there can be no finer investment made by mission boards, and the alumni of our seminaries, than to found a chair or school of missions in one of their seminaries. When it comes to a choice between the average school for special missionary training and the founding of a chair of missions in a seminary, I should insist that the chair of missions in the seminary is of more vital importance to the work than the missionary training school. And when this chair of missions is founded it will do more for equipping men for the wide missionary work than can be otherwise afforded. So my last point of insistence would be that we ought to go before our boards of missions and our alumni societies and insist that they should look toward the founding of these professorships in our semi- naries. As far as I can learn, we have but two such chairs in the seminaries of our land. We should arouse ourselves to the large missionary work before us, and fulfil the missionary obligation rest- ing upon us as seminaries. A closing word. Our Master gave the best of His ministerial life to the making of apostolic disciples, and we cannot afford to neglect our duty to the Church in the making of apostolic men for this mission work and sending them out from our seminaries so thor- oughly trained for the work that they may reach the whole world with the life, power, truth, and presence of Jesus Christ. THE MONTHLY MISSIONARY DAY : ITS REASONABLE- NESS AND USEFULNESS IN THE SEMINARY PROFESSOR W. O. CARVER, D.D., SOUTHERN BAPTIST THEOLOGICAL SEMINARY, LOUISVILLE Of COURSE, this missionary day represents only one method of teaching a subject which may find expression in some other form elsewhere. The reasonableness and usefulness of mission day in the theological seminary depends upon the application of the theological seminary to the life of the Church, and that can best be determined by the conception of the Church itself. There have been two diverse conceptions of theological training. The German idea of theological education is that it is part of one's general education. The idea which has been most dominant in America is that theological training is a part of the method of preparation of church leaders for the religious work and life of the Church. Bear in mind the different conceptions of the word "Church" in the phraseology of the different religious denominations. The Church, I think, is the working or- ganization of the Kingdom of Heaven. So that the seminary is the training school for church leadership working toward that great end. Our Louisville Seminary, from its beginning, has had this mis- sionary day. It has set apart one day each month for missionary work. It was done in the beginning by the organization of a society. The society was formed in our seminary when it was located at Greenville, S. C, and members were elected to that society for a considerable time after the seminary was moved to Louisville. Every student who came to the seminary was elected to membership. The name of the society has never been changed, but it has taken on a somewhat different character since it has been in Louisville. Dr. Broadus said once, in my hearing, that whenever the South- ern Baptist Theological Seminary did not follow its most sacred mission he would sever his connection with it. At a recent meeting, President Mullins, of our seminary, said that the seminary is an institution of the Kingdom of God. That being true, it is desirable that this great conception of missions should be made prominent in the seminaries. So we have the seminary mission day. No classes meet on that date. Every professor strives zealously to guard that day. If he has lost lectures and wants to make them up, it is not 546 THE MONTHLY MISSIONARY DAY IN THE SEMINARY 547 taken advantage of, although the temptation may be great to take them up in an hour or so on that day. We have reports of the work of the missionary society, because we feel that we can thus locate the emphasis which justly belongs to the missionary situation. That does not mean that we are going to diminish, but rather that we increase, the mission instruction in all the departments; and it is understood that any professor who understands his business cannot do it without touching on missions; surely it cannot be done in exegesis. So prominent are missions in church history that our professor found it difficult to find a method of teaching missions in a separate department. This mission day helps the minister to put things in the proper place in his own ministry. It may be that his ministry is to be in a foreign land, or in his own land ; but whatever the place is, it puts him in the right attitude toward missions. Another line of work which our society does is that of finding men who are willing to work, and the finding of work for those who are willing to engage in it. In most seminaries this devolves upon the students, and causes an unnecessary amount of labor. With us it is attended to by the executive committee, who report from month to month what they have done. It serves also to bring our students in contact with the missionary, that they may see what is being done by our representatives at home and abroad. The work of the Sunday-school Board is brought up from time to time before this missionary society, and the students get acquainted with the mis- sionary organizations in which our seminary is interested. Then this mission day serves as a place for the missionary at home to get acquainted with the young men preparing for missionary work either at home or abroad. It also helps the student in the seminary to determine that question of place to which attention was called a moment ago. There have been a number of men who, on the monthly missionary day, have found light on this question for the first time, and have then seriously considered the question of becoming foreign missionaries. We have other prominent representatives of our work speak before our missionary society, and, as a consequence, the members get acquainted with the great Western fields, and may feel glad to go in that direction. We likewise seek to have representatives of other seminaries with us, so that our students may get acquainted with the missionary organizations at other institutions from the representatives of these organizations. I have said that this day was only one of the methods by which the cause can be furthered. We believe that it is not necessary to take anything from any of the classes. We do not have this take the place of anything ; it holds a place of its own and serves to give the emphasis of the entire institutional life of the seminary to mis^ sions and to put before the students their duty in this great enter* prise. RELATION OF THE SEMINARY TO THE MISSION FIELD PROFESSOR CHARLES R. ERDMAN, D.D., PRINCETON SEMINARY One who has been a theological professor for the extended pe- riod of four weeks feels the delicacy of taking part in the discussion of what seems to be a theme of supreme importance to most of our missions. I. At the outset let me speak on the opportunity of the semi- nary in its relationship to missipns. That word "opportunity" sug- gests "possibility;" it suggests what the seminary should be, rather than what it has been or is. I should say that one relation of the theological seminary to foreign fields is that of an opportunity to secure recruits for the foreign field. That opportunity has been treated in no small measure here. In a recent article, Mr. Beach has reminded us that the Student Volunteer Movement had its fore- runner in a society established ninety-eight years ago, called "The Brethren." That society was organized, not for the purpose of sending men to the foreign fields, but for the purpose of going, The society had as one of the articles in its constitution a statement that no man was eligible to membership if there was any circum- stance which rendered it impracticable for him to go as a missionary to the heathen world. Andover Seminary had strong members of this society in it. And then our old Inter-Seminary Missionary Alliance was also said to be a kind of forerunner of the Student Volunteer Movement. We are all ready to. grant at this Convention that the seminaries should be the recruiting ground for volunteers. If in any Protestant seminary we have less volunteers than we had ten or fifteen years ago, it is not the fault of the Student Volunteer Movement. Is not the trouble due to our seminaries? I think that we all realize that there should be no place where the spirit of missions should so continually be brought to bear upon the stu- dent as in the theological seminary. We should not feel as some of us felt in those dark days long ago, when we were undergradu- ates, that the seminary students who were expecting to be missiona- ries were extraordinary men. We should rather feel that the man who is going to stay at home is the extraordinary man, because he must be able to give some good reason why he is to stay. I have a wealthy friend in Paris who is spending his money not yery wisely, but tjgt very wickedly. Some of his acqus^intanc?? sug- 548 RELATION OF THE SEMINARY TO THE MISSION FIELD 549 gested to him that it would help him socially and give him more prestige, if he could go to America and induce President Roosevelt to appoint him as a member of our American Embassy in Paris. So he came to Washington and went to see the President, who very kindly granted him an audience. He spoke the little speech that he had prepared to give, beginning by saying: "I think that I could serve my country perhaps, if I should have this appointment in Paris " President Roosevelt spoke right up, as he is apt to do, and said : "My young friend, a man desiring to serve his coun- try does not begin by saying where he is going to serve." And this is the spirit that should prevail in the seminaries. Seminary students ought to feel that they are going to serve Jesus Christ wherever His Spirit leads them, not in an easy place of their own choosing. II. In the second place, theological seminaries should be the great training schools for missionary volunteers. But some of you say that it is the training school for pastors who are going to labor in our home land, and not for missionaries to foreign lands. I be- lieve that special missionary training schools may do admirable work; but I sometimes feel that if our seminaries did as much as they ought to do, there would hardly be such a demand for these schools as now exists. I have in mind a man who knows all about seminary work, to whom a learned judge once said: "I want to say this thing. Theological seminaries teach everything but the Bible, and teach young men to do everything but to preach." What he might more truly have said is something like this : "They teach young men how to do everything but how to go into all the world and preach the Gospel." In this matter of training much can be done through lecture courses. Mr. John R. Mott delivered a course of lectures in several of our theological seminaries. That course has been printed in a book, and I want to suggest to every theological professor here to see whether he cannot get Mr. Mott's book, "The Pastor and Mod- ern Missions," into the hands of every student in his seminary. What a help it would be if that little book were placed in the library of every member of the graduating class in our seminaries. And we must do all we can to train volunteers in our mission study classes. Admirable work is being done. A few years ago, at Princeton Semi- nary, we had hardly any systematic study of missions, but within four years an average of eighty men have taken up the study of missions. Above all else, every seminary should have a chair of missions, if it is to be successful in the study of missionary work and in training volunteers. It has been created in some. I rejoice that Mr. Beach has been selected to go to Yale, and there take the Chair of the Theory and Practice of Missions, and I hope every seminary will have the chair described in just that way. III. In the third place, and more briefly, the seminary is obvi- ously the armory and arsenal of the missionary volunteer. It is the S^O StubENTS AND THE MOOERN MISSIONARY CRUSADfi place where he must receive the weapons that he has to use in his work, if he is to be efficient in the foreign field. I remember a man who was asked how it was that the Japanese so easily defeated the Chinese in 1894-5, and he went into a long discourse on the theo- retical grounds, and then said suddenly, "I know of one consignment of cartridges of American manufacture sent to the Chinese that you couldn't have exploded with a sledge hammer." And that is what is the matter with the seminaries. They let young men go out to the field who are not prepared, who do not have weapons suitable for use in China and Japan. Of course, missionaries teach the same kind of Gospel that we all teach; but a young missionary must believe with his whole heart that men are lost without Christ; he must believe in regeneration, in the power of the Holy Spirit, in the Christ who died for sinners ; he must believe that He lives. The seminary must be the arsenal or armory of the missionary volunteer which furnishes him these weapons ; it must be a fortress to protect the base of supplies. After all, great responsibility is going to rest on the home pastor, and on the seminary depends what the pastor in the home land will be, and whether our students go out unprepared for missions. IV. What can we do, then, to establish and maintain such an ideal relationship between the seminary and the foreign field as should exist ? First, we must change our seminary curriculum so that it includes missionary instruction. I hesitate to displace anything al- ready in the course, as it is a hard thing to do. Yet if it cannot be done by conference, let us shut our eyes and draw the line, and elimi- nate something from each study. The Church will rejoice if we sub- tract a few hours from each study in order to devote them to the sub- ject that we feel must have a place in our seminaries. Again, let us see what we can do to stimulate the highest possible spiritual devotion to Jesus Christ; for when the young men of our seminaries yield themselves wholly to His service we will not have any lack in the number of volunteers, and the young men will graduate feeling they have the whole Bible for their staff, that they have the whole Christ for their Sovereign, and the whole world for their field. THE SEMINARY AS A RECRUITING GROUND FOR MISSIONARY STATESMEN PROFESSOR ROBERT K. MASSEY, D.D., ALEXANDRIA SEMINARY I NEED not say much as to what constitutes missionary states- men in the few minutes in which I must treat this part of the theme. Missionary statesmen must be men of conviction ; they must be men of tolerance. They must have conviction strong enough to lead THE SEMINARY AS A RECRUITING GROUND 55 1 wherever Gk)d points, and for the trials to which their faith will be put. They must be men, not of indifference, but of a tolerance that comes from the broad, human sympathy with men of other races than their own and that is grounded on the conviction that the truth will prevail. The missionary statesman must have vision. He must have an insight that enables him to distinguish between the passing noise of popular clamor and the ground-swell of the changing of the civilization of the great peoples. He must be able to interpret the lessons of history as it is unrolled before his eyes. He must have a wise patience that builds not for to-day, nor for to-morrow, but for all time. Such men are missionary statesmen. Of the pressing need for such missionaries at the present time there is no question. We need strong men to face the conditions that confront us because of the world changes going on in India, China, and Japan. I have been asked to speak more particularly on what my own seminary has done in this way ; so I trust that you will pardon me, and that it will not seem to be egotism, if I lay emphasis upon the graduates of my own institution. I mention first what its contribution has been to the mission cause; then I will seek to state the causes that have produced these results, and finally, will try to indicate how this force may be developed in all seminaries. I. First, we will note some of the facts. From Alexandria Seminary have gone forth men who have laid the foundation of the missions of the Episcopal Church in Greece, China, Africa, Japan, and Brazil. There have been indeed, let me hasten to say, men from other seminaries who aided in manning these missions. Among these men that may be called missionary statesmen I would mention first Dr. J. H. Hill, who in 1830 went to Greece and labored there more than fifty years. His schools furnished the foundation upon which the whole educational system of modern Greece is built. William J. Boone, M.D., who went to China from Batavia, in 1840, is perhaps the most striking personality among all the missionaries of Alexandria. He laid there the wide, broad, true foundation upon which the Church has since developed. And of those in recent years, I mention John Addison Ingle, the first missionary bishop to Han- kow, who went to China in 1891. His lamented death thirteen years afterward cut short a career of eminent promise. Had he lived, he would have been one of the most successful missionaries of modern times. He has left lasting impressions of our work in that great field. I may mention Bishop Kipp, who in 1853 went to California and organized our work there ; and that strong man of more recent years. Bishop Funston, who is building wisely and strongly for the Kingdom of God. And Dr. Lloyd, who declined the bish- opric of our Church three times in order that he might continue to direct the missionary operations of our Church, has shown you what an estimate he places on statesmanship in this particular line of work. Since the missionary spirit first manifested itself in Alexandria, some 552 STUDENTS AND THE MODERN MISSIONARY CRUSADE seventy odd years ago, sixty-three men have gone forth to foreign fields, and that spirit has not abated, we are glad to say. II. Let us, in the second place, ask what has given this mis- sionary impulse, and what is helping to sustain it ? We owe to the faculty first the tone which has entered into the mission work — to the seminary faculty and to Bishop Mott, who announced in 1839 that he would rather that the seminary should send out men to the ends of the earth than fill the pulpits of our land. There must be that missionary spirit about the seminary which is at once the spirit of conviction and the spirit of service ; the spirit of conviction that gives the foundation upon which intelligent decisions are based; the spirit of service, not seeking for honors or reward, but seeking to toil where the toil is hardest and the night is darkest. The fac- ulty's attitude on missions will ultimately determine the attitude of any seminary. If we place in our own lives this great objective, then the spirit of conviction and the spirit of service will dominate our institutions and will send forth men of clear conviction for service at home and abroad, missionary statesmen for the Church of God on earth. QUESTIONS Q. I recognize the very great necessity of what has been said regarding giving mission study a required place in the curriculum. But how shall we go about getting this place — by displacing some of the other prescribed studies in the course, or by adding it to them? A. I can only answer the question by stating what we do in our own institution. The course is crowded, yet I think one required study a year for a full term- would be all that is necessary. In our three years of work it seems to me that we should have one subject' each year on missions. In the Cumberland Presbyterian Seminary at Lebanon, Dr. Bell teaches missions just as any other teacher does his work. They have found room for it in the course, and have found it very helpful. Q. What is the required time in that seminary? A. It is ninety hours per year, and is required work. Another method which Kentucky Theological has is that the main missionary themes are treated bymembers of the faculty who have made a careful study of those subjects. Union Seminary, of Richmond, gives up the first Monday in each month and the second, third and fourth Monday evenings to missions. On those days they have speakers present, generally their own returned inissionaries. The mission day at Sewanee is observed as at Union, with the exception that when they do not have a speaker from the mission field, two or more of QUESTIONS 553 the students are required to read a paper on some field, and they are then discussed. Q. How do you observe the mission day at Louisville? A. Our meeting begins at ten o'clock in the morning. There are de- votional exercises led by the president, or by another one of the professors who acts as an assistant president. That occupies some- thing like half an hour. . Then follow reports of the secretary and treasurer and a report of the work of the executive committee during the month in the city. After that addresses are delivered by some prominent speaker, or sometimes by two or more on special occa- sions. Q. May I ask if there is any other theological representative here whose seminary has a custom like this ? A. Kentucky Presby- terian Theological Seminary has observed mission day from the be- ginning of its history. Our method of observing it is not precisely like that described by Dr. Carver, inasmuch as we confine our work more to the state missions. Our students are required to attend and to read papers upon specific subjects relative to the general work considered on the day. CONFERENCE OF PROFESSORS IN COLLEGES AND UNIVERSITIES The Importance of Interesting Our Students in the Missionary Enterprise The Reasonableness of Expecting the Co-operation of a College or University Faculty in Arousing or Fostering the Missionary Spirit How to Indoctrinate Students with the Missionary Spirit Before They Enter College What has been Done by Two Institutions to Further Missions By Mount Holyoke By Ohio Wesleyan University Professorial Opportunities for Exerting a Christian and Missionary Influence THE IMPORTANCE OF INTERESTING OUR STUDENTS IN THE MISSIONARY ENTERPRISE PROFESSOR EDWARD C. MOORE, PH.D., D.D., HARVARD UNIVERSITY I HAVE been asked, in the first few minutes of this conference, to say a word touching the topic, "The Importance of Interesting Our Students in the Missionary Enterprise." That importance seems to me to he in the fact that the missionary enterprise has, in most places, already reached the pass — in all places it will, before long, have reached the stage — in which it calls out the best powers of the best men, the largest training, the most thorough understanding, of our time, that missions may have their place in this great move- ment of our time. On the one hand, it calls out the best powers of the best trained men; so also, it seems to me, that only those men will be able to take the guidance and receive the task which the missionary work of our day imposes. I should like to group what I have to say about three main points. And first, the relation of missions to progress in commerce, in philanthropy, in charity, in reform, in learning. What is the relation of religion — what is the relation of the propaganda for the Christian religion to this great Movement? It used to be the reproach of missions in the minds of many who objected to that work, that its advocates went out into the world interested only in imparting their view of the universe, their own theology to these others, interested in caring at most for their souls, and that they concerned themselves very little about the state of those men in this world. They cared very little for charity, for philanthropy, for reform, for the amelioration of obvious and great evils among the nations. However true that may have been in the past — I doubt whether it was ever true on any such scale as has been alleged — I make bold to say that the risk of our missionary work at the present moment is precisely the contrary of that. So far have our missions become the center of activity for char- ity, reform, philanthropy, education, the dissemination of arts and sciences, and Western civilization, that we are in danger of losing the spiritual point of view, the religious factor which is the center- piece of the whole enterprise. But the same thing has happened to our churches here at home. From having been alleged to have been once interested only in the salvation of men's souls, they are to-day become such prominent factors in the development of character and 557 ,. . 558 STUDENTS AND THE MODERN MISSIONARY CRUSADE philanthropy, in the work of reform, in the ameUoration of man's condition in this life, that we are conscious in our own Christian communities, and in our own churches, of the loss of the sense of that which is the center of the whole endeavor. And after all when we speak and think, do we not realize that we here in our own country bank upon things in civilization, in en- lightenment, in all the arts, in government, which our fathers achieved by a moral earnestness whereof the secret was the religious life? And when we are earnest with ourselves, we realize that neither could they have achieved those things, nor can we maintain them, without a moral earnestness whereof the secret is in the re- ligious life of men. We here in the United States cannot maintain the civilization which is conferred upon us without that spiritual thing for which the Church and the Gospel of God in our Lord and Savior Jesus Christ stands. And if that be true, what are you going to say of the great world movement of our time in which, whether we will or no, we are embarked ? Our merchants are carrying their goods to every nation in the world ; they are opening every nation in the world as their markets ; and many people are interested in carrying hospitals, schools, the knowledge and the instruments for the betterment of the economical and social condition of these other races over the sea, to the heart of Africa, to China, Japan. Very many men are interested in that who will say, "Oh, I am not inter- ested in missions." But my friends, do you imagine that those men — brown, or black, or any other color — can do for themselves, or that we can do for them what we cannot do for our ownselves, namely, make this civilization, this reform, this education in- nocuous and even useful to them, save that along with all other things which we indeed take joy in conferring upon them, we are prepared with zeal and conviction to strive also to confer that thing which we, when we are earnest, realize to have been the center and the power of it all ? If there is one thing which the history of the contact of the white race with the other races shows, it is this: that in so far as that contact is merely commercial, it is a curse; in so far as we merely confer a secular education, it is a curse ; in so far as we merely minister to the outward life of those men, we do them injury and not good. Since we are launched upon conferring all these other things, we must confer upon them as we can — and may God help us to do better than we ever have — that religion of our Lord and Savior Jesus Christ, that spiritual power, that in- fluence central to the moral life of men, which is far and away the best thing that the history of our race in the grace of God in all the ages of the past has conferred upon us. And in the second place, when we ask ourselves about our rela- tion to the faiths of these men, we cannot go to them imagining that they have none. We are face to face with religions far older than our own, of dignity and greatness, of much insight, of truth, as those INTERESTING STUDENTS IN MISSIONS 559 religions are expressed in the writings of their great exponents in times past. We do not go to them with the Pharisaism which would say, you know nothing at all, we know everything. We do not go to them as if we claimed that the religion of Christ had done for us what it ought to have done. With other ears, I take it, we hear nowadays those words of Paul, God "hath made of one blood all na- tions of men." And again, hear him say : "Though he be not far from every one of us : for in him we live, and move, and have our being." If we look thus with reverence on the inside of this truth which other races and other faiths than our own have had, we must also look in deep humiliation upon the history of our own race and at the face of Christendom, and say, "Oh, God, forgive us for our sins, that we, in the light of so great a Gospel, in Thy Son Jesus Christ, have yet made men the world over to blaspheme Thy name, to curse our faith, because of cruelty and perfidy and licentiousness, and all the vices and the evil which the representatives of our own Christian civilization have done upon the shores of other nations whithersoever they have gone." But the fact that we revere the truth which those men have on the one hand, and on the other must confess for ourselves how far we have fallen short of being the true exponents of it, should not close our mouths, should not make us say that we have no message for them. If that message has not wrought in us that which it ought, then is it not the more incumbent on us to go and say to these men : "Here is the message of the eternal God in Christ, His Son, your Lord and ours ; we have not made good work of it ourselves — not such work as we should — but we would join hands with you; join hands with us. We would not withhold from you that which we have not been worthy of in greater measure for ourselves. Let Christ work in you. Work with us, and we in love will work with you." For after all, immeasurably greater than any lesson we could teach, than any gift we could confer, is the secret life which is in God through Christ. And that leads me, in the last place, to say that every student knows, when he stops to think, how much our Christendom has yet to await in its interpretation, whether in the forms of thought or conduct — ^has yet to receive from these other nations when they make the Gospel of God in Jesus Christ their own. How was it in the first great missionary era in the history of Christianity? A little Jew heard one calling, "Come over into Macedonia and help us." He crossed the Hellespont, became the forerunner of men like himself who went all up and down that Grseco-Roman world, the basin of the Mediterranean, and with their work inside of 250 years Chris- tianity had ceased to be a sect of Judaism. It had become a new world faith — the faith of the world, as it then was, the world of cultivation, the world of power, the world of wealth, the world which governed things. Yes, but was that all ? What had that world con- 560 STUDENTS AND THE MODERN MISSIONARY CRUSADE ferred upon Christianity ? Why the Greek learning of those to whom missionaries went, conferred upon Christianity the forms for the ex- pression of its thought. The institutions of the Roman world con- ferred upon it the forms for the expression of its life ; and out of the composition of the spiritual impulse which Christianity was with those elements of the ancient world came both the forms of faith and practice which ruled the world for more than a thousand years. That was the Greek gift and the Roman gift to Christ's Christianity. But even more transparently, how was it with the second great period of the history of missions ? Those monks who went out from the Roman Church to bear the Gospel to our ancestors, the godless host of heathen swarming over the Northern Sea, their thought was to bring to them the Gospel, and they did. But what did our fathers bring to the Gospel? They brought the Teutonic spirit. They brought the sense of religion as the secret life of man, the relation of one soul to one father, God. They brought the instinct of lib- erty, and it was because of the gift of the Teuton to Christ's frater- nity that we are Protestants at all. And now we stand at the end of the third great period of Chris- tian missions, the end of the beginning, the end of a century — it is but no years ; the end of this beginning wherein men of every Chris- tian race and every Christian form of faith have borne that faith to every nation on the face of this old world. We have given them that thing. And we are at the beginning, believe me, of the period in which they are to assimilate that faith to their own national con- ditions, thought, and life; to their own racial purposes and hopes; to interpret it, the Japanese as the Japanese man may, the Chinese as the Chinese may, the Hindu as the Hindu will. And when they have thus interpreted it, they are to confer on us — things move so fast that even you and I may see it — they are to confer on your children and on mine an interpretation of Christian thought and life, which is not the old Greek and Roman one, which is not even our ancestral Teutonic one, but which is made up of the contribution of all the great races, with their wealth of intelligence and energy, the wide world over, and is to make Christianity a greater thing by far than it has ever been hitherto. That is the goal of the mission- ary age, the goal ofttimes I know undreamed ; a goal, it may be pos- sible, unsought; a goal which will pursue us and which we will get whether we seek it or not, but which when we view it with large mind and quickened soul, we see as a gift so great that we had not dreamed of it, we had not dared to believe in so splendid a future for Christianity. It is not the projection of the forms of the past on all those races and on all the ages, but the Christianity of Christ, trans- formed for all the nations and for all ages and blessing every one of us in this new wealth of grace and in this new light and power. And you tell me that for that work a man of mediocre training and of moderate ability will do ? God knows that He has His place COLLEGE FACULTIES AND THE MISSIONARY SPIRIT 56 1 for such ; but I say the best man is none too good for God, and none too good for the great task I have defined. Never was there so great a need, never so great a chance for any man as in the foreign mission field to-day. THE REASONABLENESS OF EXPECTING THE CO-OP- ERATION OE A COLLEGE OR UNIVERSITY FAC- ULTY IN AROUSING OR FOSTERING THE MISSION- ARY SPIRIT PRESIDENT HENRY CHURCHILL KING, D.D., OBERLIN I AM NOT responsible for the length of my subject, and yet it is pretty precise after all. I have studied the increase in missionary interest in our colleges in the last few years, and I say that the boards of trustees of colleges and the members of university faculties, whether they like it or not, are face to face with this question. It is with us. The only problem, so far as we are concerned, is what attitude we are to take toward it, whether it shall be an attitude that will strengthen and foster the missionary spirit, or an attitude of opposition. I suppose it is reasonable to expect co-operation from a college or university faculty, provided the missionary spirit is of genuine educative value ; that is to say, provided that it falls in with the true aim of the college and university, furthers the positive influences that the college seeks to bring to bear upon its students, and does some- thing toward meeting the needs and lacks to which the college and university are liable. I think the whole answer to my question might be put, perhaps, in a single quotation, "Man grows with the greatness of his purposes." I do not know where we should turn our students for greater purposes than those which are wrapped up in the mission- ary cause. Professor James, in speaking of what he calls the pruden- tial hierarchy, uses language something like this : "The tramp lives from hour to hour; the Bohemian from day to day; the bachelor plans for a single life ; the father for a family and a generation ; the patriot for a nation and the generations ; the philosopher and saint, for humanity and eternity." And I do not know a single place to which we could so certainly turn the attention of our students where they might find concrete embodiment of this spirit ^that looks to humanity and eternity so surely as to the missionary cause. I want, then, briefly to give four reasons why it seems to me that it is reasonable to expect the co-operation of college and uni- versity faculties in fostering the missionary spirit among their stu- dents. 562 STUDENTS AND THE MODERN MISSIONARY CRUSADE I. In the first place, one of the greatest dangers to the student life, it seems to me, is the self-centered spirit. We have taken out of the country a choice selected number of young men and women to set them aside from the ordinary productive activities of life and to simply turn them in toward the development of their own selves, toward adding power and knowledge and efficiency to their own selves ; and that process is never without its great attendant danger, that the student shall end by being self-centered and forget that the only reason why he has any business to be here at all is that he may count the more in the years that are to follow. Now it is of the highest possible value that into the very midst of the college life you should be able to inject a spirit that will help to save him from this great constant danger of student life, the danger of a self-centered life. I do not know anything that meets in so large and vital and definite a fashion this need and helps us to guard against this danger as the missionary spirit, in which men are asked to share, in wholly unselfish ways, with those concerning whom they can have no selfish motive, the best that they know. I have deliberately planned to bring into our own college year, in immediate connection with the Day of Prayer for Colleges, that meeting in the chapel at which we purpose to raise the whole sum that is to become our help in the foreign mis- sionary field. I am afraid even of this self-centered spirit in the religious life, and I want to be sure that the emotions that are stirred in the religious meeting shall find their way out into this expressive activity that means sacrifice for others. II. And in the second place, there is always danger in the college and university life of the smothering of the highest interests. I do not mean more danger for the college student than for others, but that danger is present for us »all. President Pritchett, in the preface to his little book, just out, on "What is Religion?" notes that while the college student to-day is not naturally less religious than his father, he has not had the religious counsel that his father had, that brought again and again to him the religious motive. He says that he is set in the midst of that current of what John Ray calls "the passion of material comfort," to the disregard and denial of every ideal interest, as though the attainment of the conventional standard of comfort were the whole importance of human life. Now in the midst of these distractions, the cares of the world, the deceit- fulness of riches, the lust for other things, our students like all the rest, stand. And the question whether they are going after all to go out from their college courses actually more useful citizens de- pends almost wholly upon whether in the midst of their education you are going to succeed in keeping these higher interests alive and mighty with them. I am sure it is possible for a man to go out from a college or university positively worth less to the world than he was the day he entered it ; and that will actually happen, if you have not succeeded in putting into him great convictions and great ideals, COLLEGE FACULTIES AND THE MISSIONARY SPIRIT 563 You have got to have under the life of the student the great mo- tives of religion. It seems to me that the great contribution that the missionary spirit gives to us in this task that we have to under- take for our students is just this, that it expresses most aggressively and most vigorously the religious spirit, and let us be very certain of it. Faber is quite right when he says, "Religion is the supreme fac- tor in the organizing and regulating of individual and collective social life." As educators, we certainly make a great mistake if for a moment we leave out of question the fact that the religious interest is a fundamental interest underlying everything else that is worth while. Just look at that American who, speaking simply yet as a philosopher, says something like this : "No man who gives himself to a cause can help believing in that cause. And this belief, be his creed what it may, partakes always of the nature of a religion." That is to say, a faith essentially reUgious underlies all work worth doing. It is quite as true to say that a faith essentially religious underlies all strenuous moral endeavor; for Martineau is surely right when he insists that nothing but the majesty of God and the power of the world to come can maintain the peace, the order, and serenity of our minds, the peace and sanctity of our homes, the spirit of patience and tender mercy in our lives. And it underlies not less all social service of an earnest character, for no man is going finally to sacrifice himself greatly where he does not believe that men are worth the sacrifice. You have got to have large belief con- cerning men and God to give yourself unstintedly in social service. That is to say, religion is the supreme factor in the organizing and regulating of our individual and collective life. Now I assert that if we are to keep that in the center of the life of the college or uni- versity, we may not be careless upon this point as to whether a man shall retain that religious spirit. And, as I was saying, the great con- tribution that it seems to me the cause of missions has to make at this point is that it gives to this scientific age the laboratory method. In general, it says : "Here, you may test what the mission spirit means, and what it is, and what it can accomplish ; you can see it put into acts, and you can follow it out and you can test it in its work- ings ; and you can know, therefore, what Christianity is, as you can know it nowhere else. III. A third reason why the college or university faculty may reasonably be expected to encourage the missionary spirit is because it will help to meet, perhaps, the greatest of all the needs that the college student has, help definitely to train to social consciousness and social efficiency. I do not know how the educator can look his problem squarely in the face, whether he belongs to a state or to a privately endowed institution, without frankly adrriitting to himself that if he is not sending forth into the country those who are going to contribute to society, toward its actual upbuilding — men of the 564 STUDENTS AND THE MODERN MISSIONARY CRUSAfiE social consciousness and of social efficiency — that he is failing in his fundamental work. Or to put it differently, the goal toward which civilization moves, as Professor Giddings says, is a rational and ethical democracy; that is, Christ's civilization of brotherly men; that is, the setting up of the Kingdom of God. And this precise aim is the definite and great aim of the cause of missions. There is no work of co-operation in the world that I know of quite so great as this cause of missions, that calls together men of all nations and of all denominations, in the sharing and the fusing of their efforts, to share their very best with all their fellows and to bring on the high- est in the inner life of all. IV. I must add, in a single word, the fourth reason why it seems to me the college and university faculties may be reasonably expected to help to arouse and to foster the missionary spirit, name- ly, because the cause of missions means the conquest of the world by the world's greatest personality. So far as I am concerned, educa- tion does not mean very much to me after the personal elements are withdrawn ; and I know of no men that are so promptly responsive to the personal as the college student. He knows what personal fel- lowships, what personal loyalties mean ; he knows how great is the contribution that personal lives have been able to make to his. Now when you are able to say that in the cause of missions you have to do with the conquest of the world by the world's greatest personality — and that is the simple literal truth, so far as I can understand it— you have said thereby that you have to do in missions with the most vital, the most priceless, and the most inclusive of all conquests. It seems to me impossible that the college student, with his feeling for personality, should not find the best in his life furthered by that. HOW TO INDOCTRINATE STUDENTS WITH THE MIS- SIONARY SPIRIT BEFORE THEY ENTER COLLEGE PRINCIPAL W. M. IRVINE, PH.D., MERCERSBURG ACADEMY The best definition I have ever heard of education was given by Dr. Henry Van Dyke, of Princeton, to the boys at Mercersburg last year. When he preached to them, he said, "Education is teach- ing a man to use all of his resources." Tlie criticism was raised in connection with this high ideal by a Rhodes scholar who, in writing for one of our leading magazines from Oxford, said that American institutions have several things yet to learn in the molding of their boys. And he emphasized two things particularly. Said he: "If you speak to a young man bred in the universities of Oxford, or Cambridge, or Edinburgh, or where you will in the British Isles, INDOCTRINATING STUDENTS WITH A MISSIONARY SPIRIT 565 about a masterpiece in art, of some of the great painters, he will understand you, and he can give you a criticism that is appreciative. If you speak to him about the great compositions in music, he there can meet you half way." But he went on to say, "How many stu- dents in the average American college know one thing about the great artists and their work, and the great musicians and their work?" It was my privilege last summer, when I visited the preparatory schools of Eton, Rugby, Harrow, etc., to see these things exempli- fied. At each school I was taken into what they call their Art School. Their Art School ! And I was thoroughly surprised. For instance, at St. Paul's there were divisions of fellows preparing for the English army; other divisions were preparing for Oxford, for Cambridge, and for the English navy in their examinations ; and in the Art School there was one class of boys drawing from nature, another class filling in with water colors; and the medical class, much to my astonishment, were drawing the parts of the human body — not only drawing it correctly, but giving the correct name of each part of the anatomy. Then I understood what that man meant in that criticism on American methods. It seems to me, as I have sat in this Convention, that we have been at fault in certain other respects, notably in the education of the heart. You and. I have sat in college chapels where the preacher preached — ^to what? To the brain, and he never touched the heart. Many a sermon have we heard of that type. Our boys should be taught as the heathen are educated. When a heathen, we are told, in a certain form of religion of the East, makes a prayer to the god, what does he do? He gives his gifts, and that is part of the wor- ship. We know that the American boy, for brightness, for courage, and for the high class of his heart and his mind cannot be surpassed by any other boy in the world. I am to speak on the one topic how to interest not only boys, but girls also in preparatory schools in this work. There are two things to do : First, set forth the needs of the work ; second, put in the challenge. We know that the American student, if he sees what is right and is convinced that it is right, always has courage in his heart to go forward and do it. Take this great Movement which has drawn us here together. I knew "Bobby" Wilder. He and I were boys in college together, and I shall never forget, twenty years ago at Princeton, as we walked arm in arm across the campus, or as we attended a meeting of the Young Men's Christian Association, in speaking of and praying for missions, the look in his eyes, the earnestness in his countenance. What did he do? In that meeting at Northfield in 1886, where the "ten nations" met, he simply set forth the need. Then he traveled through the colleges far and wide and made an appeal. He challenged the young men of the country, and what figures there are to-day. From the report that Mr. Mott 566 STUDENTS AND THE MODERN MISSIONARY CRUSADE gave us yesterday, thousands have volunteered, and yet more are to come. I do not intend to theorize in the few minutes that are left to me, but I should like to have you bear with me while I tell you of the results. And what I say of the American boy only applies with stronger emphasis to our American young women. Why ? Because women have always been in the lead when it comes to sympathy, when it comes to giving a life of sweetness and strength ; and such is the very center of this great question. An old Mercersburg boy who had gone out to Japan more than twenty years ago as a mis- sionary, had founded a few years ago a college in the north, which to-day is said to be one of the best colleges in that section of Japan aside from the government colleges. He began in a mud hut with four boys as students. When he wrote back to the Board that sent him out, they discouraged him; they said that they did not have any money, that he was exceeding his authority. But he had grit, as Americans generally have, and he stuck to it; and to-day, after twenty years, there is an institution there of over 500 students, with a magnificent building and a corps of probably twenty-five instruc- tors, including the preparatory and seminary departments. That man passed over into China, the last province open in Qiina, away out on a lake in Hu-nan, in a city where there had been no mission- ary. He sent forth an appeal. He was alone, it was just before the Boxer Outbreak. He wanted help. He wrote back to his old school. I presented that appeal. "Boys," I said, "here is an old Mercersburg boy crying for life." I set forth as far as I could some of the facts. I said, "Now are you willing to help?" All the man wanted was sufficient to support a medical missionary to come and work side by side with him. Canvassers were sent that evening through the dormitories of the school and the money was raised. That was in 1902; and when the man was selected — a graduate of the University of Chicago and one of the most devoted men that it was ever my privilege to look upon — I really envied him, so fine was his spirit. He entered upon his work, and he has been there through these four years. On Sunday last the appeal for this year was made, and instead of getting $800, the boys subscribed $1,100. Three hundred dollars is raised by those boys in their Sunday morn- ing collections, and $700 is subscribed by several of the faculty men to support the mission and the boys' school at Yo-chou, in Hu-nan, making a grand total of more than $2,000. Not only have the boys supported a missionary, but they have done other things for him. They sent him a microscope which cost $100 for his bacteriological work ; they sent him a stereopticon, by which pictures can be thrown on a screen and seen by those who sit in the waiting room of the dispensary. They send him magazines in large numbers and sev- eral hundred dollars' worth of medical books for his library. They sent him $500 one year ago out of the surplus over- his salary of INDOCTRINATING STUDENTS WITH A MISSIONARY SPIRIT 567 $800, and this sum will be spent for supplies for the hospital. He wrote me last week tliat he had some of that money left, and we gave him permission to buy a lot with a small house on it opposite the hospital, in which he could place his helpers. Those boys are being educated by those collections in that school. What brought about all this? It is simply because the boys had been challenged, and they met the challenge like men; and at this day it is upon the heart of every boy that goes out from the school, because of the letters from that man, their representative. Not only do they pray for him every day in the chapel exercises, especially on Sunday at the services, but as his letters come back, they are read in the open chapel, they are published in the school papers, and his work is emphasized constantly Men come to us from time to time by invitation, like Dr. Wherry of Peking, Dr. Moore of Tokyo, Mr. Mott, and Mr. Gailey, and many others, who speak upon this topic. These men keep alive the fire in the hearts of the boys. You say. How can it be done ? The need is set forth, the chal- lenge is put, and then the harvest is gathered. There is an element of school pride in this. Several speeches were made on Sunday last, in making the appeal, and one man said this: "You and I know what it is to have school pride and college pride. We are proud of the fact that in forty different colleges and universities last year we found Mercersburg boys on ten honor rolls. They were found on forty-one university athletic teams, and nine of those teams were cap- tained by boys from this school. We are proud of their record in dramatics, in literary work, in medical work, in scholarship, and we are proud that you fellows have won sixteen championships in twenty years, but this is the flower of all our work ;" and the boys gladly gave. They were appealed to for $800, and they gave $1,100. But from a higher motive than that the appeal is made, and there were two texts that were generally sent, forth, one from the old law in Deuteronomy, "Thou shalt open thy hand wide unto thy brother," and the other from the New Testament in the words of the Master, "It is more blessed to give than to receive." When we went into the Harrow chapel last summer, a boy had just died — a little fellow only thirteen years of age. The head master there, Joseph Wood, a grad- uate of Baliol College, Oxford, one of the most delightful and ideal men for his position, said to me : "The saddest thing of all, when you look around at these tablets on the walls of this beautiful chapel, is this : here we have tablets to men who have died in India, in the British service, old Harrow boys ; we have tablets of men who have died in South Africa ; tablets of men who have died across the sea, but here and there is a tablet inscribed, 'He died at Harrow,' when life is simply beginning. And yet, I constantly emphasize the fact that the little fellow who died in his thirteenth or fourteenth year, in the sight of God had just as great a work as a, man who lives to be 568 STUDENTS AND THE MODERN MISSIONARY CRUSADE aged and passes away." When we got down in the drawing-room, or art school, the master was showing us different drawings, and he turned up a drawing of the little fellow who had died two days before. And what do you think it was ? It was a knight leaving the lists, his sword broken, his hair disheveled, his armor in disorder, and he was riding away from the tournament. I received a message this morning from our school. Very sud- denly a boy yesterday was taken with appendicitis, an operation was performed before his parents could arrive, and this morning comes a telegram that he has passed away. When a boy dies in school, we hold a memorial service for him ; we speak of his life, we speak of the purpose in his life, and this is the grand thought that goes out from the work of the school : "Now is the time. Let every fellow do his best. Like a great painting, the canvas may be small; it is not the size, it is the color of the life that counts." That is the spirit of this Convention. Therefore set forth the needs, make the appeal, ask that the responses be made, because time is precious, and it must not be lost. WHAT HAS BEEN DONE BY MOUNT HOLYOKE TO FURTHER MISSIONS PROFESSOR LOUISE BAIRD WALLACE, M.A., MOUNT HOLYOKE COLLEGE "It IS not to taste sweet things, but to do noble and true things and vindicate himself under God's Heaven as a god-made man, that the poorest son of Adam dimly longs. Show him the way of doing that, the dullest daydrudge kindles into a hero." So Carlyle "awakens the heroic which slumbers in every heart," and his ex- pression recalls one which was very familiar to Mount Holyoke stu- dents nearly seventy years ago, "Take hold where no one else will." The founder of the college, Mary Lyon, was herself a heroine, a living embodiment of her words. She was blessed with great bodily vigor, a keen, powerful intellect, and a deep, broad spirituality. Her face was uniformly cheerful, often radiant, and her whole being seemed to glow with the great love which she bore not only to her own students, not only to her own country, but to the whole world. Such a burning desire did she have to be of genuine service to others, that she sometimes felt "as if she had a fire in her bones." What wonder that so strong and magnetic a personality, full of Christian love, should inspire hundreds who came in contact with her, or who read her life? What wonder that scores of Mount Holyoke's daughters have been identified with Christian educational and medical work in America, Europe, Asia, Africa, and the islands of the sea ! At first Miss Lyon did not encourage her daughters— WHAT HAS BEEN DONE BY MOUNT HOLYOKE 569 her students — to go to foreign lands ; young ladies had plenty of mis- sionary work to do in their own homes, but she hoped that they would induce their brothers to go. Apparently she did not dream that she would be called upon to give up many of her students and also a number of the most valued members of her faculty. In 1843, she received a letter asking for some one to go out to Persia, and this letter was read in the chapel with the request that any one willing to go should write a note to that effect. Within an hour forty had responded to this first call to a distant land, and one of the briefest notes was the following : "If counted worthy, I would be willing to go. "Fidelia Fiske." The writer of this note was a recent graduate, a member of the faculty, and warmly loved by Miss Lyon. It was very hard for her to let her go, but she hindered her not at all. With all the ardor of her nature, she began to help her make the necessary preparations. She accompanied her on a thirty miles' drive to her home in the midst of a blinding snow storm and helped to influence her mother, who at first greatly disapproved of the plan, to let her daughter go. Ten days later, I^idelia Fiske, the second unmarried woman to be sent out by the American Board, embarked for Smyrna. When she ar- rived at Oroomiah, she found the Nestorian women fearfully de- graded, and often they gathered in unruly mobs about her, taxing her wisdom and patience to the utmost. Miss Fiske was anxious to establish a boarding school. The Nestorian people at that time considered it a great disgrace for a woman to learn to read. A small day school had been started by Mrs. Grant, and some were willing to allow their children to enter that, but a boarding school — "never I" Miss Fiske realized that by far the most effective work could be done, if the girls were under her care day and night. Accommoda- tions were provided for six boarders, the opening day was an- nounced, and the founder of Fiske Seminary, full of faith, awaited results. As the day wore on, a Nestorian bishop came to her, and leading two little girls, placed their hands in hers, and said : "They be your daughters. No man take them from your hand. Now you begin Mount Holyoke in Persia." For fifteen years. Miss Fiske labored in her school and in the homes of her students, often mak- ing long and lonely mountain journeys. During all these early struggles, she was constantly receiving letters and gifts from Mount Holyoke, where all felt a vital interest in her work. When a few years later. Miss Rice joined her (in 1847), she found a "miniature Mount Holyoke." Other graduates joined her, and to-day a flourish- ing seminary stands as a monument to the faithful woman who laid the first foundations. A still greater monument lies in the fact that "the life of the Nestorian women has been wholly transformed." 570 STUDENTS AND THE MODERN MISSIONARY CRUSADE About thirty-four years ago, Dr. Andrew Murray, in his home at Kalk Bay, was reading the life of Mary Lyon, and when he fin- ished reading it, he said: "This is just what we want for the daughters of South Africa." When he wrote to Mount Holyoke, asking for two teachers, he almost staggered those who were willing to go by saying that he wanted a Mary Lyon and a Fidelia Fiske. In 1873, Miss A. P. Ferguson and Miss Anna Bliss arrived at Wel- lington, and found the ground in their new field of labor already broken, as the life of Mary Lyon had been translated into Dutch and widely read and money had already been given for the Huguenot Seminary, which opened in 1874, with forty students. Since then, the faculty has been increased by the addition of graduates from Mount Holyoke and other colleges and universities. A college course is now ofifered, and buildings and equipment have steadily and greatly improved. Among the many gifts received was a telescope which formerly stood in the Observatory at Mount Holyoke and which was presented by one of her trustees, Mr. A. Lyman Williston, to the South African school. This was of great service to some Ameri- can astronomers, as they studied the transit of Venus in 1882. More than 1,000 Huguenot students have gone out and are now engaged as teachers ; the benevolent and religious societies are numerous and active, and there is a large and loyal Past Pupils' Association. No one can doubt that the South African school, the Huguenot Semi- nary and College, is doing a grand work in South Africa. Among the many schools which can trace their origin to Mount Holyoke, is one in Spain. In 1877, Mrs. Alice Gordon Gulick, a re- cent Mount Holyoke graduate, was living in northern Spain, assist- ing her husband in his work at Santander. As she came in touch with the people day after day, her heart was deeply stirred by the ignorance and monotony of the daily lives of her Spanish sisters. She began to give lessons daily to a few girls who gathered in her parlor, and that was the birth of the now famous International In- stitute for Girls in Spain. A few years later, this school, which in the meantime had grown like a healthy little plant, was moved to beautiful San Sebastian on the Bay of Biscay, as the American mis- sion station was moved to that place. More teachers were secured, some of them coming from Mount Holyoke, and the new oppor- tunities for education became widely known. During all this time Mrs. Gulick continued her study of the country and its needs, and she became thoroughly convinced that the girls must receive the higher education. Toward this goal she energetically and enthusias- tically worked all through the remainder of her life, and she seemed to have ever before her eyes the vision of the moral and religious uplift of the whole Spanish people. Great was her joy, when, in 1890, fourteen of her students were allowed to attend examinations at the State Institute of San Sebastian and successfully passed the tests usually given to men only. Two of those girls received the WHAT HAS SEEN DONE 6Y M6UN* SOLYOKE S7I highest honor, which reads, "Leaping over everything." The next year, thirty-four girls received this highest honor. After so much encouragement, a number were matriculated at the University of Madrid. In 1892, the school was incorporated under the laws of the State of Massachusetts, a board of directors was formed, com- posed of eminent men and women of New England and presidents of some of our leading colleges. The Woman's Board continued its aid, and Mrs. Gulick made frequent visits to America, where her earnestness and her charming personality aroused great interest in her work. When the Spanish- American War began in 1898, it was necessary to remove the school to neutral ground, and a pleasant home was found just across the border line in France. In the five years of exile, work went on without interruption, and when the close of the war made possible the return to Spain, it was thought that now was the time to secure suitable and permanent quarters. Mrs. Gulick made careful search, and finally brought the good news to her faculty and students that she had found the best possible location in the very heart of Spain, in the city of Madrid. Land sufficient for expansion was purchased, and also a large building, several stories high and adapted to the needs. Another building was temporarily rented, and at present a great effort is being made to raise sufficient money to erect a hall as a memorial to Mrs. Gulick. The Institute now offers courses in preparatory, normal, and col- legiate work, and candidates for degrees must pass the examinations given by the University of Madrid. As the name implies, it is the plan of the Institute to receive students from all nations and give to them a thorough course of study under positive Christian influences. When we consider that this is almost the only school in Spain for the higher education of women, it is impossible to measure the good which has already radiated from that school. A great many of the students have gone out as teachers in their own country, and some are teaching in Cuba, Mexico, and New Mexico. They have more than 3,000 pupils under them. Many who are not teachers are scat- tered through nearly all the Spanish provinces, where they are using the power which their education has given to them for the better- ment of conditions in their homes and neighborhoods. In the nearly three score years and ten since Mount Holyoke was founded, her graduates and students in foreign lands have kept in touch with their Alma Mater. Some have been cheered and en- couraged by keeping up a lively correspondence ; many have visited the college and given delightful and inspiring talks in the chapel. Some have sent their daughters back to us to be educated, and occa- sionally a foreign student comes from the preparatory school of her native land. All these things bring near to the members of our present college the educational work in those distant foreign coun- tries and lead them to give generously of their means and of their interest. Mount Holyoke has been likened to a banyan tree which 572^ STUDENTS AND TSE MODERN MISSlONAftV CRUSADE "spreads abroad its branches and strikes its roots deep in many a foreign soil, while the mother trunk grows all the more stately and strong beside the same 'river of water' where it was so wisely plant- ed at first." THE SOURCES OF MISSIONARY ENTHUSIASM AT THE OHIO WESLEYAN UNIVERSITY . PROFESSOR ROLLIN H. WALKER, M.A., S.T.B., OHIO WESLEYAN UNIVERSITY A VISITOR at one of the summer conferences for Bible study, held under the auspices of the students' Christian Association, is often interested, when he gets into confidential relations with the representatives of the various colleges, to learn that the special insti- tution, which the young man with whom he happens to be conversing represents, is the real moral and spiritual center of the state from which he comes. When the visitor is apprised of the same fact concerning the little institution in the adjoining county and of per- haps another college in a different corner of the state, he begins to be quite optimistic concerning the moral and spiritual future of the country. This type of local enthusiasm is quite interesting in under- graduates, but it would hardly be engaging in one who sets himself up to be a teacher. Will you accordingly endeavor, as I speak with something like a childish enthusiasm concerning the Ohio Wesleyan, to remem- ber that I have in the beginning given you warning that I appre- ciate the fact that the University concerning which I have been asked to speak has much to learn from all the institutions here rep- resented? Even if her representatives had come here with undue self-consciousness, that self-consciousness would have been consid- erably modified as the good things that you are all doing have been made known to them. Indeed, our conference this afternoon might be properly designated as a school for converting unconscious Phari- sees into publicans. Some of us have already learned enough to make us go back to our colleges with the suggestion that "God, be merciful to me a sinner", would be our most appropriate litany. After some search, I have been able to find the names of 123 students and three professors who have gone from the Ohio Wesley- an to the foreign fields, and as this list is largely made up of personal recollections of a few of the professors, it is likely that it is some- what below the mark. The list omits all who have gone as teachers in governmental schools, or in any other capacity than as representa- tives of some missionary board. The first missionary went out in 1867, and the college has ac- MISSIONS AT OHIO WESLEYAN UNIVERSITY 5/3 cordingly averaged a little more than three a year from that time to this. The fact that the institution has had no professional schools under its management, to which men come with the missionary pur- pose already formed, makes the interest in the cause which this number expresses seem a little greater. A college whose graduating classes have averaged over three foreign missionaries each will, of course, send out very many into the home field filled with missionary enthusiasm, and this latter service has probably been the greatest work of Ohio Wesleyan. One of the best known missionary secre- taries of the Methodist Church is, for instance, an alumnus. The statistics just given are not high for the present generation ; but this output of missionaries was characteristic of the college long before the days of the Student Volunteer Movement, and perhaps you would be interested to know the causes which contributed to the missionary spirit at the Ohio Wesleyan previous to the present "era of enlightenment." There can be no doubt that when the fathers planned this in- stitution in the year 1847, they acted under the guidance of God. The college is not a monument to the memory of any man, but rather the supply of a pressing and felt need. It is good for any enterprise to have a providential beginning. When the little town of Delaware, Ohio, offered a site for the new school, a committee from a con- ference of ministers was sent to inspect it. After they had returned tc the seat of their conference and the livery hire was to be paid, it was found that but one man among them had money enough to meet it. Nevertheless they accepted the site and determined to call the institution the Ohio Wesleyan University. Our English friends, doubtless, would hear this recital with some amusement. The idea of calling such an embryonic school a university ! And yet there is something that is not exactly to be laughed at in the heroic faith which inspired these men to claim great things when as yet, like Abraham, they had scarcely a place for the soles of their feet. And these Western institutions have had a most surprising faculty of growing up to their pretentious names. It is likely that in the state where, in answer to the visitor who inquired about its educational advantages, they replied enthusiastically, "We have two universities and have gotten out logs for another" — it is likely that they have real universities now. A young minister, whom in his honored age I have often seen, went home to his wife one day while the plans for the Ohio Wes- leyan were being made, mourning that he had nothing to give. He was an itinerant preacher and had one possession, and that was the faithful horse with which he rode his circuit. "I believe," said he, "that I will sell my horse and give the proceeds to the new school ;" which accordingly he did, and thereafter for a time walked to his appointments. It is interesting to record that he lived to be a man of fair wealth, and w^g able to leave thg yvife in comfort and witl^ 574 STUDENTS AND THE MODERN MISSIONARY CRUSADE such an income that she could frequently give to the institution which they had both learned to love. This case, though extreme, is in a measure representative. The endowment of this institution has been made up of a very large number of small gifts from people to whom the giving was ,a real sacrifice, and accordingly it has been made the center of the faith and the prayers of a large circle. I deem this an important element in accounting for any missionary zeal it may have exhibited. By a gracious providence, at the very beginning a little group of men were sent to the school as teachers, to whom the word "great" might be attributed without exaggeration. The scholarly world does not know them any more than' it knows some of our great foreign missionary educators, who are occasionally greater scholars and often very much greater men than some of the best known college professors of America, though by reason of their environment they are prevented from that type of literary work which gives academic fame. These men had been preachers in the Western wilds and probably did not speak the shibboleth of the scholarship of their day with the approved accent; yet few students of theirs returned from the class rooms of the celebrities of the older universities with lessened enthusiasm for their early teachers. By a good providence, also, the college has never had a president who was not conspicuously unselfish and intensely earnest, and who was not a broad-minded man. Of its five presidents, the first became a bishop and met his death from the exposures due to a trip around the world to inspect the missions of his denomination. The second, after having made full arrangements to sail for China, was compelled by the illness of his wife to forego his plans ; and accordingly the devotion which he would have put into the foreign field he gave to Delaware. The fourth president, Bishop James W. Bashford, has recently been put at the head of the missions of his denomination in China. Thus you see that the institution has been guided by men who have had an unwavering and ingenuous faith in the Christian religion ; not men characterized by undue "religiosity" — they do not make missionary bishops out of such material — ^but men of practical faith. And this unaffected faith has been the source of the power of this college for foreign missions. Dr. Alexander McLaren said at a Student Volunteer Conven- tion in London some time ago, "that a lack of enthusiasm for mis- sions on the part of a college student was usually indicative of skep- ticism concerning one or more of the great fundamental doctrines of Christianity." That was a very profound remark. Lack of zeal for the propagation of the Gospel may characterize a man who has a full appreciation of the wretchedness of the non-Christian world, as is illustrated by the attitude of so many of our merchants in for- eign ports; but it is hardly possible for a man to believe the four MISSIONS AT OHIO WESLEVAN UNIVERSITY 575 Gospels or the Pauline Epistles and be indifferent to this great enter- prise. Without this faith on the part of the faculty in the funda- mentals of Christianity, your mission study courses will have hard sledding. Given, for instance, a brilliant professor of philosophy who does not believe in intercessory prayer, and it will take several mission study courses to offset him. One more point must be mentioned in the attempt to account for anything the Ohio Wesleyan University may have done for foreign missions. It is the custom of the school at least once a year to have a series of meetings in which a resolute and united at- tempt is made to win the whole student body to Christ. This attempt has not been unduly prolonged, but it has been very intense and has been made without the slightest apology or indirectness. This series of meetings is so fixed a custom of the college that it might as well be put down with Commencement as one of the regular col- lege events. The services seem to have a great attractiveness for the young people, for out of its 900 students, the attendance at the evening meetings of this special season will average something like 600 men and women. In the hushed and charged spiritual at- mosphere of these meetings, our young people often receive their missionary call. The call is not pressed upon them. Like Isaiah of old, after they see the Lord high and lifted up and their lips are touched with fire, they hear it. A sense of God is naturally followed by a sense of the world's need. Again and again at these times have I seen some young man who bravely and sincerely, in a way that has cost him something, has been saying in effect, like Peter to his Lord, "Thou art the Christ, the son of the living God." Again and again have I noticed that, like Peter also, he has heard the Master's voice saying : "Blessed art thou, my son. I will make thee a rock — the foundation of my Church in some far off region of darkness. I will give thee the keys of the Kingdom of Heaven. Thou shalt be filled with my spirit to initiate men into the mysteries of God. Thou hast called me a Christ. I also will call thee a Christ, an anointed one, and thou shalt proclaim liberty to the captives, the opening of prisons to them that are bound, and, among weary peoples, thou shalt give joy for mourning, and the garment of praise for the spirit of heaviness." The man who would work for foreign missions in a college must begin with a sympathetic study and handling of the religious prob- lems of adolescence. "Sir, we would see Jesus," is the deep cry of unsatisfied youth. Give him that vision and he will be ready for the stern summons to sacrifice. PROFESSORIAL OPPORTUNITIES FOR EXERTING A CHRISTIAN AND MISSIONARY INFLUENCE THE REV. G. T. MANLEY, M.A., CAMBRIDGE UNIVERSITY I FEEL that our work as teachers is entirely dependent upon what we are as men. We at Cambridge use the term teacher simply of senior students, and the whole of our college organi- zation is based upon the principle that we are not so much teachers and students as all students in common, some of them junior and some of them senior. And I would like to say that we senior men feel tremendously at Cambridge our own need of some- thing corresponding to the work which is done by the Student Chris- tian Union and the Student Volunteer Missionary Union. After the Liverpool Volunteer Convention in 1896, at which about seven or eight of us fellows of colleges were present from Cambridge, we met together and decided that we would hold a weekly prayer meeting. Perhaps I would better give you a record of our failures as well as of our success, in order that if anything I say is copied, these failures may be avoided. We found that this was too often for such busy men as ourselves to get together. The meeting dropped down to two or three and became impossible. When Mr. Mott came to Cambridge — I think it was in the year 1898 — we made a special effort to revive these meetings, and we invited about 100 professors and lecturers to meet him, of whom about thirty or forty came together. As a result of that we re-started that as a prayer meeting once a fortnight, meeting in each other's rooms and also having a paper on some subject connected with the student work. We were men of widely different views, but we met together upon the basis of our interest in the students' work. That again from various reasons did not succeed, and it has now taken a form which I believe is permanent and will last. Twice in the term we issue invitations to about thirty professors, who we know are sympa- thetic with the movement, for a simple prayer meeting in each other's rooms to pray for the work of this movement, for our needs, and to open out our own souls in the presence of God ; and I confess that both in my own experience and in the way I have felt it in the voices of others, there is a depth of emotion in those meetings. Yet we who are apt rather to teach than to learn meet together to learn from our Master. We have our difficulties. Every thoughtful Chris- 576 EXERTING A CHRISTIAN AND MISSIONARY INFLUENCE 577 tian man has difficulties in his faith. We have still more our diffi- culties in our life. The ordinary temptations of mankind do not cease to assault us when we occupy a chair in the university; and we find that it is a real strength and help to meet together, where we are all on the same level, just simply to pray to God for strength and help. I would like to suggest, if I may, one or two ways in which we find that we can actually help the student movement. One point I have noticed is this, that there are in Cambridge — and doubtless there are the same kind of people in any other large university — a number of men who are themselves earnest Qiristians, but who from their very vocation are less aggressive than they might be in another sphere of life. There is a temptation that the undergraduate work should go on, and the men should be ignorant of the real Christian life of their professors. Many a time in Cambridge I have found undergraduates coming to me as one of the younger generation and asking if I knew of any one Christian professor in that college ; and when I have mentioned a name, they have expressed surprise that he would be likely in any way to take an interest in their work, and yet I have known that he was deeply interested and was willing and even anxious to be asked to take part. I would therefore sug- gest that we be on the lookout, not merely to be interested in the work that is going on among the undergraduates, but to let them know that we are interested. That can generally be easily done by making a point every term, or at least once a year, of finding out who are the Christian forces in our college and inviting them to speak to us, ask them about their work, and tell them plainly that while we do not wish to interfere with their organization, we are willing to help them in any way. A second point, which is much more difficult but which Profes- sor Walker has shown us is possible, is that we as professors should definitely attempt to win men to Christ. How difficult it is, there is no need for me to tell, for we feel so often the gulf between our- selves and those who are even a .few years younger than ourselves. Then there it is difficult for one in authority to try personally and intimately as a Christian to lead another brother to Christ. Yet I am convinced that where men will get down on their knees and spend time in preparation, the Christian professor has a power which no other man possesses. Time after time I have heard the men speak with the deepest respect of those Cambridge professors who have had the courage in any way to testify simply their own de- votion to Jesus Christ, their love for Him, and perhaps in private now and again to tell a man of their private habits of devotion. I have seen what a help it has been to the students to be told that one of their professors who has been teaching them in the physical lab- oratory is in the habit of praying every day before he goes into that laboratory that his work may be blessed by God whom he is trying 578 STUDENTS AND THE MODERN MISSIONARY CRUSADE to serve. And above all, if we can as time and occasion serve witness before men of our own conversion, telling them how and why we came to believe in Jesus Christ and something of what He is to our own souls, I believe that that will have the most tremendous in- fluence. As regards the missionary question in particular, it is of course an axiom that it depends simply and solely upon the depth of the spiritual life of the individual. We do not want all men to go out as missionaries. What we do desire is that all men should go where their Master wants them, and therefore it is really a ques- tion of consecration, rather than a question of vocation. Just one further point, which is this : Surely we as professors ought very specially to pray the prayer that God would thrust forth laborers unto His harvest. Jesus Christ our Master commanded us to pray this. It is no longer optional; He has said "Pray ye," and if we pray that God will send forth some from among the students of our own classes as laborers unto His harvest field, is it not the practical outcome of those prayers that we should ask Him to guide us to one here and another there, not that we may force the mis- sionary work upon them, but that we may simply suggest it to them. I could mention names of more than one of our best Cambridge stu- dents who are now student volunteers and to whom the missionary call was first suggested in this purely private and personal fashion. I do not know how it is in American colleges, but in Cambridge a large number of our students come to the University without any definite idea as to what their future vocation may be ; and surely here is a great opportunity for saying to a man : "Have you ever thought of the missionary claim ? Have you ever thought of the tremendous opportunity? Has it ever struck you that a man here, where there is a great forest of tall trees, will simply grow to be a sapling, whereas if he goes out there where there is clear air, he will grow to be a forest tree himself ? Have you thought that the man who here will be but small in his simply influencing an already made civiliza- tion, if he goes out to the center of Africa will be a pioneer and be laying the foundations of civilization ?" Such thoughts as these we can disseminate. We can take individual men — the strongest stu- dents spiritually and intellectually — and we can sow in them the seeds of an ambition to serve God in the mission field. If we do this, we shall find that God is using us to answer our own prayers, that He would thrust forth the laborers unto His harvest. CONFERENCE OF MISSIONARY AND BIBLE TRAINING SCHOOLS Necessity for the Pedagogical Training of Missionary Candidates Importance of the Study of Missions Bible Study in the Missionary's Preparation NECESSITY FOR THE PEDAGOGICAL TRAINING OF MISSIONARY CANDIDATES DEAN E. H. KNIGHT, M.A., HARTFORD SCHOOL OF RELIGIOUS PEDAGOGY The first thing I wish to say upon this subject is that among the different qualifications necessary for the foreign missionary can- didate, this one of pedagogical training is one of the most essential. I would agree most heartily with all that can be said in favor of music and of almost any subject upon which you might touch. In the science and art of teaching we have a thing which, in my judg- ment, ought to be placed next to the Bible among the necessities in the way of qualifications. First of all comes the Bible. Next to it for foreign service is the training in pedagogic science and in the art of teaching. Why is it that I take this position? Several rea- sons seem to make it of the utmost importance. For the first thing, the work of the foreign missionary is that of education in very large part. Our missions in almost all countries are so far advanced that the church and the school go together; and wherever you find a true and pure religion such as is cultivated by Christianity, there you also find education in its highest and best forms. The missions are so far advanced that the foreign missionary, especially the women missionaries, have a great deal to do in connection with schools. It may be the lot of some of these persons to spend most of their time in teaching in these schools. Most of you heard Miss Una Saunders call for an army of women of normal school training who could go into these fields and carry on educational work. Now, in a somewhat similar way the missionary men are obliged to give a large part of their time to the matter of education. They are called upon to visit and to superintend schools as well as churches. He may himself be the teacher of a college or theological seminary, and in one way or another he is called on to direct great systems of education. I have heard of how the Zulus were clamoring for edu- cation. One of the requests called for a system of education that should be followed from the kindergarten to the university. Who is to carry that on ? The missionaries. Therefore they should have a pedagogic training which would enable them to do that kind of work. When y6u come to the matter of religious education, our mis- sion fields call for instruction in Sunday-schools and training classes, 581 582 STUDENTS AND THE MODERN MISSIONARY CRUSADE as well as in all the schools and colleges of a mission. So that men and women as missionaries are giving part of their time and strength to the matter of education in its direct forms, whether it be the com- mon schools of the country which they wish to make emphatically Christian schools, or what we call instruction in the Bible schools. It is necessary that persons who are to have charge of this work should be thoroughly grounded in pedagogy as a science and as an art. And then for the second reason. The training of native work- ers is a large part of the work of the missionary, whether man or woman; and this training is of itself an educational process of the highest order. When a missionary goes forth, he is not so much like most of our pastors here where a man has only one or two workers in the church; he is rather like Dr. Rainsford, who is in charge of a church with a large corps of workers. These native workers are to be trained in almost everything. Who is to do it ? The mission- aries, of course. Coming on the train here, I was talking to a mis- sionary from Japan. He said that the training of native workers would yield an abundant harvest. He began the training of a large corps of native workers, which made it necessary that he should be grounded in the science and art of teaching. Furthermore, the evangelistic work done by the foreign mis- sionary demands a knowledge of rnethod in teaching. How is the missionary to carry on his work? Is he to hurl himself, as against a blank wall, against a mass of Hindus or Chinese? Suppose he goes into the country, he cannot gather an ordinary audience and preach to them so that they would understand. His first duty would be a proclamation in some form of the Gospel ; but what is the use of proclaiming, if nothing enters the mind of the hearer? It is the teaching element in evangelistic work which the missionary is obliged to emphasize. If he is in India, he must seek to set aside Hindu objections to Christianity and lead them forward; so you see that for the missionary a simple proclamation of the truth is of comparatively little avail as compared with its educational presenta- tion. For instance, you may have heard the story of Dr. Grenfell in Labrador. Dr. Grenfell cannot bring the truth home to the people there, because they have not the faintest idea of what the proclama- tion means. He must translate that truth into such a form as will get it into the minds of those who hear. And so it is the world over. I therefore say that even in what we commonly call evangelistic mis- sions there is the necessity that the missionary should have a peda- gogic training. It is a great deal better to get the living truth into one individual heart, so that his head takes hold of it and applies it in his own life, than to make many hundred proclamations that are not understood nor heeded. The medical missionary and the producer of a Christian literature ought to have a sound training in teaching. If a man is to be a medical missionary, he is far more IMPORTANCE OF THE STUDY OF MISSIONS 583 than a doctor; he is a teacher of Christ as well. How will a mis- sionary know how to adapt our literature to a given country, as he must, unless he knows the principles of teaching and of human nature, which are much the same the world over ? It seems to me that they cannot do these things where the missionaries do not go forth as teachers as well as missionaries. Some one may say, "Oh, the natural aptitude is sufficient." That is indeed important. Much that has been accomplished is due to that. But I make this point, that natural aptitude is efficient, but not sufficient. We are seeing in our own country a great forward movement in the matter of education. ' We want nothing but the best ; we want the best men and women for foreign missionaries. And we believe that to have such workers there must be a large amount of instruc- tion in pedagogy. A training in what we call secular pedagogy is not sufficient ; but when we have in this country a specialized work in religious pedagogy, we furnish something which the missionary needs. There is one closing point that I wish to make. In all this, if we strive to carry out this program in the preparation of those who go as missionaries, we are coming close to the mind and heart of the Lord Jesus Himself, who stands as the greatest missionary. He came with the great task of bringing a new religion to humanity; but He was also the greatest teacher. You will see that He combined the two, and that when He was the greatest missionary He was the greatest teacher. See Him by the well, talking with the Samaritan woman whom He chances to meet. That was evangelistic work, trying to win a soul. And He won it. He united the two, being the greatest missionary He was the greatest teacher. Dr. Robson em- phasized that feature Wednesday night, when he said that the mis- sionary can accomplish better results in preaching Jesus Christ to the world by teaching methods. IMPORTANCE OF THE STUDY OF MISSIONS THE REV. EDWARD MARSHALL, BIBLE INSTITUTE, CHICAGO It SEEMS almost unnecessary to present the subject which Dr. Harris assigned to me a few days ago, the necessity of the study of missions. When we come to reaUze the great price which God has paid in the person of Jesus Christ to save this world, this world is surely worth our studying. Jesus has said most distinctly, "Go ye in- to all the world, and preach the Gospel to every creature ;" and He also said of the fields, "For they are white." That is their con- dition. We are to lift up our eyes on them, which means to study 584 STUDENTS AND THE MODERN MISSIONARY CRUSADE them. As we come face to face with the commands of Jesus, we face the responsibility of studying these things until we become fa- miliar with them. Not a great many miles from this city I once spoke on the sub- ject of missions. A lady came to me after the meeting and said: "You do not mean to say that the world is in the condition you pic- ture it to-day, do you? I thought the world was nearly all saved, that nearly everybody was now a Christian." I remember being in two churches in California. One church was alive on the subject of missions and was praying for the cause. They had $1,000 in the treasury. The pastor said that he did not know what to do with the money, it came in so fast. A short time after that I was in a city below San Francisco, and in that place I asked the pastors one after another, "Who in your church will pray for the work we are undertaking?" The pastor would look in my face and say, "I don't believe that I have a man or woman in my church that I would call a man or woman of prayer." I am satisfied that prayer and knowl- edge of missions nearly always go together in the church that is alive on the subject. We owe it to the heathen to study their religions. I do not think it has been presented better at any time than it was presented by Robert E. Speer in his marvelous address on the non-Christian reHgions. We have just finished the study of the ten religions at the Bible Institute. We have taken them up in quite a systematic way. We studied first the founder of each religion, the reason why it was established, its view of sin and of salvation, and its belief as to where man came from. Then we took their sacred books and learned something of their contents. Mr. Beach, this morning, brought out the necessity of knowing and conforming to the rules of propriety existing among a strange people. As a worker I went to many of the mission countries a few years ago and fell in with some missionaries who did not under- stand the customs, etc., of their people, and, of course, they were compelled to undergo many humiliating experiences. It was im- pressed upon me that a man going to the foreign field should know something about the customs, habits, and life of the people among whom he goes. Taking Jesus and the Bible and going to these for- eign countries without a knowledge of their religion, and saying to them, "Here, take this," without acknowledging their own knowl- edge of right, we go to them in a way which we can never make succeed. I have heard missionaries in foreign lands say, "I wish that I had studied the habits, the rites, and religious beliefs of the people more thoroughly, so that I could have more intelligently pre- sented the truth of the Gospel of Christ to them. I would have been able to avoid many things that I found they resented as I attempted to present to them the Grospel." BIBLE STUDY IN THE MISSIONARY'S PREPARATION PRESIDENT ELMORE HARRIS^ D.D.^ TORONTO BIBLE TRAINING SCHOOL I HAVE HAD experience in teaching the Word of God in many universities and colleges, and I want to say that the highest kind of teaching in connection with the study of the Scriptures is not merely critical teaching, because I think very little time ought to be given to that in any school. The great trouble in many of the colleges to-day is that the whole of the time is taken up with critical ques- tions. Men and women are walking around Zion, and never getting into Zion. I think, also, that the Bible should be studied in its own light. You will remember that Peter, in his first Epistle, says, "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." And in the twenty-fifth verse he says, "And this is the word which by the Gospel is preached unto you." That means the written or spoken word, so it is that through the written or spoken word we get at the living word. It seems to me that in all our training schools, if men are to be fitted for the work of God, we must remember to make prominent the theme which the Lord Jesus Christ referred to when He said to the Jews, "Search the Scriptures." In the study of the Scriptures there are various methods that may be followed. We may study them paragraphically, and book by book. I should say that in every missionary school where the Bible is taught, it ought to be taught book by book. The Word of God is one book. It seems to me that that unity is expressed by our Lord Jesus when He says, "They are they which testify of me." It is the Lord Jesus that binds together into one the Scriptures. Without discussing the Old Testament books, let us turn to the Book of Acts, which presents the subject of the evangelization of the world. You have, first of all, in that book the evangelization of the Jews, in twelve chapters. Peter is the center figure and Jerusalem is the central point of departure. From chapter thirteen to the end of the book is represented the evangelization of the utter- most parts of the earth ; Antioch is the central place, Paul the central figure. All I wish to say about that is, that throughout Acts you have four things brought out: First, you have the persons who are to be evangeHzed. That book should never have been called the Acts of the Apostles, because it deals with the work of only one 585 586 STUDENTS AND THE MODERN MISSIONARY CRUSADE of the original apostles, namely, Peter, and he practically drops out after the twelfth chapter. That evangelization was done by the rank and file of the Christian Church outside of one magnificent man, the Apostle Paul, who himself was especially set apart as an apostle to the Gentiles. Every one of you has the evangelization of the world upon you. Then you have the program of evangelization brought out in the Book of Acts. Finally, you have the power for evangeli- zation, namely, the Holy Spirit, sent down on the day of Pentecost to weld together the scattered disciples into one body and to fill that body with His own presence, and to work through that body the evangelization of this dark world in which we live. I want to say again, with all the earnestness that I possess, "Search the Scriptures." I remember giving a series of lectures where the professors and students attended, and one man came up to me afterward and said, "I have studied Cheyne and Driver, and other men, on the Old Testament, but I would give worlds if I could see the truth as you seem to see it." That was a professor in one of the great universities. I believe in bringing to the student the results of a critical study of the Bible, but I do not believe in show- ing the process by which you arrive at such conclusion. I think that is the bane of teaching. Make clear and plain what your mean- ing is. CONFERENCE OF EDITORS Why the Religious Weekly Press Should Give an Ade- quate Treatment of Missionary Problems The Kind of Articles Calculated to Do the Most Good in Educating and Inspiring the Church The Attitude of the Secular Press Toward Missionary Interests How to Interest the Secular Newspapers in Missions WHY THE RELIGIOUS WEEKLY PRESS SHOULD GIVE AN ADEQUATE TREATMENT OF MISSIONARY PROBLEMS MR. JOHN W. WOOD^ THE SPIRIT OF MISSIONS, NEW YORK It is not so easy to discuss such a deep topic as this as it might have been ten or fifteen years ago. So far as my experience goes, the weekly religious press, not only of our own Communion, but of other branches of. the Church, are fully prepared to give as large a treatment as perhaps they can with the limitations of missionaries and secretaries. I am going to point out two or three reasons why the weekly press is especially responsible in this department. First, because the weekly Church papers can help to convince the Church of the real character of its mission. I am sure that there is no editor here who does not believe that he should deal with that as he would with other parish news. Sometimes one might be easily convinced that the whole Church activity expends itself in church suppers, etc., but there has been a decided change in the last few years. The mis- sion of the Church in this world is to bring the world to a full realization of what Jesus Christ and the Gospel mean for it. The weekly press can help to do that better than any other agency, except the regular channels of church worship. In the second place, because the weekly religious press can help its readers to understand, as perhaps no other agency can, that we are engaged in a most significant undertaking; not to get men to change their minds, but their lives. For we are not in this enter- prise for the purpose of establishing little congregations which may consist of a few individuals ; but while establishing those congrega- tions we are trying to put into distant nations a new life, in order that we may build up Christian nations throughout the world. No doubt our missionary periodicals sometimes fail to get this larger point of view; they are too often content with dwelling on smaller things of missionary experience. You can help to correct this by calling them back to the larger enterprise. We should treat mis- sions in a large way, because it can help to interpret to the people the missionary and Christian significance' of great political move- ments. There is scarcely anything that happens in the world to-day that has to do with national or international changes that does not 589 590 STUDENTS AND THE MODERN MISSIONARY CRUSADE have some bearing upon the Kingdom of God. I need not talfc the time to explain this. The religious press has proposed to interpret to the people such events as the Russo-Japanese war and its bearing upon God's Kingdom. Then, too, the weekly religious press, because of its greater prestige, and I might say, with some reservation, its greater circula- tion, can secure articles from men who would not write for mission- ary journals. Mr. McBee procured an article from Sir Mortimer Durand, British Ambassador to the United States, a man who has studied missions on the field, in which he declared that it is much easier for a diplomat to deal with nations where missionaries are at work than where missions are unknown, or entirely inefficient. You can help to secure statements of that kind from Christian states- men and other officials who would not write for missionary journals. And then finally, because the weekly religious press can print a good many more articles than the monthly missionary press. You can take four times as much matter. You can familiarize your read- ers' minds by constant repetition of the facts of the fields and the names of missionaries and the character of the work which they are doing. You can help them to know the trials and difficulties and achievements of the missionaries, so that when the missionary comes home and goes about among the churches, he goes not as a stranger, but as a friend. Congregations are always more interested in hear- ing of what they know something about than that of which they know nothing. I had it brought home to me two or three months ago, when Dr. Pott, of St. John's College, Shanghai, was in this country to secure money for a new building. He went one day to a country place where there was considerable wealth and preached an elo- quent sermon one Sunday morning. After the sermon a wealthy woman, who was walking out with the rector's wife, said, "I was very much interested this morning." The rector's wife, thinking of the possible large contribution, was on the alert at once. "Yes," said the wealthy lady, "I was very much interested. Do you think Dr. Pott could help me get a Chinese butler?" Her whole vision was limited by her selfishness. If we can have the press make known the facts and interpret the lives of the missionaries, I am sure that we shall do that which will be for the advancement of the Kingdom of God. • THE KIND OF ARTICLES CALCULATED TO DO THE MOST GOOD IN EDUCATING AND INSPIRING THE CHURCH THE REV. JOHN BANCROFT DEVINS^ D.D., NEW YORK OBSERVER Sadly does the Church need educating along missionary lines ; even more sadly does the rank and file of its membership need in- spiring. A newly interested mission worker who desired the latest facts from the office of a missionary secretary for a paper which she was to prepare, said that she had chosen a subject which was sure to arouse to a high pitch the enthusiasm of her fellow members and would be sure to result in a larger offering from her church than had ever been given before to save the poor heathen. The topic of her paper, she added in her postscript, was "Mission Fur- niture." The articles for religious periodicals which will meet the very high and praiseworthy standard set by the committee of this con- ference must have, among other characteristics, the following, in order that they may inspire and educate the Church and result in the deeper and more practical interest of its members. 1. The article must be brief. Treatises would doubtless educate the church members, if they were ever read; but if they were read, it would hardly be fair to call many of them inspiring. Readers do not look for long articles in their religious papers, nor will many people read an article if it contains more than 1,500 or 2,000 words. The city editor of a New York daily advised all of his young reporters to study daily, carefully, and "prayerfully," the story of Creation as given in the first chapter of Genesis. "If you were assigned to report that occur- rence of more than passing interest," he said to the speaker, "you would fill as many volumes as Moses does verses. Furthermore, Moses uses words which can be translated chiefly into Anglo-Saxon monosyllables, while you would use as many polysyllables as the Greek and Latin languages would suggest." The only answer pos- sible was this : "Moses was evidently working on a salary, while I am receiving space rates." 2. The article must be attractive. The first paragraph usually is the hardest to write; but if the writer fails there he need not waste his time in adding other para- S91 592 STUDENTS AND THE MODERN MISSIONARY CRUSADE graphs, for nobody else will waste his time in reading them. First impressions may not be best in love-making, but they settle the ques- tion for most newspaper readers. Having found it difficult to begin an article, writers often find it well nigh impossible to stop. Having told all that they know, they begin to add morals ; they leave nothing to the imagination of their readers. The force of what they have written, which the reader wished to know, is impaired, if not de- stroyed, by adding that which is self-evident. Writers sometimes fall into a passion, or, what, is worse, into tears, if their glowing periods are reduced to a simple statement of facts ; if some of their numerous adjectives are omitted, or if their statues, which seem to them well nigh perfect, appear, when unveiled, minus an ear, or a foot, or, what is more probable, lacking both head and feet, The fatal first paragraph and those containing the moral have fallen under the blow of the editor's blue pencil, an operation which, though painful, has helped to make many a writer's reputation. 3. The article must be informing. The manager of a newspaper syndicate, in giving instructions to a world traveler, said that the articles submitted must not contain news, nor have a political bias, nor be descriptive, nor have a relig- ious twist, nor be argumentative. He had a reason satisfactory to himself for each suggestion, but about all that was left for the trav- eler to do was to write an article upon the use of "Quill Toothpicks by the Filipinos," a subject based upon imagination rather than facts. Unlike this article must be those which will benefit the Chris- tian Church and inspire her members; they desire information. Helpful articles must contain certain facts, and facts which can be relied upon absohitely. The young British officer who telegraphed from South Africa that a certain engagement between his command and a Boer contingent was the bloodiest battle in the nineteenth century had evidently not been at Waterloo or Gettysburg; the nearness of the conflict in which he was personally interested had somewhat impaired his perspective. The expression, "the greatest ingathering on record," or "the most remarkable conversion ever witnessed," are liable to the same criticism. To quote from my friendly city editor, "Until you have been everywhere, be careful of your comparatives." And again : "Be economical of your superla- tives. If you use them when speaking of one of the subjects of the Queen, what will you have left to use when you wish to refer to the sovereign herself?" 4. The article must be truthful. May I relate a personal experience ? It was my pleasure, some years ago, to report a religious meeting for three papers in New York. A discussion of vital importance to the Presbyterian Church was promised. The lines were closely drawn and tie feeling was intense. The day before the meeting I went to the editorial offices for instruction. Mr. A. said: "We want a fair report, but you THE KIND OF ARTICLES CALCULATED TO DO MOST GOOD 593 know we publish a conservative paper, and our space is limited. Give us all that is said by the conservative leaders. Of course, the others must be treated fairly, but we shall not have space for any of the addresses on that side ; give us a fair report, however." Mr. B. said : "We want a fair report, but you know we publish a liberal paper, and our space is limited. Give us all that is said by the liberal leaders. Of course, the others must be treated fairly, but we shall not have space for any of the addresses on that side ; give us a fair report, however." Mr. C. said : "We want an absolutely impartial report. Give the leading speeches on both sides as fully as possible, and mention every speaker who takes part in the discussion. We want a true picture of the debate in your report. On the editorial pages we shall express our opinion of the arguments advanced, but your report should be absolutely colorless." Many articles on missions strike one who has visited mission fields as resembling the reports desired by Mr. A. and Mr. B. They contain what the writers and speakers think the editors and the readers wish to know. The Filipino boy who lied to his American teacher explained his action later : "I thought, miss, you would be pleased, if I told you what I. did. I thought that was what you wanted to know." The editorial page is the place for opinions ; arti- cles, speeches, and reports of meetings, should be absolutely color- less — that is, truthful. The mission pastor in a city church was told by the officer who introduced him : "Say all the encouraging things to-night that you can think of. If you tell the truth as you and I know it, the people will feel blue and will give a small ofifering, and we need a lot of money this year." I should like to hear a few speak- ers of this Convention tell the whole truth about some ot their experiences as I know them; but they will not do so, for fear, I presume, that they will be considered martyrs, appealing for sym- pathy, or, what is more probable, that if the hardships of mission life were depicted truthfully it might make it difficult to secure mis- sionary recruits. 5. The article must have a present-day interest. When one begins to read a paragraph about Buddha meditating under the Bo tree, both the sage and his biographer are generally left in the shade, and the page of the paper is turned to read about something which has taken place since the last issue was printed. Altogether too much time is consumed by writers in narrating his- tory, which would better be found in missionary libraries. It is not necessary in newspaper articles to give the history of Confucius every time one writes about China. The issue of the Russo-Japa- nese war has more to do with the birth of the new China than any- thing relating to the teachings of either Confucius or Jesus. 6. The article must picture real life. The Master could have described the sensations experienced by those who have fallen into sin and afterward repented and turned 594 STUDENTS AND THE MODERN MISSIONARY CRUSADE to God. He could have told how the Heavenly Father grieves over the erring and longs to have them return to Him; but who would exchange that ethical teaching, beautiful though it would have been, for the parables of the Lost Coin and the Lost Sheep and the Lost Son? One does not need to fill his articles with stories alone; but he will grip his hearers most tightly who follows in this respect most closely the example of the Master. Some of the incidents of a day in a mission school; the story of the struggle of a single convert; the experiences of preacher, or teacher, or physician, or student, or patient, told simply and briefly, may do more good than a volume of essays, however learnedly written, upon the ethics of so-called false faiths. One would do well also to use a camera judiciously in preparing missionary and educational articles. Eyegate as well as eargate should be approached and entered. An article interesting from its contents will be doubly valuable if properly illustrated. But does someone ask, "Having painted your ideal, why do you not embody it in your own publication?" This is a fair ques- tion. For more than a year the paper which I represent has set aside weekly from two to four pages for articles dealing exclusively with the work of the Boards of the Presbyterian Church and the Young Men's and Young Women's Christian Associations at home and abroad. Much of this matter is furnished by officers of the respective Boards and Associations, but a good deal of it comes from special correspondents whose acquaintance was made in the mission fields. The latter was written for its use. That which comes from the offices of the Boards consists mainly of letters or extracts from letters received from missionaries without thought of publi- cation. Grateful as we are for the assistance given by the over- worked secretaries, it seems to me that every large board of the Churches could profitably employ an editorial secretary, who would do with the mass of material coming to the office what the copy editor of a newspaper does with the volume of correspondence which comes over the wires, or is submitted by writers and reporters day by day, namely, condense, amplify, or change to make readable articles, which should be sent out in duplicate to all of the denomi- national papers, as the Associated Press sends its matter to all of its clients, or as special articles, similar to those prepared by metropoli- tan newspaper correspondents every night, are suited to the needs of the paper in which they are printed. In times of special stress, like that which now overshadows China, our secretaries furnish readable articles which are sent to both the secular and the religious press. But what is done now might be done regularly and with profit, both to the boards and to the churches. To sum up, editors of religious papers welcome articles that have these characteristics : brevity, attractiveness, information, truth- fulness, present-day interest, and realism. It is fair to add, in closing, that the writers of such articles are usually born ; but unlike the THE SECULAR PRESS AND MISSIONARY INTERESTS 595 poets, they may be made, if the editors have sufficient time and patience, and the writers have patience and teachable- minds. That many of the latter have these qualities is shown by the excellent articles which appear in many of our esteemed contemporaries. THE ATTITUDE OF THE SECULAR PRESS TOWARD MISSIONARY INTERESTS COLONEL F. P. SELLERS, BROOKLYN DAILY EAGLE I REGARD it as a great honor to be invited to this Convention and to take part in this conference, not so much for myself as for the influential and widely-known paper which I represent. I will be forgiven, I hope, if for a moment I make what may be deemed a personal application of my subject. It is a wide and somewhat elastic one. The daily newspaper, so far as my observation goes, is always friendly to all that tends to the best things and to the uplift of an individual or a community. No secular paper is wise if it pur- sues the policy that there is no news in the doings of those who are trying to advance the Kingdom of Christ. There is nothing distinct- ively secular. All that promotes the welfare of mankind is good, and good is from God. Thus arguing, there is nothing distinctively missionary. All effort for the uplift of man, be he a dweller in our cities or towns, or a denizen of the islands of the sea, is encouraged. All men, red or yellow, black or white, are God's creatures, and worth the saving; and it all takes the missionary spirit, for without that spirit nothing will be accomplished that is worth the doing. The editor in his chair in the secular newspaper office, no less than the man who occupies the editorial chair in a so-called religious news- paper office, is doing missionary work, and he is anxious that his pen shall be influential toward that which he believes to be the right. The attitude of the secular press toward religious life and effort has undergone a wonderful change within the last twenty years. There was a time when the secular paper did not, would not, or could not, find room in its columns for much religious matter ; but it found out in the course of time that, if it meant to cater to the reading public in the full sense, it must publish the news in the religious field. Out of this field it got much that was valuable from the selfish standpoint, if it can be so called, of commercial interest, and it found that there was revenue in it. But this is a low plane upon which to place the interest of the secular paper; for it must be said, in order that the full truth may find its place, that it principally desired to give the public what it wanted to read. Therefore missionary 596 STUDENTS AND THE MODERN MISSIONARY CRUSADE interests and the work of the missionaries, at home and abroad, settlement work, movements like the one now holding its fifth Convention in this city, were, and will continue to be, encouraged by the best papers in the daily and weekly class. The average editor has very little patience with strings of adjectives giving a clergy- man's own opinions of himself, but he is not at all slow in fully acknowledging the man or the movement that is doing something. The editor does not stop to see whether he can agree with what the man says, or his methods of doing his work. He tries to see results, and whatever is for betterment, of that he is willing to be a champion. He has shown it all over this land, and the secular press is quite as ready to denounce and cry out against a wrong as the speaker from the pulpit or the public platform. From my own standpoint of observation, the secular press does more good to the masses, and will do more good in the way of reaching non-churchgoers, than a strictly religious paper, which only church people and Christians read, possibly can. The secular paper is really the only one that publishes sermons in anything hke their entirety, or in any variety. To this extent it is a missionary agent, for the secular paper reaches the people in a way that a re- ligious organ cannot. I have long been firmly of the belief that the cause of Christ and that of religion generally, has an equal right with the circus, the theater, or any other feature of the daily life of the city or town, to use printer's ink in making its announcements. Ministers should not be too dignified or too conservative to recognize this, particularly those ministers who are doing something to move things along. A particular friend of mine, known the country and world over, a man. who in a great Western city wields a powerful pulpit and religious and educational influence, at one time nearly disrupted his board of trustees by putting a large placard on the door of the main en- trance of his church, announcing the theme of the coming Sunday's sermons. This placard was so large that it could be seen at a long distance up and down the important thoroughfare on which the edifice was located. In addition to this announcement he placed in two or three of the influential daily newspapers of the city a well- displayed advertisement, telling what was going to engage the thought of the minister on Sunday and in effect extending a cordial invitation to all to attend the services. The consequence of all this was that instead of talking to a rather contracted audience, he began to preach to multitudes, so that it became necessary to go early to get a seat. The trustees were won over to the side of the pastor on the publicity question, and he can now do anything he pleases in that direction, and the trustees are glad to foot the bills. I doubt if these same once terribly conservative officers would now object to a placard on the front of the pulpit. This was certainly mission- ary enterprise, and a literal fulfilment of the command, "Go out HOW TO INTEREST SECULAR NEWSPAPERS IN MISSIONS 597 into the highways and hedges, and compel them to come in, that my house may be filled." You will pardon me if I have wandered a little from the straight line of my subject, but my aim has been to show that the press is^ kindly disposed toward all things that go for betterment. To so evident an enterprise for good as the foreign mission movement, the press has shown itself willing to give considerable space. It could not help but see news in the fact that under the inspiration of the Student Volunteer Movement young men all over the world were coming forward and pledging themselves to sacrifice all else in order that the Gospel might be taken to the ends of the earth. The press has no warrant, to my mind, in avoiding the publication of news concerning such a widespread Movement as that represented by the Convention now in session in this Southern city. Give the press the items in condensed but comprehensive form, and I am certain none of them will be thrown away. They may undergo some editing, which is the privilege of the men who handle them, but there will be nothing left out that will help the good cause or causes along. All men who are working for the Kingdom of God and tlie uplift of men, whether here or in Kamchatka, in China, Oklahoma, Japan, or Salt Lake City, in the islands of the sea, or the cities of America, have a right to be heard, and the missionary interests everywhere form so large a part of this endeavor that they must be treated with liberal newspaper consideration. HOW TO INTEREST THE SECULAR NEWSPAPERS IN MISSIONS MR. J. A. MACDONALD, THE TORONTO GLOBE It WOULD be good for us and for our newspapers, if you could give us good stuff, if you secretaries could help interest the secu- lar papers in these better things. It will be useful for us and for you to interest the secular newspapers. You can help in this, first by giving our representatives good news items when they call. The editors of religious newspapers are next to the secretaries ; they get things that we secular editors cannot get. Do not save it up for a "scoop" for yourselves. The secular newspaper will certainly appre- ciate it. You can do that, if you will, and that would interest the secular papers. I know quite well the difficulty you have in making religious journalism go. I had five years of it, and know how secular newspapers have come in and got your news away from you. You can do something else. You can teach the missionary boards and secretaries a little sense as to the news value of mis- 598 STUDENTS AND THE MODERN MISSIONARY CRUSADE sionary items. I know these missionary boards and oificials; they are altogether respectable and useful members of society, but they do regard a reporter of the secular press as a nuisance. Of course, many of them do not; there are a few here. But they usually say, "No, we have no news to-day." I have been in the office when a representative of a newspaper came in. "Anything new?" "No." And I knew that there was the best sort of a newspaper story right there; but it went into the drawer, and stayed there three weeks, until the whole matter was sent down to the monthly paper of the Church and buried. Anything that is of human interest is news. A man said to me, "I am going to quit 'The Globe,' because it is giving out all this slush of the Torrey-Alexander meetings." We gave from two to five columns a day to those meetings, and that man objected. I said to him, "Put up any sort of a meeting in that hall, and if you will fill that hall, afternoon and evening, I will give you from three to five columns." Those things that have human interest the people want and need. I will tell you another thing. Put a secular newspaper man on the board. Get up a discussion in the meeting. It may not be the best thing, but it will turn that board meeting into good newspaper stuff. The minutes of the secretary are useless for copy. A good newspaper man on the board is worth five D.D.'s. There is one thing more. Train these friends of missions ; it is your business, as religious editors, to train them to appreciate even a little what is done for them by the secular newspapers. Dr. Rob- son has said, in the conference for pastors, that the secular news- papers do not understand the bearing of events on the Kingdom of God. I do not suppose we do, but we do not understand sports or anything else. We make the best face of it we can. Inform them that we are not as bad as they think we are. We want to get a good story of life as they see it. DISCUSSION Dr. Herbert Lankester, London. — I should like to say that I am only a representative of a missionary society, but I am the radical member of that board. I think I can agree with the last speaker. Some months ago I sent an article around to "The Times," and got a letter from them saying they were glad to get it. That made me feel that we missionary secretaries do not value the power of the press. Every month we publish three columns of carefully selected news, printed in the way in which we think the press would like to have it. It is missionary news, and a large number of papers throughout the country print it. But we are fueling more and more DISCUSSION 599 that we must keep in touch with the secular press. Very often we get news before the government does, sometimes before the Foreign OiEce. I suppose many here are editors of missionary magazines. I have been struck with the importance of keeping the missionary editor in touch with the home department. There is one difficulty, though; we may hand news to some editors and we are not quite clear what it will be like when we next see it. The Rev. George Robson, D.D., Edinburgh. — I am very sorry that I was late and did not hear the whole of this discussion. With regard to this subject, I must say that I am in hearty accord with all which has been said. With regard to my own periodical, I would like to say this : That it has a paid-for circulation of 140,000 a month, and that it is a commercial undertaking of such importance that when the contract has run out there is a keen competition to get hold of it. I wish to say that there are some missionary periodi- cals which are read. There is one little fact which I should like to mention, which I came across about two months ago in the paper of the Paris Missionary Society, indicating that on the Continent the readers of the secular press are recognizing the important part which missions are playing in the political affairs of the world. The fact was this, that within the course of one month, quite independ- ently of one another and without the knowledge of the others, the representatives of four leading French journals called at the office of the Foreign Missionary Society to get information about Protest- ant missions. That seemed to me a most significant indication of progress. I entirely sympathize with what has been said as to the duty of the officials of the Church doing all that they can to interest the editors of the secular press and help them in their important work by supplying them with the most important news of a kind that the weekly and daily newspaper will print, and in the form in which they are most likely to insert it. I can heartily say, with Dr. Lankester, that the papers of London are all of them manifesting a greater interest in missions. I believe that all of bur mission boards ought to make a point of having some one who will have access to the most recent information and will not be afraid of destroying the interest of the monthly periodical by sending its news to the weekly papers ; as you cannot put into the weekly papers the longer articles that would appear in the monthly magazines. Mr. D. D. Thompson, Northwestern Christian Advocate, Chicago. — Religious papers would be better, if they could get the right kind of help from secretaries. But they are like a great many business managers of the daily press; they do not know news when they see it. I know one of th6se managers who saw a rail- road accident in which forty people were hurt and never said a word to the editor when he got to the office. When the editor found it out for himself, he asked him why he had not told him of it. He replied that he had never thought of it. The missionary secretaries 600 STUDENTS AND THE MODERN MISSIONARY CRUSADE of our Churches throughout the world receive news that the news- papers would be glad to get, but they do not know that it is news. I told Secretary Taft once that we had coming into our office more information of what was going on in different parts of the world than I believed he had. I told him of one or two things that we knew, of which he had not heard. The secular newspapers in Chicago send reporters to the offices of religious papers, and there is scarcely a day in the week that the reporters do not get some news from us. They appreciate it, but they want news. If the secretaries would make up a lot of news out of the valuable correspondence that they get, and not hold it to send as separate articles, it would help wonderfully so far as keeping up missionary interests and increasing missionary influence is con- cerned. But it needs to be written in a very interesting style, and should be entertaining information. I have no doubt that every mail brings into the missionary office of the Church to which I belong something that would be of immense interest and inspiration to our Church ; but it is all attended to in routine business and goes into a pigeon-hole. The secretaries ought to help us to help them in our way. I am sure that if they did that vvith us, the religious papers could help the secular newspapers to increase their interest; for I think a great many of them want to print a great deal, if they could only get it in the right shape. The Rev. H. A. Bridgman, The Congregationalist, Boston. — I have been thinking how little the religious papers have come in for their share of the taffy. They have been proffering us sym- pathy; but I am going to stand up, as has Brother Thompson, for religious journalism. I do not believe that the missionary journal is a bore. I do not believe that the religious papers have been entirely undermined, and I think there is as good hope for them now as there has been in the past. There are just two things the matter with my own paper. One is, I am not personally interested enough in the aggressive Christian movements of the time, and I came to Nashville to be enthused more than I am. I do not mean to say that I am entirely indifferent, but I want more interest. I want to have my paper filled with missionary intelligence and pur- pose and enthusiasm. It will not be so unless I am alive with mis- sionary fervor. The second point is, use all your influence to get and distribute your news. We cannot get to the secretaries all the time. We should have better news connection with foreign agen- cies. We should bring it in more promptly. I have come down here in order to be a better newspaper man. CONFERENCE OF PASTORS The Pastor a Student of Missions Financial Possibilities of a Church The Montclair Plan The Pastor's Responsibility in Directing the Mission- ary Life of His People Points to be Emphasized in Developing the Mission- ary Interests of the Congregation THE PASTOR A STUDENT OF MISSIONS BISHOP E. R. HENDRIX^ D.D.^ KANSAS CITY, MO. The pastor and the missionary have the same commission. Our Lord did not give two commissions ; and you and I are not called to preach at all if we are not under the great commission, the very commission under which the missionary feels himself to be called and under which he is seeking to do the will of God. This relegating the whole question of missionary work to the men who happen to be, in the providence of God, in the field, is cowardice. Under what commission, I pray you, are you and I at work? The command is ours, "Go ye into all the world, and preach the gospel to every creature." That is our commission, not a roving commis- sion to do as we please. Have we got our eye set on our own com- fort? Is that the port for which we are steering? Are we addressing all our energies to that end? The question of our immediate and specific place God must determine. Livingstone thought it was China, and prepared himself to go there. God had work for him in Africa. The more specific part of the field God must determine in His provi- dence; but every man, called to preach, is called under this great commission to give the Gospel to all the world. He becomes, there- fore, a student of missions as he becomes a student of the commis- sion; and upon his knees this should be a daily theme of inquiry, the reach of the commission, the nature of the commission, the prom- ise of the Master in the fulfilment of the mission, the sense of His guidance in all the world where that commission is to find its ultimate fulfilment. Nor can the pastor be a man of intercession, if he be not a student of missions. He cannot pray in the best sense of the word, save as his eye is on the last man in the world, save as his prayer is, "Thy kingdom come. Thy will be done in earth, as it is in heaven." This ministry of intercession, so essential to the pastor's spiritual equipment, takes him to that ; and he becomes a pastor and shepherd as Christ was with other sheep not of His immediate fold, whom also He must care for. So that the very mind of Christ, as we exploit it, and as Paul exploited it, leads him to the heart of God, of that mystery hid from all eternity in the very depths of the God- head, that God purposes the Gospel for the Gentiles also. Thus prayer, by its reach and by its marvelous sympathy transforms \ 603 604 STUDENTS AND THE MODERN MISSIONARY CRUSADE the whole man and prepares him for whatever work Grod has for him and whatever field God may assign him. That is what makes Paul great. Paul's greatness as a thinker appears in his prayers. There is nothing comparable to it. That is where Paul's reach goes out to the wide field, to the mind of God, and exploiting the mind of God, he became a thinker. Then it was that he became a great preacher; then did he get the mental force and enthusiasm that made him the Apostle to the Gentiles. That is what will make you and me heroic. The greatest misfortune for any pastor is a commonplace min- istry in which he has no energy. We have many a Great Eastern in the mill-ponds, with not water enough to float them. What we want is to raise them up and put them out into the great sea, launch them out into the depths, that they may have field enough in which to perform the great duties of their ministry. Make them heroic. Put them to work. You know the influence work has always had on literature, stirring men's minds to their greatest. You know that the Elizabethan literature was born of that. Brethren, there is no surcease from the warfare in which we are engaged. The ministry of God should lead the minds of the world, should fill them with thoughts of God. No man can make full proof of his ministry without this. His ministry is narrow and circumscribed and amid the shadows, until he launches out on the great thoughts of God and on this mystery hidden in God from the beginning of the world It required an apostolic mind, aided by the ministry of intercession, to discuss and proclaim this mystery. That made Paul great in thought and great in leadership. Then, again, it becomes a pastor to be a student of missions, because as is the pastor, so is the church. The history of the pulpit is the history of the Church. Tell me who has been the pastor in a given church for a period of years, and I will tell you the history of that church. I will tell you its intellectual reach ; I will tell you its sympathy with missions; I will tell you its enterprises. There are men who narrow the work of their predecessors ; there are men who enlarge the work of their predecessors. Is not that true? Think who was your predecessor, think of the churches with which you are the best acquainted, and is it not true that a history of the pulpit is a history of the Church ? You have broadened men, or you have narrowed them ; you have led them out, or you have restrained them. You have been a man of vision, or you have failed to see the great opportunities of God for yourself and for your people. You have not led them into the work of the ministry, you have not counted them as your forces, or you have counted them as your forces, when you have the joy of your ministry fulfilled in seeing the work that has been wrought. There is a pastor in Great Britain who has only 300 in his con- gregation, but out of those he has thirty-two who are student vol- THE PASTOR A STUDENT OF MISSIONS 605 unteers. Dr. Mabie, secretary of the Baptist Missionary Union, visit- ing the field, found no less than twelve of his parishioners at work. Have you one of your particular flock in the field? And yet that is God's plan. You know that back of every missionary there has been some great throbbing heart; and if the missionary force has diminished, may it not be largely because the number of pleading hearts is small? I shall never forget an evening in the home of the present Bishop of Durham, when he was a professor in Cam- bridge University, when the first thing he did was to put me in Charles Simeon's chair and bring me Charles Simeon's Bible, show- ing how when Simeon was perplexed as to whether he should be a minister, he opened a page and put his finger on it and discovered that it was upside down. And he turned and read the command to Simon Peter, "Go with them, doubting nothing." Simeon said that was almost as near his name as anything found in the Bible. Then he put in my hand an autograph letter of Henry Martyn to Charles Simeon, who was the instrument of sending Henry Martyn to the mission field. Martyn was the great pioneer who led the way for 450 graduates of Cambridge University on the mission field. And I would place Charles Simeon at the very foundation of that greatest missionary society in the world, whose work in all lands has excited my admiration, the Church Missionary Society, a pastor casting a shadow into the heathen lands through one of his parish- ioners. Who was back of William Carey, holding the ropes, giving to the world that great sermon on "The Gospel Worthy of All Ac- ceptation?" Who made possible the work of Carey? Andrew Ful- ler. Who was back of John Williams, the apostle of the South Seas, of whom it was said that more souls were brought to God through his ministry than that of any man since the apostles? Mr. Wilkes, pastor of the Moorfields Tabernacle. He it was who made possible that great work in the South Sea Islands. That is God's work in the perfecting of saints for the work of the ministry; and as we catch that larger conception of our ministry, how it lifts us and gives us a purpose large enough to flood all our lives ! God enlarge our faith and zeal and our sense of responsibility to Him and to the world. Amen. FINANCIAL POSSIBILITIES OF A CHURCH THE REV. CHARLES E. BRADT^ D.D., CHICAGO One of the greatest obstacles to the progress of the Kingdom of God is the failure of pastors to believe that the financial possi- bilities of the Church to give to God's work are practically un- limited. I. The possibilities of a church to give to the work of preaching the Gospel are not dependent upon the material resources that the church may possess on its own account. 1. The fact is, however, the Church, as a Church, is rich and increased in goods, and has need of nothing. The Church already possesses almost unlimited material resources. Millionaires appear among the sons of God. There are S,ooo millionaires in the United States, and many of these are church members. Even poor people of Christendom are rich. While it is estimated that we have 3,000,000 officially recognized paupers in this country, we have made our "poor houses" like palaces, and even the poor reign as kings. Not- withstanding that, 4,000,000 families in the United States are obliged to live on $400 per annum ; two-thirds of the families of the United States have an income of $1,000 per annum, and one family in every twenty of our population has an income of over $3,000 per annum. The people of the United States have accumulated $50,000,000,000 in the past fifty years. The farms of this country are worth $102,- 000,000,000. The farm products last year sold for $6,415,000,000. The hens laid $500,000,000 worth of eggs last year. The farm lands of the United States are increasing in value at the rate of $3,400,000 every day and have been increasing at that rate each day for the last five years. We are making money in this country at the rate of $7,000,000 every twenty-four hours. It is estimated that at least one-fifth of the wealth of the United States is in the pockets of God's people. Hence I say the possibilities of the Church to give out of its abundance are practically unlimited. 2. But if the Church were poor in this world's goods, poverty would not necessarily limit its possibilities to give the Gospel to the world. The Church is God's agent in this world to feed the starving multitudes with the bread of heaven and to preach the Gospel to every creature. God is not poor ; God is rich. "The earth is the Lord's, and the fulness thereof; the world, and they that dwell 606 FINANCIAL POSSIBILITIES OF A CHURCH 607 therein." "The silver is mine and the gold is mine, saith the Lord of hosts," "and the cattle upon a thousand hills." "If I were hun- gry, I would not tell thee." But he does ask us and command us to take of his bounty and feed the hungry world. 3. Hence I say that the financial possibilities of any Church of Jesus Christ for the evangelization of the world are practically un- limited. This is a fact all pastors need to know deep down in their souls. I used to say to my Wichita church : "Talk about a million dollars a year being a large amount for the Presbyterian Church of the United States of America to give to foreign missions ! Why, the First Presbyterian Church of Wichita, Kansas, could give a million dollars a year to foreign missions, if it would place itself in a right relation to Jesus Christ, so that He could give through the church." I am very hopeful that the day will come when not only that church, but other churches, will give a million dollars a year to foreign missions. Jesus Christ said to His little band of moneyless disciples : "All power is given unto me in heaven and in earth. Go ye therefore, and make disciples of all the nations. . . . Lo, I am with you." He it is who said to those same disciples, looking out on the great hungry multitude: "They need not depart; give ye them to eat." Yet at that very time they had only five barley loaves and two small fishes. What were they among 5,000 hungry men, besides women and children ! "Bring them hither to me. And He commanded the multitude to sit down." Now I can hear Thomas, just like some modern saint — elder, deacon, or trustee — who only has faith enough to take him to heaven when he dies, but who lacks faith to overcome the world and establish the Kingdom of God in the earth while he lives — I can hear Thomas whisper to Peter and the other disciples, as he beckons them aside: "This will never do. The Lord is all right when it comes to preaching and telling us about heaven and how to get there ; but He does not seem to under- stand the practical side of life. He will give away the last crumb we have, and we will all go hungry out here in the desert. Let us go away from this crowd, over on some grassy plot, and try and get the Lord to come with us, while we divide these five barley loaves and two small fishes among ourselves." What if they had done that? (i) There would not have been enough to satisfy even the twelve disciples. (2) The multitude would have gone hungry and would have fainted in the wilderness. (3) The Lord would not have gone with them. But they did what Jesus wanted them to do. They brought all they had to Him. He took those five barley loaves and passed the bread out to the disciples to distribute to the multitude ; and as they distributed. He kept on making it and passing it out, until they had all eaten and were filled. Then what ? "Gather up the fragments that remain," says Jesus. And they took up twelve baskets full — a basket full of fine bread for each disciple. They had enough and 6o8 STUDENTS AND THE MODERN MISSIONARY CRUSADE , to spare ! Oh, you doubting Thomas, you grasping Judas, you figur- ing Phillip ! Why reason among yourselves when you have but one loaf in the ship? Bring it to Jesus Christ. How many loaves had you when Christ fed the five thousand? Five. How many baskets full did you take up? Twelve. How many loaves had you when He fed the four thousand? Seven. How many baskets full did you take up? Seven. How is it that you do not understand that Christ is not dependent upon our material resources, but upon our willingness to bring what we have to Him ? In other words : II. The financial possibilities of a church to give depend upon the church's willingness to put itself and all that it has in right rela- tion to Jesus Christ and undertake at His command to feed the starving multitudes with the bread of heaven. Look at Peter and those other disciples out there on the lake fishing all night and catching nothing. Why? They were out of harmony with Jesus Christ. They had denied the Lord and forsook Him and fled, and had gone back to work "on their own hook." Some time ago I was laboring with a pastor of an important church to lead his people out to make an offering for foreign mis- sions, and he exclaimed, in apparent disgust : "The day of miracles is past. I know how much money my people have, and I know that they cannot afford to give anything to foreign missions." That pastor soon had a dyspeptic, soured, disgruntled church on his hands. He afterward sued his people for his own salary, and the Presbytery had to appoint a committee to adjust the financial difliculties of the situation. All pastors ought to know the financial ability of their people. Too few of them have any accurate knowledge of such ability. "How many loaves have ye?" "Children, have ye any meat?" Do not guess about it. Know what your resources are. That is important. But whenever anybody tells us that our church, or our people, or ourselves, cannot afford to give to feed the starving millions of heathen lands, we ought to know that such a statement is false. Neither we, nor our church, can afford not to do it. It does not make any difference either, how poor we find ourselves, or our people. Even though we have only a little meal in the barrel and a little oil in the cruse, and are going out to get two sticks to bake a little cake and eat thereof and die, we should take that first and give to feed the starving heathen multitude. We have already tasted and seen that the Lord is good. Better that we should die than that they should not live. They have never yet had a crumb of the bread of life. If I were a home missionary on the Bad Lands of Nebraska, or in "the short grass country of Kansas," or in the slums of a great city, the first thing I would teach the people that professed to be- Ueve in Jesus Christ would be to consecrate themselves with their all to preach the Gospel to every creature. For if we take what we have — much or little — and bring it to Jesus for the feeding of the THE MONTCLAIR PLAN 609 world, there is absolutely no limit to the possibilities of what we shall be able to give. There is a great law here that has a great God of love back of it. "Is thy cruse of comfort failing? Rise and share it with another, And through all the years of famine It shall serve thee and thy brother. For the heart grows rich with giving, All its wealth is living grain. Seeds which mildew in the garner. Scattered, fill with gold the plain. God Himself shall fill thy storehouse, Or thy handful still renew. Scanty fare for one will often Make a royal feast for two. "Is thy burden hard and heavy? Do thy steps drag wearily? Help to share thy brother's burden; God will bear both it and thee. Numb and cold upon the mountain, Wouldst thou sleep amidst the snow? Chafe that frozen form beside thee. And together both will glow. Art thou smitten in life's battle? Many 'round thee, wounded, moan? Lavish on their wounds thy balsam, And that balm will heal thine own. "Is thy heart a well left empty? None but God the void can fill ; Nothing but a ceaseless fountain Can thy ceaseless longing still. Is thy heart a living power? Self-enthroned, its strength sinks low. It can only live by loving ; And by giving, love will grow." THE MONTCLAIR PLAN THE REV. ABNER H. LUCAS, D.D., MONTCLAIR, N. J. The ADDRESSES this afternoon have been appeals to ministers and testimony as to what pastors can accomplish. I am here to bear testimony to what a church may accomplish, no matter who its min- ister may be. I happen to be in the honorable relation of pastor and minister to this church. I do not claim any distinguished part in its success ; but I want to tell its story, so simply that any man may feel that he can go back home and accomplish as much, or more, than has been accomplished by the Montclair plan. This plan aims to secure an intelligent, prayerful, generous response to the appeals of our Lord for the extension of His Kingdom on the earth. The 6lO STUDENTS AND THE MODERN MISSIONARY CRUSADE aim is to accomplish that object by an appeal that shall coine to the individual as, first of all, he is made intelligent concerning the King- dom of God in some great field; and as, secondly, he understands through the study of God's Word the great purpose of His Redeemer and Master concerning the world; and thirdly, as out of his own consecration to the Master there shall come any service and monev that he can give as a response. Twenty-five years ago this little church of less than 250 mem- bers concluded that it had not caught the genius of the missionary work. It had feared the coming of any appeals for the missionary cause, and had attempted to close its doors against every secretary, bishop, or pastor, who might come to present anything in that line. Certain consecrated laymen, notably one man and his wife, prayed together as to the work committed to them, saw the light, and then turned the whole tide of thought in that little church. They con- ceived the idea that if they could bring into their church some dis- tinguished man who would talk to them about missions and give them an insight into the great work, and then go away without making any appeal for a contribution, the whole congregation would be surprised by not being asked for money. They secured Dr. William Butler, the famous Indian missionary, who came and tar- ried in that congregation for five days and nights, telling them all that his heart could pour out on that people, and they began to inquire when the collection would be taken. No plate was passed, and no offering was asked. The good man came and went, and not even the expenses of his journey or entertainment were suggested to the congregation. They were eager to know the meaning of this strange visit, and thus instruction began. They inquired of the officers of the church why this man had come and why some- thing had not come of it. The inner circle waited and prayed ; and when the voluntary offerings of the congregation were counted that year they were more than double what they were before. Fifteen years ago, under the leadership of Bishop Thoburn, the congregation caught another view. They then got the idea that if they were to have an intelligent understanding, it was necessary that they should hear directly from the field; and they accepted something that is commonly known as the living-link idea, and with great enthusiasm they sent out their own missionary and his wife, fully equipped with a naphtha launch and every kind of luxury to make them know that a church at home was backing them. They adopted twenty-five missionaries in the mountain missions as their special field, and instructed the superintendent, in case he found need in any one of those missionary churches or parsonages, to draw at once upon that church at home, and his request ftrould be honored. They found so great joy as month after month there came letters full of information concerning the work, as pictures were sent and by the aid of the stereopticon thrown upon the screen, that the con- THE MONTCLAIR PLAN 6ll gregation and the Sunday-school became enthusiastic about the work in which they were sharers. So that to this day, although they have added greatly to their territory, every man who is in the mountain missions feels that his home church is the foundation and source of supply of anything that is needful for the advancement of the work in that missionary territory. So strong has the spirit become that it has taken possession of them, and they have applied it to everything else, to the Tract Society and the American Bible Society and Church Extension. Two or three years ago they found the con- gregation was only giving $40 a year for the American Bible Society. They argued that they should give more than that. They did not know much about it, and wanted to find out; and so they sent for Dr. Haven, that he might tell them all about it. He came and poured out his knowledge until the congregation was set on fire, and that night $100 was put in his hands that there might be given to one of the Japanese hospitals a Bible reader to read the Bible to the soldiers regaining health. So through the year the congregation has needed no persuasion that they had a great obligation to the American Bible Society. Now I am going to tell you something that will greatly surprise every minister here, namely, that in all the literature provided by the Church, not one single tract has been provided for the millions of immigrants who come to our shores year after year. Our atten- tion was called to it by a Scotch Presbyterian woman of Paterson, who said that she was willing to give $100 for every tract, book, or treatise of any kind that would give instructions to the immigrants who came to the ports of entry of the United States, but that there was not one man in all the Church, or in the ranks of business life, who would accept $100 under that condition. The Tract Society said, "Here is a place where there is an opening for work, and the Church ought to provide something to help toward the making of Christian citizenship among the immigrants to this country." The outcome of it was that literature has been provided, the first tract that has ever been produced in America for the enlightenment of the poor immigrants who come to these shores. Let me now tell you how the church has organized this year for missions. It has fifty-five living-links to the missionary field, who are pouring in information upon the congregation by direct correspondence and by printed literature. Perhaps twenty of them are in the home land and thirty-five in the foreign field. The mis- sionary work of the Methodist Episcopal Church is one great organi- zation, as we have but one society covering both the home and the foreign field. Instead of an average official board or quarterly con- ference committee, consisting of three or four people who are nomi- nally ^appointed as a. missionary committee, this church has a quar- terly conference missionary committee of seventy-five members. We believe the cause requires the best thought that can be had. They- 6l2 STUDENTS AND THE MODERN MISSIONARY CRUSADE meet during the winter season once a month. Their meetings form a great event in the church life. They bring to these meetings such distinguished missionaries as have returned from tiie field. The Bible School does not provide for its own expenses. The official board pays all its bills, and the collection every Sabbath from the Bible School is turned toward benevolence. The young people are educated as to special fields contributed to by the congregation. They are taught that what they are giving is not to enrich them- selves ; it is for the Church, and the thing uppermost before every one in this congregation is mission fields and the accomplishment of the benevolent work of the Kingdom of God. No prayer meetings are so fully attended as those known as the missionary prayer meetings. Any night on which we have a missionary gathering the church is crowded. The Bible School never rises to its highest point of enthusiasm except at the session in which foreign missions are presented especially to them. They have already two foreign missionaries for whose entire support they are responsible through the Board of the Methodist Episcopal Church. They have missionaries in the home field for whose support they are also responsible. I commend it as a plan by which the latent energy and ability of your congregation, suffering from the lack of something definite to do, may be fully enUsted. THE PASTOR'S RESPONSIBILITY IN DIRECTING THE MISSIONARY PRAYER LIFE OF HIS PEOPLE THE REV. R. J. WILLINGHAM, D.D., RICHMOND The GREATEST fact in theology for man is that God loves a lost world and that He has given His Son to save men. God's great work m t!lfi -W.orld is the saving of men and developing them into noble, Christian charaCterSi It is for this that He sent His Son from heaven. This is the answef to Calvary. No other answer can be given to the dying cry of the Son of God, as in agony He suffered on the cross. When Christ arose from the grave, as He met His 'disciples on the evening of the resurrection day. He showed them His pierced hands and side and gave them the great commission, "As my Father hath sent me, even so send I you." In this commis- ■sion He made His people His partners in the work of saving the 'world. He calls those who love Him into united service with Him- self; and thus while God's great work in the world is the saving of men, it is also the great work of those who love Him. The Lord has arranged that His people should be united into bands, which we call churches. This is not only for the edification PASTORS RESPONSIBILITY IN MRECTING HIS PEOPLE 613 of the saintSj but for their greater efficiency in service. These bands are to carry on God's work, and their great work is soul-saving. Let us notice that God has placed over these churches pastors who are their God-ordained teachers and leaders. If these pastors are faithful they will not only feed the flock of God, but they will lead the Lord's host as a mighty army for the world's conquest. This is in accordance with God's plan and purpose, that His people should go forward for world-wide conquest. The pastor is not doing his full duty who does not teach and lead his people to take part in this great enterprise of God. While there are different ways in which we can help forward the Kingdom, there is no more powerful way than through prayer. The privilege of talking with God and of taking hold of His con- quering arm to help us in the struggle is given to His people. Alas ! that we do not realize as we should this privilege which would give us greater power. Wise is the pastor who will train his people in their prayer life to use the strength of Almighty God. While many fail, numerous instances can be given where success has come through importunate prayer on the part of God's people. I remem- ber a young pastor whose church was giving $44 a year for foreign missions. He taught them to look to God and press forward, and they contributed over $500. He wrote and asked me to plead with God, and at the same time he was teaching His people to look to the source of all strength. They quietly made their gift as they waited in prayer, and the same church gave over $800 to foreign missions. This church was not strong, and it was building a house of worship ; but the pastor taught them to look to God and press forward in His service. Christ looked on the multitudes with compassion, and urged His disciples to pray to God for workers. In the prayer which He gave His disciples, their petitions were to go up for the coming of His Kingdom and that His will might be done in earth as it is done in heaven. God initiated world-wide missions. He gave His Son, He gives His Spirit, He calls His people, and He wishes us to look to Him. He organized His people into churches. He gave us pastors as lead- ers, and surely the pastor is wise who by precept and example will teach and inspire his people to look to God constantly while they press forward in His service. Without this we can do nothing at all. When our pastors lead us close to God, then they can lead us far afield for God. When in our weakness we look at a lost world' and hear the Macedonian cry of weakness calling for help, then we can take hold of Almighty God and go forward to bring the- world to his feet. POINTS TO BE EMPHASIZED IN DEVELOPING THE MISSIONARY INTERESTS OF THE CONGREGATION THE REV. GEORGE ROBSON, D.D., EDINBURGH When Mr. Mott invited me to take part in this meeting I felt very uncertain as to the propriety of my doing so, because I am ignorant of the condition of congregational life in America in rela- tion to the support of missions. Since I have been in this meeting I have felt that everything that I had to say has been said. Still there is some advantage in repetition, and there is advantage some- times when a message comes in different tones and forms and from a different country. Speaking of points to be emphasized in developing the mission- ary interests of a congregation, I leave out of view such matters as the organization of a missionary society and the circulation of mis- sionary periodicals, not because they are unimportant, but because I have been especially asked to base my remarks on my own experi- ence, and this request seems to indicate a desire that I should con- fine myself within the personal work of the pastor more particularly as the teacher of the congregation. There are two fundamental principles which we, as pastors, ought ever to be emphasizing for the guidance of our own actions. The first is the connection which has been referred to already in this Convention between a warm spiritual life and a fruitful mis- sionary spirit. It is in part the connection of a common root. The secret of both is a right attitude to Christ. It is simply hopeless to create a genuine missionary interest among those whose religion is formal. I remember one gentleman — this is not an exceptional inci- dent but a typical one — who was wholly indifferent to missions, being moved by a thrilling address from Dr. Paton to give a large donation to missions, but it was only a gift of ammunition to an ad- mired soldier. There was no personal enlistment in the home wing of the missionary army. The first and constantly the foremost thing is to exalt our adorable Lord, to enforce His claims for surrender and service of a life lived in union with Him, in sympathy with His purposes and in furtherance of His teaching. The connection be- tween the warm spiritual life and the fruitful missionary spirit is also in part the connection of reciprocal stimulus. On the one hand true communion with Christ impels service, and on the other, the out- 614 DEVELOPING MISSIONARY INTERESTS OF CONGREGATIONS 615 going of loving service strengthens the spirit of personal devotion to the Savior. I have never yet seen a congregation throbbing with an enlarged spirit of life which did not straightway begin to tingle with missionary impulses, and I have never seen a congregation dis- tinguished by a missionary spirit which was not also marked by spiritual health and prosperity. Many years ago my father was called to be the first pastor in a new church. For two or three years they had an incessant strug- gle to meet their liabilities. I would say in passing that when my father was licensed, he promised the leaders in his own congrega- tion to go out as a missionary to any part of the foreign field, pro- vided the church as such would undertake the mission ; but he would not go out under the Scottish Society, his view being that the indi- vidual church should undertake the work of missions. But the leaders of the church did not think they were able to undertake the sup- port of a foreign missionary, so he stayed at home ; but that incident indicates the spirit of his ministry. With great difficulty he per- suaded his office bearers to allow him to organize the congregation into a foreign missionary society, their objection being that they had not gotten money enough for their own needs ; but the first year of missionary contribution was the first year of an actual surplus in the congregational fund, and a growing missionary interest coincided with a growing congregational prosperity. That experience indi- cated the keynote of my sainted father's ministry, and it is now in- creasingly recognized as the law of church life and well-being. I desire to emphasize the connection between a spiritual life and a mis- sionary spirit also for another reason, namely, in order to warn against the church merely making a hobby of missions, as I have known a minister to do, and worry a congregation with the special interests of an expert, when the foundation to be laid in the hearts of the people is really that of a personal enthusiasm for the purposes of Christ. The second principle which we ought to firmly impress upon our own minds is the connection between the spirit of the pastor and the spirit of the people. That has been dwelt upon already. The pastor must seek to be himself what he would have his people become. He must be an example as well as a teacher, in order to be their leader. I have found it not uncommon in Scotland for a min- ister who desired to awaken missionary interest in his congregation to ask a stranger to occupy his pulpit and preach a missionary ser- mon, or to invite a missionary to give an account of his work. Al- though such a visit may serve of passing interest, or quicken some to larger actions, yet for the masses the very fact that the pastor delegates this particular task to a stranger, induces them to look upon missions as a side work lying apart from the direct responsi- bility of the pastor and from the main life of the congregation, and to shun any concern about a charge which the pastor does not seek 6l6 STUDENTS AND THE MODERN MISSIONARY CRUSADE personally to enforce. In short, the pastor holds the key of the situation, and I do not know of any missionary-hearted pastor whose missionary outlook is always revealing itself in his handling of his ordinary pulpit themes and whose missionary zeal is always reveal- ing itself in his pulpit intercession, who has not gradually drawn his people into full sympathy with his missionary aim. In this con- nection may I quote a sentence that I heard spoken at the London Conference of 1900 and which impressed itself upon my memory, "By what road," asked Canon Ellison, "shall we proceed to this task of justifying Christ to our people?" He was referring to the task of vindicating the reasonableness as well as the authority of Christ's missionary commands. "Clearly by the road of love, . . . that love which, when it finds itself face to face with indifference and neglect, instead of merely blaming the indifference, rather blames itself for not having put the matter in such a way as to make in- difference impossible." Passing from these two principles which we must recognize as truths lying at the basis of all attempts to develop a missionary spirit, I proceed to enumerate certain points that should be empha- sized in our pastoral teachings. And may I preface the enumera- tion by the remark that in some congregations in Scotland there are expedients employed for procuring pecuniary support for missions which leave the donors not one whit better informed about missions, nor more convinced of their duty, nor more eager to favor mission- ary purposes. The money raised by such methods does not repre- sent the direct fruits of missionary principle, the loving outcome of the living missionary spirit. What we should seek to develop in our congregations is a well-founded, enlightened, stable, progressive, and fruitful interest in missions. In endeavoring to develop a missionary spirit, there are iive points to be emphasized especially in our teaching. The first is the magnificent reasonableness of the enterprise. The command of Christ places beyond question the warrant and the obligation of the missionary enterprise. It silences every objection to the Church participating in this work, and it condemns every follower of Christ who wilfully dissociates himself from it. But enthusiasm is the fruit of sympathy with a great purpose and obedience to the command of love lifted through intelligence to a state of enthusiasm which makes obedience, liberty, and joy only when the missionary enterprise is seen in the glory of its divine reasonableness. And this reasonable- ness allows of manifold and convicting illustrations. The basis of the enterprise, Gk)d's love to mankind, the true relation of Christ to the whole human race, the nature and design of the Church as the organ of the Holy Spirit among mankind, the results that are to be, and are being, effected : all these may manifest this holy reasonable- ness, and it is by the positive presentation of the wonderful wisdom of God in the order of this enterprise that the skeptical attitude as DEVELOPING MISSIONARY INTERESTS OF CONGREGATIONS 617 to the propriety of missions is to be indirectly and most effectively overcome or forestalled. A second point to be emphasized in our teaching is the actual achievements of missions. These need not be dwelt upon in boast- ful phrases, but rather exhibited in the way of a reverential telling of the wonderful works of God. What we need to do in the pulpit is to open the eyes of our people to the present-day working of the Holy Spirit by the new chapters of the book of the Acts of the Apostles, which are being written by the finger of God in living facts all over the face of the world. It is in this way that we can best dissipate the delusion and refute the falsehood that missions are not doing any good. A third point to be emphasized in our teaching is the unparal- leled opportunity of the present time. It is simply not understood by the bulk of our people. Their view of the present times is de- rived mainly from the comments of the secular press, and the secular press does not aim at appreciating or publishing events on the prog- ress of the Kingdom of God ; and so men and women are willing to think that they are living in an unheroic and commonplace age, dis- tinguished only by the marvelous inventions of science. It stirs them to discover that they are living in an age which is really by far the richest in opportunity and promise since the world began. The ever expanding progress of Christian missions makes it so, and it is good to let our people realize that they have to play their part in what is really a momentous and pregnant time. The fourth point in our teaching should be the emphasizing of the spiritual side of our missionary duties with a view of making vivid to our people the privilege and grace and joy of working for Christ, each one in his own place in the ranks of service. In this connection, I may specially refer to the matter of eliciting contri- butions which has been touched upon most effectively already. In visiting congregations and in listening to missionary addresses at congregational meetings, I have often been struck with the painful appeals to the people to increase their missionary contributions, painful because they were so made as to suggest the idea that the one thing wanted was more money and if only the treasury could be filled a little fuller, the congregations would have every reason for self-congratulation. In attempting to increase the stream of missionary liberality, everything that is analogous to the use of a force-pump should be avoided. The true method is to seek to deepen the springs of mis- sionary zeal, so that the free and natural yield may be greater. The greatest and most permanent advance in congregational giving which I ever witnessed took place in a congregation which was al- ready looked up to as an example of missionary interest by all the other congregations in the district. It was the result of a week of special services in the interest of foreign missions conducted entirely 6l8 STUDENTS AND THE MODERN MISSIONARY CRUSADE by the pastor himself in which carefully prepared presentations of different aspects of the foreign mission work were made and much prayer was offered. From beginning to end not a single appeal was made for larger contributions. All appeals hinting at such a thing were avoided, but at the end of the year the monthly contributions were found to have risen fifty per cent, all over the congregation, and within that year no fewer than seven young people in the con- gregation-declared their desire to go out to the foreign field, of whom in course of time four actually went, two of them being my own children. Behind that effort there was much prayer. . There is noth- ing more beautiful in the life of a congregation than a marked growth in liberality and fruitfulness of service which comes under the secret constraining influences of holy consecration quietly taking a deeper hold of the heart and conscience. I quite recognize the fre- quent fitness and possibleness and the necessity even of direct appeal for increased contributions for the support of missions, but yet it is chiefly along the line I have indicated that we ought to labor patient- ly and prayerfully and in faith for a permanent continuous growth in missionary contributions. May I add, that stated meetings should be held of missionary directors, treasurer, and collectors for instruc- tion respecting their own opportunity in forwarding the foreign mis- sionary spirit of a congregation, as well as for quickening the zeal in the congregation for the coming of the Kingdom. Every month before sending out my foreign mission collectors, I meet with them for prayer ; and in visiting other congregations in the interest of mis- sions, I found that this simple action, when I had the opportunity, almost startled the collectors into a new vision of the privileges and responsibilities of the duty which they had undertaken. What we need to teach our missionary workers is to regard every duty as a direct personal service to Christ and a direct contribution toward the coming of His Kingdom. The fifth and last point that I shall mention is the desirability of keeping constantly before our people the world-wide relation of congregational life. Where missionaries have gone forth from a congregation to a foreign field, or where a congregation supports one or more missionaries in that field, this is comparatively easy; but even where there is no personal connection, it is always possible to so educate the congregation in the grace and opportunity and duty and power of intercession, as Sabbath by Sabbath in the sanctuary to make them feel that a great world- work in its manifold needs and perils and crises and attemptings is calling for their unceasing, intelligent, and loyal support on the ground of communion with God. When along with this, there is an enrolment of members of the congregation who will engage to help together in the work by private intercession for particular fields and workers, or for par- ticular needs, or occasions as these are brought before them from time to time, then the congregation may become leavened with the DEVELOPING MISSIONARY INTERESTS OF CONGREGATIONS 619 inspiring consciousness of personal and helpful participation in an enterprise which is touching all nations and all classes. I close by saying that personally I consider the greatest need of the home Church at this moment, in respect to the missionary enter- prise, is the awakening of its members to an understanding and a faithful use of the power of secret, individual, and congregational prayer, deliberately prepared for, solemnly undertaken; persistent and unquenchable prayer on behalf of missions, prayer that shall be a daily, fervid pleading for workers and for the work of our Lord Jesus Christ that our Father may give to Him to see of the travail of His soul and be satisfied. THE LAYMAN'S PART IN THE MISSIONARY ENTERPRISE Missions from a Business Man's Point of View The Effect of Missions Upon International Relations The Layman's Place in the Development of Foreign Missions in the Church at Large The Layman's Part in Furthering the Financial Sup- port of Missions Study and Prayer as Related to the Maintenance of Missionary Interest How the Laymen are Being Enlisted in the United Presbyterian Church How the Congregational Laymen are Being Enlisted. What Northern Presbyterian Laymen are Doing MISSIONS FROM A BUSINESS MAN'S POINT OF VIEW MR. EDWARD B. STURGES, SCRANTON Soon after I landed in this captured city yesterday morning a young man met me and asked, "In what capacity do you come here?" He knew I was not a college student, nor professor, nor a member of a missionary board. I might have told him that I came here as a student, a student of the grandest problem that this world has ever seen, the conversion of this world to the Lord Jesus Christ. The two agencies that are transforming this world to-day are the quest for dollars, or their equivalent, on the one side, and the quest for souls on the other. Great as have been the sacrifices made by those who were hunting gold, too often for self-aggrandizement, the privations of the missionaries for the last fifty years have far exceeded theirs. Livingstone plodding through the jungles of Cen- tral Africa, tired, weary, worn, sick, and feverish, and dying with a prayer on his lips, was the precursor of many another follower of the Apostle Paul. He was not the precursor alone of the ivory hunter, or the rubber hunter, or the gold hunter, but he was the precursor of the rnessengers of our Savior and of Stanley. Even Stanley, part explorer, part newspaper correspondent, and partly, thank God, missionary, made the preliminary survey of the road that leads from the ocean to that great country of Uganda, where thousands to-day are followers of our Gospel. I have read many a petition on monuments and tombstones, but there is none that ap- peals to me half as much as that one in Westminister Abbey, all but half effaced, which appeals and begs for the sending of mis- sionaries, white, black, any color, men of any race, to rescue the native Africans. I have heard many touching prayers, but I think the one that I shall remember longest was one that I heard away off from the railway lines in India one night in a forsaken spot — not God-forsaken, for He forsakes no place where there are souls to be saved — a place where there seemed to be nothing to draw and attract man. The one who offered it was a cultured, magnetic man, such as would make a place and position in any business and in any line. When he kneeled down that night, the burden of his prayer was to thank God that He had given to him and to his wife the privilege of spending their lives in that far-away land. Heroes are not on the field of battle, even in the Japanese army, alone. The 624 STUDENTS AND THE MODERN MISSIONARY CRUSADE true heroes are in the army of our Lord, and they are on the out- posts, often far beyond the reach of any commerce or business. I am not thoroughly in love with my topic ; it is too great. I am not in love with it, because I often doubt about this forerunner, this precursor, business. I have sometimes thought that if you changed that phrase and cut off the pre- and called it commerce, the curser of nations, you would be more nearly right. I have been a great deal in the so-called treaty ports, and I have made up my mind that the last spots that will be evangelized will be these ports. Many years ago in Kyoto, Japan, the question was asked me, "Are there many Christians in America ?" You can imagine how pathetic it was. I said, "Why do you ask that question ?" My questioner was a fine, handsome, educated man, one of the finest of the Japanese type. He said : "Some years ago I became a Christian. I kept the finest store in Kyoto, as the tourists thought. I had gathered a great quantity of old relics from the temples and the homes that are so scarce now in Japan. I always used to keep my store closed on Sun- day, but many Americans and Englishmen and Germans came through here and said, 'If you cannot open your store for us on Sun- day, we will not trade with you, as we have to leave on Monday.' By and by I had to keep my store open." He has kept it open ever since, and he added, "My neighbor, the shoemaker, is a Christian, and he keeps his store shut all the time on Sunday." I suppose the reason was, that there was not a large demand for Japanese shoes on the part of American and English travelers. That is a genuine touch of human nature. The missionaries did not take and fortify Hong Kong, nor Shanghai. They did not force opium at the point of the bayonet upon China. They did not pass the Chinese Exclusion Act. Ex- clude the Chinese ? Why, we are letting the festering outcasts from all other countries come in. You do not find the missionaries mak- ing trouble. Nor do you find the Chinese making trouble here, nor do they get into our poorhouses. The missionaries have had to pay the penalty for all the injustices of others. One hundred and thirty- five missionaries in China alone, gave up their lives, not for their offenses. Every once in a while we read a statement that it is the missionaries who are doing this or that ; just forty-eight out of every four dozen of these reports are lies. The missionaries are on good terms with the rulers, and most of the foreign nations among whom I have been understand the situation; but the missionaries, being in remote places, pay the penalty. I am nearly at my limit, and I have not touched my subject. But I must say one word about the reflex influence of mission work. The greatest effect of missions, I believe, will be on our own so- called Christian countries. When you convert young men and young women; when you convert the Buddhists, the Brahmans, the Con- fucians ; or rather I should say, when we build upon the foundation MISSIONS FROM A BUSINESS MAN's POINT OF VIEW 625; which they have laid the perfect structure of Christianity ; and when you wipe away all these absurd idolatries that have so long held in sway so much of this earth, then from China and Japan and India will come the reflex wave that will convert this land to Christ. When will this world be converted ? In less than a generation after the churches at home awake to the importance of this cause. You who cannot go to the mission field, go back home and try to awaken your churches, your Sunday-schools; for the grandest work will be, not the destruction of foreign idolatry, but the destruction of the greatest idol of all. Mammon in our own and in other lands. These reflex actions will come, sanctifying our commerce, glorifying, our ambitions, awakening our churches, raising this whole worldj to a higher standard of Christianity. Just one word and then I am done. This church building in^ which we are gathered has seemed to me somewhat prophetic. Just . as they have brought here from old Egypt the attractive yet pe-^ culiar decorations that make us feel as if this temple of God had, - become the Temple of Isis, so backward will come this wave of- purifying, purer Christianity. Let me give one example. The, church to which I belong and its Sunday-school for a period of five, or six years have been supporting over 200 of the famine-stricken, orphans of India. It was my privilege when in that Empire to talk to 185 of these children ; half of them were already Christians, and true Christians, I believe. I asked how large a proportion of them , were Christians. My friend said, "I believe three-fourths, but I will • guarantee the Christianity of at least half of them." Well, last! week, I received a letter from a grand man up in Northern India, a converted Brahman, saying that he had bad news ; that one of our ' girls had run away, a girl about eighteen years old. They could not hold her, and apparently she had gone back into heathenism. Run away ! That young woman can never run away from God. The, arm of that church and school will follow her, and I believe she is as safe as the ones in the fold. Two of them died glorious Chris- tian deaths, the letter said. It seemed a loss of money. For five years and more we had been sending money for their education, and now they had died before they could do anything. That was a mis- take. Last Sunday our superintendent read our Sunday-school that letter, and there was hardly a dry eye in that school. What did they do? Immediately they arose and offered a resolution that we send? money to Japan, and that we take new boys and girls in Japan, or. in India. THE EFFECT OF MISSIONS UPON INTERNATIONAL RELATIONS THE HONORABLE JOHN W. FOSTER, LL.D.j WASHINGTON Our brother who has just spoken did not appear very well sat- isfied with his subject, and I am in the same condition. I am going to coniine myself pretty closely to my text and point out some of the relations between diplomacy and foreign missions. In the first place this is a layman's meeting. When we talk, about calling on the young men to dedicate themselves to foreign missions it implies that they prepare themselves by a theological course, receive ordination as clergymen, and go out as preachers and ministers of the Gospel. But that is not all the work, and not even largely the work of the missionary societies to-day. The laymen are taking a very prominent part in the foreign field. The medical mis- sionaries whom we are sending out are most of them laymen, and the same is true of the teachers. Let me say to you that the man who has done probably the best work, who was the most noted man in China in the mission work, was a layman, Dr. S. Wells Williams, a name known to all who have read of missions. He went out to China as a missionary printer, to take charge of the printing press at Canton. A great field is open in China and all other countries, for the layman. I want to reverse the topic a little this afternoon, and talk of the influence of foreign relations on missions, that is to say, mis- sions in China. The condition in which affairs are there to-day brought about by the action of the nations, how did it begin ? I am not going fully into the history, but simply make a few suggestions. It began with force and cruelty on the part of the foreigners, dating back 300 years and coming down to these modern times with which we are familiar. We go back to the opium war of 1840, when Great Britain went to war with China, and for what purpose? To force upon that country a drug which was enervating and sapping the life of the nation, when the Emperor was begging and beseeching the nations not to bring the drug among them. Though he used all his influence and power to prevent it, the great English nation went to war and forced opium upon that people, and the war was repeated in 1859 and i860 for much the same cause. England and France then united their armies to march to Peking and dictated the rela- 626 EFFECT OF MISSIONS UPON INTERNATIONAL RELATIONS 627 tions there. The same is true of the relations that have arisen since the seizure of the port of Kiao-chou by Germany under one pretext, that of Port Arthur by Russia on another. England has taken her share of the territory on the South and France a large section of the same territory. Then came the estabUshment of treaty ports, where Chinese law can have no influence, no authority in trying her people. All these things have brought about a state of feeling which is alarm- ing the nations to-day, and they say the Chinese hate the foreigners. Have not they some cause to hate foreigners ? How would we feel toward a nation that should treat us as the Chinese have been treat- ed by these Christian powers of the world ? Only a few weeks ago, the whole of Christendom was disturbed by a riot at Shanghai. Let me illustrate this condition by Shanghai. Shanghai is a treaty port ; that is, power has been given to the for- eign nations to settle on a part of the river adjoining the old city of Shanghai, which has a population of about 620,000 people. Outside of the walled city on the river, they have given to the foreigners a concession, and here the foreign consuls have the authority, and are not subject to Chinese law, but to a system of laws, that has been made by the foreign consuls. We had these legal rights in the for- eign city of Shanghai, and that was the cause of that riot. Probably 2,000 Chinese have come into that foreign settlement and are carry- ing on their trades and business, and the Chinese judge is allowed to try those people, but not alone. A foreign judge sits on the same bench to .try foreigners. The case of a woman was brought for- ward ; she was found guilty and condemned to imprisonment. The British judge insisted that she should be sent to a British prison, guarded by a poUce force that had been imported from India, large, tall, black, rough looking men. The Chinese judge said : "No ; it is an outrage and a shame ; it is contrary to all our sense of propriety that our Chinese women should be put under the charge of these ferocious and hated men." That was the occasion of that riot, and our navy and the British navy went there, and we unloaded our troops on the shore to carry out that system. I could go on and detail these instances at greater length. I could refer to the fact that whenever China is discussed, you will hear about the bad faith of our government in this Exclusion Act. I am not going to discuss that in detail, but that is one of the causes of the present condition in China. And here we are complaining of the Chinese for treating the foreigners so badly and threatening our missionaries ! Now as to the missionaries. The Chinese people are not in- tolerant in their views. The fact is that the Chinese in his normal state does not care much about religion. He has some queer ideas about spirits and very many superstitions, but he does not care much about the foreign missionaries, nor object to them seriously. The Chinese people have changed their religion very materially during 628 STUDENTS AND THE MODERN MISSIONARY CRUSADK the Christian era. Buddhism was introduced by missionaries, and the people were led to embrace that religion. They are not seriously opposed to the preaching of Christianity, but they are opposed to foreigners ; they hate them for the reasons I have given, and these are some of the causes which have brought about the present condi- tion of things. Let me say something of the present conditions. China is under- going a transformation, a political transformation. You know that we have had in this country recently a Chinese Commission, sent over here from that great and ancient people, to study our institu- tions with a view of learning what is good in them, so as to report them back to China and adopt such of them as may be adapted to their conditions. It has been announced that in time it is the inten- tion of the Emperor to give the Chinese a constitution. They are geing through a period of transformation, and that of itself would cause great unrest and would put our missionaries, as well as alli other foreigners, in some peril. I want to appeal to these young men and women to use their influence in our country for creating a sentiment of patience and tolerance with China in her present condition. She is undergoing a transformation, and we expect in forty days, or in a year, or in two or three years at most, to transform this whole Chinese system that runs back for thousands of years. I would remind these young men, who are students and who know something of the history of our American institutions, that we drew our principles of government from Great Britain. Away back in the reign of King John our fore- fathers began to form our constitution at Runnimede ; and our fore- fathers went on trying to build up the principles of a constitutional government through various reigns and periods. Now that took, not; a year, or two years, or ten years. It took centuries for us to bring- about this change. Take the experience of Japan. About forty years ago Japan began the great transformation that has been a marvel ta the world, and finally the Emperor announced that he would give them a constitution. Then they adopted a code of laws, adopted an educational and a post-office system, an organization of the treasury,, and all of that. But what was their experience? They had three dangerous revolutions in Japan in that period before they finally came out into their present condition. Consider the experience that Russia is having in going through- this transformation. We need some patience and forbearance in China's great work of transforming herself. It may create trouble and revolutions in the country. There may be a conservative party that says the Emperor is going too fast, or the reform party may say that he is going too slow and should go more rapidly. There will' be trouble, and our missionaries will experience some of it. But it is something that we cannot complain of; China must be trans- formed. I merely wanted to explain in this miscellaneous sort of a. THE layman's place IN DEVELOPING MISSIONS 629 way the present condition of China, and its relation to the foreign missionary movement. The salvation of China, like the salvation of all nations, depends upon the acceptance of Christianity. That is going to save the Empire, and it is going to be saved through our mission work, if at all. And it is to study the best means of carry- ing it on that you have come together. THE LAYMAN'S PLACE IN THE DEVELOPMENT OF FOREIGN MISSIONS IN THE CHURCH AT LARGE MR. C. A. ROWLAND, JR., ATHENS, GEORGIA ^ I REMEMBER hearing a speaker at the Ecumenical Conference in New York say that an opportunity is a claim. In these days when we assemble in our conferences, we hear a great deal about the opportunities of the foreign field, and I am sure that this opportunity is constantly increasing as the world moves forward in its marvelous material and commercial development. And along with this increas- ing obligation, a corresponding obligation is laid upon our leaders to develop and interest the non-interested church members and espe- cially the laymen. It appears to me that the missionary enterprise has brought the Church to its support, in the following order : First, the pastors, then the women, then the students, then the young people, and last of all the men. That is not because the men are opposed to foreign missions, but it is because the great facts and needs of the mission fields have not been laid before them in a business-like way. It is because this responsibility has not been laid upon them that they have relegated it to the pastors and the women; so that the missionary cause to-day is suffering, because this work is looked upon as a work of the women. Not that the women are not doing their part, but this very fact is keeping the men from doing all that they should. Just a bit of experience. My connection with the Forward Movement in the Southern Presbyterian Church has led me to the conviction that men are willing and ready to do their full part when the responsibility is laid upon them. This work in our Church had its birth in the Toronto Convention of the Student Volunteer Move- ment in 1902. Three young men who were largely instrumental in inaugurating it had faith that God could use them ; and that if they presented to the Church a definite work, first emphasizing the work of the Church as a whole, then laying the burden upon the individual church, and lastly, laying it upon the individual member, they would meet with a response. The result was that in the past four years the contributions of this Church have increased from $160,000 to $236,- 630 STUDENTS AND THE MODERN MISSIONARY CRUSADE 000, and that the missionaries abroad have been increased from 171 to 203. In nearly every local church the increase has come largely from the men, clearly demonstrating that when this mis- sionary enterprise is placed before them in a business-like way, they are ready to respond. This but suggests the opportunity that is before us, when your laymen are thoroughly awakened to the great opportunity of this enterprise. As the Church does not, seem to fully realize the great value of the movement looking toward the development of this work at home, there come to me this afternoon two or three thoughts in this connection. It seems to me that each local church should have a committee of laymen, whose duty it should be to see that their church was kept alive to this great work through the distribution of the literature and the development of missionary study in the denominational sense, though it is no denominational work. They should also see that a missionary gift is secured from every member. And then, in presbyteries, synods, and conferences, I believe that the laymen have not been used and developed as much as they should have been. In the Macon Presbytery of the Southern Presbyterian Church, they have been using their fall meetings for the past two years as a missionary conference. The first day and evening has been devoted to the consideration of missions. Special efforts have been made to secure the attendance of church officers and the teach- ers, and the good effects of this were seen in awakening and building up a lay membership interested in the great work of the evangeliza- tion of the world. I have time to express one other thought in connection with the development of the layman. I. would like to suggest that if a book, "The Pastor and Modern Missions," written by Mr. Mott, could at this time be placed in the hands of the laymen, I believe that we would see them rally in a very marked manner to this great work and make Jesus Christ known to all men. THE LAYMAN'S PART IN FURTHERING THE FINAN- CIAL SUPPORT OF MISSIONS A. J. A. ALEXANDER, M.D., SPRING STATION, KENTUCKY I HAVE been asked to speak of the financial support of missions by laymen. It strikes me that the first thing needed is to get into close touch with the worker on the field. There are a number of ways in which we can do this, and one which may not appeal to all at first is to go out and find a worker yourself. We are liable to think that the Student Volunteer Movement has this in charge, that layman's part in financial support of missions 631 there are already more workers prepared to go than there are places to receive them. This is not a fact. There are a number of places for which no workers have applied, and yet there are thousands of men and women prepared to carry the work into foreign fields who have not had it presented to them. To do this adequately, we must familiarize ourselves with the needs of the field. Pick out some field that interests you above all others ; study that field, its needs and its conditions ; correspond with the mission on the field and ascertain just what their needs are ; go to the mission boards and find out what men will be sent out, what women are needed ; and then go out and find the workers. If your board wants in the field in Syria a man to teach in the Beirut College, go to some institution where there are a number of men about to graduate, who are looking for some place to carry on the work of Christ. Find some consecrated man and present the case to him. Two years ago our Board was looking for a medical man. In the first college I went to, there were ninety in the class and nine applied to me to be sent out. Of course a great many of these men did not know what missionary work was; but nevertheless we got a good man out of that class, and I think we could have gotten two or three. If we cannot approach men to go out, we can at least take some man that some one else has gotten to go out and undertake his sup- port. But to do this to the best advantage, we must come in close touch with him. Meet him, learn to sympathize with him, know his temperament, know his plans, and be able to back him up when he goes out. When the man is in the field, you should correspond with him. I know a great deal of what that means in many cases. It means that once or twice a quarter the missionary will write a very imper- sonal letter home, telling the news of the work, what is going on, etc. But that does not do much good, because the man at home never thinks of writing to the missionary. Enter yourself into a personal, friendly correspondence. Write what you know would interest him in this country ; tell him of things that would interest you out there ; make it a personal matter with him. If you do that, you cannot help but get strength yourself and also give strength to that man. If it is possible, go and visit him on the field. That seems to be an unheard of thing for most of us. A great many of us have been to Europe, I have been there myself and also to some of the fields, and if I had a choice, I would not hesitate which I would choose for the mere personal pleasure alone. If there, we could see the needs of the field as they exist ; we could see things that do not appeal to people when they are written about thousands of miles away. You would see some little necessity that the Board would not think of meeting even though the missionaries need it. You would see it yourself and would take measures to supply that need. When you come into close touch with the missionaries in this •632 STUDENTS AND THE MODERN MISSIONARY CRUSADE way, you cannot help but offer a prayer for them every day, those ■in whom you are most deeply interested, and that is one of the most valuable features of this work. I was two months on the Korean afield, and I know personally that I could feel the results in my every- day life, of the prayers that I knew were ascending for me from those whom I had left in this country. It was the most helpful thing that I experienced out there, and this relation will necessarily be •mutual. We at home often feel the need of prayer, and yet our friends do not always remember us in prayer. I believe that there is no one who has this personal, close relation to the field but will he remembered in the prayers of that missionary ; and men who are thrown upon themselves, without any human crutch to lean upon and who consequently lean alone upon God, become men of prayer. They seem to prevail more with God than we do in this country, and ~we will in our turn be the objects of the earnest prayer of these mis- sionaries. If we have come into this close personal relation, if we remem- ber them in prayer, there is one other step to take, and that is their "financial support. We cannot have a deep interest in a man out there -and know that he needs something, without wanting to have a share "in his work in a financial way. It is far better, if we can take the isalary of a missionary, to give the whole of it. We seem to think "that little indulgences that in the end amount to a great deal, are not an extravagance at all. And yet we often find, that if we deny •ourselves luxuries, it will amount to enough in a year's time to sup- port a missionary. The salaries run all the way from $300 up to $700. This is not a very large sum per month. Many a man smokes up that in a year ; and yet by that $300 you may be able to put a man in the field, who will win hundreds to Christ in that one year. If you ■cannot assume the entire support of a missionary, go in with two •or three friends. Get them to join with you; pray with that man before he goes out; study his work, and between you then pay his ■salary. I know of more than one missionary who is supported in that way. If you cannot do that, there is another plan in use by some boards, which will enable a person who cannot give the whole amount to have some personal, definite share in this work. In the Church to which I belong, we have a share system. The work, outside of the missionary salary, is divided into shares of $50 each. Say one station's work cost $2,000; that would be divided into forty shares of $50 each, and a person could give $50 and take one share. That might support a native worker, or it might support a bed in a hos- pital. Take some definite, personal object, which puts you in close touch with the work. It will have the same effect upon you that assisting a personal friend has. I have only one more word to say, and that is, that when we wake up to the privilege we have of being in close touch and rela- STUDY AND PRAYER RELATED TO MISSIONARY INTEREST 635 tion with the workers in the field, it will make a great difference in the money received by the boards and in the prayers offered by the people at heme for the people in the field. STUDY AND PRAYER AS RELATED TO THE MAINTEN- ANCE OF MISSIONARY INTEREST MR. JOHN W. WOODj NEW YORK We hardly feel within the Protestant Episcopal Church that the work of study and prayer for missions is receiving the attention- from our laymen that it deserves. It is true that a number of us men are gradually waking up to the splendid possibilities in the study of the missionary campaign. I know, for instance, of a young law- yer of Hartford, Ct., who became interested with a number of other professional men in the study of missions in different parts of the world; and as a result he has pushed his investigations until to-day I suppose he is one of the best informed laymen on missionary work and methods in our own denomination. He is a man who has taken time from professional duties to qualify himself to be a teacher of other men. And here and there throughout our denomination we find other men, who, when they once wake up to what missions have in store for them, are more than glad to give themselves to mission study. It is perfectly natural ; for no one can claim to be an educated man now, who is not posted about the work of missions. That work covers the whole line of human interest and knowledge. Think what the missionary has done in the translation of old and strange languages and dialects. Think how the Word of God has been put into those strange forms. We look at a printed page in some pe- culiar language, and we see those characters that mean nothing to us, but they mean that the Word of God has been set free among a strange and new people. Think, too, how missions help to teach us a splendid heroism, how they open to us new lands and customs. No layman can claim to be an educated man who is not doing some- thing along the line of mission study. And closely associated with that, comes the priyilege and the call to prayer. When a man has studied, he has a basis for his prayers that he never had before. There are a great many men to-day who are praying, "Thy kingdom come." It is the best prayer that they know, and it is a good prayer to pray ; but I believe it is much better to be able to pray because of a definite knowledge, to be able to bear up before God the needs of particular places and particular missionaries. We find that there are some of our men who are undoubtedly coming to be able to do that. They are going 634 STUDENTS AND THE MODERN MISSIONARY CRUSADE to be SO well acquainted with facts, that they will know how to direct their prayers where they are most needed. We need intelligence and definiteness in prayer, and we shall get it on the basis and as the re- sult of our missionary study. There can be no doubt in the mind of any earnest man who desires to see the coming of the Kingdom of God, that these two lines open before him opportunities which are simply limitless in their extent and influence. Any one who will put himself in touch with the missionary enterprise will get into company with some of the great heroes ; his whole life will be stimulated and invigorated. His own hopes he will see realized very often in the work of some man in a distant land. His own wildest dreams of what may some day come true, he will find gradually being worked out in some far corner of the earth, as gradually he comes to know what our friends abroad are doing. And when, in the strength of that knowledge and with the heroism that this knowledge gives to him, he gets upon his knees and bears up his friends in prayer, you may be sure that man has become a power. He has laid his hands upon some of the levers that are moving the world, some of the levers that are determining the world's destiny. And so, though he may be a man in an obscure place, far out of the world's view, still he is having a share in forwarding the coming of the Christ. HOW THE LAYMEN ARE BEING ENLISTED IN THE UNITED PRESBYTERIAN CHURCH MR. J. CAMPBELL WHITE, M.A., ALLEGHENY The GREATEST undeveloped resources in the Christian Church to-day are the unused activities and powers of the laymen. There are about eight millions of them in the Protestant churches of America. Only a very small fraction of them are actively engaged in the work of propagating the Gospel throughout America and the world. I have had some years' experience in connection with the Young Men's Christian Association, one of the mightiest of modern movements and in the hands of laymen. I suppose there are con- ;siderably less than 50,000 active workers in connection with the As- sociation movement on this continent. That is only one out of 160 ■of the male Protestant membership of the churches in this country. If by any possibility we could awaken the whole 8,000,000 men of our churches to active operations in the work of God, we would "have solved the problem of evangelizing the world. I have come from a great layman's conference in Pittsburg, which our Church called three months ago. It was in the nature of an experiment, because we were not at all sure what would happen LAYMEN ENLISTED IN UNITED PRESBYTERIAN CHURCH 635 when we asked them to come together. But i,ooo laymen came and remained for three days. We believe that we are entering upon a movement which is to gather all the men of our denomination into a closely knit organization for the propagation of Christianity in America and throughout the world. For a year before that, we had been trying to organize men's missionary societies. The thing simply would not go, and I do not expect to see it go in any denomi- nation. But as soon as we began to subdivide the entire operations of the church in which men may engage, as a railroad would divide its work into a number of departments, or as a department store would divide its work, and when we assigned every man to some department, taking it for granted that he united with the church with the idea of not only putting his money into it, but his person- ality as well, we found a marvelous response on the part of the men. This organization, while it has grown distinctly out of a mis- sionary purpose and thought and the wide missionary objective, has subdivided the whole work that men can do into local departments, with the idea of setting every man in the church at work. When we have done that, the men who give themselves, give their money with themselves. It is not primarily a financial problem; it is one of getting a man to put his personality into the work of the Kingdom of God. We have been acting as if all we wanted was money. It is the least of what we want. Paul said, "I seek not yours, but you." And in a great many of our missionary appeals, we have been say- ing, "We do not care anything about you, but we want yours." You can never appeal to men on that basis. I ask you whether it is not true that the men in this country who are active, personal workers in the church are not the men who are giving almost all of the money to the promotion of the work of God? And when we shall have set them all at work, we shall have solved the financial problem. A committee of twenty-one has been assigned as a Supervisory Association. An organization is to be formed in every congregation. Three thousand men have gone all over the country as preliminary heralders of this movement. We already have two men who give their entire time to traveling and supervising and organizing, and we are persuaded beyond all question that we have at least the be- ginning of the solution of the problem of enlisting the men. I have been in connection with other great movements for years — in con- nection with the Young Men's Christian Association, and the Stu- dent Volunteer Movement — and I say to you that I believe the greatest movement is just now starting which has ever thrilled the Church of God ; the movement for the organization and enlistment of all of the men of the Church as active personal factors in pro- moting the work of the Kingdom of God all over the world. And I expect to see a movement sweep through all our churches with that in view. I believe the first cardinal principles of this work must be to set every man at some active work. 636 STUDENTS AND THE MODERN MISSIONARY CRUSADE I have here some copies of the constitution under which this men's organization is going to operate. If I had time, I would read you eleven different departments of service which these men are going to take up. One is the department of promoting religious intelligence. How much there is that all our men need to know. If you will pick out ten or fifteen men in the congregation and set them at making all the congregation intelligent, those men will begin to study in a way that you never knew before. They will be on fire, and they will bring intelligence among the others that will set them on fire. There ought to be another department, enlisting about ten per cent, of the Association, the department of finance, which shall lead every member to give to God every week a pro- proportionate amount to carry to the world the Gospel of God. You heard the other day what was possible by the regular offering of a single penny a week. That would bring $16,000,000 a year into the foreign missionary treasury. A postage stamp a week would put twenty millions in the treasury. A street car fare a week would put fifty millions into the treasury. An ice cream a week would put a hundred millions in the treasury. An hour's work of a Hungarian on the railroad — the cheapest unskilled labor on this continent, worth fifteen cents an hour — would put a hundred and fifty millions into the treasury. What we want is some sound business sense and management in calling together the men of a congregation and in enlisting them all in giving a weekly offering and it can be done. You cannot get together a sensible group anywhere and explain this matter without convincing them it can be done, and you can lead them to decide that they will do their share. But you will never organize men actively merely in a foreign missionary propaganda, although that deals with the great un- occupied field where our burden of responsibility is, since there are two-thirds of the many races unreached and unsaved to-day. These men of our churches cannot serve abroad in any personal way, and you must enlist their personality in the service, and then you will have all the possessions which they can command. Let us not take hold of this as a financial problem, but as showing men how they may come to themselves and to their own. We must show them what He has assigned them to do, and encourage them until they become strong, well-developed servants of God who are putting their possessions and powers at His disposal for the redemption of the world. HOW THE CONGREGATIONAL LAYMEN ARE BEING ENLISTED THE HONORABLE S. B. CAPEN, LL.D., BOSTON I AM here merely as a reporter to tell exactly what the American Board is trying to do along the line which you are discussing this afternoon. In the first place, let me say that there is a special necessity for this work in our Congregational churches. We are proud of what our women are doing. They have been for years splendid organizers, and they have state and county organizations. In the vicinity, of Boston they have six or eight churches grouped together, and they study and work and canvass for money with absolute thoroughness, so that we begin to feel as did a certain man who said that all he had was in his wife's name. We are now trying to bring about a better state of things. We are trying to enlist the men. As it is the hundredth anniversary of the meeting out of which our American Board grew, we think this is the fitting year to try to increase our gifts from three-quarters of a million dollars, -to a million. We are trying to get 10,000 men to add an extra gift themselves, paying it before the close of our fiscal year on August 31. We have blocked out a campaign on that line, very much as the political parties do every four years. We have blocked out the <:ountry and are canvassing by meetings five days in a week, going from place to place just as the leaders of our political parties go, and trying to have one day in a place to stir up the men in that re- gion for this great work. We have chosen in the first place, fifty of the great cities of the country and we have now made up a second group of churches in smaller cities and are running the two cam- paigns side by side. The plan is at the morning session to bring together the pastors and the men, as far as we can get them together, and make it a deeply religious meeting. In the afternoon we have our missionaries give two, three, or four addresses, in order to present to those who ^re gathered there the dififerent phases of our work — giving them the facts of the case, so that they may be intelligent as to what we are doing. Then at the close of the day, usually we get the men together around the dinner table, in number anywhere from 100 to ISO) the women being excluded. After the dinner as a rule we have 637 638 STUDENTS AND THE MODERN MISSIONARY CRUSADE two addresses. We sent for Dr. Arthur Smith, our great missionary statesman in China, and wherever it is possible, we use him and then a second speaker, to bring the direct message home. We then pass around the cards, and we urge those present to come into fellow- ship with us on this new basis. It works well so far, though there are some cases where the pastor is timid. In one place the pastor got frightened by two or three men who thought that we were going to emphasize the money side too strongly ; and he said that nothing of the kind should be done. But it worked out for the furtherance of the Gospel ; for his laymen found it out and became indignant and wanted to know why they could not have a hand in this great work. So a lawyer and another gentleman said, "We will canvass this re- gion, for if our pastor is afraid, we are not." That is the simple plan on which we are working. We are try- ing to get the 10,000 men to make these gifts, and in "The Congre- gationalist" you will see that we have two thermometers marked from one to a thousand, one representing men and the other the money. The campaign is working well, and we are stirring up interest, as it is a great campaign of education. WHAT NORTHERN PRESBYTERIAN LAYMEN ARE ' DOING MR. DAVID MCCONAUGHY, NEW YORK In the annals of the Scotch-Irish in North America it is told that at the Battle of Kings Mountain, in which every officer was a Presbyterian elder and every man in the ranks a Presbyterian mem- ber, it was actually necessary to draft men to stay by the stuff. I wonder if we are coming to the time when in this great conflict with the powers of evil it is going to become necessary to draft men to stay at home. At any rate it is going to be necessary to draft men at home to aid the missionary enterprise. When William Carey went to India he said that he was going into a gold mine, but that those who stayed at home must hold the ropes. We are looking for men to hold the ropes to-day, while these brave representatives go to the front and down into the gold mines all over the wide world. And the men are taking hold of the ropes as they never have done before. If it is asserted that "the best men in the Christian churches are the women," we will not deny it. But if it is said that our men are so materialistic that they care for nothing but making money, we will give them a direct denial of that statement by what will be seen in the years that are lying just be- fore us. WHAT NORTHERN PRESBYTERIAN LAYMEN ARE DOING 639 Let me give you a concrete instance as to how our men are actually responding. In the Union Station at Pittsburg a few weeks ago, as I came back from the West, I met an official of the Pennsyl- vania lines west of Pittsburg, and he wanted to know where I had come from. I said, "Cincinnati;" and he asked what I had been doing. I told him that on the previous Thursday night, 175 men, representing some thirty churches, had sat down together around a supper table where each man had paid for his own plate and had not come on the basis of that arch-travesty on manhood, "that the way to a man's heart is through his stomach." They had come to that supper, because it was most convenient to come straight from the office with their working clothes on; and they sat down and for four hours had faced this proposition of their relation to the great undertaking of giving, the Gospel to the nations^ And at five minutes to ten by the clock, it was announced, after a cross fire of questions for more than an hour had followed the addresses given by the representatives from the fields and the business proposition that had been laid before them, that there would be no time for any more questions that night. It was added that in the parlor conferences that would follow the next night and the night follow- ing they would have an opportunity, each in his group, to ask questions and have them answered. And in those little group con- ferences, numbering from forty to sixty-five each, there were gath- ered supporters and followers of those twenty-five churches. Then when the proposition was presented, it was presented as a concrete one, that a parish here should be responsible for the support of an- other parish abroad. One little mission down in the country, that had given $2 to the cause of foreign missions, raised it to over $200 ; anotlier church that had given $288, raised that to $1,700 and over, payable as an act of worship week by week. I told my railroad friend a little of this, and he asked me when it would be possible to come out to Zanesville Presbytery. I fixed a date, and that man made an itinerary just as a railroad man would make a schedule, and at five o'clock, just before daylight, as I came out of the forward end of one sleeper, he stepped out of the rear, door of another and we met. I have no time to tell you how he per- sonally conducted me through that Presbytery for the next three days, meeting the groups of men in five different sections. I remem- ber that once we got in early in the morning, and he said, "You have an hour and twenty minutes here." There was a committee of lay- men and they quickly conducted me to the church where I found a room full of business men at ten o'clock on Monday morning. All the deacons and elders from five churches around about were there, who had come on short notice to consider this business proposition. That railroad official is to-day the chairman of the Presbyterial Committee of that Presbytery, and he is pushing the work just ex- actly as he rushed the train that brought us there that morning on 640 STUDENTS AND THE MODERN MISSIONARY CRUSADE the minute. He said once to me, "If the railroad companies were to run on the same basis as the churches, I am afraid that we would not have met here just at this minute." But, thank God, the time is coming when the brains and brawn of the manhood of our churches will be put into this wonderful work. Before I close, I want to name two or three ways in which our laymen can go back to our churches and do something about this matter. I believe that in every church there ought to be appointed a committee. It may take the simplest form possible, consisting of a representative of the governing body of the church and of the young people and the women's organizations, that committee to be the clearing-house for all missionary interests of that church. This committee should take up the various lines of work that have been suggested, one to be responsible for the literature, another for the correspondence with the field, and another to look after the meetings. Thus instead of letting the whole burden rest upon the pastor, the committee can take that mid-week prayer meeting once a month and make it alive with interest by having brief talks and prayer. We had a wholesale bag man who thought he could not pray in prayer meeting, or speak there. He has now undertaken to keep his eye on Korea and Japan. I said to him, "If you were called into court, you could state facts, couldn't you ?" He replied, "Why, certainly." I said, "Then why can't you come into the prayer meeting and state at least one fact." Now you cannot meet that man without his talk- ing to you about Korea or Japan ; he is overflowing on that subject. CONFERENCE OF THE YOUNG PEOPLE'S MISSIONARY MOVEMENT Co-operation Between Students and the Young People of the Churches The Need for Student Leadership Among Church Young People Mission Study and Other Forms of Missionary In- struction of the Young Text-books for Young People's Classes Used by the Women's Boards Summer Conferences of the Committee for the United Study of Missions Summer Conferences of the Young People's Mission- ary Movement The Normal Mission Study Movement CO-OPERATION BETWEEN STUDENTS AND THE YOUNG PEOPLE OE THE CHURCHES MR. HARRY WADE HICKS, BOSTON The subject that is before us is one of the very greatest sig- nificance to the kingdom of God on the earth. Not long ago Mr. Harlan P. Beach of the Student Volunteer Movement made a state- ment to the effect that if the student movements of the United States and Canada could be correlated in their work with the Young Peo- ple's Movement of our country, the greatest impulse to the onward sweep of the Christian Church would be imparted thereby. His statement will stand scrutiny. It is not a difficult matter to imagine that if the great army of trained students, who are guiding the jfoung men and young women of the colleges in the student Associa- tions, could be brought into a vital relationship immediately after their graduation with the organized religious work among the young people of the churches of the various denominations, we should have added great inspiration to the young people's organization and would have found a plan whereby the spiritual life of many college students would be safeguarded. Moreover, we should have pro- vided the greatest force of trained leaders for the young people of the churches, so far as missions are concerned, that is available at the present time. We rejoice that there are so many students here to-day, because it shows an interest in this problem of the correla- tion of these two great bodies of young people ; and in the discus- sions the speakers will have due regard for this question as to how the student leaders may be brought into vital relationship with the leaders of the young people of the Church, and as to how, harnessed together, they may lead the great army of young people of our churches forward in the missionary enterprises. May I give you several reasons why the great field of the young people of the churches is an important field for students to be inter- ested in? Recall, if you will, that practically the only place where college students may work after they graduate is in the churches. Recall, again, this fact that a great many young men and women drop practically all religious activity during the first three or four years after graduation. Have in mind, thirdly, this additional fact, that the magnitude of the field among young people in itself empha- sizes the importance of this class of persona in the churches of Jesus 643 644 STUDENTS AND THE MODERN MISSIONARY CRUSADE Christ. Mr. Vickrey is accustomed to say that this field comprises approximately at the present time 18,000,000 young people of the churches of Christ that are to be reached by the missionary mes- sages from the Church of Christ in Canada and the United States. Recall this fact, fourthly, that at present among those young people in the Sunday-schools and the various young people's organizations of the churches, including also those young men and women who are not in the organizations, there are few prospective ministers of the Gospel and few missionaries to evangelize and Christianize these two nations of ours and the non-Christian world. If we were to mention no other fact than that in the churches are those who within twelve or fourteen years are to be responsible for the administration of the home and foreign mission boards of our country and of Can- ada, we should have found a sufficient cause for the discussion that is about to follow. I therefore invite both the officers of the Student Volunteer Movement and those of other religious bodies that are in- terested in the work of missions among young people, as also the stu- dents here present, to take under careful consideration how these two great forces of young people may be brought together more efifectively in spreading the Gospel of Jesus Christ in our own two lands and in the uttermost parts of the earth. Will you recall for just a moment that there are in the field sev- eral important agencies that work for the young people? I mention first the Student Volunteer Movement ; secondly, the efficiently man- aged Women's Boards of our country that for many decades have been giving their attention to the training of the children in the churches. Thirdly, the great national and international young peo- ple's organizations, including the Ep worth League, the Baptist Young People's Union, the Christian Endeavor Society, and several other national and international organizations. Then more notably, perhaps, because more specifically devoted to the work, the Young People's Missionary Movement, which has entered the field during the last four years and taken firm hold of this problem of the mis- sionary education of the young in all denominations. This Move- ment means that there is a concerted effort among many home and foreign mission boards to so organize these boards that they shall give attention and instruction to the young people and to the prep- aration of such literature as shall be necessary to forward this great work of missionary instruction. On this subject let me speak more in detail. Soon after this work was outlined two young men interested in religious work among young people's societies conceived the idea of bringing out a series of text-books especially prepared for young people. The idea was that for each large mission field like China there should be two books, one dealing with the country as a field for missionary operations, and the other dealing with biographies of ^PT"? Pl th? most prqniJTJent missipnaries ii| t\\a,t ftel4, ?^^d in gei|T STUDENT LEADERSHIP AMONG CHURCH YOUNG PEOPLE 645 eral this outline has been followed by our Movement, the thought being that for the smaller mission fields one book would suffice. The first book was entitled "The Price of Africa," by Mr. S. Earl Taylor. The second volume was entitled "Into All the World," a general survey of mission fields, written by Amos R. Wells, of the United Society of Christian Endeavor. Simultaneously with the last named book was a volume of Chinese biographies, written by Mr. Harlan P. Beach and entitled, "Princely Men of the Heavenly Kingdom." The fourth book was "Sunrise in the Sunrise Kingdom," by Dr. J. H. DeForest. The fifth was "Heroes of the Cross in America," by Don O. Shelton. The sixth one was entitled, "Daybreak in the Dark Continent," by Professor Naylor. Then the next was "Child Life in Many Lands," by Mr. R. E. Diffendorfer. These books sell for fifty cents in cloth and thirty-five cents in paper, and any of you students desiring to promote mission study among the churches can do so by encouraging the use of these books among the young people. This series will be continued next year in the study of India. THE NEED FOR STUDENT LEADERSHIP AMONG CHURCH YOUNG PEOPLE THE HONORABLE S. B. CAPEN, LL.D., BOSTON I BELIEVE that the college young men and women face the great- est problem that confronts us in our Protestant churches to-day. I certainly feel that this is true of our Congregational churches, for the point of greatest neglect with us for years has been that we have forgotten too largely the force and power and capacity of our young people, and we have allowed all our interests to suffer because of that neglect. We have been running our missions on the momentum of the past, on the achievements of great men and great women that were the founders of our missionary organization, and somehow or other we have not kept up to the standard in the present generation. We need, first of all, what Mr. Hicks has suggested, namely, leadership, and where shall we get that leadership except from the young men and young women trained in our colleges? It seems part of God's plan that certain persons, by their enthusiasm, their training, their consecration, shall have power over their fellows to lead them to higher and better things. We cannot think of Hampton without thinking of General Armstrong, and I might give any num- ber of illustrations of what I mean. We may say that the natural leaders of this missionary work in the churches ought to be the pas- tors, and in many cases they are leading. But I am sorry to say that in our denomination it is often true that they are not. They are not 646 STUDENTS AND THE MODERN MISSIONARY CRUSADE sufficiently interested. They treat you courteously, but you are con- scious that they have very little of the missionary spirit. They do not sacrifice much and do not train others to sacrifice much. They are a broken reed for us to lean upon; hence the necessity of training young men and young women to be the leaders. We must look to you young men and young women for that leadership, and that is one of the important features of the conferences at Silver Bay, Ashe- ville, and Lake Geneva. The second thing that we need in our Congregational churches, and I think it is true everywhere else, is a campaign of education. We need to instruct the people in missionary work. The reason why so many people are indiflferent concerning missions is that they are not informed. It is not mere exhortation that is needed now, but more information, and this means regular courses of study in our Sunday-schools. There are people who believe that only the Acts of the Apostles is needed and nothing else. When the inspired author of the Hebrews wrote his eleventh chapter, the story of heroes of the faith did not end. There have been great missionaries since, and we should make provision for the study of such lives in the Sunday-school. I am persuaded that unless we take up the study of missions in the Sunday-school and push it where we have more young people than in any other place, our missionary cause is lost. Here we have the boys and girls from our homes and here we can instil into their mind the missionary idea and missionary enthusiasm. It is by teaching missions in the Sunday-school that we can hold those boys that are so difficult to interest. They will be held by the missionary story. There is something virile in it. It is all right for us to teach which Pharaoh was on the throne when Moses went out of Egypt, how wide the walls of Babylon were, etc. ; but it is far more important that our young men and young women should know about the slums of Chicago and New York, about the home mission- ary work going on in the Dakotas and the Southwest. And when you young men and women go to your homes, you can aid in this work. I have seen it done in my home church and in other churches. You can be the leaders and can set the pace for others. The result will be a larger giving that will help to sustain our mission boards as never before, so that the Kingdom of God may come more rapidly. Interest will be awakened, mission fires will be kindled; and then to have no opportunity for expression is to make the human heart callous, until finally it has no power to be touched at all. And so, young men and women, be leaders and help in the campaign. Thus by stirring up interest you will awaken a new giving power in our churches, and you will hasten the coming of the Kingdom of God. MISSION STUDY AND OTHER FORMS OF MISSIONARY INSTRUCTION OF THE YOUNG MR. S. EARL TAYLOR, M.A., NEW YORK It is surely more than a coincidence that at this time the great movements which Mr. Hicks has mentioned as having so much to do with missions are giving their time and thought and to so large a place in their program to the development of mission study. I refer to the Student Volunteer Movement, the Young People's Missionary Movement, and the leaders of the women's home and foreign mis- sionary societies. If you speak with the leaders of these organiza- tions arid seek to discover the signs of the times, you will find that mission study is considered by their leaders as fundamental to the missionary problem as it presents itself to-day. What is that problem ? As I understand it, the missionary prob- lem, in the first place, is that of open doors of providential oppor- tunity everywhere. As a prominent leader recently said, the great danger of the Church to-day is that it may stand still in its tracks. Go forward and we will find an open door. That is the first thing in connection with the missionary problem. The second funda- mental factor is that the churches of Great Britain and her colonies and of America and other Protestant countries have men, money, and power enough to carry forward the work of world-wide evangeliza- tion. There is no doubt about that if one studies the question. And, thirdly, the churches, through their missionary agencies, are practically at a standstill and are unable to enter the open doors of providential opportunity, because, by reason of ignorance and conse- quent prejudice and indifference on the part of the churches, funds and men are not provided. There is no doubt about the power of Almighty God. We possess that, but the other two things are not forthcoming to carry forward the work. Now, what is the solution of this problem ? I had an opportunity last summer to ask a missionary of the Southland, who attended our summer conference at Asheville, what he considered to be the one great obstacle to the speedy evangelization of the world. This man had been over the whole field and had traveled widely in it. He said, "That is a broad question, and I must think." He thought awhile and then said clearly and firmly, "I have no hesitancy in saying that the greatest single obstacle to the evangelization of the world is to 647 648 STUDENTS AND THE MODERN MISSIONARY CRUSADE be found in the home Church and in the heart of the individual Christian." It made my blood run cold. I had read the life of David Livingstone and had been stirred to the depths and I had known something of the perils of Africa, but that was not the great- est obstacle. I had known something of the bigotry and filth of Mohammedanism, and that was not the greatest obstacle. The great- est obstacle is in your heart and mine, if we are average Christians. Why? Because we are so indifferent and are so cold. Since hear- ing the remark of that missionary, I have been asking other mission- aries the same question and with practically the same answer. One man said, "If only the Church at home would do its part, the single greatest obstacle to the speedy evangelization of the world would be overcome." Now, how can we stir the Church ? How can we overcome the prejudice and indifference? What is being done to remove these obstacles ? I had what I regard as one of the greatest opportunities of my life of speaking to 100 presiding elders in my Church. A pre- siding elder in the Methodist Episcopal Church is a sort of sub- bishop. He has fifty or sixty churches under his supervision. Four times a year he is supposed to visit these churches. He meets the boards and asks specific questions. It is his business to know thor- oughly what each church is. I had before me 100 of those men rep- resenting 1,000,000 members of my Church, the most representative body that could be gathered from the standpoint of church condi- tions. They asked me to speak on mission study. They expected me to talk to them. So I told them a few things about the problem and then added : "My observation is that the majority of young people are indifferent to the cause of evangelization. The majority of young people, judged by their acts, are comparatively untrue. Suppose we had before us a young person twenty-one years of age, a Christian who is interested in the cause of Jesus Christ and in marching under His banner, but who is indifferent to the great world-movements. How shall that person be transformed from a life of inactivity to a life of missionary activity ? Do not tell me what you think ought to be done, but kindly tell me what you know of having been done in the churches you represent to stir these young people and transform them from inactivity to zeal." They responded quickly. One pre- siding elder said, "Sermon;" another said, "Circulation of our paper ;" another, "Tracts ;" another, "Books." I said : "Let us an- alyze these sources of information and inspiration, having still in mind this indifferent individual. How often are missionary ser- mons preached among the churches you represent?" "Monthly." One elder found that some of his pastors were doing it twice a year, but once a year was the rule. "What is the object of that missionary sermon?" "Financial aid." "Is it always devoted to missionary work alone?" "No; we have a habit of omnibusing everything." "Do you honestly think that that one missionary sermon, often orani- MISSION STUDY AND INSTRUCTION OF THE YOUNG 649 busing the funds, was enough to stir the young people to zeal?" They said that it was not. Then I mentioned "World-Wide Mis- sions," our missionary periodical, and asked, "Is that paper being generally read by these indifferent young people?" They replied that it was not. I continued : "I know something about our mis- sionary literature. It is attractive and increasing in quantity and improving in quality all the time ; but are the leaflets read generally by the young people?" "No, they are not." Again I asked, "Are missionary books found generally in the homes of the people whom you represent ?" "No." "Are they generally in the pastor's library ?" "No." "Are missionary books being read by these indifferent young people ?" "No." "Is anything being done to stir these young people to a study of missions ?" Some of them said that groups of young people were coming together and studying missions. Eight or ten would come at the beginning, but in some way the study got a grip on them as they began to know more about the work. The leaven began to work and the churches were being transformed by that agency. Do not misunderstand me. Of course, I believe that we ought to have more missionary sermons ; I believe to the bottom of my soul in missionary books and in leaflets, and we must do more in that line. But judging by the experience of those loo presiding elders, the only thing that gripped the young people was mission study. That is the reason why all these prominent missionary organ- izations are coming to consider it fundamental in their work. I shall not attempt to give you the reasons why our young people should study missions. I think it would be an insult to the intelli- gence of an audience where we have so many students. If Dr. Sailer were speaking, I have no doubt but that he would say that he be- lieves in mission study because it is the greatest thing in the world and nearest to the heart of God. I might produce many arguments ; but I only want to call your attention to the fact that that is the one thing that seems to be gripping the people profoundly, and that churches are being profoundly stirred by mission study. I believe that we must enter the Sunday-school field and furnish something that will make possible an adequate consideration of the subject of missions there. Not many people feel wise enough to give a direct answer as to how this shall be done, but in the providence of God it must and shall be done. Until the young people who are to be the leaders know about missions, I see no hope for the speedy evangeliza- tion of the world. As to mission study in the young people's societies, I am going to tell you an experience of my own. I have been preaching to other people about the importance of organizing mission study classes so much that I have not had time to try it myself. It occurred to me that it would be a good plan to organize a mission class in my own church and try an experiment. I decided to give up journeying and stay at home for eight weeks in order to teach a class. It was a 6SO STUDENTS AND THE MODERN MISSIONARY CRUSADE church where they had tried to have a mission study class and had had only one or two members. They had been trying from Septem- ber to December to get a class together the year when I came upon the scene and they had failed. They could not get a leader, and one night in December at prayer meeting a young lady came to me and said that if I would teach it, they would get some one to study. I said that I would do so on condition that the class was limited to ten. You know how that works ; it was exclusive and not every- body could get in. By and by more than ten wanted to come, and we made out a waiting list. God in some way got hold of that young people's first class, and they established a second and then a third, three classes in one year in that church, and the missionary spirit began to burn all through its membership. They used to have a mis- sionary committee who once a year submitted a report. Now they have a missionary committee of seventy-five. The pastor tells me that there are this year eight mission study clubs in the church enrolling ICO people from seventy-five years of age down to boys and girls of ten and twelve. It has become the prominent feature of the church during the months of January and February. It is a "town topic" in the best sense. The ladies when they go to market talk mission study while they are waiting for the groceryman and butcher to fill their order. It has so affected the life of that church and sister churches that the whole town has been affected. I want to close by saying that I have been tremendously stirred by this Convention for many reasons, but for one in particular. It was at the Cleveland Convention eight years ago that I received my first impulse toward missions. I see a good many college students here. I came to that Convention as a young student. I had to fight out the great fight as to my personal relation to this missionary prob- lem, and I decided then that, God permitting, I would be a foreign missionary. He has not permitted it, but He has given me other work to do. I wonder what cannot be accomplished by this body, many of whom cannot go abroad ? How much we do need your ini- tiative. You can go back to your home churches and stir them. Some district needs missionary organization or some Sunday-school, and some of you may become national leaders. We want your help. The Student Volunteer Movement linked to the Young People's Missionary Movement must go forward as one body, and without student leadership that will be impossible. TEXT-BOOKS FOR YOUNG PEOPLE'S CLASSES USED BY THE WOMEN'S BOARDS MRS. N. M. WATERBURY, BOSTON I In the year 1900 there was formed "The Central Committee on the United Study of Missions." In our women's boards we have thousands of young women gathered in the auxiliaries, and in addi- tion we wanted to plan something whereby there should be studies for the older women of the churches. This task was entrusted to the Committee that I have just mentioned. The Committee met in that same year to plan a course. They began with a history of mis- sions from Apostolic times down to the nineteenth century, and the book in which this history was embodied was "Via Christi," by Miss Hodgkins. The next year we took up an outline study of India and that opened the eyes of the women as nothing else had ever done as to the condition of Indian womanhood. The book on that topic was "Lux Christi," written by Mrs. Mason. The next year we turned to China, and Dr. Arthur Smith prepared an outline study of China under the name of "Rex Christus." Just at that time the eyes of the world were turned toward China, and all over the country women and girls were studying that Empire. Next year came Japan, and our book was "Dux Christus," an outline study of the Empire by one of the early American educators there. Dr. W. E. GriiSs. This last year we have been studying the great dark continent of Africa, and our text-book has been "Christus Liberator," by Miss Parsons. Next year we separate from some of our good friends of the Young People's Movement, as we had taken India for our second course, so that next year we will go on to the island world and shall study the groups of islands in the Pacific. The last of the seven years will be devoted to the book, "Christus Victor," when we shall take up a survey of missions the world over, especially studying the elevation of women through the coming of the Gospel. We have been criticised for our Latin titles. We did not really mean to take them continuously, but the first book had a Latin title, and so we followed that up, and all of these will be issued under the name of Christus Missionary Books. We have distributed some 250,000 of these. There has also been some criticism that our books are somewhat heavy, and the question has been raised whether our books could not be made easier. But then the question arises, Why 651 652 STUDENTS AND THE MODERN MISSIONARY CRUSADE should they be made easier? Geometry is not easy and there is no mental training equal to it ; so we have thought that it was not neces- sary to make our books easier. We have used the libraries published for the Young People's Missionary Movement and were very much gratified, when we were on China, at the results attained. During the last three years the young people and the women's boards have worked together. We are sorry to leave them, and we hope that we shall come together later. SUMMER CONFERENCES ,OF THE COMMITTEE FOR THE UNITED STUDY OF MISSIONS MRS. ALONZO PETTIT, ELIZABETH, N. J. ' In 1904 the Committee for the Interdenominational Conferences of the Women's Boards of Missions met and considered questions for discussion at the Conference. Nearly every one proposed the same questions. There are really only two questions. that are com- monly asked. One is, How shall we train the leaders among the young women? The other is, How shall we interest the uninterest- ed? That Committee made up their minds that they were going to try to solve these problems, especially the one relating to leaders. There are training schools for the pulpit; there are training schools for the public schools; there are training schools for every thing else almost except for missionary leaders. Here come a lot of college girls and college boys. They are full of the idea of work, but they do not know how to begin. So we thought that we would begin with a summer school. We discussed that subject at the Con- ference, and within two months the first school of this character for the training of young women through practical work was established. When we planned this summer school for Northfield, we were only sure of twenty delegates, as we had that number of instructors. When we came together at the first meeting, the registration was 250. At the next meeting there were fifty per cent. more. Then one was started in the West, and now this week we have planned for conferences in the West, South, and North, and some women will go into Canada and on the Pacific Coast. There are even people in England who are asking if they cannot have a summer school. What are we doing at these summer schools? The first hour is a Bible conference. Then the next hour is given to united study of missions. Another hour we give to methods of furthering mission- ary work, beginning at the cradle and going up through the Sunday- schools, We want young women to come from the colleges and YOUNG people's SUMMER CONFERENCES 653 be trained for practical work in one of the summer schools. There will be one in Winona, one at Northfield, and one at Chautauqua, as well as in other centers. SUMMER CONFERENCES OF THE YOUNG PEOPLE'S MISSIONARY MOVEMENT MR. C. V. VICKREY, NEW YORK It HELPS me not a little in my grasp of the young people's sit- uation to think of the young people of America as a great unorgan- ized army of somewhere in the neighborhood of eighteen or twenty millions of people, for the most part eager to help in the evangeliza- tion of the world, but also for the most part unorganized and lack- ing in training. The Young People's Missionary Movement has addressed itself reverently to the task of so organizing and training and developing the almost immeasurable latent power of that army that fifteen or twenty years hence it may be equal to the task of tell- ing the world of Christ. One of the most strategic moves in the organization of such an army is that of the preparation of leaders. The regiments and brigades are lacking leaders, and so the very first thing that the Young People's Missionary Movement did was to establish a school for the training of leaders. We now assemble every summer at Silver Bay, on Lake George, 600 of the strongest young men and women of the Eastern States, persons who are in positions of leadership in their respective cities and churches, who come for ten days of conference and training. The first of these summer schools was held there in 1902, and one has been held each year since that time. This year there will be five of these training camps. One will be held at Lake Geneva, Wis. It will be the first conference held in that section and will reach the leaders of the Mississippi Valley. The second will be held at Ashe- ville, N. C, where the leaders of the Southern States will come to- gether, as they have done for the past two or three years, for ten days' conference. The third will be held this year for the first time in Canada, at Whitby, Ontario. The fourth of these meetings will be unique; the world has never known anything like it. It will be held in Silver Bay, but it will be for leaders in Sunday-school work and will be limited to persons whose official positions will enable them to lead their respective denominational forces in such plans as may be deemed most effective in reaching the thirteen or fourteen millions of Sunday-school members with missionary instruction. The fifth and last will be a general conference for the leaders at Silver Bay. I might say that last year at Silver Bay the demand for admission to the conference was such that it was necessary actu- 654 STUDENTS AND THE MODERN MISSIONARY CRUSADE ally to turn back the registration fees of more than 200 of those delegates who had sent their money to reserve accommodations. We could have 1,200 delegates at the meeting at Silver Bay this year, but we have to keep the number down to 600. Now as to the purposes of these conventions or training con- ferences. They are about as far removed from the average young people's conventions as this one is from a political convention. They are conferences for training leaders. They are full of spiritual power, but that is not the main purpose. They are not an end in themselves, but are a means to an end. They are merely the council of war, outlining the campaign which is to reach ultimately every state and city and church and Sunday-school of Protestant Christen- dom, and through these churches and Sunday-schools to reach the remotest bounds of the earth. THE NORMAL MISSION STUDY MOVEMENT T. H. P. SAILER, PH.D., NEW YORK In my experience, most of the college students are not qualified to lead mission study classes. Every now and then we have leaders coming from among college students who are willing to undertake the work, but I never trust them to do it if I can help it, because I think it is a poor policy. I have visited the colleges and talked to those who are leading the classes, and I believe that we need to be pretty careful about the quality of study class work. It is not that I do not appreciate students, but I think as a raw product the col- lege student is not ready to lead. He has immense potentiality, but he has yet to learn. We shall need to the end of the chapter to keep up a vigorous campaign of expansion, but we must at the same time maintain quite as vigorous a campaign for quality. If we take care of the quality, the quantity will take care of itself. Mission study has no special precedence as Bible study has. Every one of us has been engaged after a sort in Bible study from our very earliest youth. We have been in the Sunday-schools. We have been under teachers who have given us ideas. Most of us, as we advanced to maturity, were put in charge of such classes, and what we did was to follow the methods of those who taught us. Very few of us have been in mission study classes and so have no methods to go by, and what I am very much afraid of is that we will start out on such a low standard that the whole scheme will receive a set-back. I am thankful that we can have a fresh start and avoid some of the evil conditions of the Sunday-school. You know what a caricature of teaching much of the so-called Bible study teaching QUESTIONS 655 is. We want to get away from that, and to do so, we must have trained and experienced teachers. How can we get trained teachers? The normal class system proposes to deal with this very thing. In one city where I have had a certain amount of experience in connection with the mission study campaign, they did not encourage any one to teach a study class who had not been in a normal school. They have arrived at a point where they plan ten or twelve normal classes during the months of October and November. They have delegates come to the classes, and those delegates go back and teach in their respective churches ; but no one is encouraged to teach unless he can present unusual cre- dentials, unless he has been through one of these normal classes. We need seasoned leaders. What we need is college students who will go into this work and make it a specialty. The fact that gives me the most satisfaction is the number of study classes that have been established in Philadelphia. Four years ago there was a lady there who had never read a missionary book. She wrote me the other day that she was taking up her thirty-ninth course of teaching, and all in four years. That girl did not have as good a preparation as many of you, but she had a great deal of earnestness and of will- ingness to give herself to the work. She has qualified herself. What we need is college students who recognize that they do not know everything, who will study the methods of teaching and stick to it, and then they will be astonished to find the way in which they can improve themselves. QUESTIONS Q. How did they find leaders for classes in the church of which Mr. Taylor spoke ? A. The first leader came from the Silver Bay Conference of last summer. Then a normal class was estab- lished in the town, limited in its number and representing all the churches. It was taught by a gentleman of the Presbyterian Board who gave them training and preparation for the work, beginning in January and continuing for two months. Of course, the pastor and everybody else who was willing went into the ranks. Q. Do you have different sorts of people in the classes? A. The classes are grouped rather by preference and age than by any fixed rule. There is a class of middle-aged and old people which has enrolled nineteen members. There is a class of twenty-two young married folks, a class of school teachers, a class of men, a class of girls working in the factories and stores, a class of boys from sixteen to twenty, and a class of boys and girls still younger. Q. How many in the Methodist Church are studying missions ? A. Approximately 17,000 are studying missions thus far this year. 656 STUDENTS AND THE MODERN MISSIONARY CRUSADE There will probably be more than 20,000 enrolled by the end of the year. Four years ago it was 2,000. Q. To what extent is this study supposed to supplant Bible study in the Sunday-schools? A. There is an increasing number who believe that mission study should be introduced in such a way as will entirely supplant for a short period the teaching of the Bible —for instance once a month, or once a quarter, to have missionary lessons. Another proposition is to insert in a periodical a page of missionary information which could be used by teachers in connec- tion with their Bible lessons. Still another method is to organize mission classes in the Sunday-schools, but this method is simply to use outlines for fifteen or twenty minutes once a month. Q. If we wanted to start next week where could we get this literature? A. Go or send to the office of your denominational missionary board. APPENDIXES A The Exhibit B Organization of the Convention C Statistics of the Convention APPENDIX A THE EXHIBIT During the Convention, with the exception of Sunday, the two floors of Watkins Hall were crowded with delegates and other vis- itors, who examined, with great interest, the various collections there displayed. Their object was to make real the varied forms of effort undertaken by the missionary societies at home and abroad by a concrete exhibition of the methods employed in America to cre- ate and maintain missionary interest, to raise money for the cause, to secure and educate an adequate force of workers ; also to give the delegates some conception of the environment, obstacles, and suc- cesses of the workers abroad. This was accomplished through the generous co-operation of the missionary societies, especially the Methodist Episcopal Board and the Church Missionary Society, and with the assistance of the Young People's Missionary Movement. The scope and arrangement of the Exhibit is shown in the out- line given below. The display of selected missionary literature was somewhat fuller than is the Bibliography printed in this Appendix. A number of volumes recommended for the use of the missionary on the field were included, which do not appear here. OUTLINE OF THE EXHIBIT SCHEME OPERATIONS ON THE MISSION FIELDS I. Conditions Demanding the Presence of the Missionaries 1. Map of the world's religions. 2. Gods of the non-Christian world. 3. Curios illustrative of deplorable conditions. 4. Pictures suggesting heathenish conditions. II, The Outfit of the Missionary I. General missionary outfit. (Furnished almost entirely by Montgomery, Ward & Co., Missionary Exporters.) (1) Sun Typewriter. (2) Tents and itinerating outfits. (3) Musical instruments for missionary use. (4) Stereopticons and outfits. (Furnished by the Christian Lantern Slide Bureau, Ludington, Mich.) (5) Other means of attracting audiences and entertaining guests. (6) Tools for carpentry, cobbling, soldering, watch repairing. 659 660 APPENDIX A 2. Technical outfit for missionaries. (i) Medical illustration — manikins, American-Thermo-Ware Co. (2) For simple dentistry. (3) Charts for illustrating the sciences. (4) Select library for missionary educators. (5) Kindergarten material. (6) ' Astronomical models. 3. The missionary's recreation and avocations. (i) Gymnastic apparatus for home exercise. (2) Photographic outfits. (3) Meteorological apparatus for observations. (4) Aids to the study of anthropology. a. "Hints to Travelers," Royal Geographical Society. b. Keller's "Queries in Ethnography." (5) Natural history work. III. How the Missionary Does His Work 1. Work of evangelization illustrated. 2. Medical work illustrated. 3. Literature and publication work. 4. Educational missionary effort. 5. Woman's work for woman. 6. Industrial missionary effort. IV. The Missionary Plant 1. Some missionary churches. 2. Typical educational institutions. 3. Missionary hospitals. 4. Illustrations of industrial work. 5. Presses and publishing houses. V. Special Work of a Few Missionaries 1. Notable journeys. 2. List of missionary members of the Royal Geographical Society. 3. List of books, etc., translated by or imder William Carey. 4. A List of the volumes in English written by missionaries of the Board of Foreign Missions of the Presbyterian Church, U. S. A. HOME OPERATIONS I. Work of Missionary Societies 1. Administration. (i) Missionary headquarters — photographs. (2) Administration of money. a. Receipts for contributions. b. Forms for estimates from the field. c. Making of appropriations based on estimates. d. Approval of distribution by the Board. e. Expenditure of money on the field. f. Drafts and forms for dispatching them. (3) Missionary candidates. o. Securing candidates. b. Examination forms for the same. c. Appointment of candidates. d. Training — hand-books for candidates, etc. (4) Transportation of missionaries, supplies, etc. 2. Cultivation of the home constituency. (i) Field secretarial work, conventions, etc. (2) Publications used. (3) Forward movements, special objects, station plan, etc. (4) Young people's work. a. In Young People's Societies. b. Through Simday-schools. (5) Women's work. (6) Mission study. EXHIBIT 66 1 II. Student Volunteer Movements 1. Student Volunteer Movement of the United States and Canada. (i) Literature produced by the Movement. (2) Map of North America showing location of institutions entered. (3) Map showing distribution by countries of sailed volunteers. 2. British Student Volunteer Missionary Union. (i) Literature used by the Union. (2) Chart showing growth. ■ (3) Map showing distribution by countries of sailed volunteers. (4) Other charts. 3. Exhibit of other Volunteer Movements of the world. III. The Young People's Missionary Movement 1. Organization and growth of the Movement. 2. Publications of the Movement. (i) Forward Mission Study Courses. (2) Missionary libraries, general and reference. (3) Helps for Mission Study Classes. (4) Study Class accessories. (5) Maps and charts. (6) Pamphlets unclassified. (7) Sunday-school material. (See below.) 3. The Sunday-school Department. (i) Primary grade. (2) Intermediate grade. (3) Senior grade. (4) Pamphlets used. 4. Summer Conferences of the Movement. 5. Institutes — Metropolitan, District, etc. 6. Material used for promoting prayer for missions. IV. Exhibit of the Largest Protestant Missionary Society — The Church Mis- sionary Society of London V. Missionary Libraries for Use in Homeland 1. Library of select missionary literature. 2. Illustrations of cards, indexes, etc., to make literature usable. VI. The Mission Study Propagandas of the World 1. American Student Volunteer Movement's text-books, helps, etc. 2. British Movement's text-books, helps, etc. 3. Continental and Indian Unions' text-books. 4. Young People's Missionary Movement's text-books, helps, etc. 5. North American Women's United Study text-books, helps, etc. VII. The Evolution of a Missionary. 1. Home and Sunday-school helps. 2. Aids from study courses and the active work of student Associations. 3. Aids to preparation through Volunteer and Young People's text-books. 4. Preparation derivable from courses in colleges and seminaries. 5. Typical training institutions of the Church Missionary Society. VIII. Material Bearing Upon Prayer and Missions IX. Material Aiding in the Missionary Giving Propaganda BIBLIOGRAPY OF RECENT MISSIONARY LITERATURE GENERAL WORKS Asterisks indicate works specially valuable. ♦Barnes, Lemuel Call. Two Thousand Years of Missions Before Carey. Illustrations, map, 5%x7H> PP- xvii, 504. 1900. Christian Culture Press. $1.50, net. Deals with the genesis, distribution, and continuity of missions from apostolic times to Carey; a book of reference and study rather than of easy reading; primary sources used to a large degree, and hence authoritative. *Beach, Haslan p. a Geography and Atlas of Protestant Missions. Vol. I, S^xS^, pp. ix, S7I, 1901 ; vol. II, ioxi4^/i, pp. 54, and 18 double-page maps. 1903. Student Volunteer Movement. $4.00. Best general account of the environment, forces, distribution, methods, problems, results, and prospects of Protestant missions at the beginning of the twentieth cen- tury; colored maps, statistics, and station index with forces at each, are distinctive features of great value. *Brain, Belle M. Holding the Ropes. Sx7j4, pp. xi, 224. 1904. Funk & Wagnalls Co. $1.00. Best book of popular methods of carrying pn the foreign missionary propa- ganda in church and young peoples' societies, with added general matter. Canton, William. The Story of the Bible Society. Illustrations, 554x8, pp. X, 362. 1904. Button. $2.00. Story of the first hundred years of the greatest Bible Society, the British and Foreign; glimpses of the work at home and in the many lands where its Bibles are sold. ♦Clarke, William Newton. A Study of Christian Missions. Sx7j4, PP- 268. 1900. Scribner. $1.25. One of the most thoughtful and suggestive volumes on missions and mission theory, written from the modern point of view. CoLQUHOUN, Archibald R. The Mastery of the Pacific. Illustrated, 6x8j^, pp. xvi, 440. 1902. Macmillan. $3.00, net. • Though commercial interests are prominent, the main object of this work is to present a vivid impression of the various countries — their peoples, scenery, social and political life, and the parts they will play in the Pacific's future; an aid to missionary statesmanship. Counsel to New Missionaries. 5x7, pp. 145. 1905. Board of Foreign Mis- sions Presbyterian Church, New York. 20 cents. Eleven missionaries from six fields give informal advice of value to all prospective missionaries ; excellent. '•'Dennis, James S. Centennial Survey of Foreign Missions. Illustrations, maps, statistical tables, 9^x11, pp. xxii, 401. 1902. Revell. $4.00. By far the most elaborate and valuable series of missionary statistics ever pub- lished; gives the status at the close of the twentieth century; supplement to "Chris- tian Missions and Social Progress." *Dennis, James S. Christian Missions and Social Progress. Two vols, thus far published. Illustrated, 6^x9, vol. I, pp. xvi, 468, 1897; vol. II, pp. xxvi, 486, 1899. Revell. $2.50 per vol. A monumental work superior to anything ever published on the social problems confronting missions and the Christian solutions proposed by missionaries, with a most remarkable exhibit of the success attending the work. Vol. Ill will appear within a month or two. 662 BIBLIOGRAPHY 663 ♦DwiGHT, Henry Otis, H. Allen Tupper, Edwin Munsell Bliss, editors. The Encyclopedia of Missions. Second edition. 8x11, pp. xiv, 851. 1904. Funk & Wagnalls Co. $6.00. A most useful volume covering almost every phase of missions, being descrip- tive, historical, biographical, and statistical; best volume of the sort in the English language. ♦Ecumenical Missionary Conference. New York, 1900. Two vols. 6x954, PP- SS8, 484. igoo. American Tract Society. $1.50. Addresses delivered at the Ecumenical Conference of 1900; valuable bibliography of missionary literature; excellent book of missionary reference. GoHDON, A. J. The Holy Spirit in Missions. 5x7^4, pp. 241. 1893. Revell. $1.25. The best volume on the place of the Spirit in the program, preparation, adminis- tration, and fruitage of missionary effort, together with Bible prophecies concerning missions and the Spirit's present help. Grant, William D., editor. Christendom Anno Domini MDCCCCI. Two vols, in one. Illustrations, 5-Kx9j4, pp. 582, 471. 1902. Eaton & Mains. $1.50. Presentation of Christian work and conditions at the beginning of this century by more than sixty contributors. Vol, I has to do with the various countries of the world; vol. II with Christian thought and movements. Lawrence, Edward A. Introduction to the Study of Foreign Missions. 5x75/^, pp. 143. 1901. Student Volunteer Movement. 40 cents. Constitutes the permanently valuable portions of the following volume, being a reprint for study class use of Chapters I, II, VII, VIII, IX. *Lawrence, Edward A. Modern Missions in the East. Illustrated, SJ4x7M. pp. xviii, 340. 1901. Revell. $1.50. Though the chapters giving the author's observations on a mission tour of the world are now out of date, his deductions therefrom are a valuable contribution to the science of missions. Maclear, G. F. The Celts. Maps, 4^^x654, pp. 189. 1893. The English. Maps, 4>^x654, pp. 186. 1893. The Northmen. Map, 4j4x654, PP- 202. n. d. The Slavs. Map, 4j4x6j4, PP- 202. 1879. Merivale, Charles. The Continental Teutons. Map, 4j/^x6^, pp. 180. n. d. The five foregoing sold by E. S. Gorham at 60 cents each. Very valuable handbooks of the history of the planting of Christianity in the countries of Europe. *Missionary Review of the World. Funk & Wagnalls Co. $2.50 per annum. The best missionary periodical for general use; interdenominational. *MoTT, John R. The Evangelization of the World in This Generation. Sx7'4, pp. 245. 1900. Student Volunteer Movement. $1.00. One of the strongest pieces of missionary argumentation in English; has to do with the meaning, obligation, difficulties, possibilities, and essentials of world-wide evangelization; largely used as a text-book also. *Ratzel, Friedrich. The History of Mankind. 3 vols. Illustrated, maps, 7X9J4. PP- xxiv, 486; xiv, 562; xiii, 599. 1898. Macmillan. $4.00 each. States the principles of ethnography and then gives a detailed, but often con- fusing, account of the various race groups with their culture history. Its multi- tudinous and excellent illustrations, some in color, and its full index make the volumes invaluable for reference. Reich, Emil. Success Among Nations. S^^Syi, pp. xi, 293. 1904. Harper. $2.00, net. Dissent will be expressed by many from some of the positions taken by this book; yet a candid reader will acknowledge the value of these studies to the stu- dent of history and to the missionary who aims to transform nations. *Report of the Centenary Conference on the Protestant Missions of the World, London, 1888. 2 vols. 5^x8}i, pp. xlvii, 560; iv, 624. Revell. $2.00. Though conditions abroad and missionary methods have changed somewhat since 1S88, this is a full, discussion of almost every phase of missions and is made valu- able for reference by full indexes, 664 APPENDIX A *Speer, Robert E. Missions and Modern History. 2 vols. S5^x8j4, PP- 7i4- 1904. Revell. $4.00. The strongest work on missions of a strong missionary writer; discusses twelve important movements of the last sixty years aSEecting missions; closes with "Mis- sions and the World Movement." Strumpfel, Emil. Was jedermann heute von der Mission wissen muss. Il- lustrations, map, S54x8j4, pp. 191. 1902. M. Warneck, 1.50 M. Excellent summary of the ground, the fields, methods, results, and obligations of missions; valuable for German-speaking study classes. *The East and the West. Society for the Propagation of the Gospel. 4s. per annum. This (juarterly review for the study of missions is the best one in English devoted to a discussion of mission problems; viewpoint is naturally that of the Society publishing it. Tylor, Edv^tard B. Anthropology. Illustrated, 554x7j4, PP- xv, 448. 1881. Appleton. $2.00. Comprehensive presentation of the races, languages, writing, arts, sciences, re- ligions, mythologies, and society of various parts of the world, written by one oi the foremost English authorities. ♦Welsh, R. E. The Challenge to Christian Missions. Sx7J4, PP- 188. 1902. H. R. Allenson. 60 cents, cloth; paper, 15 cents. Pointed, and for the most part, convincing, replies to critics of foreign missions, answering the challenge that the work is politically objectionable, superfluous re- ligiously, and in its outcome morally and socially unsatisfactory. *Warneck, Gustav. Die Mission in der Schule. SJ^x8j4, pp. xii, 198. i8g6. Bertelsmann. 3.20 M. A masterful setting forth in briefest form of the basis, biblical warrant, history, catechetical teachings concerning, and distribution of missions; valuable for Ger- man student classes. ♦Warneck, Gustav. Outline of a History of Protestant Missions. Seventh edition. Portrait, maps, 6x9, pp. xiv, 364. igoi. Revell. $2.00. By far the best outline history of missions from the Reformation to the begin- ning of this century; written by Germany's greatest missionary authority and pro- fessor. RELIGIONS ♦Atkinson, John L. Prince Siddartha, the Japanese Buddha. Illustrated, 5x75^, pp. 309. 1893. Congregational Publishing Society. $1.25. Paraphrase of the Japanese account of the life and teachings of Buddha. Beal, S. Buddhism in China. Map, 45/^x6j4, PP. viii, 263. 1884. E. S. Gorham. 75 cents. Account of Buddhism's introduction into China, agreement between Northern and Southern Buddhist books, history of the religion in China, and the Northern view of Buddha and his teaching. ♦Carus, Paul. Lao-tze's Tao-teh-king. Frontispiece, 55^x8^4. PP- xxxiii, 345. 1898. The Open Court Publishing Co. $3.00. The Canon of Reason and Virtue. Pages 95-138 of foregoing, being a trans- lation of the Tao-teh-king only. Paper, 25 cents. The full work contains the Chinese text, a transliteration of the same, notes and introduction, vocabulary index, and an improved translation. ♦Davids, T. W. Rhys. Buddhism: Being a Sketch of the Life and Teach- ings of Gautama, the Buddha. Map, 4^^x654, PP- viii, 252. 1894. E. S. Gorham. 75 cents. Interesting summary of Buddhism by the foremcst British authority; full enough for all but specialists. Davids, T. W. Rhys. Buddhist India. Illustrations, map, SJ^x754, pp. xv, 332. 1903. G. P. Putnam's Sons. $1.50, postpaid. First attempt to portray India during the Buddhist era from the side of the com- mon life rather than of religion and priesthood; most interesting as a bit of im- portant history; by the foremost English authority. BIBLIOGRAPHY 665 Davids, T. W. Rhys. Lectures on the Origin and Growth of Religion as Il- lustrated by Some Points in the History of Buddhism. Sj4x8j4, pp. xi, 262. 1897. Williams & Norgate (Scribner). $1.50. The Hibbert Lectures of i88i give a view of Buddhism in brief form; appendixes especially good. Douglas, Robert K. Confucianism and Taouism. Map, 454x6^, pp. 287. 1889. E. S. Gorham. 75 cents. t Prof. Douglas gives the fullest and most satisfactory account of China's two in- digenous religions to be found within so brief a compass; full enough for all but specialists. *Geiffis, William Elliot. The Religions of Japan. Sxyyi, pp. xxi, 457. 1895. Scribner. $2.00. The best work treating of the main religions of Japan in a single volume; written by a specialist on Japan and its religions. Hall, Charles Cuthbert. Christian Belief Interpreted by Christian Experi- ence. 6x9, pp. xli, 255. 1905. University of Chicago Press. $1.50, net. These Barrows Lectures are reprinted precisely as they were delivered in India; addressed mainly to graduates and undergraduates there and also in Japan; full syllabus; suggestive to young missionaries and to all who emphasize experiential arguments. *HoPKiNS, Edward Washburn. The Religions of India. Map, 6x8j4. PP- xvi, 612. 1895. Ginn & Co. $2.00. Prof. Washburn writes as a specialist who has studied in India the various re- ligions included herein; in many respects the best comprehensive work on the subject. Islam and Christianity: or The Quran and the Bible. By a Missionary. SJ4x7^, pp. 225. 1901. American Tract Society. $i.ao. Written in the form of a letter to a Moslem friend with the aim of winning him to Christianity. Mainly argumentative and of value to those expecting to work in Moslem lands. Kellogg, S. H. A Handbook of Comparative Religion. Sx7K. PP- x. 185. 1899. Student Volunteer Movement. 75 cents. A brief comparative study of the various great religions in their main teachings; written by one who had had years of contact with some of these faiths on the mis- sion field. ♦Kellogg, S. H. The Light of Asia and the Light of the World. 5J4x7J4, pp. XX, 390. 1885. Macmillan. $2.00. The fullest comparative study of Buddhism and Christianity by one who is an authority on both and who had labored for years in Buddhism's natal land. Knox, George William. The Direct and Fundamental Proofs of the Chris- tian Religion. SJ4x7j4. PP- i^. ip^- I903- Scribner. $1.20. This "essay in comparative apologetics" is written by a seminary professor, whose experience as a missionary in Japan makes his treatment of the subject suggestive and helpful to prospective missionaries. Legge, James. The Religions of China. S/4x7H, PP- xi, 308. 1881. Scribner. $1-50. Four lectures, by the foremost English authority, on Confucianism and Taoism and the comparison of both with Christianity. Legge, James. The Sacred Books of China. The Texts of Taoism. Being vols, xxxix, xl of "The Sacred Books of the East Series." Part I, 6x9, pp. xxii, 396, contains The Tao Teh King, and The Writings of Kwang- Tze. Part II, 6x9, pp. viii, 340, contains remainder of The Writings of Kwang-Tze, The Thai-Shang Tractate of Actions and Their Retributions, and Appendixes. 1891. Clarendon Press. $5.25 for the two vols. A free rendering of Taoism's canonical works by a most distinguished Sinologue; has helpful introductions, notes, and appendixes. Macdonald, Duncan B. Development of Muslim Theology, Jurisprudence, and Constitutional Theory. S/i^yyi, pp. xiv, 386. 1903. Scribner. $1.25. Admirable illustration of the application of Scotch-American scholarship to sub- jects of great importance to specialists; missionaries to Moslems should find this volume very useful. 666 APPENDIX A *Margoliouth, D. S. Mohammed and the Rise of Islam. Illustrations, maps, Sj^x7j4, pp. xxvi, 481. igo5. G. P. Putnam's Sons. $1.50, postpaid. An Oxford professor of Arabic gives the results of prolonged study in an appre- ciation of the founder of Islam, whose main aim was the solution of an exceedingly difficult political problem. He is pictured as a hero rather than as a prophet. Menzies, Allan. History of Religion. 5x7, pp. xiii, 438. 1895. Scribner. $1.50. A compendious view of ancient and present-day religions from the modern stand- point; intended for text-book use in colleges, etc. Mitchell, J. Murray. The Great Religions of India. Portrait, map, S^x8, pp. 287. n. d. Revell. $1.50. The Duff Lectures, written by a veteran who, in India and at home^ was a stu- dent and authority on Hinduism, Zoroastrianism, Buddhism, and native rehgions of India. *MoNiER-WiLLiAMS, MoNiER. Brahmanism and Hinduism. Frontispiece, 654x9, pp. xxviii, 603. 1891. Macmillan. Exceedingly valuable and readable account of the rise and present status of these great religions by one of the foremost authorities; many quotations from sacred books. MoNiER- Williams, Monier. Hinduism. Map, 4j4x6j4, PP- 238. 1894. E. S. Gorham. $1.00. Very largely a condensation of the foregoing; less readable but equally authorita- tive. *Parker, Edward Harper. China and Religion. Illustrations, 6x8J4. PP- xxvii, 317. 1905. E. P. Button & Co. $2.50. The best, perhaps, o£ this well-known author's works on things Chinese, though he holds some views that are not commonly accepted; includes primitive religion, Taoism, Confucianism, Buddhism, fire worship and Manicheism, Nestorianism, Islam, the Jews, Romanism, Protestantism, Greek Church, Shintoism. Phelps, Myron H. Life and Teachings of Abbas Effendi. 554x854, pp. xliii, 259. 1903. G. P. Putnam's Sons. $1.40. One of the very few works in English giving an account of Babism and of Abbas Effendi's teachings and that of other leaders of Babism; valuable for Persian mis- sionaries. ♦Religions of Mission Fields as Viewed by Protestant Missionaries. 5yi7}i, pp. X, 300. 1905. Student Volunteer Movement, so cents. Discussion from the viewpoint of the mission field of nine of the most important religions, written by men most of whom have had more than twenty years' experi- ence with those who hold these faiths. ♦Religious Systems of the World. 6x854, PP- viii, 824. 1902. E. P. Dutton & Co. $2.50. Sketches by more than fiftj; writers, most of them specialists, of pre-Christian, non-Christian, Christian, theistic, and philosophic religions; very comprehensive and valuable, especially Part I, dealing with pre-Christian and non-Christian faiths. RoBSON, John. Hinduism and Christianity. 55^x754. PP- xv, 211. 1905. Oli- phant, Anderson & Ferrier. New edition of an old book, almost wholly rewritten, by a former missionary to India; very comprehensive; valuable in its contrasts. ' *Sacred Books of the East Described and Examined. 3 vols. 554x8}^, pp. I3S7 in all. Various dates. Christian Literature Society for India. Rupees 1%, net, each. Summaries of translations of most important Hindu sacred books, with introduc- tions, etc.; most valuable for missionaries to India and to others wishing the gist of Hindu teachings. Vol. I contains the Rig-Veda, Atharva-Veda, the Brahmanas of the Vedas; vol. II contains selections from the Upanishads, the Bhagavad Gita, Vedanta Sara, Yoga Sastra, Laws of Manu; vol. Ill has the Ramayana, Mahab- harata, Vishnu Purana. ' *Sale, George. The Koran. 55^x754, PP- xv, 615. n. d. Warne. $2.00. An old but good translation, with its most valuable Preliminary Discourse and many helpful footnotes; advised for ordinary use. ScoTT. Archibald. Buddhism and Christianity. 554x9, pp. xiv, 391. 1890. David Douglas, Edinburgh. 7s. 6d. Results of studies by a busy pastor of these two religions, with as much emphasis of parallels as of .contrasts; likely to be helpful to pastors who cannot read fuller works on the subject. BIBLIOGRAPHY 667 Shedd, William Ambrose. Islam and The Oriental Churches. Map, 5^x8, pp. vii, 253. 1904. Presbyterian B^oard of Publication, Philadelphia. $1.25, net. Treats of the influence of the Oriental Christian Churches upon the beginnings of Islam and its theology, Islam's governmental relation to these Churches, the ex- pansion of the faiths, the downfall of Oriental Christianity in the common ruin, and lessons for the future; valuable for missionaries to the Levant. TiSDALL, W. St. Clair. The Original Sources of the Qur*an. Frontispiece, 5x6H, pp. 287. 1905. E. S. Gorham. $2.50. First-hand studies made by one of the foremost authorities on Islam; many Arabic quotations; valuable for missionaries to Moslem lands. Tisdall, W. St. Clair. The Religion of the Crescent. 454^7, pp. xvi, 251. 1895. E. S. Gorham. 75 cents. An exposition of the strength, weakness, origin, and influence of Islam, written out of an experience of many years among Mohammedans by an authority on Islam; considerable use of Arabic quotations. *ZwEMER, Samuel M. The Moslem Doctrine of God. Frontispiece, 554^7/^^ pp. 120. 1905. American Tract Society. 45 cents. Valuable monograph on a vital doctrine of Mohammedanism ; written by a high missionary authority on Islam. MEDICAL MISSIONS ♦Barnes, Irene H. Between Life and Death. Illustrations, 5j4x8J4. PP- 307. igoi. Church of England Zenana Missionary Society. 3s. 6d., net. Account of the need, methods, incidents, and opportunities of woman's medical work, especially in India and China. Medical Missions at Home and Abroad. J. F. Shaw & Co. is. per annum. Monthly of the Medical Missionary Association, and gives news from various lands. Medical Missions in India. A. Campbell, D.D., Pokhuria, Gobindpur, Man- bhum, India, is. 8d. per annum. This quarterly journal of the Indian Medical Missionary Association gives infor- mation concerning the medical work in one of the greatest medical missionary fields. Mercy and Truth. Church Missionary Society, is. 6d. per annum. Gives information concerning medical work of the C. M. S. mainly, but this Society has work in many lands', a very valuable periodical. Vines, Charlotte S. In and Out of Hospital. Illustrated, S^x8, pp. 192. 1905. Church of England Zenana Missionary Society. 2s., net. In this sketch of medical work in a Panjab village. Dr. Vines has also given the reader a telling picture of the life of Indian women that is "most graphic and absolutely true to life." Wanless, W. J. The Medical Mission. 4^^x654, PP- 96. 1898. Student Volunteer Movement. Paper, 10 cents. Valuable summary of many phases of the subject, written by a medical missionary. ♦Williamson, J. Rutter. The Healing of the Nations. 5x7/4, PP- 98. 1899. Student Volunteer Movement. Cloth, 40 cents. Successfully used as a text-book by study classes. COLLECTED BIOGRAPHIES Empire Builders. Illustrated, 5x7}^, pp. 219. 1905. Church Missionary So- ciety. IS. 6d., net. Eighteen short chapters by "Empire Builders"— foreign missionaries— concerning most interesting experiences in Africa, Persia, India, China, Japan, and Northwest Canada. Thrilling stories and noble men make it excellent reading for boys. Good, James I. Famous Missionaries of the Reformed Church. Illustrated, 5^x7^4, pp. viii, 414. 1903. Sunday School Board of the Reformed Church in the United States. $1.25, postpaid. Through brief sketches of some thirty missionaries, many of them of world-wide fame^ Prof. Good gives a comprehensive view of missions of various branches of the Reformed Church from the first Protestant missionaries sent out to the present day. 668 APPENDIX A Gracey, Mrs. J. T. Eminent Missionary Women. Illustrated, Sx7j4. PP- xv, 215. i8g8. Eaton & Mains. 85 cents. Twenty-eight brief biographies of women workers in various foreign fields make this tfie fullest collection of the kind. *Smith, George. Twelve Pioneer Missionaries. Illustrated, SJ4x8j4, pp. 304. 1900. Nelson. $3.50. These lives were lived in various lands from the thirteenth century down to the present century, and include two natives of India, but no Americans; a very valu- able collection of biographies. *YoNGE, C. M. Pioneers and Founders. Frontispiece, 5/4x7/4, pp. xvi, 316. 1890. Macmillan. $1.25. The lives of seventeen early workers in different lands during the past two cen- turies—all of British and American blood save one — set forth quite fully by a well-known British novelist. MISSION FIELDS AND WORKERS AFRICA *Bentley, W. Holman. Pioneering on the Congo. 2 vols. Illustrations, map, 554x8^, pp. 478, 448. 1900. Revell. $5.00. The best missionary account of the history and life of the Congo tribes by a high authority; missionary work and travels also prominent. *Blaikie, W. Garden. The Personal Life of David Livingstone, LL.D., D.C.I.. Frontispiece, map, S}4x8, pp. 508. n. d. Revell. $1.50. Standard life of Africa's greatest missionary explorer. Large use of extracts from Livingstone's pen. *CoiLLARD, Francois. On the Threshold of Central Africa. Illustrations, map, 6j4x8j4, pp. xxxiv, 663. 1903. American Tract Society. $2.50. A record of twenty years' pioneering among the tribes of the Upper Zambezi, written by France's most famous African missionary. Though exceedingly full, it is very interesting and is beautifully illustrated. Drummond, Henry. Tropical Africa. Illustrations, map, Sx7/4, pp. xiv, 228. i8g6. Scribner. $1.00. Drummond's charming style and vivid word pictures make this one of the most fascinating books of travel and observation in the Lake Nyassa region; only in- directly missionary, Elmslie, W. a. Among the Wild Ngoni. Illustrations, map, 55^x7^, pp. 320. 1899. Revell, $1.25. A doctor's account of the perils of pioneering in British Central Africa and of the transformation of warriors into marching companies proceeding to communion service, *Fisher, Ruth B. On the Borders of Pigmy Land. Illustrations, 554x8j4, pp. 215. 1905. Revell. $1,25, An inimitable story, at once humorous and deeply earnest, of the marvelous prog- ress of Christianity in Western Uganda; sure to interest. GiFfEN, J. Kelly. The Egyptian Sudan. Illustrations, maps, 554x7j4. PP- 25.2. Revell. 1905. $1.50. Report of first three years of the Protestant pioneers in this section; first account of the land from actual residents there. ♦Harford-Battersby, Charl£s F. Pilkington of Uganda, Illustrations, maps, 5j^x8, pp, 321, 1899. Revell, $1,50, Story of the brief, but fruitful, life of a British scholar, whose seven years in Africa revealed his power as a translator and as a spiritual father to the blacks; interesting account of Cambridge student life at beginning. ♦[Harrison, Mrs. J. W.] Mackay of Uganda. Portrait, map, 5^x754, pp. 488. [1900.] Armstrong. $1.50. Remarkable work of a civil engineer missionary told by his sister; Mackay was a maker of Central Africa. BIBLIOGRAPHY 669 Hughes, Thomas. David Livingstone. Frontispiece, map, S54.x7^, pp. 208. 1897. Mactnillan. 75 cents. Perhaps the best brief life of Livingstone; written in the interestingf style that attracted the readers of the author's "Tom Brown" books. *Jack, James W. Daybreak in Livingstonia. Illustrations, map, 554x8, pp. 371. [1900.] Revell. $1.50. Best discussion of Africa's missionary methods within a single volume; also gives the evolution of a most important mission. Johnson, H. Night and Morning in Dark Africa. Illustrated, n. d. pp. 222. London Missionary Society. 2s. 6d. Describes the life, religions, mission work, and travel of South Tanganyika; for young people. ♦Johnston, Harry H. A History of the Colonization of Africa by Alien Races. Maps, 5%x7^, pp. xiii, 349. 1905. The University Press. Henry Frowde, agent. Sir Harry Johnston writes from a long experience in Africa, as well as from much study of the subject; not missionary in character, but very important never- theless. Lyall, C. H. Twenty Years in Khama's Country. Illustrations, 554^8/4. pp. xiii, 397. 1896. Hodder & Stoughton. Account of the twenty years' work of a deeply spiritual man among the Batauana of Lake Ngami; contains the story of the great chief, Khama, ♦Mackenzie, W. Douglas. John Mackenzie. Portrait, 6^x8^4, PP- xii, 564. n. d. Armstrong. $2.00. The long and versatile life of South Africa's missionary and statesman told by his son in great detail. Mackenzie ranks second to Livingstone in his wider influence on South Africa. ♦Matthews, T. T. Thirty Years in Madagascar. Illustrated, map, S^x8j^, pp. 384. 1904. Armstrong. $1.75. Out of thirty years* experience as a missionary and after reading the records of earlier days in Madagascar, Mr. Matthews has been able to give a most authorita- tive and comprehensive account of a marvelous field and of the evolution of an interesting people. Mullins, J. D. The Wonderful Story of Uganda. Illustrations, maps, 554x754, pp. xii, 224. n. d. Church Missionary Society, is. 6d. Most remarkable work in Africa described from Mackay's beginnings to 1902. In twenty-five years 30,000 intelligent Christians are made out of Central African sav- ages. ♦Nassau, Robert Hamill. Fetichism in West Africa. Illustrations, map, 6x8H, PP- xvii, 389. 1904. Scribner. $2.50. Forty years' observation of native customs and superstitions have enabled the missionary author to present a vast amount of material relating to every phase of the religious and social life of West Africa. Naylor, Wilson S. Daybreak in the Dark Continent. Illustrations, maps, 554x754, pp. xii, 315. 1905. Young People's Missionary Movement. 50 cents. Text-book written for young people's classes after prolonged study of Africa and extensive journeys there; best brief and comprehensive survey. ♦Noble, Frederic Perry. The Redemption of Africa. 2 vols. Illustrations, maps, 5^4x854, pp. xxv, 856. 1899. Revell. $4.00. Though published six years ago, it is by far the best work on Africa viewed from the missionary standpoint; scholarly, of high literary merit, and intensely interest- ing, as well as being encyclopedic. Parsons, Ellen C. A Life for Africa : Rev. Adolphus Clemens Good, Ph.D. Illustrations, maps, 554x75^, pp. 316. Revell. $1.25. Fully pictures the life and character of a strong- missionary of Equatorial West Africa; largely made up of informal letters describing the evolution of a mission station. Parsons, Ellen C. Christus Liberator. Map, 5x754, pp. viii, 309. 1905. Macmillan. 50 cents. Text-book for women's study classes, written by a missionary editor after long study of Africa; especially valuable for the skillful interweaving of a multitude of illustrations of actual wprlt ^nd for the large place given to strictly missionary materjaj, 670 ' " ' " APPENDIX A Rusher, E. A. Sunshine and Shadow in the Southwest. Illustrations, map, 6xg}4, pp. 62. 1903. H. R. Allenson. Limp cloth, is., net. Record of a visitation of Young Men's Christian Associations and missions in Spain and Morocco; vivid description of little-known fields. ♦Stewart, James. Dawn in the Dark Continent. Maps, 6%-xS>^, pp. 400. 1903. Revell. $2.00. The late Dr. Stewart was the greatest educator in South Africa and one of the best authorities on the continent; a briefer and less valuable contribution than Dr. Noble's work, but of great merit. Verner, Samuel P. Pioneering in Central Africa. Illustrations, maps, 6x8^4, pp. ix, 500. 1903. Presbyterian Committee of Publication. Richmond. Record of six years' journeying and work in the Kongo State by one who aimed to give a rounded view of native life; contains material that is picturesque, ludi- crous, and imaginative, AMERICA, NORTH AND SOUTH *Beach, Harlan P., and others. Protestant Missions in South America. Map, 5x7^4, pp. 239. 1900. Student Volunteer Movement, so cents. The only volume treating of missions in detail throughout the continent. Intended primarily for student mission study classes. *Brown, Hubert W. Latin America. Illustrated, 5^x754, PP- 308. 1901. Revell. $1.20. General account of religious conditions in the republics south of the United States. Papists, patriots, Protestants, and mission problems are discussed, as well as the pagan background. Caswell, Mrs. Harriett S. Our Life Among the Iroquois. Illustrations, 5x75^, pp. xiii, 321. 1892. Congregational Pub. Soc. $1.50. Story of more than half a century's work done by Mr. and Mrs. Wright among the Seneca Indians on a New York State reservation. As Scripture translators and as workers, they were most faithful. *Clark, Joseph B. Leavening the Nation. Illustrations, 5x7^, pp. 376. 1903. Baker & Taylor Co. $1.25. This story of American home missions by a prominent home missionary secretary is perhaps the best survey of the work in its variety from pre-colonial days to date of publication; thoughtful, not popular. Doyle, Sherman H. Presbyterian Home Missions. Illustrations, maps, SJ4x754, PP- xiv, 318. 1902. Presbyterian Board of Publication, Philadel- phia. 75 cents. Though avowedly denominational in its scope, it gives a very clear and interest- ing account of work among various classes ministered to by home missions. *Duncan, Norman. Dr. Grenfell's Parish. Illustrations, Sj4x7J4, pp. iSS- 1905. Revell. $1.00. A novelist's vivid, though brief, portrayal of the personality and self-denying la- bors of the famous physician to deep-sea fishermen and the Eskimos of the Labrador Coast. *Grubb, W. Barbrooke. Among the Indians of the Paraguayan Chaco. Il- lustrations, map, Sj4x8j4, pp. xiv, 176. 1904. South American Missionary Society, is. 6d., net. The author and his fellow-workers describe interestingly the environment, habits, and character, and the language and arts of the Chaco Indians, as also the mission- ary work done for them. *Jackson, Sheldon. Alaska and Missions on the North Pacific Coast. Il- lustrations, map, 5J4x7H, PP- 400. 1880. Dodd, Mead & Co. $1.50. Old book by a pioneer in Alaska giving an account of the country, its people, and the work of early missions, especially of Presbyterians. Janvrin, Alice J., editor. Snapshots from the North Pacific. Illustrated, 5^x7^, pp. viii, 192. 1903. Church Missionary Society, is. 6d., net. Mainly brightly written letters of Bishop Ridley, describing work among the British Columbia Indians. Full of adventure and abounding in details of a very broad missionary work. Johnston, Julia H. Indian and Spanish Neighbors. 5l4^7H< PP- I94- IQOS- Revell. so cents. Text-book for women's classes for interdenominational use; excellent. "^ ' BIBLIOGRAPHY 67I Keai^, a. H. Central and South America. Vol. I. Illustrations, maps, 554x754. PP- xxii, 611. 1901. Edward Stanford. Lippincott, agents. $5.50. Volume I deals with the ten republics of South America, and in the main is geo{;raphical and ethnographical. Prof. Keane is one of the best authorities on the subject. ♦Lewis, Arthur. The Life and Work of the Rev. E. J. Peck Among the Eskimos. Illustrated, SJ^xS, pp. xvi, 350. [1904.] Armstrong. $1.75. An interesting picture of a work done by one of the foremost living missionaries to the Eskimos; intimate account of Arctic life and of Christian object lessons and teachings. ♦Morris, S. L. At Our Own Door. 5^x8, pp. 258. 1904. Revell. $1.00. A study of Home Missions with special reference to the South and West, by the Home Missions Secretary of the Southern Presbyterian Church; includes the moun- taineers, Mexicans, Indians, city work, that of women, and home mission problems. Page, Jesse. Amid Greenland Snows. Illustrations, map, 5x754, pp. 160. n. d. Revell. 75 cents. Popular and most interesting account of the perils and privations of early mission work among the Greenland Eskimos. Page, Jesse. David Brainerd. Illustrations, 5x7}^, pp. 160. n. d. Revell. 75 cents. Narrative of a life that has had wide influence in promoting spirituality and in inciting men to missionary effort; America's pioneer missionary to the Indians. Shelton, Don O. Heroes of the Cross in America. Illustrations, 5x75^, pp. viii, 298. 1904. Young People's Missionary Movement. 50 cents. Home missionary work set forth attractively through biographies; an added chap- ter, general in character; widely used as a study text-book. Tucker, Hugh C. The Bible in Brazil. Illustrated, 554x8, pp. 293. 1902. Revell. $1.25. Though written by a Bible Society representative, the scope of the book is far wider, including the story of extensive journeys in the various states of Brazil and giving glimpses of social and religious life and of mission work. ♦WiNTON, G. B. A New Era in Old Mexico. Illustrated, 5x75^, pp. 203. 1905. Publishing House Methodist Episcopal Church, South. $1.00. The latest and most comprehensive book on Mexico; gives a sketch of history, ancient and modern; the political situation; missionary conditions and outlook; written by a former missionary there, now a prominent editor. *YouNG, Egerton Ryerson. By Canoe and Dog-train. Illustrated, 55^x8, pp. xvi, 267. [1890.] Eaton & Mains. $1.25. In many respects the best volume by the well-known ex-missionary to the Indians of British America; full of stirring scenes of life and work among these people. Young, Egerton R. The Apostle of the North, Rev. James Evans. Illus- trated, 5x7^, pp. 262. 1899. Revell. $1.25. A vivid, sometimes unduly circumstantial, account of one of the greatest mis- sionaries to the British American Indians, inventor of the Cree syllabic alphabet. Young, Robert. From Cape Horn to Panama. Illustrations, maps, 554x854, pp. xii, 202. igoo. South American Missionary Society. Narrative of missionary enterprises among the neglected races of South America. While in the interests of a single society, it is the best picture of work among the Indians of the Southern Hemisphere. WiLLARD, Mrs. Eugene S. Kin-da-shon's Wife. Illustrations, 554x754i PP- 281. 1900. Revell. $1.00. An Alaskan story true to life and mainly based on actual experiences of years not long gone by, told by a missionary to awaken Christians to their duty. MORE THAN ONE ASIATIC COUNTRY Curtis, William Eleroy. Egypt, Burma, and British Malaysia. Illustra- tions, map, 6x9, pp. 399. 1905. Revell. $2.00. A well-known traveler and journalist gives the results of his observations in the countries named and in Hong Kong; Egypt and Burma especially good, though only a limited number of themes are discussed. 672 APPENDIX A *Lewis, Robert E. The Educational Conquest of the Far East. Illustrations, SKx7J^. PP- 248. 1903. Revell. $1.00. Though educational conditions are changing rapidly, especially in China, this is still the best English account of education in Japan and China in their relation to Christian movements and responsibilities. Little, Archibald. The Far East. Illustrated, many excellent maps, 6j4x 9^A, PP- viii, 334. Clarendon Press. 1905. $2.00. Deals mainly with the geographical and geological aspects of China, though Japan, Korea, and Siam are briefly described. Best recent volume by one who has lived long in China and traveled widely. CHINESE EMPIRE AND TIBET *Ball, J. Dyer. Things Chinese. Sj^x8j4, PP. xii, 816. 1904. Scribner. $4.00. Thesaurus of information on Chinese affairs, arranged in alphabetical order; writ- ten by one^ who has spent forty years in China, in a style that is readable and not encyclopedic; very valuable. Beach, Harlan P. Dawn on the Hills of T'ang. Illustrated, mission map, Sx7J^, pp. xvi, 209. 1905. Student Volunteer Movement. 50 cents. Concise summary of China and mission work there. A new and valuable featiire is its pronouncing vocabulary of Chinese names and stations, with the societies laboring in them and the force employed. *Brown, Arthur J. New Forces in Old China. Illustrated, map, 6x8K, PP- 382. 1904. Revell. $1.50, net. Unusually accurate and valuable account of Old China, its people, the commercial, economic, political, and missionary forces that are aiding in its transformation, and the future of the JEmpire. Brown, O. E. anb Anna M. Life and Letters of Laura Askew Haygood. Illustrated, 6x8^, pp. xv, 522. 1904. Publishing House of the M. E. Church, South. $1.00. A full account, written by two friends, of one of the strongest women mission- aries in China, who was prominent in educational work. Bryson, Mrs. John Kenneth Mackenzie, Medical Missionary to China. Il- lustrated, 5?4x8, pp. XV, 404. n. d. Revell. $1.50. Strongly told story, written by an associate, of a most spiritually minded doctor, whose providential relation to China's most famous viceroy gave Western medicine wide recognition. Carey, William. Adventures in Tibet. Illustrations, map, 6j4x8j4, pp. 285. 1901. United Society of Christian Endeavor. $1.50. Bright, readable account of Tibet, and the Tibetans, with the diary of Miss Annie Taylor's perilous journey given in detail. *Carl, Katharine A. With the Empress Dowager. Illustrated, 554x8j4. pp. XXV, 306. 1905. Century Co. $2.00. The first account of the inner life of China's Imperial rulers that has been writ- ten from so long and intimate an acquaintance with the Imperial family; most in- teresting and sympathetic toward the misunderstood Empress Dowager. Chang Chih-tung. China's Only Hope. (Translated by S. I. Woodbridge.) Portrait, 5x7^/^, pp. 151. 1900. Revell. 75 cents. Though written before the Boxer Uprising, this is the most widely known expo- sition by a leading Chinese statesman of political and intellectual conditions of that Empire. China. Oliphant, Anderson & Ferrier. 3d. per number. A quarterly periodi- cal relating to matters religious, philanthropic, and educational. Darley, Mary E. The Light of the Morning. Illustrations, map, S5^x8j4, pp. 251. 1903. Church of England Zenana Missionary Society, is. 8d. Devout and circumstantial account of the lights and shadows of work, mainly women's, in Southeastern China. ♦Forsyth, Robert Coventry. The China Martyrs of 1900. Illustrated, S54x S.'4, pp. xii, 516. n. d. Revell. $2.00. Complete roll of Protestant missionary martyrs of the Boxer Uprising, with an account of their death; also narreitiye^ of suj-yivors; fully illustrated ^'ith portraits, BIBLIOGRAPHY 673 *GiBSON, J. Campbell. Mission Problems and Mission Methods in South China. Illustrated, map, SJ^xS, pp. 334. 1901. Revell. $1.50. Best volume by a single individual on the subject treated. Takes the reader into the heart of the missionary's problems, iDeginning with the religious and literary background and proceeding to the full-fledged church and its external relations. Giles, Herbert A. A History of Chinese Literature, SJ4x754, PP- viii, 448. 1901. Appleton. $1.50. Brief but wide appreciation of the literature of the oldest literary nation of the world. Contains sketches of the various periods, as well as numerous illustrative translations; by the foremost Sinologue of Great Britain to-day. *GiLMOUR, James. Among the Mongols. Illustrated, map, Sx7J^, pp. xviii, 383. n. d. Revell. $1.25. A Rqbinson_ Crusoe style of book, which is unequalled for vividness and warmth of Christian interest. The reader lives in Mongol tents, rides Mongol horses, watches the canny Scot as he tirelessly lives and preaches Christ. Graham, J. Miller. East of the Barrier. Illustrated, map, 5^x8, pp. 235. 1902. Revell. $1.00, net. Though based on limited personal exfjerience, the author tells vividly the story of Manchurian missions at a fruitful period; mainly deals with missionary life and methods. *Guinness, Geraldine [Mrs. F. H. Taylor]. In the Far East. Illustrated, 7}4xio. China Inland Mission. $1.50. Highly colored, intensely _ interesting and moving account mainly of the author's early experiences as a missionary in China. Almost unrivaled in spiritual effective- ness. *Hardy, E. J. John Chinaman at Home. Illustrated, 6x9, pp. 335. 1905. Scribner. $2.50, net. Author was for years chaplain of British forces in Hong Kong and describes most interestingly the Chinese from a full study of the race and from a number of jour- neys made; a most readable repertory of things Chinese; only indirectly missionary. Hunt, Wm. Remfry. A Chinese Story Teller. Illustrated, S'^A^TH, PP- 167. 1903. Christian Publishing Co. $2.00, postpaid. A unique theme treated from the viewpoint of an actual story-teller, whose life before and after conversion is vividly set forth. Incidentally one learns something of China's history and heroes. *Landon, Perceval. The Opening of Tibet. Illustrated, 7}ixio^/i, pp. xv, 484. 1905. Doubleday, Page & Co. $3.80, net. _A work of Tibetan reference, written by a prominent member of the Tibet Mis- sion, and dealing with history, folk-lore, manners and customs, political relations and religion of this hermit nation; a sumptuous work, magnificently illustrated. Legce, Miss. James Legge, Missionary and Scholar. Religious Tract So- ciety. 3s. 6d. Account of China's greatest English-speaking Sinologue and also an earnest mis- sionary: illustrates the value of literary work. Lovett, Richard. James Gilmour and His Boys. Illustrated, map, 55^x754, pp. 288. n. d. Revell. $1.25. Account of a father's life and daily employments as a missionary to the Mongols, mainly set forth in letters to his sons in Britain; simple, stirring, moving; one of the very best missionary books for boys. Lovett, Richard. James Gilmour of Mongolia. Illustrations, map, 6x8, pp. 336. n. d. Revell. $i.7S. An intimate friend's account, of the apostle to the Mongols, his unusual character, unique labors, and pathetic loneliness and lack of perceptible results. *Martin, W. a. p. The Lore of Cathay, or the Intellect of China. Illus- trated, 6x9, pp. 480. 1901. Revell. $2.50. Republication of former volumes of the author — with revisions and additions — dealing with arts and sciences in China, her literature, religion, education, and his- tory. More than fifty years of diligent study of China and her recondite lore give the volume unique value. *Miner, Luella. China's Book of Martyrs. Illustrations, 5^x8, pp. 512. 1903. Westminster Press. $1.50. Fullest work on the Chinese martyrs of the Boxer Uprising of 1900; largely in the words of witnesses and friends of the slain; deeply moving and often horrible. 674 APPENDIX A ♦Miner, Luella. Two Heroes of Cathay. Illustrations, 554x8, pp. 238. 1903. Revell. $1.00. The thrilling story, told by the heroes themselves, of their experiences and escape during the Boxer Uprising; the first valuable as an autobiography also, while the second hero is a direct descendant of the great Confucius. Nevius, Helen S. Coan. The Life of John Livingstone Nevius. Illustrated, map, 6x8J4, PP- 476. 1895. Revell. $2.00. One of China's most famous missionaries and his work and views as to mission policy described by his wife. Nevius, John L. China and the Chinese. Illustrated, 55^x7J^, pp. 452. 1882. Presbyterian Board of Publication. 75 cents. Despite its age, a most useful account of China and mission work quarter of a century ago; especially valuable from its encyclopedic character and for young mis- sionaries. *Parker, E. H. China: Her History, Diplomacy, and Commerce. Illustra- tions, maps, 5J^x8J4, PP. xx, 332. 1901. E. P. Dutton & Co. $2.50. Based mainly^ upon Chinese records and a quarter century's personal acquaintance with China, this volume is of the greatest value; scope is broader than title sug- gests,_ including geography, population, army, rebellions, religion, national charac- teristics, and calendar. *Rijnhart, Susie Carson. With the Tibetans in Tent and Temple. Illus- trations, map, 5H^7^, PP- 400. 1901. Revell. $1.50. Story of four years' residence on the Tibetan border and a journey into the in- terior, where Dr. Rijnhart lost her husband and baby; thrilling in some sections. Ross, John. Mission Methods in Manchuria. Illustrations, map, SH^7H, pp. 251. 1903. Revell. $1.00. Almost wholly a discussion of methods by the apostle of Manchuria and one of China's foremost missionaries; very suggestive. ♦Smith, Arthur H. China in Convulsion. 2 vols. Illustrated, maps, 6xp, pp. xvi, 770. 1901. Revell. $5.00. The standard work on the Boxer Uprising and massacres of 1900, by one who was himself in the siege at Peking. ♦Smith, Arthur H. Chinese Characteristics. Illustrated, 6x8^, pp. 342. 1894. Revell. $2.00. Best work on this subject by the foremost authority, though somewhat pessimistic and inclined to ridicule the Chinese; full of humor. ♦Smith, Arthur H. Village Life in China. Illustrated, 6x8j4, PP- 360. 1899. Revell. $2.00. Informal sociological studies of the North China village, its institutions, usages, public characters, and family life, with chapter on Christianity's task in its re- generation. Speer, Robert E. A Memorial of Horace Tracy Pitkin. Portrait, SJ4x7J4, pp. 310. 1903. Revell. $1.00. Story of a prominent student volunteer's work at home, with account of his brief life in China and his martyrdom in 1900. Taylor, Charles E. The Story of Yates, the Missionary. Illustrations, maps, 5/4x71^, pp. 304. 1898. Sunday School Board, Southern Baptist Convention. 50 cents, prepaid. President Taylor tells through letters and by reminiscences the life-story of one of the four or five strongest American missionaries to China. Taylor, Mrs. Howard. Pastor Hsi, One of China's Christians. Illustrated, maps, S/4x7j^, pp. xxii, 398. 1903. Revell. $1.00, net. Perhaps the most remarkable of Chinese Protestant Christians is here pictured with the utmost vividness. A supplement to this volume is the same author s "One of China's Scholars," describing Mr. Hsi before conversion. TowNSEND, William John. Robert Morrison. Illustrated, 5^^x71^, pp. 160. n. d. R.evell. 75 cents. Useful sketch of a great pioneer, the centennial of whose arrival will be cele- brated in China in 1907. ♦Williams, S. Wells. The Middle Kingdom. 2 vols. Illustrated, map, 6j^x 9, pp. XXV, 836; xii, 775. 1883. Scribner. $9.00. Still remains by far the most valuable general work on China; written by Amer- ica's foremost Sinologue; encyclopedic, though not so in form. BIBLIOGRAPHY 675 INDIAN EMPIRE AND CEYLON *Baden-Powell, B. H. The Origin and Growth of Village Communities in India. 5^7^, PP- vii, 155. 1899. Scribner. $1.00. Technical study of the subject by a very high authority; recotnmended to Indian missionaries who wish to understand the village system and who cannot get the author's full work on the same theme. Barnes, Irene H. Behind the Pardah. Illustrated, 5^x8, pp. 264. 1897. Marshall Brothers. 2s. 6d. Though the story of the Church of England Zenana Mission's work, it is of in- terest to those desiring to know the life experiences of India's girls and women and the exact methods used to evangelize and train them. Beach, Harlan P. India and Christian Opportunity. Illustrated, map, Sx 7'A, pp. viii, 308. 1904. Student Volunteer Movement. 50 cents. "No small book can be named which will give the information supplied here; and there is no book, large or small, that attempts to cover the whole of India as this does." An unusually full study class text-book; valuable statistics. *BuNKEE, Alonzo, Soo Thah. Illustrations, sKx7j4. PP- 280. 1902. Revell. $1.00. True story by a veteran missionary of Soo Yah, giving a graphic view of the daily life of heathen Hillmen, the entrance of the Gospel, and its transforming results. *Carmichael, Amy Wilson. Things as They Are : Mission Work in South- ern India. Illustrated, SJ^xS, pp. xvi, 303. n. d. Revell. $1.00. The strongest ^iece of realistic writing in Indian missionary literature; illustra- tions and subscripts most unusual; depressing because only the darkest side is portrayed. Chamberlain, Jacob. In the Tiger Jungle. Illustrated, 554x7^, pp. 218. 1896. Revell. $1.00. The Cobra's Den. Illustrated, 554x7J4. PP- 270. 1900. Revell. $1.00. Both of the foregoing are well-told, interesting stories of mission work, in the earlier days for the most part; valuable for stimulating interest in missions at home, particularly among the young. Cochrane, Henry Park. Among the Burmans. Illustrated, 5J^x8, pp. 281. 1904. Revell. $1.25. Gives a true picture of Burmese religions, superstitions, and customs as seen in the common life. Missionary work is clearly and encouragingly described also. Curtis, William Eleroy. Modern India. Illustrations, map, 6x9, pp. 513. 1905. Revell. $2.00. A keen journalist's letters describing his travels; gives a general knowledge of the Empire; little said about missions, though the author is sympathetic. Denning, Margaret B. Mosaics from India. Illustrated, Sj4x8j4, PP- 296. 1902. Revell. $1.25. Familiar talks about India, its peoples, customs, calamities, religions; written by a missionary to "inspire pity, sympathy, admiration, love." Dyer, Helen S. Pandita Ramabai. Illustrated, 5J4x7J4. PP- 170. 1900. Revell. $1.25. Story of the best-known Indian woman from her childhood to 1900; intended as a record of answered i)rayers and fulfilled promises in connection with child widow rescue work and famine relief. •■uller, Mrs. Marcus B. The Wrongs of Indian Womanhood. Illustrated, 554x7^, pp. 301- IQOO- Revell. $1.25. Description and discussion of_ these wrongs in the desire to find a missionary remedy; fuller than ordinary in its scope. lUiNNESs, Lucy K Across India at the Dawn of the 20th Century. Illus- trated, 7l4:xgy2, pp. 260. 1898. Revell. $1.50. Impressionistic account of a brief journey by one deeply touched^ by India's need; unique in its illustrations, many diagrams, and sketch maps. Iarband, Beatrice M. Daughters of Darkness in Sunny India. Frontispiece, S/4x7^, pp. 302. 1903. Revell. $1.00. In story and conversation the true record of some of the sufferings of India's women are effectively set forth in order to awaken Christian sympathy; lacks an account of changes wrought in these same lives by Christianity. 676 APPENDIX A *Hoi,coMB, Helen H. Men of Might in India Missions. Illustrated, 5/4^8, pp. 352. 1901. Revell. $1.25. Lives of thirteen famous missionaries of various nationalities and ranging from the first Protestant missionary to Dr. Kellogg, who died in 1899; selection is good, emphasis satisfactory, and treatment fairly full. Hopkins, S. Armstrong. Within the Purdah. Illustrated, S?4x8, pp. 248. 1898. Eaton & Mains. $1.25. Mrs. Hopkins describes her medical work among high-class Hindus with clear- ness, as well as with some egotism; much material other than medical; of interest to Methodists especially. *HuME, Robert A. Missions from the Modern View, SJ4x754, PP- 292. 1905. Revell. $1.25. Views of a famous missionary born in India as to God and the world, the rela- tion of missions to psychology and sociology, what Christianity and Hinduism can gain from each other, and as to how the Gospel should be presented to Hindus. *HuNTER, William Wilson. A Brief History of the Indian Peoples. Map, SKx7J4> PP- 256. 1897. Clarendon Press. 90 cents. The late Sir William Hunter is the highest authority on India, and this volume is a condensation of fuller works by the same author, notably the following one; used in civil service examinations by British Government. *HuNTER, William Wilson. The Indian Empire: Its Peoples, History, and Products. Map, tables, 6^x9, pp. 852. 1893. Smith, Elder & Co. 21s. Encyclopedic account of historical and present-day India fromthe standpoint of a civilian; most authoritative single volume on the Empire, considering its scope. *Jones, John P. India's Problem, Krishna or Christ. Illustrated, 554x854, pp. 381. 1903. Revell. $1.50. Except for the first chapter, the book is wholly devoted to the Indian religions, womanhood of India, and a full discussion of missions in their methods and prob- lems; extremely valuable. JuDSON, Edward. Adoniram Judson. Illustrated, SJ4x7K, PP- 188. 1894. American Baptist Publication Society. 90 cents. A concise picture by his son of the life and work of one of America's most famous missionaries, the apostle to Burma. Karney, Evelyn S., and Winifrede W. S. Malden. The Shining Land. Il- lustrations, SX7J4, PP- 96. n. d. Church of England Zenana Missionary Society. 6d., net. Gives brief accounts of a village mission and of school work in beautiful Kandy, Ceylon. Leitch, Mary and Margaret W. Seven Years in Ceylon. Illustrated, 7J^x 854, pp. vi, 170. 1890. American Tract Society. $1.25. One of the very few volumes on Ceylon written from a missionary viewpoint; vivid, effective, but discursive. *Macdonel, Arthur A. A History of Sanskrit Literature, 5}ix7^, pp. 472. 1900. Appleton. $1.50. First history of Sanskrit literature as a whole; necessarily brief in its treatment, which is supplemented by the Bibliographical Notes appended to the book; indis- pensable to an understanding of India. *Maxwell, Ellen Blackmar. The Bishop's Conversion. Illustrated, 5}i^ 7%, PP- 384- 1892. Eaton & Mains. $1.50. Under the guise of fiction this former missionary gives an intimate and true ac- count of the real missionary life, with the object of furnishing an answer to critics of Indian missions; not strong as a novel. Messmore, J. H. The Life of Edwin Wallace Parker, D.D. Illustrated, S^ x8, pp. 333. 1903. Eaton & Mains. $1.00. Life of the Methodist bishop of Southern Asia, told from the Vermont farm through his preparation and early work in India down through his final labors as bishop; written with the Epworth League in mind. Russell, Norman. Village Work in India. Illustrated, S^x7J4, pp. 251. 1902. Revell. $1.00. Pen-pictures from a young Canadian missionary's experience in Central India. Despite fanciful titles and wearisome interweaving of native words and phrases, it IS very forceful. BIBLIOGRAPHY d^J ♦Smith, George. Henry Martyn, Saint and Scholar. Illustrations, 6x8^, pp. xii, s8o. n. d. Revell. $1.50. Standard life of the most spiritual of early Indian missionaries, one whose life has inspired multitudes, despite its occassional morbidness; gives interesting facts con- cerning early work in Persia. *Smith, George. The Conversion of India. S54x8, pp. xviii, 258. 1893. Revell.- $1.50. Account of missions in India from 193 A.D. to 1893, by an authority on India; condensed, but picturesque and emphatic on main points; last chapter and appendix hardly relevant. *Smith, George. The Life of William Carey, D.D. Illustrated, 5J^x8J4, pp. 389. 1887. John Murray. 7s. 6d. *The Life of Alexander Duflf, D.D., LL.D. Portrait, S^x8j4, PP. 383- 1900. Hodder & Stoughton. These two lives — one of the English pioneer, the other of Scotland's most famous educational missionary and secretary — are classics, notwithstanding their length. Dr. Duff's life is condensed from an earlier two-volume edition. Thoeurn, J. M. India and Malaysia. Illustrated, 6^x9, pp. 566. 1896. Eaton & Mains. $1.50, Very inclusive in its range, and on its missionary side quite full as to Methodist work; arrangement lacks in logic; valuable for intending missionaries. Thoburn, J. M. Life of Isabella Thoburn. Illustrated, 5x7^^, pp. 373. 1903. Eaton & Mains. $1.25. Intimate account by her brother of the pioneer in woman's higher education in India, founder of its first Christian College for Women. TuTiNG, CoNST/VNCE E. E. A Christian Home in the Panjab. Illustrations, h^lVi, PP- 6o- 1905. Church of England Zenana Missionary Society. 6d., net. Story of a Sikh's conversion and of the transformed home and useful life which resulted. Wilder, Robert P. Among India's Students. 4x7, pp. 81. 1899. Revell. 30 cents. Vivid portrayal of the conditions — especially the temptations and difHculties be- setting the Indian student — under which personal work is done for the student class. Wilson, Mrs. Ashley Carus. A Woman's Life for Kashmir: Irene Petrie. Illustrated, S/4x8J4, PP- xxii, 343. 1901. Revell. $1.50. Story of a richly gifted En^rlish girl, won to the missionary idea and gladly giving her brief life in beautiful ministry to the girls and women of the Himalayas. JAPAN (INCLUDING FORMOSA) Aston, W. G. A History of Japanese Literature. 55^x7J4. PP- xi, 408. 1899. Appleton. $1.50. Best summary of twelve centuries of Japanese literature by one of the highest English authorities; invaluable for missionaries to Japan. ♦Bacon, Alice Mabel. Japanese Girls and Women. 4j^x6^, pp. 333. 1891. Houghton, MifHin & Co. $1.25. Written by one who for years had the best opportunities of studying her subjects on the ground; gives an excellent view of all phases of the subject, especially the life of higher class women. ^Batchelor, John. The Ainu of Japan. Illustrated, SJ4x8, pp. 336. n. d. Revell. $1.50. The best book on the interesting aborigines of Northern Japan by the best-known missionary among them. 3atchelor, J. Sea Girt Yezo: Glimpses at Missionary Work in North Japan. Illustrated, (tV^yiTyi, PP- viii, 120. 1902. Church Missionary Society. 2s. Japanese and Ainu missionary work vividly described by the foremost authority on the Ainu. Print, pictures, and binding make it most attractive, as do its cir- cumstantial accounts of daily life, "ary, Otis. Japan and Its Regeneration. Illustrated, map, 5x7^, pp. iv, 150. 1904. Student Volunteer Movement. 50 cents. Brief text-book for study classes; well arranged for student use; statistics. 678 APPENDIX A ♦Chamberlain, Basil Hall. Things Japanese. Fourth Edition. Map, 6x8^^, PP- S4S- 1902. John Murray. $4.00. Prof. Chamberlain is the foremost English authority on Japan. The book is ar- ranged in alphabetical order with full index of less important items. *Clement, Ernest W. A Handbook of Modern Japan. Illustrated, maps, 5^x7H, PP- XV, 395. 1903. McClurg. $1.40. Just what its title indicates, and written by a missionary educator of Tokyo ; later than Prof. Chamberlain's work and fuller on missions. ♦Clement, Ernest W. Christianity in Modern Japan. Illustrations, map, SJ4x7J4, PP- XV, 205. 1905. American Baptist Publishing Society. $1.00. Gives a bird's-eye view of the work of Christianity, especially since 1853-54; in- cludes Roman and Greek Catholic work and that of the various Protestant societies, the work of auxiliary agencies, etc., thus bringing Hitter's work down to date and improving upon it. ♦Deforest, John H. Sunrise in the Sunrise Kingdom. Illustrated, map, 5x7, pp. 233. 1904. Young People's Missionary Movement. 50 cents. Brief and interesting text-book, intended primarily for young people's classes; statistics. Griffis, William Elliot. Dux Christus. Map, 5x7^. PP- xiii, 296. 1904. Macmillan. 50 cents, net. Text-book intended for women's classes, written by the foremost American au- thority on Japan. ♦Griffis, William Elliot. The Mikado's Empire. 2 vols. Illustrated, sJ^x ii%, pp. 677. 1898. Harper. $4.00. The standard American work on Japan and one of the best published; encyclopedic in its range; brought up to date from 1876 by appended chapters. ♦Griffis, William Ej-liott. Verbeck of Japan. Illustrated, S54x8, pp. 376. 1900. Revell. $1.50. Life and work of the most influential missionary and publicist that Japan has had; described by one who knew him and his work very well. ♦Gulick, Sidney L. Evolution of the Japanese. Sj4x8H, PP- xx, 463. 1905 (4th edition). Revell. $2.00. Incomparably the best exposition of Japan's evolution and national character, as well as of its people, that has been published in any Western tongue. ♦H-\RDY, Arthur Sherburne. Life and Letters of Joseph Hardy Neesima. Illustrated, 5x8, pp. vi, 350. 1891. Houghton, Mifflin & Co. $2.00. The most satisfactory life of Japan's foremost Christian educator; written by the son of Neesima's American benefactor, who thus knew him intimately. ♦Mackay, George Leslie. From Far Formosa. Illustrations, maps, 5^x8^, pp. 346. 1895. Revell. $1.25. Occasionally prosy, yet for the most part an extremely interesting account of the achievements and thrilling experience of Canada's missionary hero up to the date of publication; a most fruitful life. Peery, R. B. The Gist of Japan. Illustrated, SJ4x8^, pp. 324. 1897. Revell. $1.25. Though now somewhat superseded by later works that are less sectional, this is still a useful account of Japan, the Japanese, and missionary work and methods. Scherer, James A. B. Japan To-day. Illustrated, 5x7^, pp. 323. 1904. Lippincott. $1.50. Young Japan. Illustrated, S5^x7j4, PP- 328. 1905. Lippincott. $1.50. President Scherer was for some years an educator in Japan, and writes from a sympathetic,^ Christian point of view. Former volume is "a random portfolio of views, showing contemporary life" under every ordinary condition; the second vol- ume tells "the unified story of the nation," especially of its educational develop- KOREA Bishop, Isabella Bird. Korea and Her Neighbors. Illustrated, map, 6x8j4, pp. 488. 1897. Revell. $2.00. Based on four visits of an experienced world-traveler; mainly a record of journey- ing, but with encyclopedic information inserted, which is made available by a full index; missionary testimony indirect, but valuable. BIBLIOGRAPHY 679 *Gale, James S. Korean Sketches. Illustrated, 5x7^4, PP. 256. 1898. Revell. $1.00. The most readable volume on Korea and trustworthy withal. Missions are only slightly dealt with; the people and their daily environment are the themes. Gale, James S. The Vanguard. Illustrated, 5J^x8, pp. 320. 1904. Revell. $1.50. The story, thinly disguised bj^ fiction, of actual Korean missionaries and Chris- tians, with the old and new life in strong and interesting contrast. GiFFORD, Daniel L. Every-Day Life in Korea. Illustrated, map, 5^x7^4, pp. 230. 1898. Revell. $1.25. The best brief account of the people, their history, and of mission work among them, though somewhat heavy reading and not up to date. Hall, Rosetta Sherwood. The Life of Rev. William James Hall, M.D. Il- lustrated, 5%yi7%., pp. 421. [1897.] Eaton & Mains. $1.25. The only biography of a medical missionary to Korea; written by his wife and other missionaries of the Methodist Board; service too brief to have accomplished great things, yet the years were well spent. *Underwood, L. H. Fifteen Years Among the Top-knots. Illustrated, 5^x8, pp. xviii, 271. 1904. American Tract Society. $1.50. While Mrs. Underwood deals largely with her own work as a Presbyterian medi- cal missionary, she speaks of other missions and workers as well. Journeys, some- times adventurous, peeps into the homes, sketches of Christians, inside views of the palace life, etc., are also valuable. LEVANT, ARABIA, PERSIA Bird, Mary R. S. Persian Women and Their Creed. Illustrated, 5j4x7%, pp. viii, 104. 1899. Church Missionary Society, is. Clear and interesting account of the need for work among Mohammedan women, the methods used, and the encouragements received. ♦Curtis, William Eleroy. To-day in Syria and Palestine. Illustrations, map, 6x9, pp. 529. 1903. Revell. $2.00. A well-known journalist's account of what an unusually keen and sympathetic ob- server deems 01 public interest; written on the ground while impressions were vivid. *DwiGHT, Henry Otis. Constantinople and Its Problems. Illustrated, Sj4x 8, pp. 298. 1901. Revell. $1.25. This city's relation to the Empire, questions affecting Mohammedanism, Turkish women, the Eastern Church problem and that arising from contact of East and West, schools and school teachers and the place of literature, are the themes ably discussed by Dr. Dwight. Essery, W. a. The Ascending Cross, pp. 236. 1905. Religious Tract So- ciety. 3s. 6d. *'A miniature museum of three small courts containing specimens of the aid, in- fluence, and success attending the efforts of fifty years" of the Bible Lands Mis- sions' Aid Society. GoLLOCK, Minna C. River, Sand, and Sun. Illustrations, 6j4x8j4, pp. vii, 84. 1906. Church Missionary Society. 3s. 6d. Graphic and well illustrated story of Church Missionary Society work, especially that for women and girls in Cairo and vicinity. ♦Hamlin, Cyrus. My Life and Times. Illustrations, 5^x8, pp. 538. 1893. Revell. $1.50. Life and missionary career of a most versatile and inspiring man; a pioneer in education— founder of Robert College; a famous diplomat, a leader in industrial missions, and of exceptional influence with the natives of whatever race. Jessup, Henry Harris. Kamil Abdul Messiah, a Syrian Convert from Islam to Christianity. 5x7, pp. 156. 1898. Westminster Press. $1.00. Interesting story of a convert who labored as a missionary in Arabia until he died, probably from poison, two years after his conversion. Laurie, Thomas. Woman and the Gospel in Persia. 5^^x754, pp. 100. 1887. Revell. 30 cents. Abridgement of the same author's "Woman and Her Saviour in Persia;" mainly an account of Fidelia Fiske's life and labors. 68o APPENDIX A ♦Malcolm, Napier. Five Years in a Persian Town. Illustrated, map, 6x8^, pp. XV, 272. 1905. E. P. Button & Co. $3.00. Particularized sociological and religious study of a central Persian town, with chap- ters on missions; discussion of religions and the people especially helpful to mis- sionaries to Persia. Tracy, Charles C. Talks on the Veranda in a Far-Away Land. Illustrated, 5x754, pp. 293. 1893. Congregational Publishing Society. $1.25. Chatty account of missionary work, especially methods, in Asiatic Turkey; writ- ten in a realistic style. Watson, Andrew. The American Mission in Egypt, 1854-1896. Illustrated, map, Syixgyi, pp. 484. 1897. United Presbyterian Board of Publication. $1.50, postpaid. Though a history of a United Presbyterian Mission, it is the fullest and best work on missions in Egypt; material bearing on the personnel of the Mission uninterest- ing to the general reader. Wheeler, Mrs. Crosby H. Missions in Eden. Illustrated, SJ4x7M, PP- I93- 1899. Revell. $1.00. Glimpses of life and missionary labor in the Valley of the Euphrates; from the viewpoint of woman's work. *WiLSON, S. G. Persian Life and Customs. Illustrations, map, 5^x8, pp. 333. 1895. Revell. $1.25. Written after fifteen j^ears of missionary service and covers very satisfactorily the wide range of information desired by friends of missions. *ZwEMER, S. M. The Cradle of Islam. Illustrations, maps, 6x8j^, pp. 434. 1900. Revell. $2.00. The best book by far on Arabia and missions there; valuable also for missionaries to other Moslem lands. OCEANIA ♦Alexander, James M. The Islands of the Pacific. Illustrations, maps, 6}ix. 8J4, pp. 515. 1895. American Tract Society. $2.00. Sketch of the people and missions of various South Sea groups, with emphasis upon the transformation wrought by missions. Brain, Belle M. The Transformation of Haviraii. Illustrated, 5Kx7J4j PP- 193. 1898. Revell. $1.00. Story briefly told for young people of the change from heathenism to incipient statehood, wrought mainly by missions of the American Board. *BR0vtfN, Arthur Judson. The New Era in the Philippines. Illustrations, maps, Sj4x8, pp. 314. 1903. Revell. $1.25. Paper-covered edition, with- out illustrations. Student Volunteer Movement, 35 cents. Studies of the Islands made on the ground by a missionary secretary of keen dis- cernment; excellent from various points of view; used as a study class text-book. Devins, John Bancropt. An Observer in the Philippines. Illustrations, map, 6x8J4, PP- 4i6- 1905. American Tract Society. $2.00. _ A well-known editor's racy account of a trip of constant interrogation and observa- tion in the Islands; records America's achievements and her problems, as well as those of Protestant missions. Ellis, James J. John Williams, the Martyr Missionary of Polynesia. Illus- trations, map, SX7J4, pp. 160. n. d. Revell. 75 cents. "A man who has achieved for himself deathless fame" described in the process; all the more interesting because of his versatility and his adventurous life and sad death. GoRDON-CuMMiNG, C. F. At Home in Fiji. Illustrations, map, 5J4x8, pp. 365. 1889. Armstrong. $1.25. A talented author, who has spent much of her life in travel, tells largely through her letters of life and exeperiences of travel in the Islands, with many sidelights on missionary work. ♦LovETT, Richard. James Chalmers: His Autobiography and Letters. Illus- trations, maps, SJ4x8j4, pp. Sii. n. d. Revell. $1.50. Standard life of one of the most famous and fearless of missionaries to South Sea cannibals, by whose hands he was murdered in igoi. BIBLIOGRAPHY 68 1 *LuMHOLTZ, Carl. Among Cannibals. Illustrations, maps, 6x854, PP- xx, 395. 1889. Scribner. $2.50. Record of four years' travel and research by a Norwegian specialist in Australia, especially among the Queensland aborigines, most of whom still belong to the Stone Age. Page, Jesse. Bishop Patteson. Illustrations, map, 5x7j4, pp. 160. n. d. Re- vell. 7S cents. The story of one of the most cultured of British missionaries who gave his life and finally his blood to the manifold ministry of the Melanesians. *[Paton, James.] John G. Paton, Missionary to the New Hebrides. Illus- trations, map, SJ4x8, pp. 886. i8g8. Revell. $1.50. Life up to i8g8 of one of the most simple, saintly, and brave of modern mission- aries, who, after being in deaths oft, still survives. ♦Stuntz, Homer C. The Philippines and the Far East. Illustrations, maps, 5^x8, pp. S14. 1904. Jennings & Pye. $1.75. Based upon a larger experience and first-hand knowledge of the land, peoples, and missionary work in the Islands than any other volume; valuable also from the point of view of governmental policies. *YoNGE, Charlotte Mary. Life of John Coleridge Patteson, Missionary Bishop of the Melanesian Islands. 2 vols. Portraits, 5%:x.7]4, pp. xii, 370, 411. 1894. Macmillan. $3.00. Standard life of one of Britain's finest spirits, who illustrates better than almost any other man the humility, versatility, attractiveness, scholarship, and spirituality of the missionary calling. SIAM AND LAOS *CuRTis, Lillian Johnson. The Laos of North Siam. Illustrated, 554x8, pp. xxix, 338. 1903. Westminster Press. $1.25. First full treatment of the little-known and most interesting Laos; written by one who traveled and labored among them for four years; account of mission work there especially valuable for Presbyterians. Fleeson, Katharine Neville. Laos Folk-Lore of Farther India. Illustra- tions, 5x7J4, pp. 153. 1899. Revell. 75 cents. Classified collection of tales, fables, riddles, parables^, and proverbs rendered into English by a sympathetic missionary as an interpretation of the Laos. Siam and Laos as Seen by Our American Missionaries. Illustrations, map, 5x7j4, pp. 552. 1884. Presbyterian Board of Publication, Philadelphia. $1.50. Collection of articles upon nearly every topic germane to a missionary volume, written by missionaries of the Presbyterian Board; not up to date. THE JEWS GiDNEY, W. T. The Jews and Their Evangelization. 454x7, pp. xvii, 121. 1899. Student Volunteer Missionary Union, London. 20 cents. Study class text-book written by a specialist, giving salient facts concerning the Jews of every period, as well as an account of missions among them. ♦Thompson, A. E. A Century of Jewish Missions. Illustrations, 5x7^^2, pp. 286. 1902. Revell. $1.00. Though marked by many misstatements, this is the most readable and generally satisfactory brief volume on the subject. Wilkinson, John. "Israel My Glory." 6x8j^, pp. xvi, 310. 1892. Mildmay Mission to the Jews' Book Store. Fifth edition of a work by the veteran British worker among the Jews; largely an exposition of Scriptures bearing on the Jews, with some account of dif^culties and prospects of the work among them. APPENDIX B ORGANIZATION OF THE CONVENTION Chairman Vice Chairman General Secretary . Secretaries of the Convention Business Committee Convention Quartette Organist Educational Exhibit Committee Press Committee Editor of the Report Official Stenographers . Committee on Ushers Transportation Committee John R. Mott J. Ross Stevenson F. P. Turner J. E. Knotts T. B. Penfield P. A. Conard, Statistics C. L. Boynton, Statistics W. S. Corlis, Section Conferences C. C. Michener, Chairman E. W. Peck C. M. Keeler P. H. Metcalf Paul Gilbert Bessie Trawick H. P. Beach, Chairman R. E. Diffendorfer, Director C. H. Fahs, Chairman H. P. Beach Nellie M. Wood Roy E. Fuller E. W. Hearne, Chairman H. P.' Andersen, Chairman Chairmen of Simultaneous Meetings : Vine Street Christian Church . C. V. Vickrey First Presbyterian Church . . E. D. Soper SECTION CONFERENCES Africa Burma, Ceylon, Siam and Laos China .... India .... Japan and Korea Latin America . Mohammedan World Educational Missions Evangelistic Missions Medical Missions 68? S. H. Chester, Chairman J. H. Safford, Secretary F. P. Haggard, Chairman B. J. Woodmansee, Secretary H. P. Beach, Chairman W. C. I sett, Secretary David McConaughy, Chairman Carl Smith, Secretary R. E. Speer, Chairman C. W. Inglehart, Secretary J. B. Rodgers, Chairman W. A. McKnight, Secretary S. M. Zwemer, Chairman Paul Barnhardt, Secretary W. I. Chamberlain, Chairman J. H. Safford, Secretary R. E. Speer, Chairman C. W. Inglehart, Secretary F. A. Keller, Chairman Paul Barnhardt, Secretary APPENDIX B 683 0)nference of editors Conference of Professors and In-" structors in colleges . Conference of Leaders of Young People's Societies Conference of Professors and In- structors IN Theological Semi- naries Conference of Laymen Conference on Missionary and Bi- ble Training Schools . Conference of Pastors Silas McBee, Chairman W. C. Isett, Secretary E. C. Moore, Chairman B. G. Wcxjdmansee, Secretary H. W. Hicks, Chairman E. D. Soper, Secretary J. Ross Stevenson, Chairman T. B. Penfield, Secretary H. B. F. Macfarland, Chairman David McConaughy, Secretary Elmore Harris, Chairman J. E. McCuUoch, Secretary J. Ross Stevenson, Chairman T. B. Penfield, Secretary GENERAL CONVENTION COMMITTEE Chairman, Major K B. Stahlman Executive Secretary, W. J. Southam, representing the Student Volunteer Movement, New York Executive Committee John H. De Witt, Chairman E. B. Stahlman W. R. Cole G. M. Neely J. H. Kirkland A. H. Robinson C. F. Frizzell, Treasurer Committee on Assignment of Del- egates TO Homes . Ministers' Committee Ladies' Committee Students' Committee Reception Committee S. W. McGill, Chairman W. M. Anderson, Chairman Mrs. W. M. Woolwine, Chairman A. C. Hull, Chairman W. W. Crutchfield, Chairman APPENDIX C STATISTICS OF THE CONVENTION Student Delegates 3090 Presidents and Faculty Members of Educational Institutions . . 320 Out-of-CoUege Volunteers and Missionaries Under Appointment . 82 Fraternal Delegates 6 Officers of National and State Young People's Movements . . 2.4 Secretaries of Young Women's Christian Associations ... 38 Secretaries of Young Men's diristian Associations 72 Secretaries and Other Representatives of Foreign Boards and Soci- eties . 153 Foreign Missionaries (26 countries) 156 Editors and Press Representatives 62 Speakers 60 Executive Committee and Secretaries of the Student Volunteer Move- ment IS Officers of the Convention 41 Guests and Special Delegates 237 4346 Deduct for Delegates Counted more than Once . . . iii Total Delegates 423s Total Number Institutions Represented 716 684- INDEX INDEX When a letter or letters follow a page numeral, they approximately indicate the part of the page referred to. Thus, "a" means that the reference is found on the upper quar- ter of the page, "b" on the second quarter, "c" on the third quarter, and d" on the lower quarter of the page. Abolition of old form of examinations in China, 2iocd. Aborigines of China, 34obc; of Mexico and South America, 420c. Abraham, 179b. Abyssinia, 288d. Achievements of missions, 6i7ab. Acts and missions, the Book of, sSsd, s86a. Adiaphora, 65c. Admiral, concerning missionaries, testi- mony of a British, 2isa. "Adveniat Regnum Tuum," Scandinavian Volunteer organ, 6gd. Adventures of a missionary, 291-296, Advertising, value of religious, SQficd. Afghanistan's Moslems, 462c, Africa: Opportunity for work in, 203-209; missionary work in, 287-305 ; outlet for the poor of Scotland, 29od; Dr. Shep- pard's characterization of, 29id; Islam in, 458-461. African: languages deficient in words for love, poc; superstition, 207cd; women's condition, 256cd ; characteristics of, 28gcd ; types of, 302abcd. Aga Khan and education, 4S5cd. Agganita of Buddhism, 327a. Aglipayan Church, 202c. Ahoms, 310c. Aim of missionary, 123d, 124a; of woman's missionary work, 26scd. Albania, missions in, 449abc. Albanian's appeal to American Board, 442d, 443ab. Albany church and prayer for missions, 359d, 360a. Alexander, A. J. A. Address on "The Layman's Part in Furthering the Finan- cial Support of Missions," 630-633; Lay- , men should study fields and needs, 630, 631 ; if able, should support missiona- ries, 631; correspondence with those on field, 631; an aid to prayer for missiona- ries, 632; providing^ a missionary's sal- ary, 632; sharing missionary's salary, 632. Alexander, Archbishop, poem quoted, i84ab, 282b. Alexandria Seminary's missionary gradu- ates, S5icd; secret of missionary spirit, 552ab. Aligarh College ideals, 45Scd. Allen in Korea, Dr., 504a, 516b. Alphabet in Africa, teaching the, 294d. Am I my sister's keeper? 256-259, Ambition: to make the most of life, 252ab; wrong ambitions to be sacrificed, 255b; surrendered to God, 26ibc. Ameer Ali quoted, 454bc. Ament, Dr., 248a. American and Canadian Volunteer Move- ment, 70b. American Bible Society in Japan, 402, 403; securing a contribution for, 6iiab. American Board: work in West Central Africa, 298, 299; in Ceylon, 317-322. American Catholics approve Protestant work in Philippines, 428d, American Christians' opportunity in Latin America, 436d, 437a. American College for Girls, Constantino- ple, 450a. American Tract Society, 6iiac. Ancestors, rude notions of propriety among our, ii5d, ii6ab. Anderson, W. B, Address on "Signs of Spiritual Awakening in India," 367-370; New Vision of God, 367, 368; great tide of prayer, 368; native Church convicted of sin, 368, 369; presence of the Spirit in the Indian Church, 369, 370; relation of American Church and volunteers to, 369, 370. Andover Seminary, 548c. Animists in India, 38id; illiterate, 524d. "Anno Domini," a painting typical of the Far East, 215b. Annotated bibliography of missionary books: See Ai)pendix A, Bibliography. Anti-foreign spirit in South China, 338c. Antiquated missionary literature, 169c. Aos, the, 3123. ■ Apathy at home discouraging, missionary, i56bc. Apologetic literature for Mohammedans, 222a. Apologetics aided by Movement, 48cd. Apostolic conception of the Church, 21a; view of non-Christian religions, 87a. Appeal: of China's women, 347-350; of In- dia, 385-388; of Mohamedan to American Board, 442d, 443ab. Appeal to life, China's, 362, 363. Aptitude insufficient, 583a. Arab slave-dealers, 256d. Arabia. See Zwemer, Mrs. S. M, Arabian missions, history of, 465bc. Archbishop of Canterbury quoted, 53a. Argentine Republic, 201b. Argument for student giving, s67bc. Armory, seminary should be candidate's, S49d, 5Soa. Armstrong, General, d^sd. Army officers in Brazil active Christians, 432b. Arthington, Robert, 3i2d. Articles helpful to missions, kind of, 591- 595. Arupa of Buddhism, 327b. Aryan race, 310c. "Ascent Through Christ'* quoted, gScd. Ashanti, soldiers in, 2Sod, 251a. Asheville Conference, 653c. Assam as a mission field, 309-313 ; nature of work in, 330b; growth of Qiristianity in, 383a. Athletes prominent in missions, 73d. At-one-ment, 84d. INDEX 689 Attractiveness of love, 229b; of medical work, soicd. Augustine: quoted, 6b, 7c; prayer of, 7c. Australasian Volunteer Movement, 53c. Authority of Jesus Christ, supreme, 233- 340. Autonomy soon probable in the Chinese Church, 214a. Auxiliaries in mission work, 47Sd. Awakening in India, signs of spiritual, 367- 370- Azariah, V. S., 387c. B Babis in Bagdad, meeting of, 222c. Balfour, Premier, 289d. Baluchistan's Moslems, 462c. Banyan tree, Mt. Molyoke likened to a, 57 id, 572a. Baptism the proof of Christianization, 6sd. Baptist missionary in Philippines, zo3a. Baptist Missionary Union in Western China, 34od. Barber, B, R. Address on "The Students of India," 190-192; number of Indian stu- dents, 190; work among them, 190, 191; Calcutta students, ipi; those in Ceylon, ipi; Christian organization of, 191; estab- lishment of native missionary society, 191; revival fires burning in India, 191, 192. Address on "The Educated Moslems of India,'* 453-458: Number in Bengal, 453; their present condition, 453, 454; edu- cation a strong factor in the work, 454- 456; forms of opposition, 456, 457; signs of ultimate triumph, 457, 458. Barton, J. L. Address on "Intellectual Equipment and Continual Growth Indis- pensable to Largest Success in Mission Work," 108-114; Spiritual qualifications presupposed, 108; intellectual equipment necessary because religion is apprehended mentally, 109; makes intellectual demands upon the believer who practices it, 109; propagation requires intellectuality, 109; preacher must know his own religion, 109-110; must understand needs of those to whom he preaches, no; must know their thoughts and beliefs, no; success- ful missionaries, not college graduates, no exceptions to rule, no; ten phases of the missionary message, in-113; many- sided mind of Jesus, 113; intellectual re- quirements demanded by boards, 113, 114; God demands only the best, 114. Ad- dress on "Islam in the Levant," 441-443. Its extent, 441; Moslem view of Oriental Churches, 441; gradual change in this view, 4^1, 442; Christian books, 442; walls beginning to crumble, 442; appeal of Al- banian Mohammedan, 442, 443. Address on "Theological Training Schools in Mission Lands," 5^3,-536: Evolution of missionary theological seminaries, 533; need for native pastors, 533; must be trained by missionaries, 534; high grade of graduates, 534; teaching in these semi- naries a test of missionary ability, 534, 535! questions asked in classes, 535; a comparison, 535, 536; theological train- ing for native women, 536; "monkey and cat theology," 536. Base important in missions, home, isscd. Battak nation, 324d. Batticotta Seminary, 3i8d,_ 319a. Battle of King's Mountain, 638c. Beach, H. P.: Work in the Educational Department, 46c; aids young people's and women's mission study work, 47bc. Ad- dress on "Efficiency is limited and the Kingdom is Retarded by Violating Rea- sonable Standards of Taste or Propriety," 114-122: Mules in a china shop, 113-115; postulates concerning propriety, 115; de- grading customs of our ancestors, 116; violations of propriety in the missionary's home, 116, 117; on the street, 117, 118; verbal sins against propriety, 118, 119; formal calls, 120; functions and other special demands of propriety, 120; offend- ing against religious ideas, 120, 121 ; sug- gestions as to avoiding such mistakes, 121; necessity of sympathy with non- Christian peoples, 121; Confucius and Paul on propriety, 121, 122. Beattie, Dr., quoted, 213c. Beggar woman, a Chinese, 5i2bc Beirut College, 464c, 631a. Belgium, King of, 292b. Beliefs essential to missionary success, ^SSob. Beneficence of missionaries, 22b. Benga word for "bless," ii8d. Bengal: Growth of Christianity in, 383a; revivals in, 457d. Bengal Missionary Union, igic. Benson, Archbishop, quoted, loc. Berlin Academy of Science, charter of, S^d, 65a. Bible: Teachings concerning Christ's own- ership, 29bc; the missionary call, 246cd; attractive to Orientals, 342d; floating in Nagasaki harbor, 4020; practically un- known in South America, 4i7d; Persians desire to hear the, 444a; Arabian women afraid of, 447ab; text-book for training evangelists, 4.86d, 487a; text-book in mis- sion institutions, 537d; value in mis- sionary training, sBib. "Bible a Missionary Book," Horton's, S45a. Bible classes in Japanese schools, 404cd. Bible Study Department's achievements, 6iab. Bible study in the missionary's prepara- tion, 585, 586. Bible training schools, conference of, 581- ^86. Bible societies in Japan, 402, 403, 406a. Bibliography of literature at Nashville Con- vention. See Api)endix A, Bibliography. Biographies of missionaries. See Appendix A, Bibliography. Births in China, 507c. Bishop in Philippines, Catholic, 489d, 490a. Bishop's testimony concerning Chinese, Mrs., 34Qb. Blackwood, Sir Arthur, 243d, 244a. Blantyre Mission, 301a. Bless, Benga word for, n8d. Blind groping of non-Christian religions, 97a. Bliss, Miss Anna, S7oa. "BTue Book of Missions," 421b. Boards require intellectual candidates, n3d. Body taught by missionaries, care of, nic; influenced by mind, io6bc. Bokhara Moslems, 4&3a. Bolivia, 20ib; work m, 434d-435C. "Bombay Guardian" quoted, sid, 52a. Bonar's wife. Dr. Andrew, 127c. Bondage of Japanese women, early, 398c. Books for study of Buddhism, 330cd. Books on missions. See Appendix A, Bib- liography. Boone, Dr. W. J 551c. Boxer Uprising, 87a, 34^cd, 354c, 355d. Boycott of Americans in China, 339a. Boycotting mission schools, Moslem, 456c. Brahman's view of different religions, isjcd. Brainerd, David, 123a, 125c. Bradt. C. E. Address on "Financial Pos- sibilities of a Church," 606-609; Church as a whole rich, 606; if poor, the mis- sionary obligation still remains, 606, 607; resources practically unlimited, 607; large gifts to missions depend on right relation to Jesus, 608; God's law and love, 609. Bradwardine quoted, i28bc. 690 INDEX Brahma Somaj, 98b. Brayton, Mr. and Mrs., 315c. Brazil, religion in, 4i8d. Brazilian Indians, ii6a; Brazilian Presbyte- rian Qiurch, 20ib ; woman convert, 433abc; women, 425d, 426a. Breaches of propriety, 1 15-122. Breadth of ministry aided by mission study, 6(ucd. Brethren, Society of the, 548c. Bridging a river in Civil War, i66d. Bridgman, Dr., a secretary of Embassy, 140b. Bridgman, H. A., remarks in Editors* Con- ference, 600. Britain's helpful influence in Africa, aosbc. British and Foreign Bible Society, 449d. British Central Africa, mission work in, 299-305. British vs. American education, 564d, 565a. British influence in Central Africa, 303c. British Volunteer Union, 53c. British universities of missionary origin, 72d. Broad character of woman's work, 266a. Broadus, Dr. John A., quoted, 546d. Brockman, F. S., work among young peo- ple, soc, Bronson, Dr., 311b. Brooks, Phillips, view of missions, 49ab; Hindu reform movements, 98b. Brotherly love taught by missionaries, iiid. Brown. A. J, Address on "The Unpreced- ented Opportunity in the Far East," 209- 215 ; Numbers involved, 209 ; Japan's emergence, 203, 210; Korea's awakening, 210; progress in China, 210, 211; the Si- amese situation, 211; Japanese Church demands autonomy, 211; her Christian statesmen, 211, 212; missionaries still greatly needed there, 212; Korean Church progress, 212; training of Korean Church, 212, 213; growth of Chinese Church de- spite Boxer Uprising, 213; strategic time to influence Chinese Church, 21^, 214 ; Buddhist traditions helpful to missions in Siam, 214; a time of marvelous oppor- tunity, 214 ; heroism of missionaries at the front, 214, 215; the painting "Anno Domini" illustrative of the Far Eastern situation, 215. Address on "The Demand for Missionary Statesmanship," 351-356: Christian statesmanship defined, 351; teachings of history, 351; optimism, 351, 352; larger significance of events, 352; scope of Christian statesmanship, 352; it demands an appreciation of the Chinese position, 352-354; should discern signs of progress, 354; calls for tactful pressing of Christian work, 355; calls for hopeful- ness, 355. Brown, O. E, Address on "The Impor- tance of Giving Mission Study a Promi- nent Place in the Seminary Program," 543-S45: Without such instruction semi- naries do not do their duty to students, 543; must be part of the regular course, 544; a special chair of missions, 5^, 545; should be agitated among alumni and friends, 545. Bruce, heart of, 464ab. Bruce, James, 203d. Buddha: Not a moral ideal, 92c; leading facts of his life, 325d, 326ab. Buddhism: Sterile and unprogressive, Sgd, 9oab; view of woman, 95c, g6c} idea of a creator, 97a; of Southern Asia, 325-330; losing hold on educated Japanese, 405d; inactive in Korea, 4iicd, 412a. Buddhist monk and his austerities, i82d, 183a. _ Buddhist tradition helpful to missions, 214b. Bulgaria, condition in, 448d. Burma: Judson's labors in, i3ibc; col- lege in, I9id; missions in, 313-317. Burning Bibles in Brazil, 4i7d. Burr, Aaron, I42d. Bushido in Japan, 4osd. Business of Church is world-wide evangelic zation, 19-2^. Business training in missions, 162c- 163a; business men helpful in mission lands, i99c-20oa; business men, etc, in Africa, 279d, 290c; business man's view of mis- sions, 623-625. Busy missionaries, danger of, 124b. Butler, Dr. William, 6iobc. Cady, H, O. Address on "Prospects in Western China," 339-342. Northern pair of provinces, 338; southwestern provinces, 340; Ssti-ch^an, 340; Methodist work, 341; Mohammedan possibilities, 341; gateway to Tibet, 341. Cain, 257bc. Cairo, a Mohammedan center, 297c; con- vert from Mohammedanism, 466d, 467ab. Calculations concerning world's evangeliza- tion, mechanical, 123a. Calcutta students, 191b; impure women of, 37 1 c. Call: To foreign field, ideas concerning, 246ab ; to mission work, 232cd. Calls: formal, i2oab; in Persia, 4S2bc. Calvary and the non-Christian religions, 99b. Cambridge Inter- Collegiate Christian Union^ 243-245. "Cambridge Seven*' and their influence, 68b, 245a. Cambridge University: Missionary meet- ings, 73bc; Prayer Union, 73c; Christian work of professors in, 576-578. Campaign: missions a, 1550; of educa- tion needed for young people, 646abc. Canadian Methodists in Western China, 34od. Candidates for mission fields increased by Movement, number of, 4id, 57ab. Candido and Marcelina, story of, 429b> 430b. Cane carrying in China, ii8a. Cannibalism, 121c. Cantilever bridge theory of Movement, 44d, 45a. "Canterbury Tales," 119c. Cape Maclear Mission, 30id. Cape Town, 288bc. Capen, S. B. Address on "The Latent Re- sources of the Laymen," 159-167: Failure to^ discover latent resources, 160 ; great missionary ideals a resource, 160 ; time a resource, 160-162; busines training and missions, 162, 163; social influence a re- source, 163; money and missions, 16^-165; resource found in union, 165 ; individual effort a resource, 165, 166; ourselves a resource, 166, 167. Address on "How the Congregational Laymen are Being Enlist- ed," 637, 638: Activity of Congregational women, 637; organization similar to that of political parties, 637; program of meet- ings, 637, 638; advantages, 638. Address on "The Need for Student Leadership Among Church Young People," 645, 646: Young people apt to be neglected, 645; pastors unable to adequately lead, 645, 646; student leadership of missionary ed- ucation, 646; result of such leadership, 646. Caravansary keeper, Mohammedan, 44id. Cards used at Nashville, decision, 246cd. Care of missionary's health, 103-108. Carey, William: Epitaph of, 384c; his li- brary, 384c, 60SC, 638d. Carpenter, African master, 494c. Carr, Dr. 502b. Cartridges, bad consignment to China, 5503. Carver, W. O. Address on "The Monthly INDEX 691 Missionary Day: Its Reasonableness and Usefulness in the Seminary," 546, 547; Ideas of seminary and Church, 546; ori- gin of the day at Louisville Seminary, 546; does not prevent other missionary instruction, 547; discovers work for stu- dents, 547; acquaints them with mis- sionaries, 547; and other missionary work of the denomination, 547; a supplemental agency, 547; program, sssa. Casalis an incentive to French students, 69c Caste in India, 491b. "Cat theology," S36bc. Catechism, Moslem Shorten 456c. CategoriccU imperative of life, 236b. Catholicism, Roman. See Latin-American addresses, 417-437; permanent in South America, 4i8ab; condition of Catholic women in Brazil, 426hc; missionaries should not quarrel with it, 429a; led by Protestantism to better work, 43iabc. Cattell, Dr. Frances F. Address on "Wom- en's Itinerating Work," 510-512: Itiner- ating outht, 510; outside the city walls, 510; Sunday work, 510, 511; cases treated, Sii; bringing others, 512; the aftermath, 512. Cattle, African women looked upon as, S07d. Causes for volunteering, 43c. Cemetery in Persia, American missionary, i34bc. Census of India, 382d. Centennial of Protestant Missions in China, 336bc. Central Asia, relation of Assam to, 3ogab. Central Committee on the United Study of Missions, 6^za. Central Provinces, growth of Christianity in, 383a. Ceylon: Mission of American Board, 317- 322; converts resulting from educational work, 523c. Chairs of missions, 544d, 545bc, 549d. Challenge, voicing the missionary, 565d. Chamars, 2i7d, 218a. Chamberlain, W. I. Address on "Some Statistics and Deductions Therefrom," 382-385: Character of 1901 census, 382; record in Madras presidency, 383; in oth- er presidencies, 383; general conclusions, ^83> 384; National Missionary Society, 384; Its call, 385. Chandra Lila, 372a. Chang Chih-tung, 337b. Character: Foundation of, j^yah; of stu- dents affected by Movement, I78b-i8ia; character building in missions, 320b. Chaucer quoted, 119c. Cheap missions expensive, 2o8d. Cheng-tu, 341b. Childishness of fetishistic religions, gob. Children: Relation between missionaries and their, ii7bc; child and the Sistine Madonna, 26id; Indian children and the deeper life, 37oab; in India, suffering of, 373bc; of L^tin-America, 425-427; child mothers in Turkey, 451c. Chili, 20ib. China: French and German wrongs to, J37b; part of United States treaty with, I37d-i38b; American diplomats in, i39ab, 140a, _ X41C; Russia's treaty with, 139c; Britain's intercourse with, 139c, 140a; American students* responsibility for, ^93^'t appeals for woman's help, 78ab; need of^ medicine, 254a; under Japanese leadership, 399d; international difficulties with, 626d, 627abc. "China and the Chinese" quoted, 87c. China Inland Mission, 274cd; in North- western China, 340a. China shop, mules in, ii5abc. Chinese: in Malaysia, 323d, 324ab; the Chi- nese, 343ab; characteristics of, 352d, 353abc; wronged, 353cd; women in need of missionaries, 78b; religions fetishistic, gob; students, 192-194; sacred mountain, 248b; convert, story of, 345d, 346ab; wom- en, 347-350; evangelist's experience, 359b. Chinese Moslems, 463b. Chota Nagpur, laborers from, 3iod, 311a. Christ: uplifted a power, 4b; His pres- ence, fullness of, 9-15; universally need- ed, 23abc; ownership and lordship, 29-36, 2SS; 256; attitude toward non-Christian re- ligions, 99bcd; the Prince of Peace, I45cd; hungering, 282cd; the Christ of South American Romanism, 422a. Christian, what it means to be a, 8sc. Christian civilization not necessarily Chris- tian, B6cd; a blot upon Christianity, 86d, 87a; Christian and non-Christian lands, difference between, 88d; Christian com- munity in India, 383c, 384b; Christian vir- tues, 83c. Christian Brethren in Western China, 34od. Christian Endeavor Society in Africa, 2g6d, 43 id, 432a, Christian Student Unions of Germany, 71c. Christianity: the only absolute religion, 81- 85; the fruitage of Jewish religion. Sic; fiossesses the truth of non-Christian re- igions, 88a; adds correctives, 88b; im- parts power to love righteously, 92d, 93a; respected in South China, 338(1; statistics of m Japan, 406a. Christianizing influence of colleges, S3od, S3ibc. Christians are all obligated to missions, 24c. Christlieb on the German Associations, 76c. Christmas gift of West African slave girl, 35d, 36a; "Christus Liberator," 6sic; Christus Victor," 65id. Church, churches : supreme business is evangelization, 19-25; induced to support missionaries by seminary graduates, 48b; in Japan evangelizing the Empire, i94d; stimulated by Movement, i75c-i78a; de- cadent without missionary spirit, 239a; in Korea, character of the, 410a, 4a8bc; of Brazil, independent native, 432a; con- ceptions of the Church, 546bc' object of, 6i2d, 613a; developing the missionary in- terests of a, 614-619. Church Missionary Society: work in Cam- bridge, 73bc; its medical department, 104b; instructions to its missionaries, i25d; in Western China, 34od; origin of their medical work, 499C-500C; study course for hospitals, 504d, S05a. Church Missionary Union at Cambridge, 73bc. Church mission study classes, graduations in, 6s5d. Church, of Scotland's Blantyre Mission, 301a. "Church of the Heavenly Rest,'* i85bc. Cities : containing most Mohammedans, 223a and footnote; of New Testament and of modern missions, 184c. Citizens, college should make useful, 562d. Civil War, volunteering in, r3a-i4b. Civilization: defined, 83ab; a criterion of truth of religions, 86cd, 87a; rooted in Christianity, i49ab ; relation of newsi)a- pers to, I49d; to be determined by mis- sions, 24gb ; without Christianity in Japan, 4ood; helpful to Moslem women, 44^cd. Claims of other professions, 363ab. Clark, Mrs. H. G. Address on "Reaching Japanese Women," 398-400: Early bondage of these women, 398; release from physi- cal, mental, and religious limitations, 398; missionary factors in the change, 309; some results of mission work, 399; Ja- djan's relation to China, 399, 400. eanliness taught by missionaries, iiib. Cleveland Convention utterance, sob, 650c. 692 INDEX Closed countries opened by medicine, so^ab. Cochran on Mohammedanism, piab. Code of Manu referred to, g6c. Coillard an incentive to French students, 69c. Colledge, T. R., si3a. Colleges: interest in missions in, now and twenty years ago, ssd-^yh; religious life of a help to missionary interests, 756.; col- lege training and efficiency, i75abc; of China, Christian, ipad, igsah; defined, 236a ; women graduates and missionary work, 264-263; and the missionary sup- ply, 26700,; in India, Christian, 377cd; in mission lands, Christian, 530-533; for the people, a product of Christianity. S3obc; preaching in, neglects the heart, 565c; revivals in, and missions, S75bc. Collegium Orientale, 66b. Columba, Saint, r84d. "Come Unto Me," 477a, 485c. Comfort-bags for Japanese soldiers, 402d, 403a. Comity in the Church, 143c. Commercial contact with lower races Hkely to be a curse, 558d. Committee of laymen for churches, 64oab. Common sense: an argument for medical missions, 253cd; and the missionary call, 268ab. Commonplace ministry, how to avoid a, 6o4bc. Communion Table and prayer, 103d. Comparative opportunities at home and abroad, 437cd. Compassion of Jesus, 273cd. Competitive examinations, Indian Chris- tians successful in, 2i8d. Concessions to foreigners in China, 336a. Conditions: demand more volunteers, s8ab; favorable and unfavorable to missionary work in Japan^ 3g6-398a. Confederate soldier's grave, 284a. Conferences: influenced by Volunteer Watchword, S4d; on missions in educa- tional institutions, 56c. Confession of inadequacy of non-Christian religions, gSab. Confucianism: and human relationships, 88b; waning in Korea, 98a; losing ground in Japan, 405cd; inactive in Korea, 411c. Confucius: not a moral ideal, g2c; quoted, 119b, i2id, 122a. Conger in China, Minister, 139a. Congo, experiences of a missionary on the, 291-296. Congregational laymen enlisted for mis- sions, 637, 638. Congregational life obligated to missions, 24c; congregational prayer for missions, 612, 613. "Connor, Ralph," 148b. Consecration: required in missionaries, ir4b; of life required, 26id. Conservatism of Movement concerning volunteering, 4id, 42a. Constitution of Bolivia, changes proposed in, 434c. Constitutional government, slow progress in establishing, 628cd. "Constraining," literal sense of, 231a. Constraining Love of Christ, 229-233. Continental students and the volunteer idea, S3b: why so little interested in mis- sions, 7obcd. Continental universities, facts in the mis- sionary life of, 64-71. Contrast between two Korean women 409cd. Contribution to missions: actual and pos' sible amounts, 33d, 34a; aggregate from denying one's self little luxuries, 33d, 34a; contributing in boyhood, r66c; increase with prayer, 6i3bc. Convention experiences in India, 36gabc. Convention: possibilities of Nashville, 3-8 organization of, see Appendix B; statis- tics of, see Appendix C. Conversion : story of a student's, 247bc, 278b; what it implies, 255c; of Ko San Ye, 314b. Converts: of undesirable type, 132b; not to be molested, Chinese, i37d, 138a; aided by our prayers, 185a: in India, strength of, 2i8cd; a notable Korean, 4o8ab; in Bo- livia, 434d, 435a ; persecuted Persian, 445bcd; among African Moslems, 461c; a Brazilian "Doctor," 474b; a Brazilian woman, 4^4d, 475a; a Mohammedan, 484d, 485abc; winning a Chinese, 487a. Co-operation: of churches demanded by missions, 24d, 25a; aided by Movement, 52b ; of missions in Western China, 34od ; of denominations in JTapan, 3950; of fac- ulties in promoting missions, 561-564. Coote, Sir Algernon. "The Story of the Cambridge Inter- Collegiate Christian IJnion," 243-245 : Characteristic of the Union's work, 243; reasons leading to its organization, 243; the Guild Hall meet- ing, 243, 244; representation in Cambridge, 244; other Unions an outgrowth, 244; Moody and Sankey at Cambridge, 244, 245; the message from this Union, 245. Coptic Church, missions to the, 2g8bc. Corbett, H. Address on "Permanent Fac- tors which Make China a Most Inviting Field,'* 342-347: Factors in the country itself, 342, 343; in the character of the people, 343, 344; its need of Jesus Christ, 344; its right to the Gospel, 344, 345; obe- dience, 345; searchers after God, 34s, 346; China open, 346. Address on "The Train- ing and Use of Native Evangelists," 486- 488; converts, witness bearers, 486; quali- fications of the trainer, 486; evangelists must be taught the Bible, 486, 487; mis- sionary's preparation, 487; the Holy Spirit^ 487; teaching them to pray, 487; studying Jesus's sermons, 4S7; sympathy necessary, 488; joy of the work, 488. "Core of Hinduism" quoted, Sgbc. Correctives in religion furnished by Chris- tianity, 88b. Correspondence with missionaries helpful in missionary giving, 6iod, 6iia, 63icd. Cosmopolitan character of Malaysia, 323d, 324ac. Cost: of being a missionary, 32cd; of win- ning converts, 34bc; of missionary ser- vice, 26gb ; of volunteering, 278d. Counter-irritant in India, 373d. Countries to which volunteers have gone, 43ab; where Student Federation women are found, 76a. Crises important in human development, i7ga-iaoa. Criticism: of missionaries in -the East, i3icd; and reformation, 274a. Cross: attractions of, 4b; an affecting mis- sionary motive, 74c; the message of 8id, 82a; influence upon a volunteer, 24Sb. Cuba, tidings from, 435, 436. Cummings, J, £. Address on *'The Bud- dhism of Southern Asia," 325-330: Extent of Southern Buddhism, 335 ; leading events in Buddha's life, 325, 326; North- ern and Southern Schools of Buddhism, 326; thirty-one states of existence, 326, 327; denial of the soul's existence, 327; Karma, 327; regard for life, 327; way of salvation, 328, 32g; philosophically con- sidered, 32g; popular Buddhism, 329; the Buddhist gong, 329. Curio collecting helpful to missions, i07d. Curriculum, finding room for missions in seminary, 550c, 552c. Currie, W. T. , account of American Board's work in Airica, 298, 299. Curtis, W. E., quoted, 42id. Curzon, Lord, quoted, 22od ; on Indian education, 524ab. INDEX 693 Cushing, Caleb, work in China, 140b. Gushing, Dr. J. N., 314a. Custom an obstacle to missions in India, 49id. Customs OfiScial in Turkey, 452ab. Czar of Kussia, 221b. Daily opportunities for evangelistic work, 495bc. David, i8oa. DayakSj head-hunting, 324d. Dean aids in American treaty-making, 140a. Death not to be spoken of in some coun- tries, iigd. Death of Christ the center of revelation, 82c. Death of Livingstone, aood. Death-rate of the non-Christian world, sod, 31a. Debt-paying results from Protestant teach- ing, 432c. Deceimial Conference appeal, Madras, 386bc. Defection from a religion no necessary ar- gument against it, 86bc. Defenders of the weak, 236b. Defense of Islam, Societies for the, 457b. Definite prayer aided by personal work, 4^6bc. Deities, number of Indian, 49rd. Delay a preventative of war, i44d. Delicacy of displacing non-Christian re- ligions, iiobc; delicate work of mission- aries, i3sa. Denby in China, Colonel, 139a. Denison University Band, jod. Denominationalism minimized in Japan, 395c. Denominations sending out volunteers, 42d. Dentistry in Africa, 509a. Dependence an element of religion, 95d. Depressed classes of India, 386a. Destruction of non-Christian religions by education, 531c. Detained volunteers, opportunity for use- fulness, 6socd. Development of missionary work in Af- rica, 291-296. Development of the race, God's plan for, Devil in a bottle, 433c. Devins, J. B. Address on **The Kind of Articles Calculated to do the Most Good in Educating and Inspiring the Church," 591-595: Must be brief, 591; attractive, 591, 592; informing, 592; truthful, 592, 593; of present-day interest, 593; picture real life, 593, 594; difficulty in securing information, 5^4. Devotional spirit of professors influential, $77^, 578a. Dictionary of Chinese, Dr. Williams's, 141b. Difference between man's and woman's work abroad, 26sab. Difficulties of work in Latin- Am erica, 419- ^4. Difficulty of interesting students in mis- sions, 42a. Diplomacy and Christian missions, 136-141. Diplomatic missions aided by Judson, 132c. Diplomats not to be undervalued by mis- sionaries, 136a. Diplomat's view of Christian missions, 131- 136. Discouragements in public missionary work, 476a, Discussion in mission work, 4p2d. Diseases : of mission fields should be known, losa; met with in China, sued; in Korea, 5T7d. Disobedience prevents knowing God's will, 7c. Dispensary work, advantages and disad- vantages, soscd, 5o6af Disqualifications for judging of non-Chris- tian religions, supposed, Ssd, 86ab. Disraeli (juoted, 3b. Distributing missionary literature, i7icd. "Distribution of Distinctions," 175, foot- note. Distribution: of volunteers in the fields, 43ab ; of unreached Moslems, 462c, 463b. Division: of territory in Philippines, 20icd; of Africa, 289b. Divorce in Moslem Africa, 461a. Doctors for Moslems desirable, 464d. Doctor's reasons for going to China, 253. 254. Dodge, William E., 163a. Domenech, Abbe, 421c. Door, showing men the, 247, 248. Doshisha Universitjr, 53cd, 189c. Doves, missionary likeness to, 275bc. Dowkonnt's medical institution, Dr., S2oa. Dress of missionaries, ii7d ; changing in China, 337ab. Drill-sergeant's division as to religions, 142b. Drunkenness in Africa, 208a. Dublin Inter- Collegiate Christian Union, 244c. Du Chaillu quoted, 375cd. Duchess, a Peking, 348b. Duels a century ago, i42d, I44d. Duff College, S3id. Duff quoted. Dr., 4g2d. Durand, Sir Henry Mortimer. Address on "A Diplomat's View of Christian Mis- sions," 131-136: Oriental missionaries not always spoken well of, 151; Britain and America will sustain their missionaries, 131, 132; shadows in the picture, 132; Sir Mortimer's father and Judson, 132; attainments of missionaries, 133; tolera- tion of Orientals, 133; missionary preach- ing in mosque, 134; mission cemetery in Persia, 134; testimony of converted Mo- hammedan, 1^4; qualifications of success- ful missionaries, 135; candidates should carefully count the cost, 135; referred to, 590b. Durham, Bishop of, 605a. Dutch Student Movement, 69a; Govern- ment and Moslem missions, 221c; prem- ises in Ceylon, 317b. Duty: of being a medical missionary, 2S3d, 254a; failure to hear voice of, 281c. "Dux Christus," 6src. Dwight, H, O., quoted, 94bc, 421b. Dying, Chinese fear of those who are, 479a. Dying words of Adam McCall, 35c. Dynamic of civilization, missions the, iSid. Dynamo, Convention likened to, sbc. East India Company aided by Morrison, i39d. Eastern China, present status in, 336, 337. Ecumenical Conference, 629b; and volun- teer Watchword, S4d. Eddy, George S., 387b. Editor's advice to a reporter, 59id. Editors, conference of, 589-600. Educated men must be familiar with mis- sions, 633c; India's educated men influ- enced by heathen wives, 77d, 78a. Education: of girls demands women mis- sionaries, 77bc ; in China, 2iod, 343d ; strategic in Ceylon, 322bc; Buddhism's contribution to, 329c; as a home-maker in Japan, 4oiabc; problems in Korea, 4iobc; strong factor in^ Moslem work, 454d-456b; in non-Christian lands, 53pd, S3ia; defined, s64d; a Persian Mt. Hol- yoke, 569b cd. Educational centers in China, 337c. Educational changes in Africa, 304b. 694 INDEX Educational Department of the Volunteer Movement, 463,-470. "Educational Review," 175^ foot note. Educational revolution in China, 336b. Educational values of literature to be con- sidered, i6gd-i7ib. Educational work: Opportunity m West- ern China, 341b; in India, 376-378. Educationists, work of missionary, 525d, 526a. Educative value of missionary literature, 167-174. Edward VII, 221b. Efficiency in missionary service, aided by regard for propriety, 114-122. Efficient missionaries required in Africa, 2o8d. Egypt: as a mission field, 297abc; a Mos- lem stronghold, 459b. Egyptian and Jewish temples compared, 8iab. Eighteenth century missionary movement, 20b c. "Eightfold Path" of Buddhism, 328b. Elementary education in missions, 523-526. Elements of religion, three great, 95d. Eliot, John, early Indian missionary, 20b. iElisha and the Shunamite's son, 471c. Ellison, Canon, quoted, 6i6ab. Elmsley, Dr., 500b. "Eltheto," 67b. Emperor's message to soldiers^ Japanese, 34d; donations to Christian institutions, 39Sa. Empress Dowager of China, ziia, 527^* 528d. Encouragements in Moslem work, 457a- 4S8a. Endowment of missionary chairs, S45bc. Enemies, love for, 229abc. Engagement an obstacle to volunteering, 268d. Engine without fire, i8icd. Engineers on mission fields, 5380. English a help to Christianity, teaching of, 377a; teaching English in Japan, 404ab. Entertaining: African guests, 295bc; Japa- nese, 399bc. Erdman, C. R. Address on "Relation of the Seminary to the Mission Fields," 548-550: Opportunity to secure recruits, 548, 549; training of candidates, 549; should furnish weapons, 550; how to ef- fect this, 550. Esselstyn, L. F., preaches in a mosque, 134b. Address on "The Moslem Situa- tion in Persia," :^3-446: Persia a key to India, 443; traveling in, 443, 444; condi- tion of women in, 444; mission girls* schools, 445 ; religious liberty lacking, 445; respect for Christian §;raduates, 445. 446- Address on " Preaching in a Persian Mosque," 482-485: Calling on a Hadji, 482; reading the Scriptures to the com- pany, 482; a secret interview, 483; attend- ing worship at the Hadji's mosque, 483; invited to preach, 484; conversion of a priest, 485. Ethics defined, Christian, 235c. European Turkey, work for Moslem women in, 448-453- Evangelism, world-wide campaign called for, 5gc; defined, 47id. Evangelistic work: Duty of emphasizing, 471-473; among women, 476-478; typical result of, 478-481; relations to other forms of effort, 488-490; pedagogy aids in, SSzbcd. Evangelists, training of native, 486-488. Evangelization of the World in This Gen- eration. See Watchword. Evangelization: Main business of the Church, 19-25; Chinese students a field for, 192b; of the Moslem world, 462-464. Evil One not the producer of non-Chris- tian religions, 87ab. Evolution of forward movements in churches, 62gc. . . Exaggerated criticism of missionaries, i32ab. , Examinations in Chma, change in, 2iocd, 3S4C. Example in missionary matters, the pastor an, 6i5d. "Excelsior," Scandinavian missionary or- gan, 69d. Exclusion of Chinese, 353d, 627d. Exclusively medical missionary work, 5isd, 516a. . . . Excuses for not being a missionary, 2450. Executive Committee : of the Volunteer Movement, 40c; proportion who have gone as missionaries, 43d, 443^- Exegesis, pastors need missionary, S43d. Exhibit of Nashville Convention, See Ap- pendix A. ... Existence according to Buddhism, thirty- one states of, 326c-327b; a curse, 329a. Expectorating in non-Christian lands^ iiScd, Expensiveness of Latin-American missions, 4230-4243. Experiences of the past no guide for the future, 9C. Exterritoriality in Asia, I3DC-I37a, 627bc. "Extra gift ' plan of American Board, 637c. Eye case in India, 373hc. Eye of Jesus, the searching, 232a. Ezekiel's watchman, 28id. \ Faber, quoted, 563a. . . Faculty co-operation helpful to missions, 561-564. Failure in missionary effort, secret of, 472d, 473a. . . , ^ , . - Fairbairn, Principal, quoted, 454b, 456a. Fairness to missions due from newspa- pers, i49d. Faith: a factor in Volunteer Movement successes, 7od, 71a; how it comes to non. Christians, 47id. "Family clubs" of Scandinavians, ii6b. Family worship established in Africa, 2g6c, Family transformed by Christianity, 409d! 410a. Fanaticism of Moslems, 466cd. Far East, missionary opportunity in the, 209-215. Farewell messages from volunteers, 279- 2S1. Fatherhood of God : superior conception of Christianity's doctrine of, 97b, 262cd, Fear of God's will, 363cd. Federation, World's Student Christian, 54ab. Fellowship an element of religion, 9sd. Fellow students, work for one's, 247d. Feng-shui disappearing, 337b. Ferguson, Miss A. P., 570. Fetishistic religions, weaknesses of, gobc. Fever, African, 2933. Field of the Volunteer Movement, 40c. Fields, value of the vision of, 282bc. Filipinos, how reached, 2oid, 202a. Final and supreme authority of Jesus Christ, 233-240. Financial support of missions by students, 47cd; financial possibilities of a church, 6o6-6og; financial support of missions aid- ed by laymen, 630-633. Finland's Volunteer Movement, 6gd, 70a. First Aid a help in missions, io6a. First Presbyterian Church at Wichita, ex- perience of, 6o7abd. Fish, Secretary of State, estimate of Dr. Williams, 141a. Fish to be sought, 473d. Fisher, 404c. Fiske, Fidelia, Persian work of, segbcd. Folk, Governor, 167a. INDEX 695 Folk-lore song of Southern India, g^d. Following the Lamb whithersoever He go- eth, 23 id. Foochow College, revival in, 193b, 337d. Food and drink in mission fields^ 105a. Forman Christian College and Mohamme- dans, 45Sd. Forrest, W. M. Address on "Educational Work in India," 376-378: Place of teach- ing in Christ's program, 376; state col- leges, 376, 377; relation of religion to secular studies, 377; peculiar influence of educated men, 377, 378 ; making Jesus king, 378. Address on "Christian Col- leges in Mission Lands," 530-533: Edu- cation intended for all, 530; the product of Christianity, 530; mission colleges a Christianizing agency, 530, 531; Church obligated to found colleges in non-Chris- tian centers, 531 ; lower schools insuffi- cient for mission demands, 532; analogy of denominational and state institutions here, S32; the Church's God-given task, 532, 533. Forty Wrestlers, The, 252c, 253b. Forward Movement Missionary Library, 173c. Foster, J. W. Address on "The Relation of Christian Missions to Diplomacy," 136- i^i : Attitude of Asiatic countries to Oc- cidental religion and law, 136; legal ex- emptions of Americans, 136 ; exterritori- ality in Japan, 137; in China, 137; con- cessions to French missionaries, 137; China's treaty with the United States of 1903, 137, 138; property rights in China, 1^8; close relation between United States diplomats and missionaries, 138; helpful diplomats in Japan and China, 139: op- portunity for diplomatic service, 139 ; Catholic missionaries and China's treaty with Russia, 139; British diplomats^ aided by missionaries, 139, 140; missionaries aid American diplomats, 140, 141. Address on "The Effect of Missions Upon Inter- national Relations," 626-629: Laymen in mission lands, 626; Dr. S. Wells Will- iams, 626; events in China, 626, 627; re- cent Shanghai trouble, 627; Chinese not intolerant, 628; transformations in China must be slow, 628; historic parallels, 628, 629. Fox, J. Address on "Work of the Ameri- can Bible Society in Japan," 402, 403: The floating Bible, 402; Bibles and the soldiers, 402, ^3; letters of thanks, 403; the blind soldier, 403. France and Moslems, 221b. Francke, Professor: Leader of the Ger- man missionary movement, 65bc; relation to the Danish movement, 65abc. Fraser, D.: Aids Volunteer Movement of South Africa and Europe, 53b; influence of Keswick upon, 74d. Address on Spir- itual Prerequisites for the Persuasive Pre- sentation of Christ," 122-128: God's pres- ence in Jesus* life, 122; phonographic gospels and the spiritual missionary^ 123 1 the Scotch Church crisis, 123; continued fellowship with God essential for mis- sionary success, 123, 124; objection of "no time," 124; time must be taken to culti- vate friendship of Christ, 124; incidents in lives of Hudson Taylor and Dr. Laws, 125; lesson of Welsh revival, 125; mis- sion fields possible scenes of spiritual tragedy, 125, 126; Henry Martyn and Jesus, 126; successful missionaries are reflections of Christ, 126; fellowship witn God essential in the building up of true character, 127; McCheyne, 127; seeking God for what He is in Himself, 128. Ad- dress on "The Opportunity in Pagan Af- rica," 203-209; Geographical difficulties be- ing overcome^ 203, 204; anarchy diminish- ing, 204, 205; fever less deadly, 205, 206; opposition of evil governments, 206; the liquor traffic, 206, 207; opposition of Mo- hammedanism, 207; superstition a foe, 207; African sensuality, 207, 208; intem- perance, 208; Africa needs strong mis- sions, 208; efficient men demanded, 208, 209. Address on "Ye Are Not Your Own," 255, 256: Inadequacy of our faith, 255 ; bought by Calvarjr, 255 ; place of grreatest_ need to be considered, 235 ; rela- tive claims of America and Africa, 256. Address on mission work in British Cen- tral Africa, 299-305: cost of redeem- ing Africa, 239; Livingstone's work, 299, 300; Universities* Mission, 300; Dr. Stewart's work in, 301 ; Scotch Presbyterian work in early dajrs, 301 ; at Cape Maclear, 301; types of Africans, 302; industrial work, 303; Portuguese opposi- tion, 303; present British influence, 303; changes effected, 303, 304; religious trans- formation, 304; work remaining to be done, 305; kind of workers needed, 305. Address on "Principles Underlying Evan- gelistic Missions," 493-495: Christ affects the whole life of man, 493 ; philanthropy and education insufficient, 493; evangel- istic work does not prevent other effort, 494 ; master carpenter in Africa, 494 ; Paul's emphasis of evangelism, 494, 495; the daily opportunities, 495. French Protestants and missions, 69b; French Student Movement, 69b; French Catholics in China, 137b. Frederick IV of Denmark and missions, 66ab. Free literature harmful, 171c. "Freshmen's term," work in Cambridge, England, 244c. Frey, Miss L. E. Address on "Woman's Work in Korea," 408-410; Korean wom- an's life, 408, 409; Christian transforma- tion, 409; a contrast, 409; effect on fam- ily life, 409, 410; methods of work, 410; embarrassment of success, 410. Friendship of nations aided by student brotherhood, X45a, Fries, K. Address on "Some Facts in the Missionary Ljfe of Continental Universi- ties," 64-71; Leibnitz's missionary scheme, 64, 65; Francke, a pioneer in missions, 65, 66; fundamental principles of the Pietists, 65; their views as to the Adiaphora, 6^; missionary obligation of civil authorities, 65; Frederick IV and missions, 66; pioneer missionaries to In- dia, 66 ; rationalism and missions, 66 ; German Missionary Association, 67 ; Christlieb's statement of the situation, 67; influence of Liverpool Conference on German students, 67, 68 ; influence of Cambridge Seven and the Wilders, 68; Dutch Student Movement formed, 69; French Student Movement formed, 69; Norway students and missions, 69, 70; reasons for the small number of German volunteers, 70. Address on "The Plente- ous Harvest and Prayer," 273-275: Many- sidedness of Jesus' ministry, 273 ; His compassion, 274; reasonableness of prayer for missions, 274 ; results, 274 ; Jesus' prayer for His disciples, 275; serpents and doves, 275; prayer and work, 275. Fu-chou revival, 153b, 337d. Fuel, missionary literature as, i7obc. Fugitive from God, 256-259, passim. Fullness: of the presence of Christ, 9-15; of God, address on, at Keswick, 358bc. Fulton, Dr. Albert, quoted, 213d. Funston, Bishop, S5id. Furthering missionary interests in Pres- byteries, 630b. Gailey. R. R. Address on "The Students • of China," 192-194: A field for evangeli- 696 INDEX zation, 192; the Literati, 192; China's new students, 102; those in Christian colleges, 192, 193; demand for workers among, a test, 193; our responsibility for, 193. Ad- dress on "The Present Status in China, Especially in the North," 335, 336; Old China, 335 ; recent political changes, 33s; development of patriotism, 335 ; reform movement, 33s, 336; foreign concessions^ 336; educational revolution, 336; the Mor- rison Centennial, 336; our duty, 336. Gailor, Bishop T. F. Address on ''Chris- tianity the only Absolute Religion," 81- 85: Egyptian and Jewish temples com- pared, 81; pre-eminence of Jewish Re- ligion, 81; relation of the Cross to man- kind, 81, 82; John 3:16 central in the Bible, 82; triumphant life of Jesus the climacteric epoch in human history, 82; Christian language a necessity to oppo- nents of Christianity, 83; seven princi- ples of human civilization, 83; Christian virtues, 83; absoluteness of Christianity proved by personal experience, 83, 84; by purpose of Christ's death, 84; by its con- straming power, 84; Christianity absolute because the revelation of God, 84, 85; whole of Christianity defined, 85. Gambling: in Siam, 211c. Garibaldi quoted, 447d. Garo work, 3iibc. Gautama, 32sd, 326ab. Gavel from Japan's student volunteers, iSgb. Genesis I a model of concise writing, 59id. Geography of missions not known, i68c. Geographical difficulties in Africa, 203d- 204c. George, Henry, quoted, 237a. German aphorism, 6a; German Student Volunteer Missionary Union Conferences, 68d; German Students' Christian Alli- ance, 71b ; German students, greetings from, 71, 72; not interested in missions, reasons therefor, 71c ; German women students and missions, 7id; German en- croachment in China, 137b; German idea of theological education, 546b. Germans in Brazil^ 421a. Gesturing in missionary addresses, ii8bc. Giddings, Professor, quoted, 564a, Girls' schools in China, native, 348a. Girls' magazine in Shanghai, S2ga. Giving: in Korean churches, 4i2d; plan adopted at Mercersburg Academy, 566bcd; possibilities of single churches, 606-612; Scotch methods of, 6i8bc. Glenn, Miss L. Address on "The Call from the Women and Children of Latin- America," 425-427: Not the appeal of one but of many women, 42^; their con- dition in Brazil, 425, 426; religious views, 426; mothers strategic in community, 426, 427; appeal, 427. "Glory Kindergarten," S37b. God sought for His own sake, i28bc; known by Hindus, 216c; Christian ideas of, 262bcd. Gods: of Egypt, 8ia; of Hinduism infe- rior to men, 92c. Goethe criticised by Theodore Parker, 236a. Gong of BuddhistSj 32gd. Good in non-Christian religions, 87d, 88a. Good works taught by missionaries, 112a. Goodwin quoted, 128b. Gordon, Dr. A- J., quoted, 30c, 173d, 174a. Gordon, Chinese, a maker of the Soudan, i2bc; his monument, 237a. Gordon, Maxwell, 224d. Goucher, Dr. J. F., quoted, 34b. Address on "The Strategic Importance of the Student Volunteer Movement to the ^YorId's_ Evangelization," 1^^4-181: Strate- gic in its relation to missionary forces on the field, 174, 175; to missionary spirit of Church at home, 175-178; to the per- sonal charaqter of students, 178-181. Government opposition in Africa, ^ 2q6bc; government attitude toward missions, 2goa; government colleges in India, 376d, 377a. Gospel: power of the, 359ab; eagerly re- ceived in Korea, 4iibc. Gracey, Dr. J. T., quoted, 2ogc. Graduates, outlet for missionary activities of Christian, 643d. Graeco-Roman world's contribution to Christianity, 560a. Gratitude of Chinese women converts, 478a. Great commission binding on pastors, 603b c. Great Easterns in mill ponds, 604b. Great men needed for large enterprises, 234cd. Greatness: of man dependent upon his pur- poses, 561c; of St. Paul, 604a. Greeks desire to see Jesus, iid, i8ob. Green, Dr. W. H., referred to, iic. Greenman, A. W. Address on "Practical Difficulties in Answering the Call from Latin- Am erica," 41^-42/^: Magnitude _ of the work, 419; distribution of population, 420; urban population, 420; Indians, 420, 421; Paganism, 421; mingling of Pagan- ism and Christianity, 421, 422; corrupt priesthood, 422; corrupt Catholicism not understood at home, 422, 423; love of pa- geantry, 423 ; progress notwithstanding, 423 ; greater expensiveness of mission work, 423, 424; failure of Romanism, 424; success in Latin-America, 424. Greetings from the students of Germany, 71. 72- Grenfell, Dr., referred to, 582d. Grierson, R. Address on "Medical Mis- sions in Korea," 515-518: Medical mis- sionary should confine himself to medi- cine, 515, 516; Korea opened by surgery, 516; hospitals wanting until recently, 516; pernicious influence of National Hospital, 517; evangelistic success prevented gpod medical work, 517; medicine not needed as an attraction, 517; loss of life conse- quent on neglect, 517, 518; recent hos- pitals, 518. Griswold, Miss F. E. Address on "The Importance of Japan's Homes," 400-402: Un-Christian civilization of Japan, 400; Christian homes Japan's great lack, 400, 401 ; schools a help toward supplying lack, 401 ; kindergartens, 401 ; evangelistic work as an aid, 401; Christian Associa- tions, 401, 402; qualifications of those who can aid Japan, 402. Groenendyke, Rev. Ellen. Address on "Medical Work Among Women," 506-509: Woman fundamental in society, 506 ; women doctors insufficient in number, 506, 507; male doctors cannot gain ready entrance to women's homes, 507, 508 ; pain destroys prejudice, 508; work in Per- sia, 508, 509; preaching at a post mortem examination, 509 ; dearth of doctors in Africa, 509. Grojping after truth, 4T2a. Gulick, Mrs. Alice Gordon, work in Spain, S70C, 571C. Gulick, Dr., quoted, 3g4b. Gundert: "Greetings from the Students of Germany," 71, 72; represents German Students' Christian Alliance, 71; reasons for small membership, 71; what it is ac- complishing, 71 ; Conference at Halle, 71 ; Unity between it and other Volunteer Movements, 72. Giitzlaff aids British diplomats, 140a. H Haas, C. H. Address on "A Doctor's Rea- sons for Going to China," 253, 254: The (Jictate of common sense, 253; a dictate INDEX 697 of common duty, 253, 254; a unique, un- measured privilege, 254. Hadji, story of a Persian, 482-484. Hadley, Prof., ii8c. Hadley, Sam, 237d. Haggard, F. P. Address on "The Educa- tive Value of Missionary Literature," 167-174: Need for missionary education, 168-169; literature requisite for this, 169; its preparation should receive highest con- sideration, 169-171 ; wisdom needed for its distribution and use, 171, 172; concrete facts of missions should be presented, 172-174, Hague Convention, 143c. Half truths an obstacle in missions, 88cd. Hall, Dr. C. C, quoted, sid, 52a. Halle: Orphanage of Francke, 65b; Volun- teer Conference, 7id. Hamilton, Alexander, I42d. Harford, Dr. C. F., losd. Harris, E. Address on "Bible Study in the Missionary's Preparation," 585, 586: Bible itself too little studied, 585; meth- ods, 585; New Testament and missions, 585, 586; reward of Bible study, 586. Harris, Townsend, in Japan, 139a. Hartford layman an authority on missions, 633b. Hartzell, J. C. "General Survey of Afri- can Fields and of Methodist Work," 287- 291: Size of Africa, 287; river systems, 287, 288; wealth, 288; commerce, 288; Pow- ers in, 288; native territory, 288, 289; population, 289; duty to evangelize Afri- cans, 289; Methodist work in, 289, 290; work of other denominations, 290; prayer needed, 290; vision of Africa's future, 290, 291. Harvard : influenced by Toronto Conven- tion, 50; Harvard Mission, 48a; Harvard sermon, i6ob. Hastings, R. C. Address on "The Ceylon Mission of the American Board," 317-322; Aim of mission, 317 ; historical sketch, 317, 318; its effect on India, 318; educa- tional work, 318, 319; medical efforts, 319; publication, 319, 320; untabulated results, 320; self-support and self-propagation, 320, 321; by-products of the mission, 321; dis- couraging features, 321, 322; Ceylon's needs, 322. Hawaiian Church evolution, S33bc. Hawaiian Islands, ii8d. Haystack Prayer Meeting, 39a, i42d. Health: bureau for missionary societies, 104c; of the missionary, 103-108. Heart of man a creation of God, 82b. Heart of the Sacred Cross of Jesus, 43id. Hearts, reaching African, 294d. Heathen obliged to use Christian truth, 83a. Hell: two conceptions of, 249cd; of Bud- dhism, 326d. Helm, V. W. "Greetings from the League of Student Volunteers in Japan," 189-igo: Its membership, 189; Joseph Neesima, 189; Two Hundred and Three Meter Hill, 190. Address on "The Students of Ja- pan," 194-196: Destiny of Japan depend- ent upon, 194; Christian Associations among them, 194; Japanese Church as- suming the responsibility for evangeliza- tion, 194, 19s; Student Association men and the supply of Christian workers, 195; Japan's relation to the Orient, i^, 195, 196. Address on "The Opportunity for Teachers in Japanese Government Schools," 403-405 : The beginnings, 403 ; present scheme, 404; Bible class opportu- nities, 404, 405. Hendrix, E. R. Address on "The Pastor a Student of Missions," 603-605: The great commission suggests this, 603; con- gregational prajrer life demands it, 603, 604; raises ministry from the common- place, 604; essential for a broadening min- istry, 604; results in missionary recruits, 604, 605; an aid to those at the front, 60s. Heroism: of missionaries at the front, 2i4d, 2isa; fostered by mission study, 634a. "Hibbert Journal" quoted, 400c, 4540. Hibernian Church Missionary Society, 243a. Hicks, H. W. Address on "Co-operation Between Students and the Young People of the Churches^" 643-645: Such co- operation would inspire, 643; other rea- sons for co-operation, 643^ 644; organiza- tions interested in missions, 644; text- books of the Movement, 644, 645. High school boys warned not to study medicine, 253d. Highlands of Africa, 300b. Hill, Dr. J. H., 551c. Hill tribes of Burma, 313d. Hills, lifting up the eyes to, 283cd. Hindrances to spiritual power, 36ocd. Hindu: gods not equal to men, 920; mind, characteristic of, 89c; women, 2s6d; wom- an's gift of her child to the god, 372ab. Hinduism : on God, 88b ; immortality, Sgabc; number of its gods, g6d; affected by Christianity, gSc; revival of, 32ibc. Hippopotamus story, 293ab. History concerning God's plans, teachings of, 35icd. Hoar, Senator, quoted, i6obc. Hobbies valuable for missionaries, i07d; danger of making missions a, 615c. Holiness: in God essential to holiness of man, 93a; defined and characterized, 235 cd. Holland : Student Christian Federation meeting, 76bc; Holland's Student Mis- sionary Association, 76b. Holy- Spirit: His office, 22d; prominent factor in the British Volunteer Union's work, 72c, 74c; essential for evangelists, 487b. Home base a key to foreign missionary success, 153-185. Home mission work, appeal of, 256a. Home missions in South China, 324b. Home ties, 268d. Home vs. foreign work for women, 266ab. Homeland of the Church, 23a. Homes of Japan, importance of the, 400- 402. Hong Ye, story of, 479c-48id. Honor roll, 276, 277. Honorifics in languages, iipd. Hope lacking in non-Christian religions, 97c. Horton's "The Bible a Missionary Book," 545a. Hospital: operation in New York, 283b; cases in India, 373bcd, 374ab; Christian teaching in Japan, 394a; case of Persian woman, 444d, 445a; Gospel work in, 447b; advantages of, 506b; Korean National, 5i6d, si7ab; Korean missionary, 518b. Hospitality of Brazilians, 433a. Hostility overcome by medical missions, Soib, 5043, Houghton, Lord, quoted, g6a. Huguenot Seminary, 57oab. Human features in missionary work, I47d, 148a. Hu-nan twenty years ago and now, 3130. Hungering Christ, the, 282cd. Hunt, J. G., "Work of the United Pres- byterians in Northeastern Africa," 297, 298; Egyptian mission field, 297; Moham- medan occupation of, 297, 2g8; summary of United Presbyterian work, 297, 29S; results, 298. Hunt, W. B. Address on "The Essential for Korea's Uplifting," 407, 408: Dark- ness disappearing, 407; witnesses for Christ, 407; a Korean example, 408; a Church knowing the Bible, 408. 698 INDEX Hunting in Africa, 292b. Husband and wife on mission field, rela- tions between, ii7ab. Huxley quoted, 237b. Hsi-an, China's old capital, 339d. Hypocritical Moslem inquirers, 456d. Ibange, 296c. Icecream and missions, 34a, 3sd. Ideals: Power of, 4b; a missionary re- source, i6obcd; of Christianity, 23460; in India, Christian, 384ab. Idolatry an obstacle in India, 49id. Idols cast in river in China, 2iod. Ignorance of Moslems in Africa, 459cd. Illiteracy: a difficulty in India, 492a; of Chinese women, 528c; definition of in In- dia, 524c. Iloilo, work in, -4goab. Immigrants lacking, literature for, 6ribc. Immorality in Japan, 249b, 2S7a; of Cal- cutta women, 371c; pledge against, 405a; of African Moslems, 4590, 46oab. Imperative of life, categorical, 236b. Imperial Commission, Chinese, 527c. Importance: of Japan's homes, ^0-402; of Japan as a mission field, unique, 405, 406. Inadequacy of non-Christian religions, 85- 100. Incidental missionary instruction, 544C. Inconclusive thinking, 251-253. Increase in missionary contributions, 639c. Independence in Japan, spirit of Christian, 395d. India: idolaters, 23b; death-rate, 3od; wom- an's home missionary work, 76d; women prevent husbands' conversion, 77d, 78a; Mohammedanism in, 91a; students of, igo- ip2; women and girls, 2i8d, 219c; Chris- tian Church in, 386c; educated Moslems of, 453-458; see also under Assam and Burma. Indian Christian Workers' Band, 191c. Indians: of Brazil, ii6a; North American, 125c; of South America and Mexico, 42ocd, 421a. Indirectness of Moslem women's work, 448b. Individual responsibility of laymen, i66abc; individual work, 238b; individual support of missionaries, 6iod, 6iia. Indo-Chinese races, 3ogc. Industrial missions in Africa, 209a, 302d, 303a, 304c; industrial plant, 2goa. Infanticide in India, 372bc, 388d. Infidel literature: lacking in Korea, 4iibc; used by Indian Moslems, 456d. Influence: of Chinese women, 348d, 349a; of Christianity in Japan, 393-396 ; of schools, daily, 527d, 528ab; of Christian professors, 577d. Ingle, Bishop J. A., 55id. Injudicious missionaries, 133b, Inspiring missionary literature meager, 591C. Institutions aflected by Volunteer Move- ment, 41a. Instruction possible in hospitals, syste- matic, 504d. Instructions to early medical missionaries, 499d. Intellectual : bias and non-Christian relig- ions, 85d, 86a; needs of men not met by non-Christian religions, gid ; equipment essential to missionary success, 108-114; development fostered by missionaries, ii2b- Intemperance, theoretically and practically, in Mohammedanism, 94cd. Intercession for missions demands study, 603d. Intercessory prayer and missions, 181-185. , Inter-Church Conference on Federation re- ferred to, 52d, 62a. Inter-Collegiate Christian Union of Cam- bridge, England, 243-245. Interdenominational Conference of Wom- en's Boards^ 6^2b. Interest in missions; now and twenty years ago, 55d-57b; lacking, ssScd; awakening an, 6iobc; maintained by study and pray- er, 633, 634; interesting a layman in mis- sions, 640b. International Comity and the Volunteer Movement, 142-145. International Institute of Spain, 570C-571C. International Law: Dr. Martin's work for, 141c; and missions, 626-629. International relations aided by newspa- pers, isoab. Interparliamentary Union, 144a. Interpretation of Christianity by mission- aries, iiab. Interpreting social development a newspa- per function, i5od, 151a. Inter-Seminary Missionary Alliance, 548c. Inventions in China, Western, 338b. Investment in missions most profitable, 34hc. Irreligious womanhood of Japan dangerous, 398d. Irvine, W. M. Address on "How to In- doctrinate Students with the Missionary Spirit Before They Enter College," 564- 568: Object of education, 564, 565; Eng- lish secondary schools, 565 ; the heart not to be neglected, 565; setting forth the need for missions, 565 ; the Mercersburg plan, 566; interest taken by the boys, 567; arguments employed, 567; death of a school boy, 568. Islam. See Mohammedanism. Ispahan opened by medicine, 502b, Italians in South America, 421a. Itineration: evangelistic, 473-475; medical work, sosb, 510-512. Ito, Marquis, quoted, 3g8d. Jackman, L. W. B., 313a. Jackson, General, and foreign missions, i59bc. Jacob, i7gc. Jaffna: Foreign Missionary Society, 191b; work in^ 317-322; Jaffna College, 31936. Tail, singing in a Philippine, 428bc. James, Professor, quoted, 56id. Japan: See Table of Contents. Source of Japan's progress, 96b; opened by Com- modore Perry, 209d; influence in Korea and China, 406b; transformation of, 628c. Japanese: soldiers an example to Chris- tians, 34d; religion defective in truth, 94a; students, 194-196; in China, Chris- tian, igsd; women, 2573; reaching them, 398-400; representatives praying, 211a; prestige in China, 338b, sggd, 400a. Jay, John, treaty of, 143a. Jerome, William Travers, i6^a. Jesuits furnished Leibnitz with missionary data, 65a. Jesus Christ: pre-eminent in the mission- ary enterprise, 64b; King in India, 378d, S37c; essential for the missionary's life and usefulness, 407cd; an illustration of soul winning, 583bc, Jibara, changes in, 436b. Job's question, 18436. John 3:16, 263cd. Jonah, 258a. John, Griffith, quoted, o8cd. Jones, S. Address on "Tidings from Cuba," 435, 436: Missions aided by United States Government, 435 ; corner-stone laying, 436; Panama Canalj 436; changes in Ji- bara, 436; Christianity's opportunity, 436. INDEX 699 Joshua walking with God, i22d. "Journal of the American Medical Asso- ciation," 253d. Journeying into interior Africa, 292ab. Joy in doing woman's work, 478b. Judaism and other religions, 99c. Judson: Sir Mortimer Durand's father's es- timate of, i^ibc; his statement of mis- sionary qualifications, i35ab; his studi- ousness, i^sd. Julfa, a Persian station, 502a. Justice taught by missionaries, 112c. Justification of the Chinese attitude, 352d- 334b. K Kan-su, ssgd. Karma, ^z^ac. Kataoka, President, 21 id, 212a. Keeper: Am I my sister's, 256-259. Keith-Falconer, 246b. Keller, F. A. Address on "Spiritual Pow- er," 357-362: The need and its supply, 3S7f 3S8; described, 358; its manifesta- tions, 359, 360; hindrances to its recep- tion, 360; how obtained, 360-362. Kellogg, Dr., quoted, Sgd. Keng-tung, a hill tribe station, 314a. Kentucky Theological Seminary, ssad, 553a. Kerr, Dr. J. G., si3bd. Keshab Chandar Sen, 98b. Keswick: and its influence on the British Movement, 8c; Ramabai at, 381c. Key to the missionary situation, pastor the, 616a. Khartum and General Gordon, 12c. Khasi Mission, ^i2b. Khasi Hills, revival in, 381a. Kindergarten: helping Japanese mothers, 397d, 398a; in Japan, 401c; preparation for work, S36d, 537b. King, H. C. Address on "The Reasonable- ness of Fxpecting the Co-operation of a University Faculty in Arousing or Fos- tering the Missionary Spirit," 561-564: Co- operation due to missions because of edu- cative value, 561 ; missions displace the self-centered spirit, 561; prevent smother- ing of highest interests, 562, 563; train to social consciousness and efficiency, 563, 564; aid in world conquest by its great- est personality, 564; quoted, io6d, 107a. Kin^ciom of God without boundaries, 2S5d. Kipling quoted, 3Q6b. Kipi), Bishop, ssid. Kissing in Africa, 117b. Kitchener, Lord, 461c. Kiushiu, work in, 3ggabc. Knight, E. H. Address on "Necessity for the Pedagogical Training of Missionary Candidates.'*^ 581-5B3: Essentials for the missionary s equipment, 581; trained teachers especially desired, 581; training needed at home also, 581, 582; training of native workers demands this knowl- edge, 582- helpful in evangelistic work, 582; religious pedagogy especially desir- able, 583; example of Jesus, 583. Knowledge: requisite to missionary conse- cration, 3oab; of the body essential to missionaries, 104c; of missions not suffi- cient to create genuine interest, i72d; of God among lower races, 216c; of mis- sions a help to giving, 584ab. Konde, the, 302b. Kongo Free State, 206c, Korea ; religion of, childish, 90b ; begin- ning of missions in, 2ioab; training classes in, 2i2d, 2i3a^ essential for, ^7, 408; woman's work in, 408-410; medical missions in, 515-518. Koran: and polygamy, 95c; not translated by Moslems, 221c; and Christian Scrip- tures, 454a; sanctions license and liberty, 4S4c; permits four legal wives, 46od. Ko San Ye, 313-317 passim. Krishna's view of falsehood, 93d. Kwei-chou, 340b. Kyoto, an experience in, 624b. Kyrias, Mr. G., 449b. Labrador, work in, 582cd. Ladders, story of the two, 426bc. Laflamme, H. F. Address on "Mass Move- ments in India," 379-382: Reinforcements needed because of, 379; pastoral oversight essential, 379, 380; centers of mass move- ments, 380; other less important centers, 380, 381; Ramabai's work, 381; Animists, 381; Madras Conference appeal, 382. Ad- dress on "Methods in Evangelistic Work," 490-492: Missionary candidates should be soul winners, 490, 491; the problem, 491; six obstacles in India, 491, 492; how to overcome them, 492; specific methods, 402; Dr. Duff's saying^ 492. Address on ' Elementary Education in Mission Work," 523-526: India's missionary force, 523; most workers have to do with ele- mentary education, 523; need of this work, 523, 524; lack of schools, 524; Madras Presidency statistics, 524, 525; revivals and lower education, 525; speaker's con- nection with Indian schools, 525, 526; trained Christian men needed, 526. Lamb, Charles, quoted, Z33C. Lambeth Conference and the Watchword, 54d, 55a. Lancet opened Korea, 516b. Land donations to missions, 290a. Language: examinations and ill health, io6c; attainments of missionaries, i33ab; learning in Africa, 294b; facility in, de- sirable, 331a. Languages: of Assam, siobc; spoken by Moslems, 221c, 222a; an obstacle in Ma- laysia, 323c. Lanier quoted, 233c. Lankester, Dr. H. Address on "Care of One's Health a Divine Requirement, and the Essentials of Maintaining Physical Efficiency," 103-108 ; Missionaries ma- chines of God, 103; consequently should be cared for, 103; health ruined by over- work, 104; missionary societies should have a medical examiner, 104; two main factors in health, 104; medical training of missionary candidates, 104-105; Living- stone College, 105; "first aid" instruction valuable but insufficient, 106; influence of mind over bod^, 106, 107; language examinations and ill-health, 106; lack of recreation leads to break-downs, 106; rest days essential, 107; recreation in tropical countries especially important, 107; value of hobbies, 107-108; summary, 107. Ad- dress on "The Importance of Medical Missions," 499-503: At first the Church did not understand this, 499; change of sentiment, 499, 500; present belief in med- ical missions, 500; medical work over- throws hostility, 501; attracts, 501; opens distant fields, 502; breaks down supersti- tion, 502; exhibits love of Christ, 502, 503; nurses almost as influential as doc- tors, 503; demand for such workers, 503. Remarks in Editors' Conference, 598, 599. Laos, recent news from, 214c. Lapsley, an African missionary, 291-296, passim. Latent powers in nature, i59d, i6oa; latent resources of the laymen, 159-167. Latin-America, Mission work in, 199-203, "Launch out into the deep," 243-245, pas- sim, Lawrence, Henry epitaph of, 385b. Laws, Dr,, quoted, i25ab. Lay medicine in Africa, 293cd. 700 INDEX Laymen: latent missionary resources of, 159-167; influential in plans for giving, 6iob; part in the missionary enterprise, 623-640; in the East, opportunity for, 626b. Leaders: from the college element, 3b; in India, educated, 377d, 378a. Leadership: of pulpit needed, missionary, i57cd; demanded by India, 387ab; among church young people, need for student, 645, 646 ; of mission study class, 649d. 65oab. League of Student Volunteers in Japan, 189, 190. Lectures: on health in Church Missionary Society's institutions, losc; for student volunteers, 389c. Lectureships, missionary, 544c. Legend, ancient Jewish, 234d, 235a. Leibnitz's missionary scheme, 64d, 65ab. Lenington, R. F. Address on "Answers to the Call — Some Results," 430-433: Results of thirty years' work in Brazil, 430; stim- ulus to Catholicism, 431; Catholic Bibles, 431; new translations of, 431; Catholic young people's societies, 431; native Church becoming independent, 432; co- operation of army officers, 432; debt pay- ing, 432; a converted hostess, '433; the lost child, 433. Address on "Evangelistic Itineration, 473-475; Teachings of Jesus, 473; Paul's method, 474; fruit of itinera- tion, 474; sacrifices, 474; its personal re- ward, 474. 475- Lepers, Chinese, 5iid. Lessons: from British Volunteer Union, 72-75; taught the heathen, false, i24cd. Levant, Islam in the, 441-443. Liberia, 288d, 289a. Liberty lackinig in Persia, religious, 44sbcd. Libraries in institutions, missionary, s6bc. Liddon, Canon, on prayer, i82bc. Lien-chou massacre, 213c. Life: of the missionary, 2id, 22a; life pur- pose that is abiding, 36d; surrender of the, 259-263; laid down, 284ab; held sa- cred by Buddhism, animal, 327d; to be sacrificed for Moslems, 463d; affected by Christ, the whole of, 493bc. Liquor traffic in Africa, 2o6d, 207a. Literacy: in India, 383b; among Indian Moslems, 454d. Literary work : in missions, opportunity for, 222a; in West Central Africa, 299a. Literati of China a mission field, 78b, i92cd. Literature: of missions not widely known, 3oab; educative value of missionary, 167- 174; prepared for Moslems, 22id; China, 343b; in the Levant, Christian, 442bc. Liverpool Conference and its influence, 67d- 68c, 69c. Living, evangelists to be taught the right way of, 488a. "Living Link" idea, 6iod, 6iia. Livingstone College and medical training, lOSd. Livingstone's African travels referred to, 229b, 283a, 299d, 3ood, 603b, 623bc; his call to the field, 246b ; as a doctor, 5o8d. Livingstonia Mission, 301a. Lloyd, Dr., 5^id. **Lo, I am with you alway," 292b, Lockhead, J. L., quoted, 460b. Lodging house in Singapore, 479c. London Mission in Western China, 34od. "London Times" publishes missionary news, 598d. Lordship of Jesus Christ. 29-36. "Lose Hefte,'' 69a. Lost Child, Brazilian Catholics likened to ^ a, 433d. Love: central place of, in Christianity, 84b; lacking in African religion, 90b; "Love of Christ Constraineth Us," sermon on, 229- 233; conquering opposition, 429^-4300, SoSbc. 293c. Low castes in India, 217a, 218b. Lowrie, Dr. J. W., quoted, 211b. Lucas, A. H. Address on "The Montclair Plan," 609-612: Aim of the plan, 609, 610; initiating the scheme, 610; Bishop Tho- burn's help through^ the "living link," 610, 6ir ; Tract Society work, 611 ; re- sults, 611, 612; eflfect on young people, 612; missionary prayer meeting, 612. Luce, H. W., Opportunity in Qiina, 265c. Address on "China's Appeal to Life," 362, 363: Frederick W. Myers, quoted, 362; the appealing fact of Christian mis- sions, 362; home claims, 363; a late de- cisions for missions, 363; fear of God's will, 363. Luebo, 293cd. Luering, H. L. E, Address on "Mission Work in Malaysia," 322-325 : The field, 322; Xavier's work in, 322, 323 ; socie- ties, 323; why Malaysian work is neg- lected, 323; a meeting place of the na- tions, 323, 324; prominence of Chinese church in, 324; efforts for Malaysian races, 324; neglected tribes, 324, 325; our duty, 325. Address on "A Typical Result of Evangelistic Work," 479-451: Preach- ing in Singapore, 479; a Chinese dor- mitory, 479; sick man cured, 480; his conversion, 480 ; becomes a Christian worker, 480, 481; his labors in China, 481. Lull, Raymund, 224d. Luther's relation to Christ, 29a. "Lux Christi," 651b. Luxuries and missionary contributions, 33d, 34a, 632c. Lyon, Mary, 568cd, 5693. Lyons, D. W., first Educational Secretary, 46c. M Mabie, Dr. H, C, and his parishioner mis- sionaries, 605a. Macartney, Lord, Embassy to China, i39d. Macaulay quoted, Sgab. Macdonald, J. A. Address on "The Secu- lar Press and Foreign Missions,'* 146- 151: Function of the newspaper stated, 146, 147; mission news part of the world- survey, 147; missionary news must have human features, 147, 148; must be in touch with life at homcj 148; must bear on progress of civilization abroad, 149; newspaper men should master missionary problems, 149; should report facts fairly, 149; should advocate justice abroad, 150; should intelligently discuss missionary problems, 150; should note spiritual fac- tors in progress, 150, 151; missions the dy- namic of civilization, 151. Addresson"How to Interest the Secular Newspapers in Missions," 597, 598: Secretaries should give them good material, 597; should appreciate news value of information re- ceived, 598; boards should have a news- paper man among their officers, 598; sec- retaries should appreciate work of secu- lar newspapers, 598. Macfarland, H. B. F. Address on "The Relation of the Student Volunteer Move- ment to International Comity and Uni- versal Peace," 142-145: Introduction, 142; the duel a century ago, 142, 143; growth of the arbitration idea, 143; early use of Supreme Court limited, 143; Interparlia- mentary Union, 144; what students can do here to aid the cause of peace and comity, 144, 145; what they can do abroad, 145; Christ the bond of peace, 145. Machine, body a valuable, 103b. Mackay quoted, 207b. Mackenzie, Bishop, 300c. Mackenzie of Tientsin, Dr., Si4b, Madden, Archdeacon, quoted, 358bc. INDEX 701 Madeira Islands, 288b, 289d. Madras: Decennial Conference, Call is- sued by, i74d, igid, sS^ab; religion in, 383a; Madras Presidency illiterates, 524cd. Madrassa College, 45sd. Magazines read, how to get missionary, i72ab. Magna Charta of the Kingdom, 234ab. Mhabharata, teachings concerning false- hood, Md. Making Christ known, three ways of, 21c, 22& Malarial fever in Africa, 205d. Malaysia, mission work in, 322-325. Mammon a great enemy to missions, 62sab. Manifestation of spiritual power, asga, 360b. Manley, G. T. Address on "Valuable Les- sons from the Student Volunteer Mis- sionary Union of Great Britain," 72-75. Obedience to the Holy Spirit key to the Union's success, 72; British universities of missionary origin, 72; beginnings of a Volunteer Union, 73; Mr. Moody's rela- tion to it, 73; impulse from Stanley Smith and Studd, 73; aid received from R. P. Wilder, 74; experiences of two of the Union's leaders, 74; Divine communion essential, 75. Address on "Not Pressed Men, but Volunteers," 245-247: Volun- teering an issue not to be avoided, 245; question of being called to the mission held, 245, 246 ; a sign not to be asked for, 246. Address on "Professorial op- portunities for Exerting a Christian and Missionary Influence,' 576-578: Liver- pool Volunteer Convention, 5^6; result- mg meetings, 576, 577; Christian life of professors not known by students, 577; winning men for Christ, 577; seeking for missionary recruits, 578. Manning^ Cardinal, quoted, 237a, Manu. See code of. Many-sidedness of Jesus, ii3cd. Marah, waters of, i8^cd, Marcelina and Candido, 429b-43ob. Marriage to the gods in India, 37icd. Marriage question in Bolivia, 434d. Married missionaries* leverage in Japan, 399b c. Marshall, E. Address on "Importance of the Study of Missions," 583, 584: Jesus' command, 583, 584; ignorance of missions, 584; should study for the sake of the heathen, 584; should study for practical points, 584. Martin's work for China, W. A. P., i4rbc. Martineau referred to, s63b. Martyn, Henry, I26ab, 244d, 246ab, 384d, 605b. Martyrs in China: women, 34gd, 350a; mar- tyrs message to his boy, 33b. Mary, Mother of Jesus, 233-240, passim; preeminence of the Virgin, 425bca. Mass movements toward Christianity, 313- 317, 379-382. Massacre of Presbyterian missionaries in China, 2130. Massey, R, K. Address on "The Seminary as a Recruiting Ground for Missionary Statesmen," 550-552: Characterization of missionary statesmen, 550, 551; Alexan- dria's missionary praduates, 551; reasons for that Seminary's missionary interest, 552. Master and servant, relations between, 117c. Mateer, Dr. Calvin, quoted, 214a. Matthew 9:37, 273-275; Matthew 19:29, 278c. Maya, Buddha's mother, 327a. Mazbi Sikhs, 217a. Mazzini, Joseph, quoted, 236a. McBee, S., 590a. McCall. Adam, dying words, 35c. McCheyne, 127c. McClure, Mrs. A. Address on "Work for the Women of India," 370-372: Women ijpe(ie(l tp ?pad women, 371; prevalence of sin, 371 ; three varieties of sin speci- fied, 371; desire for better things, 371, 372; Hindu woman's gift to her god, 372. McConaughy, D. Address on "What Northern Presbyterian Laymen are Do- ing*" 638-640. Battle of King's Moun- tain, 638; rope holding, 638; railroad man and missions, 639; laymen of Zanesville Presbytery, 639; committee of laymen in each churchj 640. McCosh, President, testimony to the Move- ment, 4od. McDowell, W. F. Address on "Final and Supreme Authority of Jesus Christ," 233- 240: Charles Lamb and Lanier on Christ, 233; "Slaves of Jesus Christ," 233; men deeply interested Jesus, 233; His first great sermon, 234; the new ideal, 234: great men needed therefor, 234; need of the filial accent in Christians, 2^4, 235; character significant in personal life, 235; holiness defined^ 235; humane spirit need- ed in college lives, 235, 236; Love one another," 236; the young ruler's lost chance, 236; the new Tenth of Mark, 2$6; law of Christian character, 237; Jesus' social passion, 237; the college student's Scripture, 237; "Be ye therefore perfect," 2^7, 238; fundamental categories of Chris- tianity, 238; the future triumph, 238; final tests, 238 ; inheriting eternal life, 239 ; history's true goal, 239 ; what personal faith must become, 239 ; the student's pledge and covenant, 240. McLaren, Dr. Alexander, quoted, 574d. McLaughlin, J. L. Address on "Answer to the Call from Latin-America — Meth- ods," 427-430: A needed vision, 427; story of Nicholas Zamora, 428 ; case of Can- dido, 429; love wins the day, 429^ 430. Medical: training helpful to missionaries, i04d ; colleges of India, _ Christians in, 219b ^ Education, Committee on, 253d; medical missionarjs reasons for being a, ^§3; 254; work in Ceylon, 3i9d; opportu- nities in India, 372-375; schools in India, 3goa, S^Sb; work in Korea, 410b; students willing to volunteer, 631b. Medical Missions: See Table of Contents; books on, see Appendix A, Bibliography; in Burma, 330b; needed in Arabia, 447cd; the sick in European Turkey, 45iabc; helpful in Moslem work, 467b; inadequacy of, 472c; in the Philippines, 49oabc; case of hand treatment, 509c; secondary school supports a doctor, s66bcd. Meem, J. G. Address on "Is There a Call to Labor for Latin- America ?" 417- 419 : Religious liberty decreed in South American Republics, 417 ; Bible almost unknown, 417; Roman Church will always remain, 418; dissatisfaction with that Church, 418; neglected by Protestantism, 418; religious need of Brazil, 418. Meetings of Cambridge professors, 576d. Membership: in India, increase of Metho- dist, 2i8c; of Chinese churches, increase in, 350c. Mercersburg Academy's plan of raising missionary money, ^66hcd. Message of missionaries to non-Christians, 559c. Messages from volunteers soon to sail, 279- 281. Methodist Episcopal Church Missionary Society's missionaries, 174c; Methodist University, Peking, 193a; growth in In- dia in 1905, 2i8c; work in Africa, 289d, 29oad; work in Western China, 34od, 341a-; missionary problem, statement of lead- ers, 648b, 64gb. Methods of work: employed by Ko San Ye, 3i4cd, 3isad; in Korean woman's work, 4ioabc; in Latin- America, 427-430; in Arabian women's work, 446c, 447ab; relation of evangelism to other methods, 702 INDEX 472ab; employed in evangelistic work. 4^7bc, 490-492; of training native physi- cians, 5i4c-5isb; in Bible study, S85C. Miao of China, 34obc. "Middle Kingdom" of Dr. Williams, 141b. Milan, Cathedral of, i6oc. Military Department toward Christianity, attitude of Japanese, 394c. Miller, K. S. Address on "The Unique Im- portance of Japan as a Mission Field," 405^ 406: Kducated men usually without religion, 405, 406; open doors, 406; strate- gic relationship to Korea and China, 406. Mills, Samuel J., and his mother, lod; re- ferred to, 384d. Mind's influence upon body, io6bc. Mingling of Paganism and Romanism, 42id, 422ab. Minister to the United States, Chinese, quoted. 354d. Minister s relation to missionary success, , 1SS-159. Ministerial failure, I57bc. Ministry aided by Movement, 42b, sgd. "Miracle of Modern Missions," 4iod. Miracle of the loaves and fishes, 6o7bc. Mission bands prominent in the propa- ganda, 5od. Mission field: a test of saintship, i25d; rC' lation of theological seminaries to, 548' 550. Mission of Christ to us, 4b, ga. Mission study fostered by Movement, 44bc, 46a, 47c; in churches, i68d; in theologi' cal seminaries, 543-S4S ; text-books for, 644d, 645ab, 6siabc; in Sunday-schools, 646bc, 656a; among young people, 647- 650. Mission work: a strong international tie, Sd, 6a ; relationship of departments of, ^76abc. Missionaries: their preaching, 21b; life, 22a. beneficence, 22bcj one needed for each 25,000, 3id, 32a ; illustrious examples of, ma; deserve strong home base, 158b; and African tribes, zosab; qualifications in Af- rica, 305d; qualifications needed in Japan, 40oab, 402b; not accountable for interna- tional difficulties, 624bc; an Indian mis- sionary family, 623d. Missionary: bibliography of literature, see Appendix A; educative value of, 167-174; societies, birth of the great, 20c; enter- prise defined, 2iabc; spirit influential in all Christian work, 45b; interests in col leges now and twenty years ago con^ trasted, 5Sd-57b; colleges, 6od; life of Continental universities, 64-71; Magazine of Francke, 66c; possibilities of women students of world, 75-78; health bureau, 104c; graduates from Ohio Wesleyan, S72d; training schools, conference of, 581- 586; committee in Montclair church, 6iid; must know his own religion, lopd; should study and practice propriety, i2ibc; inner life a battle, 357c. Missionary Day in theological seminaries, ,, 54Sd, 546, 547. Missionary Review of the WOrld" quoted, 372ab. Missionary Week in Scotland, 6i7d, 6i8a. Missions: co-extensive with mankind, 22d, 23a; abroad established by universities, 47d, 48a; as viewed by Christian diplo- mat, 131-136; relation of press to, 146- 151; in Latin- America, 199-203; in Pagan Africa, 203-209; to be efficient should be well equipped, 208c; in the Far East, 209- 215; in Southern Asia and India, 216-210; in the Mohammedan world, 220-225; i" Burma, 313-317; belated, 346ab; to Mo- hammedans, 441-467; to general progress of civilization, relation of, 5S7c-S58d; and international relations, 626-629, Mixed races of Mexico and South America, 42od. Moffat, Robert, 239b. Mohammed quoted as to lying, 93d. Mohammedanism: impotence and inferior- ity, 90c, 91b; view of liquor drinking, 94cd; creates a moral desert, 96a; hostile to African missions, 207ab; low morality in Africa, 207c; in Egypt, 297bc; prayer call, 2^7d; spread of, in Asia Minor, 44iab; in Persia, 443-446; degrades woman, 446bc; view of Jesus Christ, 466b. Mohammedans: and Henry Martyn, 125b; in Malaysia, 324c; accessible in China, 34ibc; in India, 388d, 389a; educated In- dian Moslems, 453-458; distribution of un- evangelized, 462c, 463c; conversion of, 1340(1 ; converted Mollah, 484d, 485abc. Money and Missions^ 163d, i64d. Mongrel speech, evils of, 119b. Monks of lona, i84d. "Monkey theology," 536bc. Montclair plan as to missions, 60^612. Moody, D. L. : influence at Cambridge Uni- versity, 73d; and his trustees, 163a; and Sankey at Cambridge University, 244d; and teachers for Japan, 403d. Moore, E. C. Address on "The Import- ance of Interesting Our Students in the Missionary Enterprise," 557-561- Missions call for best powers of men, 557; relation of missions to civilization, 557, 558; con- tribution of Grseco-Roman world to Chris- tianity, SS9. 560; the Teutonic contribu- tion, 560; contribution of modern non- Christian nations, 560; the great task de- mands strong men, 561. Moorfields Tabernacle, 6osc. Moral: law the center of Jewish religion, 8ib; moral needs of men not met by non-Christian religions, oza-94d; moral chaos of non-Christian religions, psbc. Moravian Church missions and their early idea, 2ocd. "Morning Star," 320a. Morning Watch, 44c, io8b. Morrison, Dr., diplomatic services, i39d; referred to, i6sa, 336c. Morse, R. C, and teachers for Japan, 404a. "Morsel eaten alone," 282b. Morton, Miss A. R. Address on "Present Status in East China," 336, 337: Region included, 336, 337; result of contact with foreigners,, 337; feng-shui disappearing, 3^7; educational status 337; religious con- ditions 337. Address on "The Service of Women in Educational Missions," 526- 529: Empty lives of heathen women, 526, 527; educational essential to woman's work, 527; influence of women teachers, 527, 528; Chinese girls' schools created by missionaries 528; non-Christian schools increasing there, 529; educators demand- ed for college grade work, 529. Moses* fellowship with God, i22d. Moslem. See Mohammedan. Mosque, Protestant missionary preaching in, I34ab, 482-485. Mott J. R. Address on "The Possibilities of This Convention," 3-8: Its magnitude, 3; youthfulness, 3; varied composition, 3; prayerful preparation for, 3, 4; platform power, 4; central significance, 4; emanci- pation and guidance, 4. 5; a place of com- missioning, 5; a spiritual dynamo, 5; in- ternational Christian unity, 5, 6: relation to the world, 6; sins able to defeat these possibilities, 6-8; Christ searching for men whose hearts are right, 8; power of such persons, 8. Report of Executive Committee, "First Two Decades of the Volunteer Movement," 39-64; Movement's forerunners, 39; the student missionary situation in 1886, 30; fourfold purpose of Movement, 40; field which it cultivates, ■^ 40; President McCosh's testimony, 40; / nijmber of institutions touched, 41; work INDEX 703 of secretaries in institutions, 41 ; some re- sults of their work, 41; increase in num- ber volunteering, 42; effect of volunteer- ing upon candidates for ministry, 42; number who have gone to the field, 42; number of boards sending volunteers out, 42; distribution among fields, 43; the Movement's influence upon missionary candidates, 43; increasing momentum, 43, 44; effect upon quality of candidates, 44; promotion of mission study and the prayer life, 44; cantilever bridge illustra- tion, 45 ; missionary spirit imparted to students entering other callings, 45; its work of missionary education, 45, 46; leading _ text-books, 46; promotion of world citizenship, 47J influence upon the- ological seminary missionary instruction, 47; aid rendered Young People's Mission- ary Movement, 47; promotion of mission- ary giving, 47; support of graduates by colleges and seminaries, 48; influence on the religious life of students, 48, 49; a stimulus to Christian activity, 49; rela- tion to the formation of the Young Peo- ple's Missionary Movement, 50, 51; influ- ence upon the Church, 51; promotion of Christian unity and co-operationj 52 ; help- ful factor in mission fields, 52; influential in extension of Movement in Christian lands, 53; on student movements in non- Christian lands, S3; relation to the Stu- dent Christian Federation, 54; its Watch- word, 54, 55 ; contrasts between the stu- dent missionary situation now and twenty years ago, 55-57; Movement's obligation to increase number of volunteers, 57, 58; should increase its educational work, 58; should emphasize quality of candidates, 59; should stimulate delayed volunteers and others in home work, 59; should en- courage entrance into the ministry, 59; should aid in missionary work of the Church, 60; North American student field ripe for missionary harvests, 60; neces- sity of an increased staff, 61; increased mission study, 61; home conditions fav- orable to advance, 61, 62; Movement should study the world-field afresh, 62; should not falter before difficulties, 62; should be dominated more by the Watch- word, 63; willingness to pay the cost, 6^; crusader spirit called for, 64; exalta- tion of Christ essential, 64: Seminary lecturer on missions, 549c; at Cambridge University, 576c. Mott, Bishop, 552b. Mt. Hermon and the Volunteer Movement, 39cd, Mt. Holyoke*s service to missions, 568- Mliir, Sir William, quoted, 220b. Mules in a china shop, iisabc. Miiller quoted. 97a. Mullins, President, quoted, 546d, Multitude, Jesus feedfing the, 6o7bc. Municipal government agitation, i62ab. Murray, Dr. A. : organizes Holland Mis- sionary Association, 67b; founds Hugue- not Seminary, S7oab. Music a help to missions, 492c. Myers, F. W., quoted, 362bc. N Naga tribes, work for, 3iid, 312a. Nagasaki harbor and the floating Bible, 402d. Name: of God, how to pronounce, 234d, 23sab; proposed for missionary doctor, 2S4b. Nassau, Dr., of Gabun, ii9d; quoted, 46od. National Missionary Society of India, 378a, 384^, sSsab. Native: churches, care of, 379cd, 380a; doc- tors, training of, 513-515; ministry in Cey- lon, 318b; workers, their training requires knowledge of pedagogy, 582b. Natural history and missionaries, io8a. Necessity of studying world conditions, 47a. Necessity of missions, 345cd. Needs: of the Christian, iib, 12c; of men not met by non-Christian religions, 85, 100; of Africa, 208c, 209a; of Japan, 212b; of spiritual power, 357a, 358b. Neesima, Joseph, address of, i89cd. Negative definition of missions, 2iabc. Neglect of Latin-America, 418c, 419a. Negritos, 324d. Negro problem in Africa, 289bc. Nelson s signal, 167c. Nervous condition of missionaries import- ant, 106c. Neve, Dr. Arthur, 4990. Nevius quoted as to Satan's power in China, S^bc. New China, 344ab. New creations of Christianity, The, 82d. New Guinea cannibals, 23b. New Islam, 222d, 456a. New message of Christianity, 234b. New students of China, i92d. New Testament: constantly being written, 236d: and a Turkish ofiicial, 442b; use of by Chinese converts, 48od. News value of missionary information, S97d, 598a. Newspapers: and missions, 146-151; in China, 211a; in Brazil, native Christian, 432a; men, limitations of, 146c. N^oni, the, 302acd. Niagara Falls illustrates Nashville Con- vention, sbc. Night of prayer for missions, 273b. Nirvana a weakness of Buddhism, 90a, 327a, 328a, 329ab. "Noble Truths" of Buddhism, 328a. Non-Christian countries of Asia and mis- sions, i36bc. Non^Christian religions inadequate to meet the needs of men, 85-100, Non-Christian schools of China, 529b. Nonne Preestes of Chaucer, ii6b. Noonday prayer for missions, 183b. Normal training desirable for missionaries, S26b, 537b, 581-583. Normal mission study movement, 654, 655. North China, missionary status in, 335, 336- North India, awakening in, 38od. Northern Presbyterian laymen and mis- sions, 638-640. Northfield mission study conference for women, 653cd. Northwestern University Band, 5od. Norway's missionary revival, 69c. Nose-blowing among our ancestors, ii6c. Nudity in art to be avoided by missiona- ries, ii6cd. Number of volunteers who have gone to fields, 42c. Nurses almost as influential as doctors in missions, 503a. Oberlin's use of day of prayer for colleges, 562b. Object of this Convention, 4c; of missions, S89cd. Objections best met personally, 476a. Obscenities in Hindu worship, 89d. Obstacles: to volunteering, 268bcd; to mis- sions in India, 491b, 492a; to missions in the home church, 647d, 648a. Obtaining spiritual power, 36od, 362a. Olficer's care of health an example to mis- sionaries, 103c. Ofiicials of Japan favorable to Christian- ity, 397c. 704 INDEX Ohio Wesleyan University's work for mis- sions, 572-575- Old China disappearing, 335ab. Old Dutch churches in Ceylon, aiyd, 318a.' Omar's lament, 97c. Omdurman, 461c. Openness of the world to missions, 6id; of China, 346cd. Opportunity: in Pagan Africa, 203-209; in Assam, 313b; in China at the present time, 355ab; in Korea, 411-413; for ex- erting missionary influence professorial, 576-578; . ^, . . . T j- Opposition: to native Christians m India, 389b; of Indian Moslems, 4560, 457a. Organization of laymen for missions, 635c, 636b. Orient: messages from the, 187-196; affected by Japan, 195c, 196a. Oriental Christians, Moslem view of, 44rcd. Orientals must be understood by missiona- ries, iioa. Origin of Cambridge Inter- Collegiate Christian Union, 243cd. Orphanages in Africa, 2g6c. Orphans in India, 625cd. Outfit for Africa, 29id, 2g2a. Oversight of native churclies, 379cd. Over-supply of doctors in America, 253cd. Ownership of Jesus Christ, 29-36. Ownership of life, 262ab. Oxford Inter- Collegiate Christian Union, 244c. 1 P Pagan element in Africa, 305c. Pagan vices need not be exaggerated, 82d. Pains required in prayer, i82d, 183a. Painting called "Anno Domini," 215b. Panama Canal and missions, 436ab. Pantheism an obstacle in India, 49id. Parda drawn aside in India, 219c. Parents: attitude toward volunteering, 32cd, 33a; willingness to have children go as missionaries, 33c. Paris Missionary Society, sggb. Park, Mungo, 2043. Parker, Dr. Peter, aids Gushing, i4obc, So8d, si3b. Parker, Theodore, criticism of Goethe, 236a. Partnership with God in missionary work, 6i2cd. Pastor: and missionary literature, T7id, 172a; the missionary as, 379cd; a student of missions, 603-605; an obstacle to mis- sionary giving, 6o8bc; lacking in mis- sionary leadership of young, 645d, 646a; opposed to forward movement, 638a. "Pastor and Modern Missions, 549c, 630c. Pastorate: necessity for a native, S33d; high character of, 534cd. Paternal opposition to volunteering, 278cd. Patience required in women's work, 477d. Paton, Dr., 6r4d. Patriotism developing in China, 33Sd. "Patriotism of the Kingdom of Heaven," i67d. Patteson, Coleridge, 239b. Patterson, Miss F. B. Address on "The Appeal of China's Women," 347-350; Re- cent changes in China, 347; the women awakening, 348; needs of Women's Boards, 348; Chinese women's need of Jesus, 348; their strength. 349; Mrs. Bishop's testimony, 349; their loyalty and devotion, 349, 350; growth in church mem- bership, 350, Paul, St.: Views as to adaptation, 122a: sense of God's presence, i22d; sense of brotherly responsibility, 257cd, 259a; as an itinerant, 474a; emphasis of evangel- ism, 494d, 495a; his greatness, 604a. Paxson, Ruth. Address on "The Surren- der of Life to the Lord Jesus Christ," 259-263: Personal relation to Christ im- portant, 260J no reservation permissable, 260 ; two divine works in human life, 261 ; potentialities of life may be marred, 261, 262; God's relation to our life, 262; the soul's Lover, 262; not our own, 263; John 3:16, 263. Peabody, Dr., quoted, 233d. "Pedagogical Seminary" quoted, i63cd. Pedagogical training desirable for mis- sionaries, 581-583. Pedagogy, religious, s83b. Peking, ii4d; woman's daily paper in, 347c. Perfection: Christian, 233-240, Passim. "Perils of the Forgiven Life," lob. Periodicals read, how to get missionary, i72ab. Permanent factors making China a great mission field, 342-347. Perry, Commodore, in Japan, 137a, i3Sd, i4od, 209d. Persecutions of native Christians, 389c. Persia, Mohammedanism in, 91a, 443-446. Persian Medical Mission, soaab; Persian Mt. Holyoke, 569cd; work for Moslems, 462d. Personal influence, power of, SSOC. Personal life, power of the, 359bc. Personal work, 475, 476; done by Koreans, 213a. Personality: of laymen to be enlisted for missions, 636cd; the world's greatest, 564bc. Peru, 201b. Pettit, Mrs. A. Address on "Summer Con- ferences of the Committee for the United Study of Missions," 652, 653; Origin of, 652; conferences and their attendance, 652; program of, 652, 653. Pettus, W. B. "A Testimony from a Vol- unteer," 278, 279: Story of his conver- sion, 278; decides to volunteer, 278; pa- ternal opposition, 278; subsequent obsta- cles, 279; appointment, 279. Pessimism of Buddhism, 329b. Philanthropic missions insufficient, 493d. Philippine Islands: as a mission field, 201b- 203b; Philippine Moslems, 462c; eag:er- ness for the Gospel, 428d. Philosophical speculations inferior to Chris- tian truth, 82bc. Philosophy of Buddhism, 329b. Phonographs: not efficient for Gospel proc- lamation, 123a; used in mission work, 3i5d. Photography and missions, i07d. Physical efficiency of missionaries depend- ent upon health, 103-108. Physician in China, late decision of, 363c. Pictures of a dying church, isSa; in mis- sionary homes, ii6cd; in mission work, 4920 ; from life desired of missionaries, 594ab. Pietists, fundamental principles of, 6sbc. Pitakas of Buddhism, 32500. Pitkin, Horace Tracy, martyrdom, 33ab, 239b. Pittsburg igirl volunteer, 32d, 33a. Pittsburg Laymen's Conference, 634d, 635a. Pilate, i8od. Pilgrims in China, 248bc. Pioneer on the Congo, experiences of a, 291-296. Place where one is needed most, 2Soab. Plagiarized Christianity, 96d. Plague in India, incident of, 374d, 37Sab. Plan of God for human life, 269bc. Pledge, the Christian student's, 24oab. Plenteous harvest and jirayer, 273-275. Plutschau, an Indian pioneer, 66b. Poisonous cup abolished in Africa, 296c. Police of Africa and India, what they prove, 493d. Political: division of Moslem world, 22od, 22ib; changes in China, 335c; conditions previ ously unf avorabl e in Japan, 396c, 397a. INDEX 705 Polygamy: permitted by non-Christian re- ligions, 9sb; in Africa, 208b: sanctioned by Koran, 46od. Polytheism an obstacle to Indian missions. 49id. Poor Richard quoted, 162b. Pope's attack upon Protestant Bibles, 431DC. Pqpular Buddhism, 320c. Port Arthur, 190a, 193d. Portuguese: rule in Africa, 2050; opposing African missions, soabc. Possibilities of the Nashville Convention, 3-8. Possibilities of women students in mis- sions, 75-78. Post mortem examination in Africa, 509b. Postulates relating to propriety, used. Pott, Dr., of Shanghai, quoted, speed. Power: over sin, 3sb; to do right not given by non-Christian religions, 92d; spiritual, 357-362. Practical Christianity proven by medical work, 504c. Practical preparation for mission work, S84cd. "Practical training of missionaries," 536d, 537a. Prayer: In preparation for Nashville Con- vention, 3d, 4a; of St. Augustine, 7c; for missions obligatory, 3icd; for mis- sions, i>ublic, I58d; a universal art, 182b; and missions, 181-185, 273-275; Ko San Ye's dependence on, 3i6ab; power of, 359d, 360a; and India's spiritual awaken- ing, 36Sbc ; in mission work, native, 38ibc; to be taught evangelists, 487c; for missions, 566ab; pastoral direction in, 612, 613; prayer meetings, missionary, 612b; congregational prayer and missions, 6i3bc; vital in missions, 619a; aided by study of missions, 633d. Preaching: of missionaries, 21c; on mis- sions, ispa; to Moslems, 457c; in a Per- sian mosque, 482-4S5; Mohammedan, 484ab. Preconceptions not necessarily hostile to non-Christian religions, Ssd, 86a. Preittas of Buddhism, 326d. Preparation: of candidates through mission study, 46d, 47a; for the missionary, in- tellectual, 108- 1 14; of women for foreign work, 264d, 265a; of medical missionaries, 5i8d, 5i9ab; for educational work, 5360, 537^t S58acd; for ministry, mission study a requisite part of, 543bcd; of missiona- ries, 581-586. Preparatory schools and missions, 564-568. Presence of Christ, 9-15; realization of, 232ab. Presentation of Christ dependent upon spir- itual qualifications, 122-12S. Presents, receiving and making, 120c. Presidents of Ohio Wesleyan^ S74C. Presiding Elders of Methodist Oiurch on missionary education^ 648b, 649b. Press and foreign missions, 441c, 146-151. Pressed men not equal to volunteers, 245- 247. Prestige of religious press needed by mis- sions, sgoab. Price, H. B. Address on "The Influence of Christianity in Japan," 393-396, An- cient institutions modified, 393; Red Cross Society, 393, 394; attitude of Japa- nese public toward Christians changed, 354; influence of Christians on ine Em- pire, 394; altered attitude of Military De- partment, 394; hospitals open to Chris- tians, 394; favorable Imperial attitude, 395 ; interdenominational co-operation, 395 ; new responsibility of the native church, S95- Prime Minister, Japanese, quoted, 406c. Princeton younc woman and the Volunteer Movement, Sc; Princeton movement for Chinese Literati, 48a. Principles underlying evangelistic missions, 493-395. Printing office in Africa, 296d. Pritchett, President, quoted, 5620. Privilege: of being a medical missionary, 254bc; of the missionary life, 488d. Problem of missions: stated, 64700; should be mastered by newspapers, 149c, i5ocd. Procrastination, loss due to, 9ao, 14b. Professorial opportunities for exerting mis- sionary influence, 576-578, Professors: testimony concerning Move- ment, 41b; conference of theological, 543- 533; in Colleges and Universities, con- ference of, 557-578; their lives not known by students, 57700. Program: of missions for pastors, i58d; of missionary day at Louisville Seminary, 553a; of Congregational laymen's meet- ings, 637d, 638a; of Northfield women's conference, 652, 653. Progress an element of religion, ^$d. Propagation of religion requires mtellectu- ahty, 109-114. Property of missionaries under Chinese treaty, 138b. Prophet, Moslem expectation of a great, 457ab., ... , ^ Proportion in vision, 264-263. Proportion of German missionaries who are graduates, 67c and foot note. Propriety essential to successful missionary work, 114-122. Prostitutes to gods in India, 371c. Protestant Christians in the United States, wealth of, i64cd. Protestantism, rumors in Brazil as to its methods, 433c. Providence of God, 231c. Psalm 121, 283b. Public opinion: affected by students, i44cd; benefited by missions, 32icd. Publication work in Ceylon, 319U, 320a. Punishment In Africa, inhuman, 208a. Punjab, growth of Christianity in, 383a. Purdon, J. H. C, quoted, 46obc. Purpose of the Church, 23d. Purpose of the Volunteer Movement, 40b. Pyeng Yang, Christian canvass of, 212c. i Q Qualifications of missionaries : improved by Movement, 44b; important spiritual, 122- 128; to Arabian women, 446c; for train- ing native evangelists, 486bc, 487b, ^8a; for missionary educators, 526bc; for edu- cational work, 535a. euality of missionary candidates, S9b. uestions of native theological students, S35bc. Queue disappearing in China, 337h. Railroad companies and missions, 640a. Railroad man and a missionary campaign, 639abc. Railroads in Africa, 288a, 2god. _ Railway employes an example to Chris- tians, 34d. Railways in Arabia, 222d. Rainey, Dr., quoted, i23cd. Ramabai, Pundita, 38ibc; revival in her orphanage, 457d. Rationalism harmful to missions, 66c. Ray, John, c[uoted, 562c. Reaching Hindus, 388bc. Reading and missions, i6iab, 162a. Real life of mission field to be pictured, _593d, 594a. Reason to be used in deciding call, 267d. Reasonableness of missions, 6i6cd. Reasons for preaching the Gospel to China, 7o6 INDEX ?44d, 34Sab; for volunteering, 43c; why intellectual preparation is essential, loS- 114. Recreation of missionaries, lo^cd. Recruiting- ground for missionary states- meUj Seminary the, 550-552. Recruits: secured by Volunteer Movement, i74d, i7sa; professors' opportunity to se- cure, 578bc. Red Cross Society in Japan, 393c, 394a, 406a. Redeeming power of love, zapd. Redemption taught by missionaries, iisd, ii3ab. Reekie, A, B. Address on "Work on the Western Coast of South America," 434, 43S: Pioneering in Bolivia, 434; changes in constitution, 4^4; civil marriage ques- tion, 434; a Bolivian convert, 434, 435; influence of a converted school boy, 435. Reflex influence of missions, 4sa. Reform workers, i6^b; reform movement in China, 33sd, 339a, 354cd. Reformation: Leaders slow to realize duty of missions, ipcd; contribution to mis- sions, 2od, 2ia. Relation of Christian missions to diplo- macy, I36'i4i. Relationships of missions, wider, 129-151. Religion: prominent in British university thought, 72d; makes mental demands on missionaries, iog-114; and education in India, 377bc; defined by Faber, 563a; re- lation to life, 563c. Religions, non-Christian: books on, see Ap- pendix A, Bibliography; overthrown by truth, not by argument, 2r6d; inactive in Korea, ^iicd : much truth in them, 5S9ab ; study of, 584bc. Religious: life of students aided by Move- ment, 48d, 49a_; changes in Africa, 304d, 30Sa; freedom in Korea, 411b; education, SSid, s82a; press should adequately treat missions, J89, 590. R^ort of Volunteer Movement's Executive Committee, 39-64. Representatives, Christian members of Jap- anese_ House of, /and, 212a. Republics of South America, religious lib- erty in, 417b. Requirements of the missionary enterprise, 24b-25a. Rescue work in India, 37id. Resentment occasioned by exterritoriality, 137b. Resource of the Church, laymen an unde- veloped, 634c. Resources of the laymen, missionary, 159- 167. Responsibility: of pastors in missions, 159b; for 4ion- Christian world, 28id; for others, our, 256-259. Results: of Moslem missions, 224bc; of mission work in Africa, 296abc, 303d-305a; in Assam, 312b; influential Christians in Ceylon, 32obc; of Korean work, 4iod; of Latin- American work, 430-433; of train- ing native doctors, sisbc. Revival: in India, i9id, 457cd; in Khasi mission, 312b; in Foochow College, 337d; demand leadership, 387cd; stimulate edu- cation, S2sb. "Rex Christus," 651c. Reynolds, Sir Joshua, motto, i2id. Rhenish Mission in Sumatra, 223c. Rice planting in Persia, 444abc. Richards of Africa quoted,^ 90c. Riis's view of foreign missions, 49bc. Ritual of South American Romanism, 423ab. River systems of Africa, 287d, 288a. Robert College, 464c, 53id, 539b. Roberts negotiates American treaties, 140a. Robson, G. Address on "The Supreme Business of the Church to Make Christ Known to All Mankind," 19-25: This is Christ's view, 10; Church is appointed thereto, 19-21; the Reformation, 19, 20; gradually realized by the Church, 20; the presentation of Christ, defined oositively and negatively, 21; Christ made known by proclaiming facts of His life, 21; by missionary samtship, 22; by missionary beneficence, 22; all men are i>arish of Church, 22, 23; the last commission .of Jesus, 23, 2^; Christians must adjust their lives. to this end, 24; coni^regations also, 24; inter-Church co-operation needed, 24, 25; opportunity for world-wide evangeli- zation unique, 25. Remarks in Editors' Conference, 599. Address on "Points to be Emphasized in Developing the Mis- sionary Interest of a Congregation," 614- 619: Spiritual life essential to missionary spirit, 614, 615; pastor influences the con- gregation for or against missions, 615, 616; financial methods open to criticism, 616; pastor should teach reasonableness of missions, 616; tell of their achieve- ments, 617; emphasize the ^present op- portunity 617; magnify spiritual nature of the work. 617; should avoid the force- pump process, 617, 618; increasing the contributions, 618; make prominent the world-wide relation of a church, 618; prayer the secret of success, 619. Robson, Dr. George, father of, 6isab. Rodgers, J. B. Address on "Oj)portuni- ties for Service in Latin- America," 199- 203: A neglected field, 199; service of business men, 199^ 200; the United States Government a missionary to the Philip- pines, 200; letter from Secretary Taft, 200; open doors in Latin- America, 201; National Presbyterian Church of Brazil, 201; missions in the Philippines, 201; how Filipinos are reached, 201, 202; why mis- sionaries are cordially received, 202 ; Prot- estant opportunities in the Philippines, 202, 203; a Filipino message to America, 203. Address on "Summing Up the Latin- American Situation," 436, 437: American Christians appealed to by Latin-America, 436, 437; student volunteers in the Philip- Eines, 437; comparative opportunities at ome and in mission fields, 437. Address on "Relation Between Evangelistic and Other Forms of Work," 488-490: Three theories of educational and medical work, 488, 489; evangelical work should dom- inate, 489; place of educational work, 489^ function of the doctor, 490. Roll-call of the Convention for volunteers, 14c. Romanism's failure in Papal lands, 424c. Ronins and truth, the Forty-seven, 04a. Roosevelt, President, 118b, 200b, 549^6. Rose, Horace, 278b, Rouse, Dr., quoted, 4S7d, 458a. Rowboat anchored. 7a. Rowland, C. A. Address on "The Lay- man's Place in the Development of For- eign Missions in the Church at Large," 629, 630: Order of interest in missions, 629; forward movement work of Southern Presbyterians, 629 ; program for each Church, 630; Mr. Mott's book useful, 630. Ruler's lost chance, the young, 236c. Rules of propriety in China, i2id. Rupa of Buddhism, 327b. Ruskin quoted, 9id, 3l^b. Russia: treaty with China, 139c; transfor- mation, 62Sd, 629a. Russo-Japanese war, 335d. "Rut" defined, io6a. Sabbath: and missionaries, the, i07bc; le- galized in Japan, 393bc. INDEX 707 Sacrifice: of Christ, 84b; of a West African slave girl, ssd, 36ab; Singhalese Chris- tians averse to, 32rd, 322a: of missiona- ries, 474c; made for Ohio Wesleyari, S73d, S74a. Sailed volunteers, 42c-43b. Sailer, T. H. P. Address on "The Nor- mal Mission Study Movement," 654, 655: College student study class leadership in- adequate, 654c; mission study teaching without precedent, 654; the normal class plan, 65s; fruitage, 655. Sakai tribes, 325a. Salaries of missionaries, 632c. Salary-sharing scheme, 632d. Salisbury, N. C, Cemetery, 283d, 284a. Salutations in Persia, 482c. Salvation: not worth passing on, a, 2S5a; Buddhism's way of, 328a-329b; demands education, 527b. Samaritan woman, 83d. Sanction evil: non-Christian religions, 91c. Sanctions of morality lacking in non-Chris- tian religions, g4bcd. Saunders, Una M. Address upon "The Missionary Possibilities of the Women Students of the World," 75-78: Women students increasing in number, 75 ; growth in spiritual and missionary interests, 75; missionary interest dependent upon re- ligious life, 7s; Student Federation and women, 75, 76; countries containing wom- en members of the Federation, 76; Hol- land's part in missions, y6i situation in India, 76; non-Christian women depend- ent upon women students of Christian lands, 77; educational opportunity, 77; influence upon heathen homes of na- tive women, 77; China's call, 78. Ad- dress on "Am I My Sister's Keeper?" 256-259: Africa's women, 256; those in In- (fia, 256; in Japan, 257; Cain's question, 257; Paul's answer to it, 257; two sorts of fugitives, 258; cost of Paul's decision, 259; the face of God, 259. Sayad Ahmed and education, 45Sc. Scandinavian Church "family clubs," ii5b. School attendance in various lanas, 524d, S25a. School boy convert, 435abc; school boy's death, 567d, 568ab. Schools: in Africa, 294d; in Japan, govem- mentj^ 403-405; for girls in Persia, 445ab; for Chinese, girls, created by missiona- ries, 528b; Shanghai girls' schools, 529. "Scoops" not helpful to the missionary cause, 597d. Scotch-Irish Presbyterians as soldiers, 638c. Scottish Church controversy, 123c. Scriptural view of other religions, 87cd. Scripture: Power of at Nashville, 40; pas- sages bearing upon Christ's ownershif), 29bc; circulation in China, 337d; distri- bution, siod, sua. Scudder. H. J. Address on "India's Clam- ant Appeal," 385-388: The depressed classes, 386; Decennial Conference appeal, SjSfi; what it means, 386, 387; leadership demanded, 387; the claim of recent re- vivals, 387; Bishop Thoburn's appeal, 388. Scudder, Dr. John, 318c. Searching the Scriptures, reward of j 586b. Seclusion of Moslem women, a difficulty, 4S0C. Second, how many non- Christians die each, 3od, 51a. Second commandment lacking in Roman Catholicism, 426d. Secondary Schools of England, 565b. Secretarial visits of Movement, ^ibc, 56d. Secular press: and foreign missions, 146- 151; attitude toward missions, 595-597; how to interest it in missions, 597, 598. Self-centered spirit, missions an offset to, Self-sacrifice of Korean Christians, 4i2d, 413a. Self-support in Ceylon, 32od. Sellers, F. P. Address on "The Attitude of the Secular Press Toward Missionary Interests," 595-597; Missionary spirit of secular press, 595; change in attitude to- ward religious work, 595, 596; compari- son with religious papers, 506; cause of Christ a legitimate feature of jaurnalism, 596; worthy material secures publication, o 597; . Seminaries m mission lands, theological, 533-536. Seminary student and his unwilling father, 32cd. Seminary's relation to mission fields, 548- c 550; Semi-paganism of Latin- America, 422bc. Sensuality of Africans, 207d, 208a. Sentiment not necessarily opposed to non- Christian religions. Christian, 86b. Sepoy Mutiny, 35sd. Sermon on the Mount, 229c, 234ab. Sermons, Convention, 227-240. Sermons to be modeled after Christ's, 487d. Serpents, wisdom of, 275b. Servant and master, relations between, 117c. Servia, condition in, 448d. Service, description of a Mohammedan, 483cd. Service of secular press to civilization, 595bc. Seven principles of human civilization, 83b. Shamanistic religions, weaknesses of, 9000. Shand, Lord, 123d. Shanghai, recent troubles in, Czyhc. Shan-tung College, i92d, 193a. Sheffield, Dr., 34ga. Shen-si, 33gd. Sheppard, W. H. Address on "Experiences of a Pioneer Missionary on the Congo," 291-296. Incident of boyhood, 291 ; out- fitting in England, 291, 292 ;_ earliest ex- periences in Africa, 292; perils, 292, 293; alone in interior, 293; African visitors, 293, 294; the people, 294; first convert, 294; school teaching, 204; Mr. Lapsley's death, 295; at Lukenga s capital, 295; re- inforcements, 295 ; native leaders, 295 ; church buildings, 295, 296; results of fif- teen years' labor, 296. Shintoism: no longer regarded as a re- ligion, 98a; waning in power, 405c. "Short term missionaries,' 206a. Showing men the door, 24.^, 248. Siam's monarch progressive, 211c. Siberian Moslems, 463b. Signs not to be asked for, 246c. Silence, Christians accountable for, 162b. Silliman, H. B., establishes Silliman Insti- tute, 459c. Silver Ba;^ i6sa, 653cd, 654a. Simeon, Cnarles, 6o5ab. Sin: Obstacle to a successful convention, 6d-8b; prevents fullness of blessing, lob; must cut loose from, i2d, 13a; prevents coming of blessings to others, 15a; power over, 35b; non-Christian religions lack adequate ideas of, 90b, 537d; true idea of, taught by missionaries, ii2d; a hin- drance to spiritual power, 36ocd; convic- ' tion of, in India, 368cd. Singapore, 324a; street preaching in, 497ab. Singing helpful in missions, 492c. Sister's story of the Civil War, 13b. Sistine Madonna illustration, 261a, 26id. Skandhas of Buddhism, 327c. Skepticism a cause of missionary apathy, 574d. Slack, F. V. Address on "Inconclusive Thinking," 251-253: Doing the will of God central in Christian life, 251; reser- vations in consecration, 251; ambition to ■make the most of life, 252; inconclusive thinking a student weakness, 252; wrest- ling for Christ, 252, 253. Slave convert in West Africa, 35d, 36a. 7o8 INDEX Slavery aided by African Moslems, 46ibc. "Slaves of Jesus Christ," 233c. Slave-trade in Africa, 204d, 30oab, 301b. Smith, Dr. Arthur, 638a. Smith, Bosworth, on Mohammedanism's weaknesses, gocd, 92b. Smith, Stanley, and British missions, 73d. Smyth, Newman, quoted, 235c. Social: needs of men not met by non- Christian religions, gsa, 96c; influence and missions, i63bc; teachings of Jesus, 237bc; changes in Africa, 296cd, 304c', condition of Korean women, 4o8d, 40pa; consciousness and efficiency, training for, 563d, 564a. Societes des Amis des Missions, 69b. Societies: laboring in Malaysia, mission- ary, 323ab; working for Moslems, 464bc. Society taught, true view of, iiid. Soldiers: should be esteemed by mission- aries, 136a; Hu-nan soldier's conversion, 359bc; in Philippines, 437d; of Japan and the Bible, 403abc. South India, progress of Christianity in, 384a. Soul: denied by Buddhism, existence of, 327c; Korean woman's discovery of, 409b. Soul-winning, candidates should believe in, 49iab. South Africa, 288d. South America: opportunities, 201a. South China, missions in, 338, 339. South China Medical College, 5i4d. Southern Asia and missions, 216-219. Southern Buddhism, 325-330; difference from Northern Buddhism, 326c. Southern Presbyterian Church's forward movement, 629d, 630a. Spain, woman's education in, 5700, S71C. Specialization in preparation for mission- ary work, 538ab, 539a. Speech, sins of, ii8d-i2oa. Speer, R. E. Address on "The Fulness of the Living Presence of Christ," 9-15: Unnecessary to wait for a blessing, 9; ought not to be influenced by previous Convention, 9; sins prevent fulness of God's presence, 10; unwillingness pre- vents blessing, 10; wrong motives for coming to Nashville, 11; what all need, 11; the vision of Jesus, 12; General Gor- don an illustration, 12; ridding ourselves of weights, 12, 13; volunteering in the Civil War, 13, 14; God wants volunteers to-day, 14; procrastination a loss, 14; the presence of Christ must be an individual experience, 15. Address on "The Non- Christian Religions Inadequate to Meet the Needs of Men," 85-100. Christian preconceptions do not prevent proper judgments of other religions, 85, 86; Christian sentiment does not incapaci- tate for judging other religions, 86; de- fection from non-Christian religions no necessary argument against them, 86; su- periority of Christian civilization not a necessary proof of weakness of other re- ligions, 86, 87; they are not products of the Evil One, 87; contain much good, 87, 88; positive immorality of Hinduism, 89; sterility and unprogressiveness of Buddhism, 89, 90; puerility and childish- ness of fetishistic religions, 90: stagna- tion and moral inferiority of Mohamme- danism, go, pi J intellectual needs not met by non-Christian religions, 91, 92; moral needs not satisfied, 52; lack of moral ideals, 92; non-Christian relitrions with- out ethical power, 92, 93; without true conception of sin, 93 ; morally chaotic, 93 ; lack true view of inviolability of truth, 93, 94; lack adequate sanctions of moral- ity, 94; fail in giving woman her rightful place in society, 95; religions inconsistent with progress, 95, 96; deny the unity of mankind, 96; incapable of ministering to man's spiritual needs, 96, 97; without hope, 97; own confession of inadequacy, 98, 99 ; inadequacy proven by Christ s own view and by Calvary, 99» 100. Ad- dress on "The Uplifted Eye, and the Life Laid Down,"^ 281-284: Disappoint- ments at Nashville, 281; Ezekiel's watch- man, 281; the morsel eaten alone, 282; look upon the field, 282; look upon Christ, 282, 283 ; help from the Lord, 283 ; laying down our lives, 283; a Southern soldier's epitaph, 284; appeal, 284. Spencer quoted, 237b. Spirit chair, 120b. . ,_ . . Spirit of God: needed to vivify missionary literature, 173b; infilling of, m India, 369d, 370a; power referred to, 5c. Spiritual: personalities, '4c; fulness results from acknowledgment of lordship of Christ, 35d ; qualifications of the mis- sionary, 122, 123; power, 357-362; awaken- ing in India, signs of, 367-370; l"e essen- tial to preservation of civilization, 558b; life in relation to fruitful missionary work, 6i4cd; nature of missionary work, Spirituality: increased by the Movement, 44d; an essential missionary qualification, io8d. ^ „ , Spitting in non-Christian lands, iiScd. Spurgeon quoted, 363b. ^ . Spy, death of a Christian Japanese, 393d, r. 394a. Ssu-chuan, 340c, 341b. Stagnation of Mohammedanism, 90c State toward education, attitude of the, 532a. , , Statesman characterized, the missionary, Statesmanship: defined. Christian, 35iabc; demand for missionary, 351-356- Statistics of: Nashville Convention. See Appendix C. Volunteer distribution, 42c- 43b; Movements mission study classes, 45ab; money contributed to missions by students, 47cd; missionary interests among German students, 68d, 69c; Prot- estant wealth in the United States, i64cd; Baptists' knowledge of their missionary organizations, i68b; number of volunteers abroad, i74bc; children and young people, i77ab; students in India, igod; missions in Philippines, 203ab; slave-trade in Af- rica, 204dr; Congo Free State, 206c; re- lating to the Far East, 209bc; Christians in Japan, 21 id; Brahmans and Charrtars, 2170, 2i8a; Moslems, 22obc, 224bc; physi- cians needed in America, 253d; African, 287c, 288d, 289b; mission work in Central Africa, 304bc; Baptist work in Assam, 309d; its area and population, 3ioab; Ka- ren converts, 3150; Buddhists, 325c; Meth- odist work in Western China, 341a; wid- ows in India, 374d; Indian mass move- ments, 379c, 38obcd, 38ibc, 382a; deduc- tions from Indian, 382-385; missionaries needed in India, 386d, 387a; Christianity in Japan, 406a; Korean, 4iib» _ 4i2cd; Latin-America, 42oab, 42iab; missions in Brazil, 43od; Christian literature in Tur- key, 442c; Moslems in Levant, 442d; Mos- lems in India, 453cd; African Moslems, 4S8cd, 459bc; African Moslem converts, 461c; unreached Moslems, 462cd, 463abc; relating to India, 49obc; medical mis- sions, soocd; Indian missionaries, 523ab; India's illiterates, 524d; schools in dif- ferent lands, S24d, 525a; India and Cey- lon Christian communities, 525d; illiter- acy of Chinese women, 5280; gifts to mis- sions in Mercersburg Academy, 566cd; wealth in the United States, 6o6bcd; giv- ing in Southern Presbyterian Church, 628d, 6^ca; number of Christian laymen in U, S., 634d; young people in churches of United States and Canada, 644a; worn- INDEX 709 en's mission study text-books, 6sid; num- ber studying missions in Methodist Church, 65sd. Status of woman, socialy, fundamental, 5o6cd. Stearns, Dr., quoted, 3s8d. Steam communication in South China, 338bc. Stereopticon helpful in promoting mission- ary interests, 6iod. Sterility of Buddhism, 8gd, goab. Stevenson, Dr. F. C., and work among young people, sobc. Stewart, Dr., in Africa, 301a. Stoessel quoted, igoab. Stone, Miss E. M. Address on "Work for Moslem Women in European Turkey," 448-453: Field referred to, 44S; work in- direct in early years, 448; freedom in Ser- via and Bulgaria, 448; Albanian work, 440; civilization and Moslem women, 449; education, 450; prayer needed, 450; seclu- sion of women, 450; Turkish soldier's need, 451; visiting the sick, 451; a Turk- ish customs officer and his wife, 452; scene after Miss Stone's ransom, 452; captivity and escape, 425b, 452cd; help our Moslem sisters, 453. Strategic importance of Student Volunteer Movement, i;;4-i8i. Street: which side of, 248-251; preaching in Singapore, 47pab. Studd and British missions, 73d. Studentbond voor de Zending, 69a. Studentenbund ftir Missions, 69a. Student Foreign Missionary Society of Jaff- na, 32od. Student Missionary Association in Berlin, 66d. Student Volunteer Missionary Movement, SwederL 68b. Student Volunteer Movement, American: Executive Committee's Report, 39-64; and International peace, 142-145; strategic to world's evangelization, 174-181. Student Volunteer Missionary Union, Great Britain, Conference of, 68d; why so deeply interested in missions, 7obc; les- sons from, 72-75. Student Volunteer Missionary Union, Ger- many, 71b. Student Volunteers: of Japan, 189, 190; in Philippines, 437ab. Students: different senses of the word, 70c; Indian student persecuted, 378bcd; Chris- tians desired in Persia, 446a; arte believ- ers in missions, 41c; greetings from Ger- man, 71, 72; and peace promotion, 144b, 145a; affected by Volunteer Movement, character of, i78b-i8ia; of India, 190-192: of China, 192-104; intimately connected with destiny of^ the Empire, Japanese, 194b, 194, 196; Scripture for, 237cd; in other countries, Chinese, 343d; impor- tance of interesting students in missions, 557-561; the leaders of young people, 64^bc. Study of missions: 44bc, 46a, 47c; numbers in classes, 177b; scheme for seminaries, 545ab; importance of, 583, 584. Stuntz, Dr., 202a. Sturges,_E. D. Address on "Missions from a Business Man's Point of View," 623- 625: Two great quests, 623; a Kyoto ex- perience, 624; missionaries not a cause of international difficulties, 624; reflex ef- fect_ of missionary effort, 624, 625,; aiding Indian orphans, 625. Success: in mission work dependent on intellectual preparation, 108-114; missions, iS7a; dependent on ministrjr, 155-159; de- gendent on prayer, 181-185; in Korea em- arrassing^ 4iod; of evangelistic work in- terferes with medical work, s^7bc. Su-chou revival, 193b. Sultan's relation to Mohammedanism, 4663. Summer conf erehces : for united study of missions, 652 653; of the Young People's Missionary Movement, 653, 654. Sun a menace to health in tropics, 105a. Sunday observance in Japan, effect of, i3ga. Sunday-schools: number of scholars, 177a; summer conference for considering mis- sions, 6s3d; and missions, 60b. Superficial view: of Christ's work, 84cd; of missions, sgocd. Superiority of Christianity over other re- ligionsj 81-85. Superlatives to be avoided in missionary writing, S92cd. Supernatural power attributed to medical missionaries, 5i9d. Superstition: in Africa, 207cd; overthrown by medicine, 502c. Supervision of the student field needed, 6ia. Siipervisory Association of the United Presbyterians, 63scd, 636a. Support: of missionaries by individuals, 63ab; of missions most important, 155c, 156b ; children's support in a foreign field, 32d, 33a. Supreme business of the Church, ig-25. Supreme Court not patronized much at first, 143d. Surrender to Jesus Christ, 259-263. Survey of African fields, 287-291. Swain, Miss Clara M.D., 219b. Swan, J. M. Address on "The Present Status in South China and Its Signifi- cance," 338, 339; Material revolution, 338; missions not antagonistic, 338; unique op- portunity, 338, 339 ; Japanese prestige, 339; China's needs, 339. Address on Training Natives as Doctors," 513-515: Pioneer medical work in China, 513; na- tive helpers essential, 513; aim of such training, 514; need for it, 514; methods, 514; eagerness to learn, 514; hospital as- sistants, 515; results, 515. Swearer, W. B. Address on "Korean Op- portunities and Needs," 411-413: Number and homogeneity, 411; religious freedom, 411; good literature, 411; religions not opposmg, 411, 412; eager for Christianity, 412; number of converts, 412; illustration of Korean fidelity, 413. Swift, Miss Eva, quoted, 387d. Syria massacres of i860, 3550. Tabooed topics of conversation, 119c. Tact needed in missions, 322a. Taft, Secretary, 20Dbc; letter from, 20od. Tamils, work among-, 3i7d, 32oab. Task of missionaries should be faced by candidates, i35cd. Taylor, Hudson, 123a, 1253, 27i^cd, 275c. Taylor, S. Earl: His missionary work amon^ young peool^ 5od. Address on "Mission Study and Other Forms of Mis' sionary Instruction of the Young," 647- 650: Factors of the missionary problem 647; home church an obstacle, 647, 648; opinion of Methodist Church leaders, 648, 649; mission' study the best solution, 649; speaker's experience in leadership, 649: 650; usefulness of those detained at home, 650. Teachers: in Japanese government schools. 403-405; needed for missionary colleges^ S32d, S33a; significance of word in Grea1 Britain, 576b j impress on students, 528ab. Teheran Mission of Presbyterian Board, I34d. Telegraphy in Africa, native, 292c ; tele- gram in the Ao Naga language, first. 3"d. Telugu Conference, 313a; Telugu awaken ing, 38obc; proverb quoted, 4g2b. 7IO INDEX Temperance movement: in Ceylon, 320c; in Japan, 404d> 405a. Temple, Archbishop, quoted, ssa. Temple: propriety in, i2od; in Korea, story of, 4zid, 412a; becomes a Christian churchj, 48ibcd. Temptation of Jesus, i8ob. "Ten Depravities" of Buddhism, 328d. "Ten Fetters" of Buddhism, 328cd. Tener, W. A. Address on "Which Side of the Street," 248-251 : Demands of the holy war, 248, 249; its effect upon civili- zation, 249; America and the non-Chris- tian world, 249; the allurements of money getting, 24^; story of volunteering, 249, 250; two sides of a street, 250; deciding the question of volunteering, 250; sol- diers in Ashanti, 250, 251. Tenth of Mark being constantly written, 236d. Testaments used by Roman Catholics in Brazil, 43ibc. Testimony of a volunteer, 278, 27^, Test: of students, demand for missionaries a, i93bc; for men, the final; 238cd. Teutonic contribution to Christianity, 560b. Text-books: of Volunteer Movement, 46cd; of Young People's Missionary Move- ment, 644d, 645ab; used by the women's boards, 651-652. "The Cow," a portion of the Koran, 95c. Theological instruction in missions, 47b. Theological schools in mission lands, 533, 536. Theological training needed, 538d, S39a. Theories concerning missionary methods, 488cd, 4S9a. Thieves at communion, converted, 217b. Thieving of Oriental Christians, 44id. Thinking, inconclusive, 251-253. Thoburn, J, M. Address on "The Unpre- cedented Opportunities in Southern Asia with Particular Reference to the Indian Empire," 216-219: Indian missions forty- seven years ago, 216; Hindus believe in a Supreme Being, 216; their false relig- ions will disappear before Christianity, 216, 217; work among low caste people, 217; tljie Brahmans and low castes, 217, 218; converts of the Methodist missions last year, 218; their intellectual achieve- ments, 2i8j work among women and girls, 218, 219. Sermon on The Love of Christ Constraineth Us," 229-233: Meaning of "the love of Christ," 229; what it gives to its possessor, 229 ; characteristics of Christ's love, 230; love a redeeming cle- ment, 230; the constraining power of love, 231 ; its effect upon Christians, 231 ; place of its exercise, 231 ; Christ's present de- mands upon believers, 232; the individual question, 232; "Will you go?" 233. At Montclair, 6iod. Thompson, D.D., remarks in Editors' Con- ference, 599, 600. Thurston, Mrs. L. Address on "Propor- tion in Vision," 264-269: Peril in loss of vision, 264; missionary call one to women, 264; their preparation, 264, 265; the great argument, 265; opportunities for greater usefulness abroad, 265, 266; demand for women missionaries, 266, 2^; college women obligated, 267; reason a factor in deciding, 267 ; qualifications, 268 ; home obligations, 268 ; engagement, 268 ; mis- sionary work part of God's larger plan, 269. Tibet: reached through Assam, 312c; ap- proachable through China, 34id. Tientsin, ii4d. Tierra del Fuego, 23b. Tiine : a missionary resource, i6od-i62b ; given to seminary mission study, SSad. Tokyo Student Association men, i9sab. Toleration: of Oriental religions, 133c, 134b; of Indian Moslems increasing, 457^; of Chinese, 627d, 628a. Topping, H. Address on "Present Condi- tions Favorable and Unfavorable to Mis- sionary Work in Japan, 396-358: Preju- dice being overcome, 396; political obsta- cles disappearing, 396; former injustice to Japan, 396, 397^ officials favorable to adoption of Christianity, 397; attitude to- ward Western learning, 397; Christian love a helpful factor, 397, 398. Toronto Convention, 5c, 247^, 629d. Touch with workers essential to large giv- ingj 63od, 631b. Tourists harmful to missions, 624bc. Townsend, Meredith, quoted, Sgbc. Toynbee, Arnold, 237d, 239b. Traditions useful in Karen preaching, 3i6ab. Training: classes in Korea, 2i2d 213a; the Indian field, sSgacd; for Moslem work, 465cd; native evangelists, 486-488; natives as doctors, 513-51S; training schools for candidates, 549bcd ; mission study class teachers, 6s5ab. Tranquebar, an early mission field, 66b. Transformation: of life, 261a; of Catholi- cism in Brazil, 43iabc; in China must be slow, 628ab. Translation: Judson's work on Bible, i35d; of Roman Catholic Bible, 431c. Transmi^ation, 97d, 326d, 327d. Travel: m Burma, 316c; in Eastern China, 337a; in Persia, 443d; in Chinese house- boat, 5ioab. Treaty: between China and United States, 137c, 13.8b ; difficulties in Japan, 396d, 3p7a. Tribal growth under recent conditions in Africa, 205c. Trifles, importance of, i2Td. Truth: sacredness of, how regarded by dif- ferent religions, 93d, g4ab; desirable in missionary literature, 592d, 593c. Tsilka, Mr. and Mrs., 449c, 452c. Tuan, Governor, and the missionaries, ii7d, ii8a. Tucker, President, quoted, i66d. T'ung Chou College, 193b. Turkey: and French Catholics, i37cd; re- lation to Moslem world, 465d, 466a; wom- en and girls, 45oab. Tylor, Professor, quoted, ii6b. Tyndall, John, quoted, i8id. "Two cents a week for missions," is6d. Two decades of the Volunteer Movement, 39-64. Two Hundred and Three Meter Hill, i9oabc. "Two Ladders," story of, 426bc. U Uduvil Girls' Boarding School, 3i8d, 319a. Unbelief an obstacle to a successful con- vention, 8b. Uncharitableness an obstacle to mission work, 7c. Uncleanness of Hinduism, Sgabcd. Union in Japan and China, Volunteer, 52cd. Union Theological Seminary, Richmond, SS2d. Union work a missionary resource, i65bcd. United Free Church of Scotland's work in Africa, 299-305; circulation of its periodi- cals, 599a. United Presbyterian Church: and the Watchword, ssab ; work - in Africa, 297, 298; work of laymen in, 634-636. United States Government helpful to Cu- ban missions. 43sd. Unity: aided by the Movement, S2a; of mankind denied by non-Qiristian relig- ions, 96b c. INDEX 711 Universal peace and the Volunteer Move- ment, 142-145. Universality of prayer, iSsab. Universities* Mission, 3oobc. University of Halle, 66a. University of Pennsylvania's Canton medi- cal college scheme, 48a. Unparalleled missionary opportunities, 617b. Unprogressiveness of Buddhism, Spd, goab. Unwise methods of raising missionary money, 6i6bc. Upsala: Missionary Association, 68b; Uni- versity of, Z7SC. Urban po]^ulations of South America, 42obc. Urgency in mission work fostered by the Watchword, ssc Utrecht Missionary Association, 67b. Vance, J[. I. Address on "The Minister's Essential Relation to the Success of the Foreign Missionary Campaign," 155-159: Missions a campaign, 155^ home base fun- damental, 155, 156; missions a war in a foreign land, 156; apathy at home, 156; minister's responsibility for this, 157; pastoral leadership needed, 157; picture of a dying church, 158; missionaries and Christ demand strong home base, 158; Church's mission, 158; public prayer for missions, 158; sermons, 159; General Jack- son and missions, 159. Van Dyke, Dr. Henry, quoted, i67d, s64d. Variety necessary for good health, 107. Vehicles, regard for character of, i2oab, Venn, Secretary, 500b. Verbal sins against propriety, ii8d-i2oa. "Via Christi," 651b. Vickrey, C. V. Address on "Summer Con- ferences of the Young People's Mission- ary Movement," 653, 654: The task of organization and training, 653; first sum- mer school, 653; those for 1906, 653; pur- pose of, 654. Victoria Cross deserved by missionaries, 2iSa. Villages : in Africa, 2p4b ; of China not evangelized, 213d; India a nation of, 374bc; without schools, Indian, 524c, S^Sa. Vinton, S. R. Address on "Gospel Tri- umphs in Burma," 313-317: Popular move- ment among Hill tribes, 313, 314; Ko San Ye's early life and conversion, 314; his methods of work, 314, 315; results, 315; Ko San Ye and prayer, 316, 317. Address on "Personal Dealing the Great Mission- ary Duty," 475, 476: Reasons why it is little done, 475; especially important on mission fields, 4/5* 476; opportunity to exercise personality, 476. Virtues of Christianity, 83c. Vision; of Christ necessary, iid, i2_a; pro- portion in, 264-269; of God, in missions, importance of, 367cd; of Jesus Christ, a call, 427d. Visiting mission fields, 63id. Vivekananda in Chicago, 89b. Vocabulary, weakness of a narrow, iigab. Voluntary mission study, weakness of, Volunteering: what it costs, 13c, 14b; does not diminish candidates for ministry, 42b; reasons for, 43c. Volunteer Bands may study propriety, 121b. Volunteer secretary's work in South India, 191a. Volunteer, testimony of, 278, 279. Volunteer Unions in Japan and China, 52cd. Volunteers: who have gone to fields, 42c, 174c; more needed, 57c-58bd: on fields, nnnuentxe of, 176b; in schools at home, 176c; as pastors and laymen, 176c; influ- eaff £ia future church, i77ab; volunteers V^ "v/s who have died since Toronto Convention, 276, 277; possible cause of lack of, 54Sd,; number from a single British church, 6o4d. W Wahabi Movement, 222c. Walker, President James, of Harvard, i6ob. Walker, R. H. Address on "The Sources of Missionary Enthusiasm at the Ohio Wesleyan University," 572-575; Number of graduates on mission field, 572; founda- tion of the University, 573; sacrifices made_ for it, 573, 574; its presidents, 574; skepticism a source of lack of missionary interest, 574; revival spirit, 575; mission- ary consecration, 575. Walking not desirable, rapid, ii8c. Wallace, E. M. Address on '^'Showing Men the Door," 247, 248; Skepticism m the personal life, 247; result of deliverance from sin, 247; the speaker's personal call, 247, 248; pilgrim seeking the door, 248. Wallace, Prof. Louise B. Address on "What Has Been Done by Mt. Holyoke to Further Missions," 568-572. Mary Lyon, 568; Fidelia Fiske's call, 569; her work in Persia, 569; Wellington's Mt. Holyoke, 570; Mrs. GuHck's institution in Spain, 570, 571; Mt. Holyoke a ban- ya-n tree, 571, 572. anamaker, John, i62d. War: between China and Japan of 1894-5, S5oa; in Africa, inter-tribal, 204d, 205a, 303d, 304a. arneck. Professor, referred to, 67cd. Waste in mission work, 2o8cd. Watchman, Ezekiel's, 28id. Watchdial a reminder of the Non-Christian death-rate, 30c. Watchword of Volunteer Movement, 6c, S4C, SSC, 63b. Waterbury, Mrs. N. M. Address on "Text- books for Young People's Qasses Used by the Women's Boards," 651, 652, Orig- ination of the text-book system, 651; books issued, 651; Latin titles objected to, 651; number of volumes distributed, 651. Watson, A., quoted, 461b, Watson, C. R. Address on "Islam in Af- rica," 458-461: African Moslems neglected by missionaries, 458; distribution, 458; different kinds of African Moslems, 458, 459: African strongholds of, ^59; appeal of Moslem ignorance, 459; of immorality, 459, 460; of degraded womanhood, 460, 461 ; of slavery, 461. Weaknesses of Mohammedanism. See Mo- hammedanism. Wealth of Africa, 288ab. Wealth in the United States, statistics of, 6o6bcd. Weaver, Mayor, of Philadelphia, 167a. Webb-Peploe quoted, 361b. Wedge, medical missions a, 49oab. Week of Prayer, value of. 247c. Weekly religious press should adequately treat missions, 589, 590. Wellesley student, 173d. Welsh Calvinistic Methodists, 312b, 381a. Welsh revival, 125c. Weltz, Justinian von, advocate of missions, 20a. Wends and their cannibalistic customs, ii6ab. Wesleyan converts in Ceylon from educa- itonal work, 523c. West African slave girl's ^ift, 35d, 36a. Western China, prospects in, 339-342- Western South America, work in, 434, 435. "What is Religion?" referred to, 5620. Wherry, E. M., quoted, 45Sb. "Whatsoever He Saith Unto You, Do It," sermon on, 233-240. 712 INDEX Which side of the street? 248-251. Whitby Conference, 653d. White, J. C. Address on "The Ownership and Lordship of Jesus Christ," 29-36: Scriptural statements, 29; lordship ex- ten(^ to our possessions and powers, 29; obligation to know concerning missions, 30, 31; to pray for the cause, 31; to go to the fields, 3i-33; to contribute to missions, 33-36; reading and missions, 30; death-rate of non-Christian peoples, 30, 31; number required for evangelizing world, 31, 32; different attitudes of par- ents toward children's going as mission- aries, 32, 33; Pitkin's martyrdom, 33; de- sire of parents to have children go as missionaries, 33; possibilities of contribu- ting to missions, 33, 34; cost per convert of evangelizing nations, 34; results com- ing to the Christian life from acknowledg- ing Christ's lordship, 35, 36; West Afri- can slave girl's gift, 35, 36. Address on "How the Laymen Are Being Enlisted in the United Presbyterian Church," 634- 636: Number of Christian laymen, 634; Pittsburg Laymen's Conference, 634, 635; organization of laymen, 635; Supervisory Associations for mission work, 63s; plans of, 636; personality must be enlisted, 636. White people of Africa a mission field, 2Q0b. "Who's Who in America," quoted, i75bc. Widowhood in India, 374cd, 389d, so^d. Wife of medical missionary, preparation of, 5i8d. Wilder, Grace, prays for missionary upris- ing amone American students, 68b. Wilder, R. P.: And Volunteer Movements of America and Great Britain, S3a; pray- ing for missionary revival in America, 68b; secretary of Scandinavian Volunteer Movement, 70b; an originator of British Volunteer Union, 74a; at Princeton, s6sd. Wilhelmina, Queen, 221b. Will: fundamental in character, I78d; of God central in Christian life, 2Sibc. Williams, John, 605c. Williams, S. Wells, service in Japan, X40cd; in China, I4iab, 626c. Willingham, R. J. Address on "The Pas- tor's Responsibility in Directing the Mis- sionary Prayer Life of His People," 612, 613: Christians partners with God, 612; object of churches, 612, 613; prayer a potent agency in missions, 613; pastor's relation to it, 613; a great responsibility, 613. Willingness to be a missionary essential, 32b. "Wills" of the Christian, two great, 283c. Wilson, A. S. Address on "Rledical Op- portunities in India," 372-375: Physical suffering, 573, 374; a nation of villagers, 374; condition of women, 374; plague vic- tims, 375; Du Chaillu's story, 375. Ad- dress on "The Medical Mission as an Evangelistic Agency," 503-506: Christ the pattern, 503; overthrows ignorance, su- perstition, and bigotry, 504; proves Chris- tianity practical, 504; gives opportunity for systematic instruction, 504, 505; has far-reaching influence, 505; value of dif- ferent forms of medical work, 505; draw- backs of dispensary work, 505; advantage of hospitals, 506, Winning men, methods of, 163c. Witter, W. E. Address on "Assam as a Mission Field," 309-313: Strategic im- portance, 509; responsive races, 309; Bap- tist statistics, 309; area and government, 310; the Assamese, 310; Garo work, 311; Naga tribes, 311, 312; Khasi mission, 312; Assam and Tibet, 312; reinforcements needed, 313. Woman: of Samaria, 83d; a chattel in Moslem lands, 95bc; daily paper for, in W^ol Peking, 211a; her life without Christian- ity, 37iab; college for, at Lucknow, 39od; lot in Korea, 4o8d, 409a; change wrought by Christianity, 409bcd; condition of, in Africa, 2s6cd, S07d; Medical College, Can- ton, 5i4d; most easily reached by women missionaries, native, 77ab; may be lied to, 95bc; in India, 256d, 370-372, 38ibc, 385; in Japan, 2S7a; reaching Japanese, 398-400; of Latin-America, 425-427; of Bra- zil, oppose Protestantism, 43id; in Persia, 444b-445a; in Arabia, 446, 447; physicians needed in Arabia, 447cd; in European Turkey, 449c, 450b; degradation of Afri- can Moslem women, 4^0, 461b; evangel- istic work for, 47S-478; medical work among, 506-509; theological schools for, ;36b. omen's work in India, 370-372; in Korea, 408-410; in Congregational Churches, 637bc. Wood, J. W. Address on "The Vital Re- lation of Intercessory Prayer to the Suc- cess of the Foreign Missionary Cam- paign," 181-185: Prayer likened to fire of an engine, 181; Tyndall's view of prayer, 181 ; the universal art, 182 ; prayer not easy, 182; infinite pains required, 182, 183; continuity requisite, 183: a corporate act, 183; prayer at the Lord's Table, 183, 184; Job's question, 184; St. Paul's exhorta- tion, 18^: monks of lona, 184; prayer and the native converts, 185 ; should result in work, 185. Address on "Why the Re- ligious Weekly Press Should Give an Adequate Treatment of Missionary Prob- lems," 589, 590: Press can convince Church of real character of missions, 589; can show vital nature of the work, 589. S90; lends the aid of prestige, 590; can print more missionary news than month- lies, 590; shallow views of missions .should be rectified, 590. Address on "Study and Prayer as Related to the Maintenance of Missionary Interest," 633, 634: Example of a layman studying missions, 633; study a basis for prayer, 633; reflex influence of study and prayer, 6.^4. Wooster University Band, sod. Work for seminary students, practical, 547b. Workers in India and America, contrast in numbers of, 49ibc. Workers needed, women, 266d, 267ab. World becoming smaller, 6c. World Student Christian Federation, S4ab, 57b ; women students* connection with, 7Sd; countries in which women members are found, 76b. World-wide relation of congregational life, 6i8cd. World's evangelization and the Student Volunteer Movement, 174-1S1. World's ignorance of Jesus a missionary argument, 362d. Wrecking of religions, goab. Wrestlers wrestling for Christ, 252c-253d. Write up missions, how to successfully, 591-595- Wurtz, Pastor R, quoted, 223c I Xavier's exclamation, 211b; work in Ma- laysia, 322d. Yale Band, sod. Yale Foreign Missionary Society, 48a. "Ye are not your own," 255, 256, 263ab. Young, Dr., quoted. 472b. Young Men's Christian Association: in Ja-. pan, ip4bc, i9Sb, 40id, 406a. Young Men's Hindui Association, 321c. INDEX 713 Young Men's Mohammedan Associations, Young People's Missionary Movement: study of missions, 47b ; its wider progress, Siabc; conference of, 643-656. Young people of churches: aided by Vol- unteer Movement, soab; student co-opera- tion with the, 643-645; neglected in mis- sions, 64s c. Young People's Societies: members of, 177b; in Brazil, Catholic, 43id; and mis- sions, 644c. Yiian Shih-Kai, viceroy, aiod. Yun-tuan, 34oab. Young Women's Christian Associations in Japan, 4oid. Z Zamora, Nicholas, story of, 428bcd. Zenana workers should know something about medicine, 105c. Ziegenbalg a pioneer Protestant mission- ary, 20a, 66b, 384d. Zinzendorf quoted, 128c. Zulus clamoring for education, sSid. Zwemer, Miss N. Address on Evangelis- tic Work for Women," 476^478: Different classes labored for, 476; messages given, 477; methods employed, 477; patience re- quired, 477; fruits of the work, 477, 478; workers too few, 478. Zwemer, Peter, 224d. Zwemer, S. M. Address on "Unprecedent- ed Opportunities for Evangelizing the Mohammedan World," 220-225. Popula- tion of the Moslem world. 220; political division bf Moslems a challenge to Chris- tians, 220, 221; languages spoken suggest opportunity, 221, 222; disintegration of Islam constitutes an opportunity, 222; strategic centers of Moslem population occupied by missions, 222, 223; crisis in Moslem lands a challenge, 223, 224; results achieved, 224; inspiration of early Moslem missionaries, 224, 225. Address on "The Evangelization of the Mohammedan World in this Generation,'* 462-464: Mos- lem distribution in the world, 462; popu- lations not yet reached, 462, 463; appeal of the unevangelized, 463 ; will cost life, 463, 46*1.. Address on "The Duty of Em- phasizing Evangelistic Work," 471-473: In danger of neglect, 471 ; ' Elisha and the Shunamite's son, 471; evangelism defined, 471; other forms of effort contributory to evangelism, 472; failure when evangelism becomes secondary work, 472, 473. Zwemer, Mrs. S. M. Address on "Work for Women in Arabia," 446, 447. Their condition, 446; timidity of converts, 446; results of missionarv effort, 446, 447; op- portunity for young women, 447. STUDENT VOLUNTEER MOVEMENT The Purpose of the Student Volunteer Movement for Foreign Missions is (i) to awaken and maintain among all Christian stu- dents of the United States and Canada intelligent and active interest in foreign missions ; (2) to enroll a sufficient number of properly qualified student volunteers to meet the successive demands . of thevarious missionary boards of North America, and to unite all volunteers in an organized aggres- sive movement; (3) to help all such intending missionaries to prepare for their life-work, and to enlist their co-operation in developing the missionary life of the home churches ; (4) to lay an equal burden of responsibility on all stu- dents who are to remain as ministers and lay workers at home, that they may actively promote the missionary enterprise by their intelligent ad- vocacy, by their gifts, and by their prayers. For information as to the organization, results, programme and needs of the Student Volunteer Movement the reader is referred to the Report of the Execu- tive Committee, pages 39-64 of this volume. THE WORK OF THE MOVEMENT IS SUPPORTED BY VOLUN- TARY CONTRIBUTIONS. REMITTANCES MAY BE SENT TO F. P. TURNER, TREASURER, 3 WEST 29TH STREET, NEW YORK STUDENT VOLUNTEER PUBLICATIONS FOR MISSIONARY CANDIDATES Call, Qualifications, and Preparation of Candidates for Missionary Service. Papers by missionaries and other authorities. Of special value to mis- sionary candidates. i2mo, revised and enlarged, 248 pp. ; paper, 35 cents; cloth, 50 cents. This is not a systematic treatise on the call, qualifications, and preparation of can- didates for foreign missionary service. It is simply a collection of papers prepared for periodicals and magazines, and for the conventions of the Student Volunteer Movement by different writers, each one of whom is fitted to give helpful advice to those preparing for the foreign mission field. These articles will be of value to students who are endeav- oring to decide what their life work shall be. The various phases of missionary work and the qualifications necessary for successful missionary service are clearly presented. This book is one of the most valuable and helpful of the kind that we have ever read. No candidate should fail to read and reread it. It is a compilation of papers by such authors as Mr. Robert E. Speer, Dr. Jacob Chamberlain, Dr. Henry Jessup, Mr. Egene Stock, Bishop Thobum, Mr. Harlan P. Beach, Dr. Gulick, Archdeacon Moule, and others. — The Missionary Review. 1 Counsel to New Missionaries. From older missionaries. Board covers, I2ni0', 145 PP- ; 20 cents. "This is a book of personal counsel; all of its chapters were written by experienced missionaries, who place at the disposal of new missionaries some of their invaluable expe- rience. This little volume was published with the hope and prayer that young men and women going out to the field may be helped, by reading it, to be better, happier, and more fruitful servants of Jesus Christ our Lord." Missionaries at Work. By Georgiana A. Gollock. Crown 8vo, 182 pp. ; cloth ; 7S cents postpaid. The aim of this book is to set before missionary candidates some practical sugges- tions and some fundamental principles that may be helpful in their work. New Testament Studies in Missions, being outline studies covering the mis- sionary teachings of the Four Gospels, the Acts, and the Pauline Epis- tles. By Harlan P. Beach. i2mp, 80 pp.; interleaved for additional references and MS. notes, outline map; paper, 15 cents. BIOGRAPHICAL Comparative Studies in Missionary Biography: A scheme for the study of missionary biography, which has been used with great success in the universities of Great Britain. This pamphlet has been prepared to meet the needs of the students of the United States and Canada. ■ Price, S cents per copy. Knights of the Labarum: a Study in the Lives of Judson— Burma, Duff- India, Mackenzie—China, and Mackay— Africa. By Harlan P. Beach. I2nu>, III pp.; paper, 25 cents postpaid. No better book for classes just beginning the study of missions. Modem Apostles in Missionary Byways. By Rev. A. C. Thompson, D.D , Rev. H. P. Beach, Miss Abbie B. Child, Bishop Walsh, Rev. S. J. Humphrey, and Dr. A. T. Pierson. Bibliography, analytical index, portraits. i2mo, 108 pp. ; paper, 25 cents ; cloth, 40 cents. , , T!?'? collection of biographies brings before the reader the story of the heroic deeds and fruitful service of Hans Egede— Greenland, Allen Gardiner— Patagonia, Titus Coan— Hawaii, James Gilmour— Mongolia, Eliza Agnew— Ceylon, and Ion Keith-Falconer— Arabia. Effective Workers in Needy Fields. Sketches of Livingstone by W F McDowell, D.D., of Mackay of Formosa by R. P. Mackay DD of Isabella Thobum by W. F. Oldham, D.D., of Cyrus Hamlin by C C Creegan, D.D., of Joseph Neesima by J. L. Davis, D.D. Illustrations • i2mo, 200 pp. ; paper, 35 cents ; cloth, 50 cents. STUDENT VOLUNTEER PUBLICATIONS MISSION FIELDS Africa Waiting: or the Problem of Africa's Evangelization. By Douglas M. Thornton. Bibliography, missionary statistics and map. i2mo, 148 pp. ; paper, 35 cents; cloth, 50 cents. , . , . A comprehensive book of small compass conceminer the people and missions of Africa. Dawn on the Hills of T'ang: or Missions in China. By Harlan P. Beach, M.A., F.R.G.S. (New and enlarged edition of 1905.) Bibliography, analytical index, missionary map, statistics, illustrations. l2mo, 227 pp. ; paper, 35 cents ; cloth, 50 cents. In this volume the main points are given in as brief form as possible. In the eight chapters the most important factors relating to the Empire are discussed from the mis- sionary standpoint. The author vividly describes the land, people and religions of China, and gives an interesting account of missionary operations in this Empire, with special references to changes following the Boxer uprising of 1900. It is a terse, compact and serviceable manual about missions in China. — The Congregationalisi. It is a valuable treasury of information in itself, and, if desired, can be made the basis of minute and extended study. — The Christian Advocate. India and Christian Opportunity. By Harlan P. Beach, M.A., F.R.G.S. Mis- sionary statistics, index, annotated bibliography, and illustrations. l2mo, 308 pp. ; paper, 35 cents ; cloth, 50 cents. This is the latest and best text-book prepared by Mr. Beach, whose books are so well known to all students of missions. Correspondence during_ the past eight years with leaders of classes has determined the selection of a larger portion of general information relating to the geography, ethnography, and religions of India than appears in the ordi- nary volume on that country. This book is a miniature encyclopedia. It was written as a text-book for college, university and seminary students. These will find it just what they need. Its topics have a most comprehensive scope and pointed treatment, and further investigation is stimulated by numerous references and a pertinent bibliography. As a book of reference it is most valuable, and the very complete index makes the material easily available. The student — not necessarily in college — who desires to know India can find no better basis for research, however extensive. — Rev. John W. Conklin. Japan and Its Regeneration. By Rev. Otis Gary, D.D. Bibliography, illus- trations, statistics, index, and missionary map. i2mo, 137 pp. ; paper, 35 cents ; cloth, 50 cents. Revised edition. The aim of the volume is to exhibit the inter-working of the many agencies in this Oriental renaissance, and their true relation one to another, as well as to clearly depict the material, social, and religious environment of the Japanese missionary. The treatment is broad and catholic, and the attempt has been made to do equal justice to all leading elements that have entered into Japan's recent wonderful progress, including her rela- tions with Russia. Written by a Japanese missionary of long standing and rare discrimination, it pre- sents in compact form Japan's past and present history, her people and religions, and the work of missions in that Empire. It is lucid, trustworthy, and certain to interest every friend of missions and all students of contemporary history. — Japan Evangelist. Protestant Missions in South America. By Rev. Harlan P. Beach, Canon F. P. L. Josa, Professor J. Taylor Hamilton, Rev. H. C. Tucker, Rev. C. W. Drees, D.D. , Rev. I. H. LaFetra, Rev. Thomas B. Wood, LL.D., and Mrs. T. S. Pond. Bibliography, missionary map, analytical index, general and missionary statistics. l2mo, 236 pp. ; paper, 35 cents ; cloth, so cents. This text-book contains the most complete account of Protestant missions in South America that has yet appeared. Every effort was made to obtain as trustworthy informa- tion as possible. The several writers were secured because of their intimate knowledge of the lands and work which they have described. The New Era in the Philippines. By Rev. A. J. Brown, D.D. Index and map. i2mo, 314 pp.; paper, 35 cents; cloth edition, containing illus- trations, $1:25. It is arranged for ten or twelve studies. Suggestions for leaders of classes free. This book is the product, not so much of the study of volumes which others have written, as of first-hand observation on the field, made possible by an extended tour of the islands in 1901. No more timely, comprehensive, and satisfactory book has appeared on this recently opened field for Protestant missions. STUDENT VOLUNTEER PUBLICATIONS MEDICAL MISSIONS Healing of the Nations: a treatise on Medical Missions, Statement and Ap- peal. By J. Rutter Williamson, M.B., Edinburgh University. Member of the British Medical Association. Bibliography. i2mo, 95 pp.; paper, 25 cents; cloth, 40 cents. The appeal made by the awful sufferings endured in the. absence of medical relief is made intense by the facts here put before us, and the success of the medical missionary as a pathbreaker for Christ through the jungles of superstition and prejudice is put beyond a doubt. — The Outlook. The Medical Mission. Its Place, Power and Appeal. W. J. Wanless, M.D., Medical Missionary in western India. i2mo, 96 pp. ; paper, 10 cents. The subject matter of this pamphlet is based on the experience of the author in the mission field for six years, on the results of an extended study of medical missions in different countries, and his experience as a traveling secretary of the Student Volunteer Movement in 1895-96. MISCELLANEOUS Strategic Points in the World's Conquest: the Universities and Colleges as related to Christian Progress. By John R. Mott. Map. I2m0i 218 pp. ; cloth decorated, gilt top, 85 cents. A report of Mr. Mott's observations during his twenty months' tour ^around the world, in the course of which he visited practically all the colleges and universities, bring- ing most of them into affiliation with the World's Student Christian Federation. The Federation is the last tidemark of enlightened scholarship; it is no empty name which Mr. Mott uses for his book; he merely translates into four words the meaning of a movement to wed religion to our schools, to confirm the connection between virtue and intelligence, to garner the treasures of wisdom and piety. — The Evangelist. Evangelization of the World in This Generation. By John R. Mott, M.A., F.R.G.S. Bibliography, analytical index. i2mo, 245 pp. ; paper, 35 cents ; cloth, decorated, gilt top, $1.00. Few books on missions have had so wide a sale as this. In the United States and Canada the work has reached its thirty-sixth thousand. It has been reprinted in England and in India, and translated into Swedish, Danish, Norwegian, and German. It is doubtful whether any missionary volume hitherto published can compare with it in strength of argument and in prophetic vision. It is stimulating, lucid, and convincing, addressing itself not to the emotions, but to the judgment; yet it is so spiritual in tone and purpose that it encourages and inspires the reader. No prospective reader of public sentiment in Chtirch or State can afford to lose this course of stuay. — The Sunday School Times. Nothing better can be found to give, in brief and compendious review, a sum- mary of the missionary outlook of the church at the present hour. — Rev. James S. Dennis, D.D., in The Churchman. Pastor and Modern Missions: a plea for Leadership in the World Evangeliza- tion. By John R. Mott, M.A., F.R.G.S. Missionary Bibliography, index. i2mo, 249 pp. ; cloth, gilt top, $1.00. The volume is a reprint in enlarged form of a course of lectures delivered at Ohio Wesleyan University, Yale Divinity School, McCormick and Princeton Theological Semi- naries. It deals with world conditions at the beginning of the twentieth century and with the pastor as he stands between his church and the world's need. The various chapters discuss in a most suggestive way the pastor as an educational, a financial, a recruiting, and a spiritual force in the world's evangelization. As a book of missionary methods and as an inspiration to prospective or actual pastors it is of the utmost value. Geography and Atlas of Protestant Missions. By Harlan P. Beach, M.A.; F.R.G.S. Two volumes, cloth bound; net price, postpaid, $4.00 per set. Sold only in sets. Volume I, 571 pages; Volume II, 54 pages, 18 double-page maps. A distinct mission land is presented in each chapter of Volume I. There is given a vivid picture of its geography and its races, its social and religious condition as unaf- fected by Christian missions, as well as an account of the Protestant mission work as it is being carried on in the opening years of the twentieth century. It is not a history of Protestant missions, but a clear, sympathetic and interesting portrayal of the outstand- ing facts. Volume II contains the latest and most detailed statistics of the missionary socie- ties of Canada, the United States, Great Britain and the Continent. The Station Index shows the missionary force and work in more than four thousand stations. The maps on which are marked the stations of practically all independent societies, are artistic and geographically correct, having been prepared for the work by well-known British' car- tographers. STUDENT VOLUNTEER PUBLICATIONS Introduction to the Study of Foreign Missions. By Edward A. Lawrence, D.D. Being Chapters A, II, VII, VIII, IX of "Modern Missions in the East." i2mo, 143 pp. ; paper, 25 cents ; cloth, 40 cents. It contains a striking historical survey, which is followed by an exceedingly valu- able discussion of the aim, scope, motives, etc., underlying the missionary enterprise. Then come chapters on the various forms of missionary effort, the missionary on the field in his various relations, and the problems which confront him. A Hand Book of Comparative Religion. By Rev. S. H. Kellogg, D.D., LL.D., Missionary to India, and Author of "The Light of Asia and the Light of the World." Analytical index; 184 pp.; paper, 30 cents; cloth, 75 cents. This volume is one of the latest and most comprehensive discussions of the funda- mental agreements and divergences of Christianity and the great ethnic faiths. Missions and Apostles of Mediaeval Europe. By Rev. G. F. Maclear, D.D., Warden of St. Augustine's College, Canterbury. i6mo, 149 pp.; paper, 25 cents; cloth, 40 cents. A study of the mission fields of the Middle Ages and of the heroic Apostles who have been the makers of modern Europe. It is interestingly written by the highest Brit- ish authority on Mediaeval Missions. Protestant Missions: Their Rise and Early Progress. By Augustus C. Thompson, D.D. Appendix, index. i2mo, 314 pp.; paper, 35 cents; cloth, 50 cents. It is arranged for ten studies. Suggestions for leaders of classes free. An excellent summary of early Protestant missions; mainly biographical, and describing fully a few great missionaries rather than referring to many of comparatively little importance. The author sketches the history from the Reformation to a little more than a century ago, grouping his facts largely around leading missionaries, so that the charm of biography is added to that of little known history. Much of the volume has to do with early missions in the two Americas. Religions of Mission Fields as Viewed by Missionaries. By ten prominent missionaries. Bibliographies and index. i2mo; paper, 35 cents; cloth, 50 cents. This volume treats of nine principal religions of the great mission fields. The chapters are written by missionaries of experience who have given special study to the religions which they here discuss. It is particularly valuable for intending missionaries, since the viewpoint of the writers is a practical rather than a theoretical one. The relig- ions included in the volume, and the writers upon each, are as follows : African religions, E. H. Richards, D.D. : Shintoism, J. H. DeForest, D.D.; Taoism, H. C. DuBose, D.D.; Confucianism, D. Z. Shefiield, D.D. ; Buddhism of the Southern type, J. N. Gushing, D.D., of the Northern type, Rev. A. D. Gring; Hinduism, Rev. C. A. R. Janvier; Moham- medanism, S. M. Zwemer, D.D. ; Judaism, Rev. L. Meyer; Roman Catholicism, G. B. Winton, D.D. Social Evils in the Non-Christian World. By Rev. James S. Dennis, D.D. Numerous illustrations ; analytical index. i2mo, 172 pp. ; paper, 35 cents. Reprinted from Volume I of Dr. Dennis's great work, ''Christian Missions and Social Progress." An exceedingly strong argument for Christian Missions derived from the awful social conditions prevalent in non-Christian countries. It is doubtful whether there is to be found elsewhere so full and compact an exposition of social conditions in mission lands. CONVENTION REPORTS Reports of Student Volunteer Conventions: These reports of the Volunteer Conventions have proved invaluable as reference volumes to students and pastors, missionaries and editors.—Missionary Review of the World. Report of the First International Convention of the Student Volunteer Movement for Foreign Missions, 1891. Out of print. Student Missionary Enterprise: Addresses and Discussions of the Second International Convention of the Student Volunteer Movement for Foreign Missions, Detroit, 1894. Index; 373 pp.; cloth, $1.00. Student Missionary Appeal: Addresses at the Third International Con- vention of the Student Volunteer Movement for Foreign Missions, Cleveland, 1898. Out of print. STUDENT VOLUNTEER PUBLICATIONS World-wide Evangelization, The Urgent Business of the Church: The Report of the Fourth International Convention, at Toronto, 1902. Appendixes, bibliography ; 691 pp. ; cloth, $1.50. Students and Modern Missionary Crusade: Report of the Fifth Interna- tional Convention of the Student Volunteer Movement, held at Nashville, February 28-March 4, 1906. This volume contains verbatim reports of the adresses made at the Convention, which, together with appendixes and bibliography, will make it an invaluable source of missionary information. Attractively bound in cloth, price $1.50. PAMPHLETS (Where the price per dozen is not indicated, five-cent pamphlets may he ordered at 40 cents per dozen.) Bible and Foreign Missions. By Robert P. Wilder. 24 pp. ; S cents. Bible Study for Personal Growth. 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