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DUKE UNIVERSITY LIBRARY 
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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 
 
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 STUDENT VOLUNTEER MOVEMENT 
 FOR FOREIGN MISSIONS 
 
 1906 
 
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 5h 
 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 the 
 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. 
 
 247364 
 
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CONTENTS 
 
 PREPARATORY SERVICE 
 The Possibilities of ‘This Convention. Mr. John R. Mott, M. A. 
 The Fulness of the bc Presence of Christ. Mr. Robert E. 
 Speer, M.A P : , , 
 
 Tue SuPREME BUSINESS OF THE CHURCH TO MAKE Curist KNowN 
 To ALL MANKIND. Rev. George Robson, D.D. “ 
 
 THE gigi AND LORDSHIP OF “ai Curist. Mr. J. Campbell 
 ite, ‘ ’ Sis vers ‘ ‘ 
 
 Tue UNIversITIES, COLLEGES AND THEOLOGICAL SCHOOLS PROPAGAT- 
 ING CENTERS OF PURE AND AGGRESSIVE CHRISTIANITY . : 
 The First Two Decades of the Student Volunteer Movement. 
 r. John R. Mott, M.A 
 Some ‘Facts in the Missionary Life of Continental "Universi- 
 ties. Karl Fries, Ph.D. . 
 Greetings from the Students of Germany. “Mr. Wilhelm 
 Gundert . 
 Valuable Lessons from the Student Volunteer Missionary 
 Union of Great Britain. Rev. G. T. Manley, M.A 
 The Missionary Possibilities of the Women Students of the 
 World. Miss Una M. Saunders . 
 
 CHRISTIANITY AND THE NON-CHRISTIAN RELIGIONS . 
 Christianity the Only Absolute Religion. Right Rev. Thomas 
 F. Gailor, D.D. 
 The Non-Christian Religions Inadequate to Meet the Needs 
 of Men. Mr. Robert E. Speer, M.A. . 
 
 “THAT THE MAN or Gop May BE COMPLETE, FURNISHED COMPLETELY 
 Unto Every Goop Work” . ; 
 
 Care of One’s Health a Divine Requirement, and the Essen- 
 tials of Maintaining Physical Efficiency. Herbert Lan- 
 kester, M.D. . 
 
 Intellectual Equipment ‘and Continual Growth Indispensable 
 to Largest Success in Mission Work. Rev. James L 
 Barton, D.D. 
 
 Efficiency is Limited and the Kingdom i is Retarded by Violat- 
 ing Reasonable Standards of Taste or Propriety. Rev. 
 Harlan P. Beach, M.A., .G.S. 
 
 Spiritual Prerequisites for the Persuasive Presentation of 
 Christ. Rev. Donald Fraser F 4 ; 
 
 MIssions AND THEIR WIDER RELATIONSHIPS : : : ; 
 A Diplomat’s View of Christian Missions. Right Honorable 
 Sir Henry Mortimer Durand, G.C.M.G., K.C.S.I., K.C.LE. 
 The Relation of Christian Missions to Diplomacy. General 
 
 John W. Foster, LL.D 
 The Relation of the Student Volunteer Movement to Interna- 
 tional Comity and Universal Peace. Honorable Henry B. 
 F. Macfarland 2 é F : 
 The Secular na and "Foreign Missions. Mr. J. A. Mac- 
 donald. h 2 F 
 
 19-25 
 27-36 
 
 37-78 
 39 
 64 
 71 
 
 85 
 I0I-128 
 103 
 
 108 
 
 114 
 122 
 129-151 
 131 
 
 136 
 
 142 
 146 
 
Vili CONTENTS 
 
 THE Success oF THE Foreign Missionary CAMPAIGN DEPENDENT 
 Upon THE STRENGTH AND LOYALTY oF THE HoME BASE 
 
 The Minister’s Essential Relation to the Success of the For- 
 
 eign Missionary Campaign. Rey. James I. Vance, D.D. . 
 
 The Latent Resources of the Laymen. Honorable Samuel B. 
 
 Capen, LL.D. . ; : ; A 
 
 The Educative Value of Missionary Literature. Rev. F. P. 
 
 , Haggard . 
 
 The Strategic Importance of the Student Volunteer Movement 
 to the World’s Evangelization. President John Franklin 
 Goucher, LL.D. 
 
 The Vital Relation of Intercessory Prayer fs the Success of 
 the Foreign Missionary Campaign. Mr. John W. Wood 
 
 MESSAGES FROM THE ORIENT .- 
 Greetings from the League of Student Volunteers in Japan. 
 Mr. V. . Helm, M. 4 : 
 The Students of India. Mr. B. R. Barber P 
 The Students of China. Mr. Robert R. Gailey, M. A. 
 The Students of Japan. Mr. V. W. Helm, M.A. , 
 
 UNPRECEDENTED OPPORTUNITIES IN THE UNEVANGELIZED WoRLD . 
 Opportunities for Service in Latin America. Rey. James B. 
 Rodgers, D.D. : 
 
 The Opportunity in Pagan Africa. Rev. Donald Fraser ; 
 
 The Unprecedented Opportunity i in the Far East. Rev. Arthur 
 Judson Brown, : 
 
 The Unprecedented Opportunities i in Southern Asia, ‘with Par- 
 ticular Reference to. the Indian Empire. Bishop James 
 M. Thoburn, D.D. . 
 
 Unprecedented Opportunities for Evangelizing the Moham- 
 medan World. Rev. Samuel M. Zwemer, D.D., F.R.G.S. 
 
 THE CoNVENTION SERMONS : : F ? 
 “The Love of Christ Constraineth Us.” Bishop James M. 
 Thoburn, D.D. i ‘ 
 
 The Final and Supreme Authority of Jesus Christ. Bishop 
 William F. McDowell, D.D. 4 ‘ ¥ 
 
 CALLS TO PERSONAL SERVICE . : 
 The Story of the Cambridge Intercollegiate Christian Union. 
 Sir Algernon Coote, Bart. . 
 Not Pressed Men, But Volunteers. Rev. G. T. Manley, M.A. 
 Showing Men the Door. Mr. Edward W. Wallace ; 4 
 Which Side of the Street? Mr. W. A. Tener . 
 Inconclusive Thinking. Mr. Frank V. Slack . 
 fl A Doctor’s Reasons for Going to China. Cyril H. Haas, M. D. 
 “Ve Are Not Your Own.” Rev. Donald Fraser 
 ; Am I My Sister’s Keeper? Miss Una M. Saunders 
 The Surrender of Life to the Lord Jesus Christ. a Ruth 
 Paxson : 
 Proportion in Vision. Mrs. Lawrence Thurston 
 
 Ciosinc MESSAGES OF THE CONVENTION ‘ ; : j 
 The Plenteous Harvest and Prayer. Karl Fries, Ph.D. 
 Honcr Roll . 4 } ki ¥ i : y a 
 Cable Greetings . H ’ " ; ; 
 A Testimony from a Volunteer. Mr. W. B. Pettus . 
 Farewell Messages from Volunteets Soon to Sail . 
 The Uplifted irl and Life Laid en Mr. Robert E. 
 
 Speer, 
 
 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, DD, F.RGS.  . ‘ 
 
CONTENTS 
 
 Work of the United Presbyterians in Northeastern Africa. 
 Rev. James G. Hunt. é 
 The American Board’s Work in "West Central Africa. Rev. 
 Walter T. Currie . 3 x 
 In British Central Africa. Rev. Donald Fraser 
 
 ASSAM, BurMA, CEYLON, AND MALAYSIA 
 
 CHINA ; 
 The Present Status in China, Especially in the North. Mr. 
 
 INDIA 
 
 Assam as a Mission Field. Rev. W. E. Witter, DD. 
 
 Gospel Triumphs in Burma. Rev. Sumner R. Vinton . 
 
 The Ceylon Mission of the American Board. Rev. Richard 
 C. Hastings, M.A. . 
 
 Mission Work in Malaysia. Rev. wT, t- Luering, Ph.D. 
 
 The Buddhism of Southern Asia. Rev. J. E. Cummings, D.D. 
 
 Robert R. Gailey, 
 
 Present Status in East China. Miss Annie R. Morton 
 
 The Present Status in South China and Its Significance. John 
 M. Swan, M.D. 
 
 Prospects in Western China. Rev. H. Olin Cady, M.A. 
 
 Permanent Factors Which Make China a Most Inviting Field. 
 Rev. Hunter Corbett, D.D., LL.D. 
 
 The Appeal of China’s Women. Miss Frances B. Patterson 
 
 The Demand for Missionary Statesmanship. Rev. Arthur 
 Judson Brown, D. a A ‘ 3 ‘ 
 
 Spiritual Power. Frank ‘A. Keller, MD. . 
 
 China’s Appeal to Life. Rev. Henry W. Luce 
 
 Signs of Spiritual Awakening in India. Rev. W. B. Ander- 
 son, M. \ 
 
 Work for the Women of India. Mrs. ‘Alice McClure 
 
 Medical Opportunities in India. A. S. Wilson, M.D. 
 
 Educational Work in India. Rev. W. M. Forrest 
 
 Mass Movements in India. Rev. H. F. Laflamme . 
 
 Some Statistics and Deductions Therefrom. Professor Will- 
 iam I. Chamberlain, Ph.D. 
 
 India’s Clamant Appeal. Rev. Henry Ji Scudder 
 
 JAPAN i KorEA 
 
 he Influence of Christianity i in Japan. Rev. Henry B. Price 
 olen Conditions Favorable and Unfavorable to enced 
 Work in Japan. Rev. Henry Topping 
 Reaching Japanese Women. Mrs. Aarad Gulick Clark | 
 The Importance of Japan’s Homes. Miss Fanny E. Griswold 
 bg of the American Bible Society in Japan. Rev. John 
 ox, D. P . . : 5 ; 
 The Opportunity ‘for Teachers in Japanese Government 
 Schools. Mr. V. W. Helm, M.A. 
 The Unique Importance of Japan as a Mission Field To-day. 
 Mr. R. S. Miller . : 
 The Essential for Korea’s Uplifting. Rev. W. B. Hunt . 
 Woman’s Work in Korea. Miss Lulu E. Frey k 
 Korean Opportunities and Needs. Rev. W. B. Swearer . 
 
 Latin AMERICA 
 
 Is There a Call to Labor for Latin America? Rev. John ‘Gaw 
 
 Meem, B. 
 
 Practical Difficulties in Answering the Call from Latin Amer- 
 ica. Rev. A. W. Greenman, Ph.D. 
 
 The Call from the Women and Children of Latin America. 
 Miss Layona Glenn 
 
 Answer to the Call from Latin America—Methods. "Rev. 
 Jesse L. McLaughlin, M.A. . ; 
 
 333-363 
 
 335 
 336 
 
 338 
 339 
 
 342 
 347 
 
 351 
 357 
 362 
 365-390 
 367 
 370 
 372 
 376 
 379 
 
 382 
 385 
 
 391-413 
 393 
 
 415-437 
 417 
 419 
 425 
 427 
 
x CONTENTS 
 PAGE 
 
 Answer to the Call—Some Results. Rev. Robert F. Lenington 430 
 War on the Western Coast of South America. Rey. Archi- 
 
 bald B. Reekie : , 3 E Y 434 
 Tidings from Cuba. Sylvester Jones : Z 3 : 435 
 Summing Up the Latin American Situation. Rev. James B. 
 
 Rodgers, 2D. Dial eS 2A eee . Se 436 
 
 Mostem Lanps . . - + 439-467 
 Islam in the Levant. Rev. James 7. Barton, Die Ss 441 
 The Moslem Situation in Persia. Rev. Lewis F. Esselstyn 4 443 
 Work for Women in Arabia. Mrs. S. M. Zwemer . 446 
 Work for Moslem Women in European Turkey. Miss Ellen 
 
 M. Stone . : 448 
 The Educated Moslems of India. Mr. B. R. Barber ; E 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. 471 
 Evangelistic Itineration. Rev. R. F. Lenington d 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. "Rey. 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. 2 = 488 
 Methods in Evangelistic Work. Rev. ‘H. F. Laflamme . 490 
 Principles beast Mean Missions. Rev. Donald 
 
 Fraser : a : < 493 
 
 Menpicat 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. é 5 : c 3 é ‘ ; £ : 503 
 
 Medical Work Among Women. Rev. Ellen 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 
 EpucaTionaL 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 : 3 L 2 " 526 
 Christian Colleges in Mission Lands. ‘Rev. W. M. Forrest. 530 
 Theological Training Schools in Mission Fields. Rev. James 
 
 L. Barton, D.D. : , : 533 
 CONFERENCE OF THEOLOGICAL PROFESSORS . 541-553 
 The Importance of Giving Mission Study a Prominent Place 
 in the Seminary Program. Professor O. E. Brown, D.D. 543 
 The Monthly Missionary Day: Its Reasonableness and Use- 
 fulness in the Seminary. Professor W. O. Carver, D.D. 546 
 Relation of the Seminary to the Mission Field. Professor 
 Charles R. Erdman, D.D. . 548 
 
 The Seminary as a Recruiting Ground for Missionary States- 
 men. Professor Robert K. Massey, D.D. 550 
 
CONTENTS 
 
 CONFERENCE OF PROFESSORS IN COLLEGES AND UNIVERSITIES : 
 The Importance of Interesting Our Students in the Mission- 
 ary Enterprise. Professor Edward C. Moore, Ph.D., D.D. 
 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. 
 How to Indoctrinate Students with the Missionary Spirit Be- 
 fore They Enter College. Principal W. M. Irvine, Ph.D. 
 What Has Been Done by Mount Holyoke to Further Missions. 
 Professor Louise Baird Wallace, M.A. 
 The Sources of Missionary Enthusiasm at the Ohio Wesleyan 
 University. Professor Rollin H. Walker, M.A., S.T.B. 
 Professorial Opportunities for Exerting a Christian and Mis- 
 sionary Influence. Rev. G. T. Manley, M.A. . a ‘ 
 
 CONFERENCE OF MissIONARY AND BiBLE TRAINING SCHOOLS : 
 Necessity for the Pedagogical Training of Missionary Candi- 
 dates. Dean E. H. Knight, M.A. 
 Importance of the Study of Missions. Rey. Edward Marshall 
 Bible Study in the - aunpeee lepine President El- 
 more Harris, : : ; 
 
 CONFERENCE OF EDITORS . 
 
 Why the Religious Weekly Press Should Give an “Adequate 
 Treatment of Missionary Problems. Mr. John W. Wood 
 
 The Kind of Articles Calculated to Do the Most Good in Edu- 
 cating and Inspiring the Church. Rev. John Bancroft 
 Devins, D. 
 
 The Attitude of the Secular Press Toward Missionary Inter- 
 ests. Colonel F, P. Sellers . 
 
 How to Interest the Secular r Newspapers in Missions. Mr. 
 J. A. Macdonald - ‘ ; 
 
 CONFERENCE OF PASTORS . 
 
 The Pastor a Student of Missions. Bishop E.R. Hendrix, DD. 
 
 Financial Possibilities of a Church. Rev. Charles E. Bradt, D.D. 
 
 The Montclair Plan. Rev. Abner H. Lucas, D.D 
 
 The Pastor’s Responsibility in Directing the Missionary 
 Prayer Life of His People. Rev. R. J. Willingham, D.D. 
 
 Points to be Emphasized in Developing the Missionary Inter- 
 ests of the Congregation. Rev. George Robson, D.D. . 
 
 THe LayMAn’s Part IN THE MISSIONARY ENTERPRISE 
 
 Missions from a Business Man’s Point of View. Mr. Edward 
 B. Sturges 
 
 The Effect of Missions ‘Upon International Relations. Hon- 
 orable John W. Foster, LL.D. . 
 
 The Layman’s Place in the Development of. Foreign Mis- 
 sions in the Church at Large. Mr. C. A. Rowland, Jr. . 
 
 The Layman’s Part in Furthering the Financial Support of 
 Missions. A. J. A. Alexander, M.D. 
 
 Study and Prayer as Related to the Maintenance of Mission- 
 ary Interest. Mr. John W. Woo 
 
 How the Laymen are Bein Enlisted in the United Presby- 
 terian Church. Mr. J. Campbell White, M.A. 
 
 How the eee A are Being Enlisted. Hon- 
 orable S Capen, LL.D. 
 
 What Northern “Seyi Laymen are Doing. Mr. David 
 McConaughy . : 
 
 CONFERENCE OF THE YOUNG PropLe’s MisstonAry MovEMENT 
 Co-operation Between Students and the Young People of the 
 Churches. Mr. Harry Wade Hicks . 
 The Need for Student Leadership wee Church Young 
 People. Honorable S. B. Capen, LL.D 
 
xii CONTENTS 
 
 PAGE 
 Mission Study and Other Forms of Missionary Instruction of 
 e Young. Mr. S. Earl Taylor, M.A. 647 
 Text-Books for Young People’s Classes Used by the Women’s 
 Boards. Mrs..N. M. Waterbury . 651 
 Summer Conferences of the Committee for the United Study 
 of Missions. Mrs. Alonzo Pettit . 652 
 Summer Conferences of the Young People’s Missionary Move- 
 ment. Mr. C. V. Vickrey . 653 
 The Normal Mission Study Movement. T. H. P. Sailer, Ph.D. 654 
 APPENDIXES : ‘ : : : : ; , : : . 657-684 
 A The Exhibit 2 : : é : 3 6590 
 Outline of the Exhibit Scheme . 4 i t 659 
 Bibliography of Recent Missionary Literature 662 
 B Organization of the Convention . : : : E 682 
 C Statistics of the Convention . ? : : : ; @ 684 
 
 INDEX .. - emis - 3 . £ : F , ‘ . 685-713 
 
Peo srikit 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—AIt is possible that | 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 1, 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; 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 ourselyes 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 handed 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. 
 
 ScripTureE— Matthew 7:24-27; James 1:22-25. 
 
 Praver—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 life. 
 
 Monday, March 5, 1906 
 
 «<In the Morning, a great while before day, He rose up and went out, and de- 
 parted into a solitary 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? 
 
 Christ Jesus, it is He; 
 
 Lord Sabaoth His Name, 
 
 From age to age the same, 
 
 And He must win the battle. 
 
A’ HOMEWARD MEDITATION 
 
 Let me cherish the spirit of thankfulness for all the opportunities of the 
 days spent in Nashville. 
 
 May the humbling influence of high privilege keep me from the taint of 
 pride. 
 
 For days I have been getting, now let me give. 
 
 Let me brace myself to meet with heroism and without flinching the shock 
 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 the 
 nearness and resourcefulness of our God and the claims of His Kingdom. 
 
 Let me think conclusively on the facts brought before me during the Con- 
 vention, that is, let me not stop until I come to a clear decision on the evidence, 
 as to whether I shall not become a missionary. 
 
 Let me highly resolve that no matter where my lot may be cast, I will so 
 live 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 my 
 own. 
 
 The recognition of the element of urgency perpetually present in the spread- 
 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 delega- 
 tion so plan that my institution may have a far larger part than heretofore in 
 hastening the realization of the world-wide purposes of Jesus Christ. 
 
 Above all let me carefully distinguish my feelings which will change from 
 my determined purpose which, by the help of God, shall endure. 
 
 O may thy soldiers, faithful, 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 OF 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, and 
 
 , 
 
4 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 many 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 realize 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 
 cnergy to emancipate from 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 love 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 staff, 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 intelligible. 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 yi 
 
 and yet we are conscious that our lives are not right with God. A 
 friend of mine started out to row one day, and he 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 slipping 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 Himseli 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 bo nor 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 hour 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 
 
IO 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 you 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 ina 
 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 wotinds 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? JI read as I came down on the train the life of 
 Samuel J. Mills, which has just appeared; and though his mother 
 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 been 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 offer 
 us to-day. 
 
 Or it may be that we have not defined to ourselves clearly what 
 
THE FULNESS OF THE LIVING PRESENCE OF CHRIST II 
 
 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 that 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 13 
 
 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 girlish 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 life, 
 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 15 
 
 withholding surrender of all that we have and all that we are to the 
 loving rule of Jesus Christ? 
 
 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 18th 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 sun; 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 Church 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 is also to be revealed in missionary life. There 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. 
 
 III. 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 limit 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- 
 tors 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 
 ye 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 
 very 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 the 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. 
 
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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. 
 
 29 
 
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 sisters—as they are—who are going out in that 
 
THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 31 
 
 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 come 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? 
 
 III. 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 are unoccupied, and no one is 
 
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 or 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 the 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 off 
 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 off 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 off 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 only $7,000,000. If everyone in the country decided that he 
 would give some offering 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 give 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 country—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. J 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 tc 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 word 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- 
 TeAanityY 
 
 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 
 
ae wt Lie te Bi 
 1” n \ 
 a4 Bala 
 ay 
 5 i 
 . 
 OAM. Clea ‘aiowtnin 
 MH PEN HCN 
 ee 0 ee (eeitsr, Haak 
 og (ORM Hiebiact at cutis, y THOU PT Tl a x 
 TU Hawi nee PV UNE | 
 ORD Tne i eh , ti 
 Cee een Vi chor etetlo'd enmaae Abcam ih 
 qindtal did} tsk 
 MARIS GDC Cutie Fe wee bean creaitfihien Hehe 
 A bial titnly 
 ' 
 ; 
 
eS 
 
 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 by 
 the intercollegiate tie, furnished the most favorable conditions for 
 a successful missionary propaganda. Although at the beginning of 
 this conference less than a score of the delegates were thinking of 
 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: (1) 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 sey- 
 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 AI 
 
 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, 1,000 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 men 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 was 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 1, 
 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 
 
 Pemen) Americas 15). gure. Ge die 1) OPC I 39 
 Ts ss oo yen ee Ea oan ot AER ae es ae 86 
 mara “Astierion. 0500s elem PE aT PY 17 
 MRR ADIN ICR. 55059 THUR Peds OO Te edo toe 167 
 SesemaNCeS, 17828 0.. Meee. SPIO IS 69 
 Latin and Greek Church Countries of Europe......... 18 
 MEMO LE. (JORIS SS SCY cae eee DHL EM 313 
 emmy apres. DER Soe E20 POPES 121 
 ERIM Wess LLNS. AIM a ame tee tek Fe ER I 10 
 eMC FeSO Ie 8 Lieto HI Rein Pe ee alls PLS oils 30 
 fara Burma, and Ceylon). v2222 8%, 000) a2 eT 8 624 
 Siam, Laos, and Straits Settlements.................. 61 
 EN) BE Si FOL eS SSS ou a OAS 826 
 2 ACE EG EI 2 1 LE sein ste ake eet oats 117 
 memerrigrsd AOUN SOD LR SS Oe tee dea ee ee tg 275 
 memmentie Toland!) iL UPe eee A. oP 64 
 EOL OT SIU UTA 6 ot PUR RAO ee te ta tea oe 43 
 MRNTROOES? Pd Sot P17 OP ead atts a need Os 73 
 
 ce See 1S ERE RAE fc a gy A aN 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 determining 
 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 reached 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 only 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 callings 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 different 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 different 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 class, 
 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 
 
— = 
 
 Se J 
 
 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 literati 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 works, 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- 
 
50 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 ple 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 of 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 Bands 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 51 
 
 conferences of leaders of such activities in the different 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 activitiés 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 effort 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 staff 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- 
 
_——_— ee 
 
 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 
 in their 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 indifferent; 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 office 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 
 
FIRST TWO DECADES OF THE VOLUNTEER 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 different 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 
 
58 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 callings. We must have thousands of 
 
60 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 earnest young men and young women passing 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 tor 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 offer 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 restlts. 
 
—— 
 
 FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 61 
 
 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 
 policy 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 entire 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 evangelism 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- 
 pers 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 materialism 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 
 we should set our hands is that of raising up, by the use of all 
 good human devices and above all by the superhuman assistance of 
 the Spirit of the living God, nothing less than a great army of volun- 
 teers of such furnishing that they will meet the requirements of the 
 situation and of such purpose of heart that they will reach the 
 fields. Of like magnitude and importance is the work of greatly 
 enlarging the financial plans and achievements of the missionary 
 movement. There are literally thousands of individuals and fami- 
 lies, not to mention churches, which should each be supporting one 
 or more missionaries and in many cases whole mission stations. 
 The rising generation of young people must be made a generously 
 giving generation. The missionary enterprise must be so pre- 
 sented as to command some benefactions as princely as those made 
 in recent years in the interest of the higher educational institutions 
 of America and Britain. 
 
 The Watchword of the Movement, “The Evangelization of 
 the World in This Generation,” must be taken up in dead earnest 
 by different bodies of Christians as the cardinal point in their policy. 
 Especially must it lay hold of individual Christian students, both 
 volunteers and non-volunteers, with such conviction that it will be- 
 come in very deed a governing principle in their lives and relation- 
 ships. This work of making Christ known to all men is urgent be- 
 yond all power of expression. It is the unmistakable duty of Chris- 
 tians to evangelize the world in this generation. It is high time 
 that the attempt be made in serious earnest. "We appeal to the 
 Church by all the compulsions of Calvary and Olivet to accept the 
 challenge which the Volunteer Movement presents in the procla- 
 mation of this Watchword. 
 
 If these great things are to be achieved, we must pay what it 
 costs. What will be the price? Undoubtedly it involves giving 
 ourselves to the study of missionary problems and strategy with all 
 the thoroughness and tirelessness which have characterized the 
 intellectual work of those men who have brought most benefit to 
 mankind. It will cost genuine self-denial. In no sphere so much 
 as that of extending the knowledge and sway of Christ is the truth 
 of His own word illustrated, “Except a grain of wheat fall into the 
 earth and die, it abideth by itself alone; but if it die, it beareth much 
 fruit.” In the pathway of giving up not only our lives and pos- 
 sessions, but likewise and more especially our selfish ambitions 
 and preferences and plans, will we most surely reach the great goal 
 that we have set before us. In all the hard persevering labor to 
 which we must give ourselves, not least must be the work of inter- 
 cession. It is only when we come to look upon prayer as the most 
 important method of work, as an absolutely triumphant method of 
 work, that we shall discover the real secret of largest achievement 
 in 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 
 
 -modern world of ours.” 
 
 SOME FACTS IN THE MISSIONARY TIPE Gs 
 CONTINENTAL UNIVERSITIES 
 
 KARL FRIES, PH.D., STOCKHOLM, SWEDEN, CHAIRMAN OF THE WORLD’S 
 STUDENT CHRISTIAN FEDERATION 
 
 Gone 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: (1) ‘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 develeped 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 offer 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 CRUSADE 
 
 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 Pliitschau 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 suc- 
 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’ Missionary 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 
 democratic tendencies”; or, more explicitly, “because students dur- 
 
MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES 67 
 
 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 ’EASérw 
 7 Baciheia cov, “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 1905 showed the proportion then to be ninety-six missionaries with univer 
 sity 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 on 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: (1) 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, I901, 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: 69 
 
 and of the spirit pervading the meetings. (3) The circulation of 
 1,600 copies of the “Lose Heite,” the organ of the “Studentenbund 
 fiir Mission,” which is the official name of the German Student 
 Volunteer Missionary Union. 
 
 Partly influenced by the meetings in Halle, partly by those 
 in Great Britain, the Dutch Student Movement in 1899 formed a 
 Volunteer branch, called “Studentbond voor de Zending,” with two 
 volunteers. It now has ten members, some of whom have sailed. 
 At the general student Christian conferences, missions receive in- 
 creasing attention, and a deeper feeling of the responsibility of the 
 students of Holland toward the non-Christian peoples under her 
 rule is being created. 
 
 The French Protestants have had thrust upon them great tasks 
 in foreign missions on account of the policy followed by the govern- 
 ment in prohibiting missions of other nationalities in the French 
 colonies. This, together with the inspiring impulses of the world- 
 wide Student Volunteer Movement, has resulted in earnest efforts 
 on the part of the French Student Movement to enlist volunteers 
 and emphasize missionary duties. Among the latter, Mr. Allegret’s 
 remarkable paper at the Conference in Montauban last year should 
 be specially noted. ‘“Sociétés des Amis des Missions” have existed 
 in Montauban and Paris since 1898, and several new ones are being 
 formed. It seems probable, however, that the number of volunteers 
 has not exceeded four. 
 
 In French Switzerland the splendid examples of Eugene Casalis 
 and Francois Coillard have acted as an incentive to students to de- 
 vote their lives to the same noble work. These impulses were 
 strengthened by those carried back from the London Student Vol- 
 unteer Missionary Union Conference in 1900, where thirteen Swiss 
 were present. The total number of Swiss volunteers is apparently 
 thirteen. 
 
 Norway has, ever since the great revival in the middle of last 
 century, maintained a high standard of missionary life. Among 
 its missionaries in Natal and Madagascar not a few have had uni- 
 versity training, but the modern development of the Student Volun- 
 teer Mission has affected the student circles in a special way. The 
 thirteen that had attended the Liverpool Conference brought back a 
 great measure of enthusiasm, one expression of which was the start- 
 ing of “Excelsior,” the organ of the Scandinavian Student Move- 
 ment, followed in 1898 by “Adveniat Regnum Tuum,” an annual 
 publication representing the Scandinavian Volunteer Movement. 
 That Movement was organized as a separate movement with 
 branches in the respective countries in 1897. It was introduced in 
 Finland in 1900, and though that country was so late in receiving 
 this impulse and though until that time hardly one missionary with 
 university training had gone from there to the mission field, yet it 
 seems as if Finland was putting the other Scandinavian countries to 
 
7O STUDENTS AND THE MODERN 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, your 
 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 
 join with us. 
 
 GREETINGS FROM THE STUDENTS OF GERMANY 
 MR. WILHELM GUNDERT, STUTTGART 
 
 Ir Is a great privilege for me to stand here to-day and to bring 
 to this large Convention of American students the most cordial 
 greetings 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 
 has mentioned some of the causes of these small achievements; 
 may I add one more. It is the mighty power of conservatism and 
 traditionalism 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 
 cause is the lack of faith. Faith may overcome all our difficulties, 
 and let me say that I am sure it will. Even the small results which 
 have been accomplished by your German brethren seemed quite 
 impossible ten years ago. Why should we not by faith be able to 
 accomplish those things which seem impossible now? Besides, 
 there are new encouragements in our Student Movement. Several 
 Volunteers have sailed during these last months, and their example 
 will not be in vain. A beginning has been made toward organizing 
 student missionary campaigns to churches and young people’s 
 societies during the holidays. Mission study is taking its place in 
 almost every Christian Student Union. The Volunteer Movement 
 has begun to take hold of German women students, which is a 
 most important feature now. There is hope that we may find a 
 special secretary this year to travel in the interest of the Student 
 Volunteer Movement, and the Student Volunteer Conference which 
 was held at Halle in April, 1905, was the largest, the most represent- 
 ative, and the most successful student missionary convention ever 
 held on the Continent. So far this is shown more by spiritual re- 
 sults than by the number of volunteers, but it is my conviction that 
 the larger part of the fruits of the Conference has not yet appeared. 
 
 Looking at these encouragements, we do not feel the differ- 
 ence 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 own 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 university system were in a missionary 
 movement. The first university, if we may so call it—at least, 
 the first seed of a university in Great Britain—was the establish- 
 ment of St. Columba with his missionary monks on the Isle of 
 Iona. 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 1860, 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, knownas “The Cambridge University Prayer Union.” At 
 the beginning of this period, namely about the year 1860, 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 colleges 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 Fraser, 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 
 
 Firty 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 
 
76 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 tuis 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 77 
 
 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 possibilities 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 have not gone to them. You hear of the influence of a woman 
 here ; but you cannot realize 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 poy 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 
 to give us. 
 
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 
 religion, 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- 
 
 81 
 
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 puritvy—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 suffers; 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 of 
 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. 
 
 II. 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 zon after zon 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 1s 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 devised 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 frankly ready to admit that there 
 are great evils in our Christian lands, but there is one profound and 
 distinctive difference between our Christian lands and the non- 
 Christian lands. The great evils under which we suffer here are all 
 of them directly condemned by our religion, and are practiced in 
 the face of its prohibitions, while the great evils from which the 
 
THE NON-CHRISTIAN RELIGIONS INADEQUATE 89 
 
 non-Christian people suffer are embedded in their religions and 
 derive their most terrible power from the religious sanctions by 
 which they are surrounded. 
 
 I can illustrate this readily with just one great fact out of each 
 of the great non-Christian religions. 
 
 I have in mind, first of all, the positive immorality of Hindu- 
 ism. You can put it in grand words, if you like, such as those Mac- 
 aulay uses in the introduction to his famous speech on the gates of 
 Somnauth: “As this superstition is of all superstitions the most 
 irrational, and of all superstitions the most inelegant, so it is of all 
 superstitions the most immoral. Emblems of vice are objects of 
 public worship. Acts of vice are acts of public worship. The 
 courtesans are as much a part of the establishment of the temple, 
 as much the ministers of the gods, as the priests. Crimes against 
 life, crimes against property, are not only permitted but enjoined by 
 this odious theology.” And if you do not want it put in Macaulay’s 
 grand way, you will find it even more cogently expressed in Mr. 
 Meredith Townsend’s essay on “The Core of Hinduism,” where he 
 is dealing especially with Vivekananda’s representations at the Par- 
 liament of Religions. There, and in other essays, Mr. Townsend, 
 the present editor of the “London Spectator,” for years a resident 
 of India, and a careful student of its life, complains that the great 
 curse of India is just what he says is the worst idea of all Asia, 
 namely, that morality has no immutable basis, but is deemed by 
 every man a fluctuating law, and that it is a characteristic of the 
 Hindu mind that it is able to hold, and actually does hold, the most 
 diametrically opposite facts, as though all such facts were true; and 
 that the great weakness in Hinduism, making it utterly insufficient 
 for the needs of men, is just the absolute want of that ethical reality 
 of which the Bishop was speaking a moment ago as one of the great 
 principles of Christianity, the absolute want of any vinculum binding 
 religious faith to moral life. This explains why the holiest city of 
 India is the most vile and accursed. This explains why it was nec- 
 essary for the British government by statute to prohibit the ob- 
 scenities of public worship in India. But the British government 
 has not cleansed all the holy places. I suppose that of all the ob- 
 scene carvings in the world there are none more loathsome than 
 the friezes around the temple of the Rajah of Nepal, in the holiest 
 city of Hinduism, on the bank of its most sacred river. Even some 
 of the great languages of Hinduism have no adjective for chaste, 
 as applied to men. Can an unclean religion be adequate for the 
 needs of sinful men? 
 
 I speak, in the second place, of the sterility and unprogressive- 
 ness of Buddhism. Now here is a religion which, as Dr. Kellogg 
 would say deliberately, “stamps human nature as evil, not because 
 it is sinful, but simply because it exists, for all existence is evil;” 
 a religion that pronounces our holiest relationships, husband and 
 
go STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 wife, father and child, evil relationships, and that tells every man 
 who would attain Nirvana at the last that he must cut loose from 
 such things; a religion that deliberately denies the most necessary 
 convictions of our minds, that pronounces our consciousness of 
 personality, our belief in our possession of a soul simple delusions; 
 a religion that condemns our holiest ambitions to eternal punish- 
 ment. It is facts like these that explain why no Buddhist nation 
 ever has fought a great unselfish war—they have fought, but not 
 unselfishly—why no Buddhist nation has ever set up a patent office, 
 why no Buddhist nation has ever wrought a great achievement. 
 Buddhism has just held men tight in the clasp of its denial of the 
 reality of our present life. Can a dead religion be adequate for 
 the needs of living men? 
 
 I refer, in the third place, to the puerility and the childishness 
 of those great Shamanistic and fetishistic religions which the peo- 
 ple of Africa follow, which the people of Korea have followed, which 
 have constituted, so far as the Chinese may be said to have any 
 religion at all, the actual religion of the Chinese people. Here 
 are religions that have absolutely no answer to give to the intel- 
 lectual problems of men, the problem of a man’s origin, the problem 
 of his destiny; that have nothing to say to man about his social rela- 
 tionships or the foundations of his moral life. Dr. Richards says 
 that the terms for sin and love do not occur in many of the African 
 languages. A man would speak of loving his wife with exactly the 
 same word that he would use if wanting his food. Can languages 
 that contain no words for “Sin” and “love” adequately meet the 
 needs of hungering men? 
 
 I refer, once again, to the stagnation, the impotence, and the 
 moral inferiority of Mohammedanism. You may turn, if you 
 please, to Mr. Bosworth Smith’s “Mohammed and Mohammedan- 
 ism,” the most effective and persuasive apology for Islam ever writ- 
 ten in English, and he himself has to admit, when he comes to his 
 comparisons at the end, that there are in Christianity whole realms 
 of thought, and whole fields of morals, that are all but outside the 
 religion of Mohammed; that Christianity teaches men ideals of per- 
 sonal purity, of humility, of forgiveness of injuries, of the subjection 
 of the lower life to the demands of the higher life, ideals which are 
 absolutely foreign to Mohammedanism; that it sets before men pos- 
 sibilities of progress and boundless development of the mind such as 
 Mohammed never dreamed of; that in the various paths of human 
 attainment the characters that Christianity has developed have been 
 greater, more many-sided, more holy, than any of the characters 
 that Islam has produced. Mr. Bosworth Smith himself has to admit 
 as much as this, that the great religion for which he is saying the 
 best that can be said is a religion that for 1,200 years has been sterile 
 intellectually. And, what is worse than that, Mohammedanism is 
 held by many who have to live under its shadow to be the most 
 
THE NON-CHRISTIAN RELIGIONS INADEQUATE gli 
 
 degraded religion, morally, in the world. We speak of it as supe- 
 rior to the other religions because of its monotheistic faith, but I 
 would rather believe in ten pure gods than in one God who would 
 have for his supreme prophet and representative a man with Mo- 
 hammed’s moral character. Missionaries from India will tell you 
 that the actual moral conditions to be found among Mohammedans 
 there are more terrible than those to be found among the panthe- 
 istic Hindus themselves, and the late Dr. Cochran of Persia, a man 
 who had unsurpassed opportunities for seeing the inner life of Mo- 
 hammedan men, told me, toward the close of his life, that he could 
 not say, out of his long and intimate acquaintance as a doctor with 
 the men of Persia, that he had ever met one pure-hearted or pure- 
 lived adult man among the Mohammedans of Persia. Can a relig- 
 ion of immorality, of moral inferiority, meet the needs of struggling 
 men? 
 
 It is not pleasant to speak of these things. I am not speaking 
 of them because a Christian man finds any joy in denouncing these 
 evils in the non-Christian religions. We would denounce these evils 
 if we found them in our own land; we speak no more harshly about 
 them in other lands than we speak about them in our own. But we 
 will not let the fact that these great evils are cloaked by religious 
 sanctions abroad compel us to speak of them with less condemna- 
 tion; we will speak of them with more condemnation because they 
 are embedded in the midst of those very forces out of which men’s 
 whole hope of holiness must flow. I can honestly say that for my- 
 self I should like to believe that the non-Christian religions are 
 adequate to the needs of men. I should like to believe that God is 
 finding the hearts of His sons and that His sons are finding the 
 heart of their Father in all of these great non-Christian religions. 
 But what we would like to believe we will not allow to blind us to 
 the facts that we must believe, and the facts force us to acknowledge 
 that we stand in the face of a thousand millions of our fellowmen 
 who are held in the grip of religions absolutely inadequate to meet 
 their needs, religions that constitute, not educational influences lead- 
 ing them on to greater faith, but the greatest barriers between them 
 and the acceptance of the incarnation of God in Christ. 
 
 For, looking at the matter more generally, what are the great 
 needs of men that a religion must meet? 
 
 Man has his intellectual needs. As Mr. Ruskin says in a note, 
 there are three great questions that inevitably confront every man: 
 Where did I come from? Whither am I going? What can I know? 
 Men must have those questions answered. All over the world every 
 honest, thoughtful man is confronted by the great problems of his 
 origin and his duty and his destiny. The non-Christian religions 
 have no satisfying message to speak to such seeking men. Their 
 philosophies of this world may stand for a little while in any meta- 
 physical discussion, but they collapse, they are passing before our 
 
g2 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 very eyes, at the touch of the physical sciences. Philosophies of 
 the world that cannot endure contact with reality cannot satisfy 
 the intellectual needs of men. — 
 
 The non-Christian religions are inadequate to meet the moral 
 needs of men. In the first place, the non-Christian religions do 
 not dream of presenting a perfect moral ideal to men. Mr. Bos- 
 worth Smith goes on, in the same chapter which I was quoting just 
 a moment ago, to say: “When I speak of the ideal life of Moham- 
 medanism, I must not be misunderstood. There is in Mohammed- 
 anism no ideal life in the true sense of the word, for Mohammed’s 
 character was admitted by himself to be a weak and erring one. It 
 was. disfigured by at least one huge moral blemish; and exactly in 
 so far as his life has, in spite of his earnest and reiterated protesta- 
 tions, been made an example to be followed, has that vice been per- 
 petuated. But in Christianity the case is different. The words, 
 ‘Which of you convinceth me of sin?’ forced from the mouth of Him 
 who was meek and lowly of heart, by the wickedness of those who, 
 priding themselves on being Abraham’s children, never did the 
 works of Abraham, are a definite challenge to the world. That chal- 
 lenge has been for nineteen centuries before the eyes of unfriendly, 
 as well as of believing readers, and it has never yet been fairly met; 
 and at this moment, by the confession of friend and foe alike, the 
 character of Jesus of Nazareth stands alone in its spotless purity 
 and its unapproachable majesty.” And this is true of all the non- 
 Christian religions. Confucius never dreamed of setting himself 
 up as a moral ideal for men. The idea never crossed Buddha’s 
 thought; and as for the Hindu gods, we are better gods ourselves 
 than they are. I mean that our moral characters are superior to the 
 moral characters of the Hindu gods. Can such religions satisfy the 
 moral needs of men? 
 
 Not only do the non-Christian religions erect before the eyes 
 of men no perfect moral ideal, but they do not offer to men any 
 living, transforming power by which the ideals that they do present 
 can be realized. No great non-Christian teacher ever dreamed of 
 speaking to men such words as Christ spoke. ‘He that eateth my 
 flesh and drinketh my blood hath eternal life.’ “Come unto me, 
 all ye that labor and are heavy laden, and I will give you rest.” “I, 
 if I be lifted up from the earth, will draw all men unto me.” But 
 even if you suppose that the non-Christian religions did make upon 
 men a perfect ethical demand, of what value is it to a man to have 
 a perfect ethical demand made upon him? His own conscience 
 already makes ethical demands upon him beyond his ability to reply. 
 What men need is not a fresh moral demand. What men need is 
 a fresh moral re-enforcement, a power in their wills to enable them 
 to attain the ideals which are held out before them. Jesus Christ 
 did not come to create a new set of moral obligations; He did not 
 come to multiply the number of “oughts” under which life was to 
 
THE NON-CHRISTIAN RELIGIONS INADEQUATE 93 
 
 be lived; He came to give men more power to fulfil the “oughts” 
 under which they already lived. The non-Christian religions are 
 impotent to meet the moral needs of man, because not only do they 
 hold up before him no perfect moral ideal, but they offer him no 
 sufficient power to attain even the best ideal which they do present. 
 
 They are inadequate to meet his moral needs because there is 
 in them no conception of sin. A religion that has no idea of a holy 
 God cannot have any idea of a sinful man. It is because under the 
 non-Christian religions men have no conception of such a God as 
 Christ disclosed that they have never sat down in the midst of shame 
 and sorrow at the hideousness of their sin. And, of course, with 
 no message showing man the reality of sin, the non-Christian re- 
 ligions have no message of deliverance and of forgiveness. 
 
 And further, the non-Christian religions are inadequate to 
 man’s moral needs because they are all morally chaotic. I mean 
 more than one thing by that. I mean, for one thing, that there 
 never was a consonance between the best ideal and the reality in the 
 non-Christian religions. No great non-Christian religious teacher 
 ever lived up to his own ethical ideals, and that chasm which was 
 real in the beginning is becoming a wider and wider chasm with 
 the years. It is perfectly true that there is no Christian country in 
 the world; it is true that there is no society that entirely embodies 
 in itself the principles of Christ. But there is this great difference 
 between the Christian societies and the non-Christian societies. The 
 gulf between the ideal and the actual in the non-Christian world is 
 widening every year, while the gulf in the Christian world is nar- 
 rowing with each passing generation. The people of the non- 
 Christian lands, most of them, have sunk ethically far below the 
 level in which they were when their great religious teachers arose. 
 There never was an era in the history of the world when Christian 
 lands were as near to the moral ideals of Christ as they are to-day. 
 It is true that Christianity is not pure, but Christianity has in itself 
 the self-purifying power ; and whereas all the non-Christian religions, 
 instead of being steps upward, are degenerating from the great ca- 
 tastrophic moral upheavals from which they sprang, the Christian 
 religion moves on in a steady ascending stream toward the great 
 fountain from which first of all it came. Yet once again, the non- 
 Christian religions break down at the very central and funda- 
 mental point. They have not perceived the inviolable sacredness 
 of truth. “Verily,” said Mohammed, “a lie is allowable in three 
 cases: to women, to reconcile friends, and in war.” And the god 
 Krishna himself, in one of the Hindu sacred books, the Maha- 
 bharata, declares that there are five different situations in which 
 falsehood may be uttered: in marriage, for the gratification of lust, 
 to save life, to secure one’s property, or for the sake of a Brahman. 
 In these cases, says Krishna, falsehood may be uttered. “These five 
 kinds of falsehood,” he says, “have been declared to be sinless,” 
 
94 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Let the story of “The Forty-seven Ronins” testify to the failure of 
 Japanese religion to perceive and enforce the inviolability of truth. 
 Now, if there is one place where religion and the men of religion 
 meet their certain testing it is here. Here are two of the great non- 
 Christian religions which deliberately proclaim that no man is under 
 obligation to tell the truth to women. Both proclaim that there 
 are cases in which lies are justified. Now there is nothing in this 
 world that is absolutely sacred and inviolate but truth. Human 
 life is not sacred and inviolate; God is wiping it out like water every 
 day, and that which is not sacred and inviolate to God may not be 
 sacred and inviolate to man. But there is one thing that to God 
 Himself is absolutely and inviolately sacred; God cannot lie, and 
 what God cannot do no religion dare pronounce to be allowable 
 in the sons of God. Any religion or religious teacher proclaiming 
 the possibility, the allowability of a lie, excavates the foundations 
 under human confidence, under all living faith in a real God, and 
 makes impossible an answer to the moral needs of men. 
 
 And, once more, the non-Christian religions are inadequate to 
 man’s moral need because they have no adequate sanctions but- 
 tressing morality. You cannot support morality on the basis of 
 pantheism; it liquifies the sanctions of morals. You cannot do it 
 on a basis of such hard monotheism as Islam, because in actual fact 
 it kills the moral restraints. Dr. H. O. Dwight, of Constantinople, 
 was telling us, a little while ago, of a voyage that he took in the 
 Levant with a Turkish official; and as they sat down in the cabin 
 at the dinner table the Turkish official, inviting Dr. Dwight to 
 drink with him, said: “You may think it strange that I, a Moham- 
 medan, should ask you, a Christian, to drink with me, when wine- 
 drinking is forbidden by our religion. I will tell you how I dare to 
 do this thing.” He filled his glass and held it up, looking at the 
 beautiful color of it, and said: “Now, if I say that it is right to 
 drink this wine, I deny God’s commandments to men, and He would 
 punish me in hell for the blasphemy. But I take up this glass, ad- 
 mitting that God has commanded me not to drink it, and that I sin 
 in drinking it. Then J drink it off, so casting myself on the mercy 
 of God. For our religion lets me know that God is too merciful to 
 punish me for doing a thing which I wish to do, when I humbly 
 admit that to do it breaks His commandments.” His religion fur- 
 nished this pasha with no moral restraints or power for true char- 
 acter. Theorists about Mohammedanism may talk to their heart’s 
 content, 5,000 miles away from practical Mohammedanism, about 
 the effects of a pure monotheistic faith upon morals. The simple 
 fact is that the pure monotheistic faith of Islam has not prevented 
 a horrible tarn of immorality over all the Mohammedan world. 
 Neither that lifeless monotheism nor the pantheism of the other non- 
 Christian religions can furnish the sanctions by which alone moral 
 behavior can be sustained. 
 
THE NON-CHRISTIAN RELIGIONS INADEQUATE 95 
 
 And just as the non-Christian religions are inadequate to meet 
 alike the intellectual and the moral needs of men, so they are utterly 
 inadequate to meet the social needs of men. Religions which deny 
 to one-half of society the right to the truth cannot meet the social 
 needs of mankind. Religions which proclaim that women may be 
 lied to sinlessly are anti-social in the very principles upon which 
 they rest, and I should be almost willing to rest the whole case 
 against the adequacy of the non-Christian religions here. There 
 is not one of the non-Christian religions that does not permit 
 polygamy, and so make impossible anything like the Christian home. 
 Miss Griswold was speaking, in the Japan section meeting this after- 
 noon, of the pathetic desire of many people in Japan to learn about 
 the constitution of the Western home. As she went to and fro, she 
 said, even among the country villages she always found the people 
 eager to sit down with her and talk about the home. They had 
 heard of a better social organization than theirs, and they were 
 anxious to know wherein the secret of it was to be found. More 
 than one Japanese statesman in earlier days beheld a revelation in 
 Christian home life. We hold here in our Christian faith the one 
 secret of a pure social life, speaking with reference to the relation 
 of sex to sex and of the adult to the child. The non-Christian re- 
 ligions condemn women in principle or legal right to the place of 
 chattel or of slave. The very chapter in the Mohammedan Bible 
 which deals with the legal status of woman, and which provides that 
 every Mohammedan may have four legal wives, and as many con- 
 cubines or slave girls as his right hand can hold, goes by the title 
 in the Koran itself of “The Cow.” One could get no better title 
 to describe the status of woman throughout the non-Christian world. 
 I gladly acknowledge the exceptions, but I am setting forth the 
 general facts and principles. My friends, a religion which denies 
 to woman her right place in society, which even proclaims that no 
 woman, as a woman, can be saved, as Buddhism does proclaim, can- 
 not meet the social needs of humanity. 
 
 These religions cannot meet the social needs of men because 
 they are absolutely incapable of, and inconsistent with, progress. 
 Now there are three great elements in religion: the element of fel- 
 lowship, the element of dependence, and the element of progress. 
 The non-Christian religions, I grant, satisfy man’s sense of depend- 
 ence, but they have no message to deliver, as I hope to show ina 
 moment, to his need of fellowship; and I say here that they have 
 no word to speak to his absolute necessity of progress. Every one 
 of the non-Christian religions to-day is bound up with a degenerat- 
 ing civilization; and the peoples who live under the non-Christian 
 religions are making no progress, are even slipping socially back- 
 ward, save as they break free from these old restraints and feel the 
 transforming power of the Christian principles. It is true of Islam. 
 Have you ever thought upon the significant fact that almost all 
 
96 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the deserts of the world are under the faith of Islam? Wherever 
 Mohammedanism has gone, it has either found a desert or has made 
 one. Twelve hundred years ago it bound down all human life in 
 the Arabian institutions of the seventh century, and until this day, 
 and so long as Mohammedanism abides in the world, progress will 
 be inconsistent with that faith. It is just as Lord Houghton put it: 
 
 “So while the world rolls on from age to age 
 And realms of thought expand, 
 
 The letter stands without expanse or range, 
 Stiff as a dead man’s hand.” 
 
 And that which is true of Mohammedanism is essentially true of 
 all the non-Christian religions. Not one of them is capable of, or 
 consistent with, progress. Japan offers no exception. “Japan,” 
 said the “Japan Mail,” not long ago, “is an interesting country. It 
 has been an interesting country for the last forty years. The mori- 
 bund condition of its only religious creed is certainly not the least 
 interesting feature of its modern career.” Japan’s progress has 
 sprung, not from Buddhism, but from an abandonment of Bud- 
 dhism. 
 
 And yet once more, the non-Christian religions are inadequate 
 to the social needs of men because every one of them denies the 
 unity of mankind, Hinduism with its caste, Confucianism with its 
 conceit, Islam with its fanatical bigotry, and Buddhism with its dam- 
 nation of all women. It was given to Buddha in his destiny never to 
 be born in hell, or as vermin, or as a woman. “A Brahman,” says 
 the Code of Manu, the highest Hindu law book, “may take posses- 
 sion of the goods of a Sudra with perfect peace of mind, since 
 nothing at all belongs to the Sudra as his own.” To be sure, the 
 phrase, “The fatherhood of God and the brotherhood of man,” is 
 a common phrase throughout the world, and some of our Oriental 
 visitors used it as a very familiar phrase in Chicago, at the Parlia- 
 ment of Religions years ago; but the ideas of the fatherhood of God 
 and the brotherhood of man are alien to all the non-Christian na- 
 tions. Both of these great conceptions are sheer plagiarisms from 
 the Christian revelation. When all the world comes to us to borrow 
 our phrases, it only makes confession of its own lack of the con- 
 ceptions which those phrases imply. Every one of the non-Christian 
 religions cuts humanity up into sections and bars from privilege 
 great bodies of mankind. 
 
 And now, lastly, just as the non-Christian religions are inade- 
 quate to meet the intellectual and the moral and the social needs 
 of man, so they are inadequate to meet his spiritual needs. For one 
 thing, all these non-Christian religions are practically atheistic. Dr. 
 Dwight’s pasha’s god amounts to no god at all. Hinduism has 
 333,000,000 gods, but the man who has 333,000,000 gods has no 
 god except himself. Buddhism deliberately denies the existence of 
 
THE NON-CHRISTIAN RELIGIONS INADEQUATE 97 
 
 any god. “Buddha,” says Max Miller: “denies the existence, not 
 only of the Creator, but of any absolute being. As regards the idea 
 of a personal Creator, Buddha seems merciless.” These great non- 
 Christian religions have no satisfying word to speak to man about 
 God. They represent, as they actually are—and this is the most 
 charitable view that you can take of them—they represent the gro- 
 ping search of man after light. They show us the non-Christian 
 peoples groping blindly around the great altar-stairs of God, the 
 more pitifully because they do not know that they are blind. As 
 over against all these, as the Bishop said a moment ago, Christianity 
 stands as the loving quest of God after man, the full, rich revealing 
 of His light and life, the unfolding of His love toward His children, 
 whom he has come forth to seek in a way of which none of the non- 
 Christian religions has ever dreamed. 
 
 They are inadequate to meet the spiritual needs of men, because 
 they have never taught men to say “Father.” Not one of the great 
 non-Christian religions contains the conception of God’s loving 
 fatherhood. By so much as we love to call Him Father, by so much 
 as we shall delight, when we go away from here to-night, to kneel 
 down alone, in all the joy of our own dear and loving intimacy with 
 Him, and call Him by the precious name in which Christ revealed 
 Him, by so much are we under the noble duty to make our Father 
 known to all our Father’s children throughout the world. 
 
 And these non-Christian religions are inadequate to meet man’s 
 spiritual need also, because they speak to him no word of hope. Mo- 
 hammedanism has no word of hope to speak to him. When, after 
 a little while, the honest man’s heart has revolted from its idea of 
 a sensual paradise, whither can he turn for hope, except where poor 
 Omar turned? 
 
 “One moment in annihilation’s waste, 
 
 One moment of the well of life to taste. 
 
 The stars are setting, 
 
 And the caravan starts for the dawn of nothing. 
 Oh, make haste.” 
 
 What better syllable of hope does the Mohammedan world know? 
 And some of you will recall the lines of the old folk-lore song in 
 southern India: 
 
 “How many births are past I cannot tell; 
 
 How many births to come no man can say. 
 But this alone I know, and know full well, 
 
 That pain and grief embitter all the way.” 
 
 In those first days, when the great hope first shone on men, men 
 realized that the great hope was the hope of Christ, that those who 
 were without Christ were without God, and also without hope. I 
 know it is narrow to speak so to-day; but we are content here in 
 this conference to-night to be as narrow as Jesus Christ, the only 
 
98 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Savior; and as Paul, the greatest heart that ever went out to make 
 Him known to the world. 
 
 And now, if anything needs to be added, before we close, to 
 what I have said, I think it may be put very briefly in two simple 
 statements. 
 
 In the first place, the great non-Christian religions are con- 
 fessing their inadequacy, even in our own ears. I have seen myself 
 —and my life has been no long life—I have seen great non-Chris- 
 tian religions die. I have seen Confucianism slain in Korea. I have 
 seen Shintoism publicly degraded from the status of a religion to 
 a mere code of court etiquette in Japan. We are—all of us are— 
 witnessing now one of the greatest religious transformations that 
 ever took place in the non-Christian world passing over Hinduism. 
 There is a very interesting letter in the Life of Phillips Brooks, writ- 
 ten from Calcutta to his brother Arthur, after Phillips Brooks had 
 had an interview with Keshab Chandar Sen. Phillips Brooks 
 thought that he saw in the rise of the Brahma Somaj a great schism 
 running through Hinduism that was to issue in a reform move- 
 ment that would bring up in India great masses of men to a pure 
 theistic conviction, from which they would be ready to step over 
 into a Christian faith. If you will compare the actual facts to-day 
 with Phillips Brooks’ prophecy, you will see that he, not at all un- 
 naturally, but entirely, misread the signs of the coming days. Why? 
 Hinduism has so readjusted itself as to make it unnecessary for 
 the Brahmos to revolt from it. It has simply made room in its 
 expansive folds for the ethical conceptions of Christianity, so that 
 it is comfortable for a man who wants to hold those conceptions 
 to stay inside the Hindu faith and live the Hindu life, if that is 
 his desire. Hinduism is engaged in a great apologetic adaptation. 
 All the great non-Christian religions are disintegrating, or under- 
 going some form of significant transformation. What Mr. Griffith 
 Jones says in “The Ascent Through Christ” is manifestly true. “The 
 nations called Christian are everywhere pressing hard upon all other 
 nations. Western civilization in all directions is disintegrating both 
 the customs of savage nations and the more stable civilization of 
 the East, and it is everywhere being shown that in this general 
 break-up of old and effete orders there is an imminent peril. For 
 where our civilization penetrates without our religion it is invari- 
 ably disastrous in its effects. It never fails to destroy the confidence 
 of subject races in their own creeds and customs, without furnishing 
 anything in place of their sanctions and restraints. The result is 
 everywhere to be seen in the way in which heathen nations neglect 
 our virtues and emulate our vices. The advice sometimes given to 
 the missionary, therefore, to leave the people to whom he ministers 
 to their simpler faith, is beside the mark. These faiths are inevitably 
 going—soon they will be gone—and the question presses, what 
 then? If history proves anything, it proves that a nation without a 
 
THE NON-CHRISTIAN RELIGIONS INADEQUATE 99 
 
 faith is a doomed nation; that it cannot hold together; that it inevit- 
 ably decays and dies. From this point of view alone, then, there is 
 a tremendous responsibility laid upon us. The impact of our civili- 
 zation is breaking up the fabric and undermining the foundations 
 of the ethnic religions. Without religion of some sort, nations must 
 perish. Therefore we must see to it that we give something in the 
 place of what we take away, and that something must be the Chris- 
 tian faith, or it will be nothing.” 
 
 We stand in the midst of a great world of wrecked religions. 
 Heresy after heresy has shot schism upon schism through what we 
 used to look upon as the solid mass of Mohammedanism, and all 
 the other non-Christian religions are attempting, in greater or less 
 degree, to transform themselves beneath our eyes. They are con- 
 fessing, every one of them, their inadequacy to meet the needs 
 of men. 
 
 And, last of all, I might say what would have saved us all of 
 this discussion, if said at the beginning. For us Calvary closes 
 this question. All the non-Christian religions, except Mohamme- 
 danism, which in actual consequence rejects and supersedes Christ 
 and therefore condemns itself—all the non-Christian religions ex- 
 cept Mohammedanism were here when Jesus Christ came. If the 
 missionary enterprise is a mistake, it is not our mistake; it is the 
 mistake of God. If the laying down of life in the attempt to evan- 
 gelize the world is an illegitimate waste, let the reproach of it rest 
 on that one priceless life that was, therefore, laid down needlessly 
 for the world. Nineteen hundred years ago, to the best of all the 
 non-Christian religions—the religion between which and all the 
 other non-Christian religions a great gulf is fixed—Judaism, Jesus 
 Christ came; and that, the best of all religions, He declared to be 
 outworn and inadequate. The time had at last come, He taught, 
 to supplant it with the full and perfect truth that was in Him. It 
 will be enough for us to-night, quietly, as men and women who 
 love Jesus Christ, and to whom He is in no sham and unreal way 
 Master and Lord—it will be enough for us to recall His own great 
 words: “I am the good shepherd.” “All that came before me are 
 thieves and robbers.” “I am the light of the world.” “I am the 
 way, and the truth and the life: no man cometh unto the Father 
 but by me.” “No one knoweth the Son, save the Father; neither 
 doth any know the Father, save the Son, and he to whomsoever the 
 Son willeth to reveal him.” We bow our heads tonight beneath 
 the cross on which our Savior hung, and for us no other word needs 
 to be spoken regarding the absoluteness of His faith and the inade- 
 quacy of the half-teachers who have gone before Him, or who were 
 to come after Him. No word needs to be spoken to us beyond His 
 word, “I came to save the world,” and the great word of the man 
 who had loved Him dearly, whose life had been changed from 
 weakness into strength by His power, and who was to die in His 
 
I00 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 service: “And in none other is there salvation: for neither is there 
 any other name under heaven, that is given among men, wherein 
 we must be saved.” 
 
 My fellow students, as the owners and the bearers of that name, 
 how can we withhold from the hearts of men the sufficient message 
 of their Father’s life, their Father’s love, made known alone in our 
 only Lord and Savior, Jesus Christ? 
 
“THAT THE MAN OF GOD MAY BE COM- 
 PLETE, FURNISHED COMPLETELY UNTO 
 EVERY GOOD WORK” 
 
 Care of One’s Health a Divine Requirement, and the 
 Essentials of Maintaining Physical Efficiency 
 
 Intellectual Equipment and Continual Growth Indis- 
 pensable to the Largest Success in Mission Work 
 
 Efficiency is Limited and the Kingdom is Retarded by 
 Violating Reasonable Standards of Taste or Pro- 
 priety 
 
 Spiritual Prerequisites for the Persuasive Presentation of 
 
 Christ 
 
CARE OF ONE’S HEALTH A DIVINE REQUIREMENT, 
 AND THE ESSENTIALS OF MAINTAINING PHYSI- 
 CAL EFFICIENCY 
 
 HERBERT LANKESTER, M.D., LONDON 
 
 I NEED only spend a few moments in emphasizing the impor- 
 tance of the first part of my subject. We all know that God can and 
 does use men and women of all grades of mental and physical 
 strength. It is not always the wise, or the strong that are chosen; 
 yet, other things being equal, can there be any question that the 
 men or women who are able to keep free from serious illness, who 
 are able to eat and sleep well and maintain a steady mental balance, 
 are the ones who can live on the mission field and keep themselves fit 
 for continuous activity, which is of so much importance in the diffi- 
 cult work of evangelizing a people. I say without hesitation that it 
 is a divine requirement that we do our very best to take care of our 
 health. We are wonderful machines which the Holy Spirit deigns 
 to use, and is it not our bounden duty to do whatever may be in our 
 power to keep the machine in the best possible working order? I 
 have seen an officer getting on in years, now engaged in office work 
 in the army, keeping up his physical exercise and generally bearing 
 in mind the necessity of having a sound body, if he were to remain 
 fit to answer the call of his King to active service; and I need hardly 
 refer to the self-denial which many men are willing to practice in 
 order to ensure physical fitness for their earthly business. Ought 
 ' not we, as servants of our Lord and Master, engaged in His army, 
 whether at home or abroad, to see to it that whether we eat or 
 drink or whatsoever we do, we do it all to His glory? The more 
 we examine the general lines upon which God works—if I may 
 reverently use such an expression—we see, I think, that, having 
 given us certain knowledge, or at any rate the power to acquire 
 it, He expects us to live in accordance with the marvelous laws 
 which he has laid down. 
 
 It cannot be right for us to neglect His law and then expect 
 His special intervention in order that we may have the physical 
 health required for our work. Is it any more right for the foreign 
 missionary, who perhaps is responsible for the work of a whole 
 
 103 
 
104 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 station or district, to needlessly risk his health and expect to be kept 
 in good condition, than it would have been for our Lord to throw 
 Himself down from the pinnacle of the temple and expect angels 
 to bear him up? I have known of many instances of death or inca- 
 pacity for further work by neglect of these laws—not to speak of 
 secondary results, such as one man breaking down because his 
 colleague has been sent home on account of ill health and he is left 
 to do the work of two or more, the result being that progress in 
 a station has been set back for years. If God calls you to serve 
 Him abroad, it will not in most cases be only as individual evangel- 
 ists, but you will be sent that you may lead the native workers. 
 The demand of every society is for leaders—men who can look 
 beyond the things of to-day—and unquestionably physical health 
 is an immense item in the assets of such a man. Can there be any 
 question that it is a divine requirement that we take care of our. 
 health ? 
 
 I believe that the Church Missionary Society is the only one 
 that has a definite health or medical department with a physician 
 at the head of it. The business of this department is to advise as 
 to the physical fitness of candidates for missionary service and 
 in every way to care for the health of missionaries during their 
 work abroad. I think this example is one that might well be fol- 
 lowed by other large societies; or possibly several might combine 
 to form a kind of missionary health bureau. It must ever be borne 
 in mind that a man or woman spiritually fit for the work, with. 
 a knowledge of the language, of the habits of the people and the 
 customs of the country, is a very valuable commodity, which often 
 cannot be replaced except at a very considerable expense of both 
 time and money. 
 
 With regard to the second division of my subject, “Essentials 
 of Maintaining Physical Efficiency,” it is impossible to deal with this 
 in any detail in the short time at my disposal. I wish to speak 
 briefly on two factors: First, the importance of obtaining some 
 knowledge of the structure of the human body and of the derange- 
 ments to which it is subject, especially those most commonly met 
 with in tropical countries; and, second, the immense importance 
 of the influence of the mind over the body. 
 
 With regard to medical training, it is impossible for the average 
 missionary to have anything like a full acquaintance with the gen- 
 eral laws of physical health; but it is equally impossible—and I 
 speak after ten years of experience as physician to the Church Mis- 
 sionary Society—for a man or woman to do the best for their bodies, 
 unless they have some idea as to the function of brain and lungs 
 and heart, some knowledge of the simpler diseases of the different 
 organs, and some idea as to what to do and what not to do when 
 sickness comes, or accident occurs. A little knowledge may be. 
 a dangerous thing; but a certain amount of accurate information, 
 
“CARE OF ONE’S HEALTH A DIVINE REQUIREMENT 105 
 
 even if it is small, may save your life or that of a fellow missionary 
 for years of further service for God. A missionary has no right 
 to go to a malarious country without some knowledge of the fact 
 that malaria, typhoid dysentery, and other diseases are to a great 
 extent preventable, as they depend upon the obnoxious habits of 
 certain minute organisms which he must learn to keep at a distance, 
 if he is to remain in good health. Every missionary ought to under- 
 stand something of the importance of guarding against the effect 
 of the rays of the sun, of the need for scrupulous care as to food 
 and drink ; and he should be able to deal with simple ailments, which 
 may develop into something much more serious if neglected, and 
 also attend to minor surgical cases. 
 
 May I here caution you against necessarily accepting advice on 
 these matters from one missionary who says that he has never had 
 a day’s illness and yet he does not trouble about the sun, or from 
 another who says he drinks any water that he comes across. There 
 are some people whose brains are so well protected that they can 
 stand any heat, and others whose digestive tract is of such a char- 
 acter that a poor typhoid bacillus cannot find a lodgment anywhere; 
 but do not be led to think that you are made that way. Personally, 
 I feel without any hesitation that every missionary ought to have 
 some medical training, though the amount would naturally vary 
 with the station to which he is going. A man located in Bombay 
 would not have to depend upon his own resources in the same way 
 as would his brother in the jungle. In the Church Missionary 
 Society all the men in its Theological College have regular lectures 
 on these subjects throughout their two or three years’ course; and 
 the Society has recently decided that all men trained elsewhere shall 
 as far as possible pursue a course of study on this subject. With 
 regard to the women, the Society has its own Medical Training Insti- 
 tution, to which all its accepted women candidates go for three 
 months’ lectures and practical work in the medical mission attached. 
 In this connection, may I say that I think every woman working 
 in the zenanas and harems of the East ought to have some further 
 knowledge of medicine? Men cannot go into the women’s part 
 of the house, and this medical knowledge will often be of the great- 
 est help in gaining a real and often a very lasting influence over 
 the people. 
 
 As some of you, at any rate, will pass through London on the 
 way to your station, I should like to mention Livingstone College, 
 which is an institution devoted exclusively to the medical training 
 of foreign missionaries under the direction of Dr. Harford. There 
 are three different courses of nine, six, and three months each; but 
 further particulars will be found in the Exhibit. So I would say, 
 somehow or other, have a certain amount of elementary medical 
 training before you go to the mission field. If there are not courses 
 im these subjects in the colleges where you are trained especially 
 
106 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 adapted for the foreign missionary, I hope it may be possible to es- 
 tablish such in some of the more important centers. 
 
 I am aware that in many of the colleges in this country a 
 certain amount of training in hygiene and “first aid” is given, but 
 the health conditions in a tropical country differ so much from 
 those which obtain here that a special course of instruction is needed. 
 It is my conviction that the time and money required are well spent; 
 for a plan of systematic medical instruction, if carried out by the 
 boards, would lead to a considerable increase of missionary years 
 of service, and thus to a real saving of money. 
 
 Secondly, we shall do well, if we recognize the immense in- 
 fluence of the mind over the body. I emphasize this, not because 
 it necessarily is the principal factor in the problem, but because, in 
 my experience, it is one not only little recognized by missionaries, 
 but often put on one side as not existing for the Christian worker. 
 There is no question but that as a rule missionary work is a great 
 mental strain; there is the separation from home and all which that 
 involves; there is the difficulty of working in a foreign language; 
 there is the deadly influence of the heathenism or Mohammedanism 
 around ; often one who has had great results in work for the Master 
 at home, finds on the mission field that he is making but little im- 
 pression on the stone wall which is opposed to him; and then the 
 heat, the insects, the’resulting malaise, all tend to make the work 
 very often an immense nervous strain. I am quite clear that when 
 it was my duty to examine candidates for service under the Church 
 Missionary Society, I laid more stress upon a healthy nervous con- 
 dition than upon anything else. Women have often facility for learn- 
 ing a foreign language, but I have known them to break down 
 utterly from the nervous strain of having to prepare for a language 
 examination. Perhaps, however, this would not apply to women 
 from America as much as to those from Great Britain. Often the 
 history of a missionary has been that everything has gone well until 
 some extra work has been thrown upon him, and then mind or 
 body has given way. 
 
 Am I not right when I say that a large number, I might almost 
 say a large proportion, of missionaries, who in their student days 
 have mingled a good deal of play with their work, seem to think 
 that when they are really set apart as workers for God, there is to 
 be work in the one groove only and no play? We must not get into 
 ruts even in our spiritual work. I once heard a “rut” described 
 as a grave with the ends knocked out. At any rate, it is, I am 
 convinced, a very bad thing; and if we are to do the best work for 
 our Master, we must not only have times of work and times of 
 sleep, but times of work on one subject and other hours set apart 
 religiously for some entirely different line of activity—for recreation 
 of some kind. As President Henry Churchill King, of Oberlin Col- 
 lege, says: “A broad and sane view of even the highest interest 
 
CARE OF ONE’S HEALTH A DIVINE REQUIREMENT 107 
 
 requires sympathetic understanding of many other interests. The 
 reaction, too, in one’s own case, which is certain to follow exclusive 
 attention to any subject, is most disastrous to the interests which 
 it was sought thus exclusively to conserve. Moreover, if one wishes 
 to make some higher interest prevail with others, he must fulfil the 
 conditions of influence, and these demand a broad range of inter- 
 ests.” In other words, every man ought to strive for a variety in his 
 ordinary work, or much better, some other interest altogether out- 
 side his daily vocation. I believe that any man, if he is to do his best 
 work, ought to set apart some time each day and a longer period 
 each week, during which he would feel it almost a sin to be engaged 
 in his ordinary work. 
 
 May I say in this connection that in my opinion the Sabbath 
 was given to man not only as a day for worship, but as a day of 
 rest from labor; and if you are called to work especially hard on 
 that day, I have the gravest doubts as to whether you are keeping 
 God’s law made for the good of the whole man, if you do not set 
 apart another long period of rest each week. Why do so many 
 pastors break down from nervous strain? It is not that they do 
 more in a day than the business man, but because they do it every 
 day. Surely we ought to go about our work for God with the con- 
 sciousness that we are His, engaged in His work; and in all these 
 things we must ask for guidance item by item, learning that there 
 are timés when we are literally doing most for His glory by resting 
 instead of continuing at work—by saying “no” to a request to take 
 up new work instead of “yes,” even though it may on the face of 
 it look like a good opening. Oh, how often God’s servants have 
 spoiled good work and sometimes almost wrecked their position be- 
 fore God by trying to do too much! It has led to worry, to irrita- 
 bility—a sin which some seem almost to think allowable for a mis- 
 sionary in a tropical country—and to neglect of communion 
 with God. 
 
 With regard to this question of recreation, I would remind 
 you that in most cases, not perhaps in all, actual physical exercise 
 is of the greatest importance in a tropical country. It is extraordi- 
 nary how comparatively rarely you find a man or woman break 
 down who has kept up religiously the practice of regular exercise. 
 
 But I would especially advise you to have some hobby. I would 
 point out how very useful photography, for instance, is. It is a 
 good mental training in habits of accuracy and care in detail, and 
 good photographs are of immense use to the editors of missionary 
 papers; and to those who are trying to educate young and old in 
 the home land, it opens up new interests and may be made a real 
 recreation. Collections of curios are of the greatest use to the home 
 Church, and as one who is now in charge of the home organization 
 of a society, I would impress upon all outgoing missionaries the 
 importance of rendering all the help they can when at the front 
 
108 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 line of battle to those who are bearing the burden at home. Time 
 should be found for letters and to exhibit some interest in these 
 efforts being made at home. Then others who are so constituted 
 that they cannot take simple forms of recreation may study the flora 
 and fauna of the country, the history of the people, their develop- 
 ment, etc. 
 
 Though I have been speaking especially to those who hope to 
 go abroad, I notice that the subject assigned to me does not exclude 
 those who are called to work at home. We also should attend to 
 these things. How often it is that some self-denial in the way of 
 food, exercise, or time of going to bed or getting up, some habit 
 not evil in itself perhaps, may change under God our whole work 
 for Him. The other day I was dining at a house in England and 
 one of the daughters, a girl of about seventeen, came up to say 
 “Good night.” I remarked that she was going up early—soon after 
 nine. Her reply was: “Father says that I must have eight hours 
 in bed, as I have not been strong; and every five minutes that I 
 spend after ten o’clock in getting to bed, means that I have five 
 minutes less with God before breakfast.” 
 
 So my simple message to-day is summed up in three proposi- 
 tions: God requires you to keep your body as far as possible fit 
 for the transferring of as much of His power as possible into work 
 down here below; to do that you must have some knowledge of its 
 function and structure; and nothing is of greater value on the mis- 
 sion field than a quiet, healthy, stable mental condition, which will 
 enable you to shine for your Master at all times, to trust and not 
 to worry, to be under God masters of your work, and not to let 
 your work have the mastery over you. b 
 
 INTELLECTUAL EQUIPMENT AND CONTINUAL 
 GROWTH INDISPENSABLE TO LARGEST SUCCESS 
 IN MISSION WORK 
 
 THE REV. JAMES L. BARTON, D.D., BOSTON 
 
 As my theme is the intellectual equipment of the foreign mis- 
 sionary, I shall merely refer to that indispensable endowment with- 
 out which no missionary can succeed, namely, spiritual insight, en- 
 largement, and power. Because I emphasize especially the intel- 
 lectual side of a missionary’s qualifications, let no one conclude that 
 I regard as of minor importance that which is spiritual. Assuming 
 the spiritual equipment, I am to consider the intellectual. Both 
 intellectual and spiritual enlargement are inevitable to every mis- 
 
INTELLECTUAL EQUIPMENT IN MISSION WORK 109 
 
 sionary who is devoted to the work to which his life is consecrated. 
 Why does foreign missionary work demand of the missionary the 
 enrichment and mastery of his mental faculties? 
 
 1. Because religion is apprehended, weighed, and propagated 
 through the exercise of the intellect. The intelligent practice of 
 any religion requires the exercise of mental faculties. In the lower 
 forms of religion but little mental action is demanded ; and yet even 
 here there exists a distinct and positive intellectual demand. As one 
 rises higher in the scale of religious beliefs and practices, a clearer 
 and more patent demand is made upon the intellectual faculties. 
 These faculties are required, both to accept and to practice the im- 
 peratives of religion, as well as to place those principles before the 
 minds of others for acceptance. In any and every vital and sig- 
 nificant religious act, the mind is drawn upon to weigh evidence, 
 pass judgment, and to incite to definite action. 
 
 2. Because Christianity is the most exalted religion, the intel- 
 lectual demands made upon those who accept and practice it are 
 greater than the demands of any other religion. This does not 
 mean that only the most highly cultured can become Christians, 
 but it does mean that to understand Christianity and intelligently 
 to practice it requires a higher exercise of one’s intellectual faculties 
 than is required to understand and practice, in the same degree, 
 any other religion. 
 
 One step further: As Christianity applies to every conceivable 
 condition and need of man, both for the world that now is as well 
 as for that which is to come, covering his relations to himself, to 
 his fellows, and to God, it presents for his comprehension a field 
 demanding the supreme exercise of his highest and best trained men- 
 tal faculties. 
 
 3. However much the intellect is taxed to apprehend a re- 
 ligion, it is more severely taxed to propagate it. This presents an 
 entirely new set of demands requiring greatly enlarged fields for 
 investigation, analysis, comparison, and for the exercise of dis- 
 criminating judgment. One may be convinced of the truth of a 
 religion and be led to join in the simple practice of the same without 
 much conscious mental effort. To present these claims to another 
 in a manner to convince and to lead him to join in its practices, 
 especially when those practices run athwart his previous habits and 
 his personal preferences, is a task vastly more difficult. This is 
 more pre-eminently true with reference to Christianity than of any 
 other religion, because it transcends all in every respect. 
 
 For the successful propagation of Christianity, three vital con- 
 siderations demand the close application of one’s mental faculties. 
 
 (a) The preacher must know his own religion. This does not 
 mean that he must know all about his religion ; that is an unattainable 
 goal, But it does mean that he must have such a grasp upon his 
 theme that the one to whom he is presenting it shall be convinced 
 
IIO STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 that the speaker’s knowledge of his subject is unquestionably beyond 
 that of his listener and his judgment sufficiently trustworthy to com- 
 mand respect. The preacher of Christianity must intellectually grasp 
 the fundamental principles of Christianity. 
 
 (b) The one who propagates Christianity among Oriental 
 races must understand the needs of those to whom he presents it. 
 It is not sufficierit to possess a general idea of the needs of all men. 
 To present Christianity in its glory and with power, the Christian 
 teacher must know in what peculiar ways and for what particular 
 reasons this particular people need the Gospel of Christ. He must 
 be able to bring to bear upon a nation or a race, as well as upon 
 individuals, those portions of the Gospel which will appeal to their 
 conditions and supply their conscious needs. The most successful 
 propagator of Christianity must know the character, life, and sur- 
 roundings of those to whom he preaches. 
 
 (c) The preacher of Christianity abroad in order to be most 
 successful must know the religious thoughts and beliefs of those 
 to whom he preaches. A phase of the Gospel that would appeal 
 with overwhelming force to the Hindu might be scorned by the 
 Mohammedan. The colossal task of the missionary is to displace in 
 the mind of a man or a people by a new religion religious conceptions 
 already enthroned there. This new religion may appear directly 
 hostile to the old beliefs and practices. Here is a field for the most 
 delicate and refined of all religious effort. It cannot be done with 
 greatest rapidity, with a minimum amount of friction, and with 
 assured permanency of results except when the missionary has a 
 knowledge of what the people approached already believe, why they 
 believe it, and how that belief affects their life and acts. 
 
 These considerations demonstrate the necessity of the foreign 
 missionary’s possessing a thorough knowledge of Christianity, a 
 clear conception of the particular religious needs of particular men 
 and races, as well as an intelligent understanding of the religions 
 of the people among whom and for whom he is at work. If any one 
 thinks this is a light intellectual task, let him take it up and attempt 
 to carry it through to victorious consummation among a non-Chris- 
 tian people, and he will soon know to the contrary. 
 
 All this is general. Undoubtedly many of us could cite cases 
 where men and women of limited intellectual equipment have made 
 a masterly success in the mission field. A close study of the lives 
 of such in every instance reveals the fact that they were all students 
 of the highest order in all that pertained to their work and indom- 
 itable in the energy with which they devoted their whole physical, 
 mental, and spiritual being to the tasks before them. Any lack in 
 early intellectual opportunities was made good by subsequent appli- 
 cation. The very lives and records of these missionaries are suffi- 
 cient in themselves to prove the necessity of having the mastery 
 of one’s mental faculties in order to missionary success. It is 
 
INTELLECTUAL EQUIPMENT IN MISSION WORK Iit 
 
 sufficient to cite such names as Schwartz, Duff, Martyn, Judson, 
 Livingstone, Morrison, Riggs, Chamberlain, Hamlin, and a great 
 host of others, to demonstrate that trained intellects count mightily 
 in the colossal task of impressing upon non-Christian races the su- 
 preme claims of Jesus Christ. 
 
 The task to be accomplished is so colossal and all-embracing in 
 its scope and outlook, that only the best trained and the continually 
 trained can hope to win large success in the attempt. As missions 
 have developed during the past century, they have broadened and 
 deepened in their character and outlook, until to-day every mission- 
 ary of the Gospel of Christ must be able to interpret that Gospel 
 into terms as broad as the activities, experiences, and aspirations 
 of man, and make it vital to every phase of human society, as well 
 as to the needs of each individual soul. The foreign missionary, in 
 every field to which he may be sent and in whatever particular phase 
 of the great work he may be personally most interested, must preach 
 and propagate the following ideas: 
 
 1. The Gospel of physical cleanliness. He must himself under- 
 stand what external cleanliness means and how filth degrades the 
 character of all who do not rebel against it. He must understand 
 the laws of sanitation and be able to apply and to teach others to 
 apply them to the unfavorable conditions of the East. 
 
 2. He must preach the Gospel of physical perfection, which 
 demands a knowledge of physiology and the laws which govern 
 physical development. He must teach that the human frame was 
 created in the image of God and that it best honors its Maker when 
 most thoroughly developed and can best serve Him when freest 
 from the limitations of deformity and disease. 
 
 3. He must preach the Gospel of industry. He must know that 
 the Christian life can best reveal itself in new physical as well as 
 mental and spiritual activities. The Oriental needs, perhaps more 
 than any other class, to learn that in the Kingdom of God there is 
 no place for idleness. Self-supporting, self-directing, and self-de- 
 veloping industries not only must be taught, but they must be insisted 
 upon, and the missionary himself cannot escape from standing before 
 them as the chief instructor. 
 
 4. He must preach the Gospel of a sane, safe, and pure society. 
 There can be no dominant Church of God without a reformed and 
 redeemed society. The Church must produce this. The missionary, 
 conversant with the laws that shape and control human relation- 
 ships in the home, in the community, and in the state, must be able 
 to direct the application of the principles of Christianity to these 
 laws that it may eventuate in a Christian sociological evolution. 
 
 5. He must preach the Gospel of brotherly love. He must 
 know the value of benevolence and its influence upon the characters 
 of those who practice it, as well as of beneficence and its transform- 
 ing power upon society. He must understand how selfishness stifles 
 
II2 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the godlike in man, but how brotherly love is an emanation of the 
 divine. 
 
 6. He must preach the Gospel of good works. It is not enough 
 to believe, and profess, and confess, and worship. These are abso- 
 lutely essential, but the man of the Orient does all this much easier 
 than he serves his fellow man, when such service demands personal 
 discomfort, humiliation, and self-sacrifice. The missionary must 
 discriminate and choose good works that are profitable both to him 
 who serves and him who is served. It requires a master mind 
 to discern the needs and the possibilities, and a master hand to 
 guide in it all. Out of the Gospel of brotherly love and good works, 
 inevitably grow a variety of organized charities, societies, and asso- 
 ciations, fundamental to the continuous Ste of the Kingdom of 
 God in any land. 
 
 7. The missionary must preach the Gospel of intellectual de- 
 velopment. This demands a theoretical and a practical understand- 
 ing of the laws of imparting knowledge. Psychology, philosophy, 
 and pedagogy are his handmaidens. These principles must be ap- 
 plied to every grade of intellectual enlargement, from the kinder- 
 garten to the college and and theological seminary. It embraces 
 every subject demanded to develop most practically and effectively 
 the intellects of the people among whom the missionary lives. This 
 demands a knowledge of language, including the languages of the 
 country, a wide range of literature, and a multitude of subjects 
 without which no people can come into their lawful inheritance of 
 ability to reason, judge, originate, persevere, and succeed. 
 
 8. The missionary must preach the Gospel of justice, equality, 
 and common rights. Outside of the reach of Christian influence 
 these are unknown virtues. Christianity demands their practice in 
 every form of society and by every man. All human rights, equality, 
 and justice are based upon the law of God as revealed in Jesus 
 Christ. This law the missionary must interpret in terms which shall 
 command the assent of the consciences of the people and make them 
 see in it all the beneficent law of God. 
 
 g. The missionary must preach the Gospel of human sin. He 
 must know the proneness of the human heart to turn away from God 
 and the depths to which it may sink, if left to itself. He must under- 
 stand the restlessness of such a soul in its sinful condition, and 
 help it to see that in continued separation from God there remains 
 for it only eternal death. He must understand the many ways the 
 unaided sinner has sought to find relief from the burden of his sin 
 and show him how fruitless is his effort, how hopeless his struggle, 
 to set himself free. 
 
 10. The missionary must preach the Gospel of redemption for 
 the entire man. Not simply a redemption that is to be effective only 
 after death has released the soul from its earthly body, but a redemp- 
 tion that begins as soon as the soul opens its secret chambers to 
 
INTELLECTUAL EQUIPMENT IN MISSION WORK 113 
 
 the light of Jesus Christ; a redemption that reveals itself in every 
 word that is spoken and in every subsequent act. He must present 
 a salvation that creates the home in which mutual love and trust are 
 a dominant fact; that forms a new society where selfishness disap- 
 pears, and in which the common good of all commands the sacrifice 
 of all; a society in which all shall be producers and none who are 
 able-bodied a burden; a redemption that quickens the intellect, puri- 
 fies the mind, perfects the body, and saves the soul, establishing 
 truth, fraternity, industry, and justice on the earth. The missionary 
 has no other Gospel to preach than that which applies to every phase 
 of human life and that is calculated to create anew every phase of 
 human society. There are no depths to which it may not penetrate 
 and no heights to which it cannot exalt the soul of every living man. 
 Such a Gospel includes all phases of human religions, all the higher 
 phases of human industry, all departments of the human intellect, 
 all law both human and divine. It is this that the missionary is 
 to preach in every land and to every race by his words and by his 
 life; it is this Gospel that he is to set others to preaching, who in 
 turn shall release other forces until the whole world is filled with 
 this divine truth. 
 
 This theme can be grasped only by a trained intellect and the 
 work of propagating it most successfully conducted only by one 
 who is master of every faculty. 
 
 Our Lord Jesus Christ, who met with the doctors in the temple 
 at Jerusalem, who worked at the carpenter’s bench in the obscure 
 village of Nazareth, who gathered little children about Him as the 
 example of those who shall occupy the Kingdom of God, who min- 
 gled with the fishermen by the shores of Galilee, who healed by the 
 roadside from Jerusalem to the north and from the north back to 
 Jerusalem, who cleared the temple of the money-changers, was a 
 guest in Cana of Galilee, and always welcomed in the home at 
 Bethany ;—this Jesus Christ, who met the soldiers in the garden of 
 Gethsemane, who hung upon the cross, by His teaching and by His 
 life gave to the world His many-sided Gospel, and said, “Go ly 
 preach the Gospel to every creature,”—the Gospel that touches every 
 phase of humanity and every side of human life. We have no other 
 Gospel to preach. 
 
 These being the facts, my fellow-students, you can readily 
 understand why mission boards require that the men and women who 
 go into this mighty service shall go with intellects well trained, that 
 they may grasp the problems and impress this Gospel upon the 
 people to whom they are sent. You can well understand that such 
 men and women, with this training, who have gone to the ends of 
 the earth, exercise the greatest influence over all classes and com- 
 munities of men. They are the men and women who are most stable 
 and are less easily moved from the foundations of their faith, They 
 are not confounded by emergencies. They do not give up in dis- 
 
114 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 couragement because they know in whom they have believed and 
 what they have believed and what they are attempting to accomplish. 
 Such as these can step into any breach, can fill any vacancy and 
 never say, “I have never learned to do this.” They are ready for 
 any task and fill any position. They become founders of permanent 
 institutions and lay foundations deep and firm. 
 
 You are called upon to make personal consecration to the service 
 of God. Last night we witnessed a consecration service here in this 
 house, just as truly a sacrament as any service ever observed in any 
 religious assembly. You are asked to consecrate sound bodies to this 
 service; you have no right to consecrate anything except the sound- 
 est you can offer. You are also asked to consecrate sound and well- 
 trained intellects to the same service, the best that you have. We 
 remember what the prophet said of those who brought the halt and 
 the blind and the lame and laid them upon God’s altar. If it was 
 all they had, like the mite of the widow it was more than all the 
 rest; but it is necessary for you and for me to train that which 
 God has given us in the best schools and in the best way that He 
 permits us to train it, in order that we may consecrate our best 
 intellectual powers to this mightiest service that God permits His 
 children to do in the world. 
 
 In view of these facts it is imperative that the old, leading for- 
 eign mission boards should come to the conclusion that, for the 
 best and most efficient service in this the mightiest world movement 
 toward all that is highest and truest in ideals, in living, in character, 
 in hope, in love, in faith, they should seek for only those to enter 
 the service whose minds are enriched by close discipline and who 
 are masters of their mental faculties. God’s greatest service demands 
 great men and great women enlarged to the limit of their capacities 
 by every reasonable method of intellectual as well as spiritual 
 development. 
 
 EFFICIENCY IS LIMITED AND THE KINGDOM IS RE- 
 TARDED BY VIOLATING REASONABLE STAND- 
 ARDS OF TASTE OR PROPRIETY 
 
 THE REV. HARLAN P. BEACH, M.A., F.R.G.S., NEW YORK 
 
 IN SPEAKING on this subject, I can show its importance, per- 
 haps, by an incident which happened about twenty years ago near 
 Peking. One night I heard a loud knocking at the outer gate of 
 our compound. The gate-keeper went out and was astonished to 
 see a dust-laden, wobegone new missionary. He had arrived at 
 Tientsin, his station, about four days before. He found himself in 
 
EFFICIENCY LIMITED BY VIOLATING PROPRIETY 11s 
 
 a new community, where he could not get his bearings, and had 
 come to our station to learn what to do from two of our prominent 
 missionaries. I was glad to meet the newcomer, but I said, “Why 
 did you arrive so late?” “Well,” he replied, “I couldn’t help it.” 
 I looked at his cart; he had three mules attached to it tandem by 
 a great tangle of ropes. He added: “The trouble is, I had hardly 
 gotten started from Tientsin when this front mule, who is young, 
 took a notion that he would desert the beaten track. He left the 
 roadway suddenly before the carter could prevent it and made a 
 dash straight for a china shop. There was a terrific crash. The 
 ropes got caught between the legs of the second mule and dragged 
 him over into a great lot of jars which went to pieces, and even 
 the wheel-mule, hemmed in by the vast timbers that do duty as 
 shafts in China, yielding to the shock, crashed into the china shop.” 
 It took a long time to get that difficulty righted, and hence he 
 was late. 
 
 This incident illustrates my subject in six respects: (1) Mis- 
 sionaries, like those mules, make many breaks. (2) They usually 
 make them at the start. (3) The breaks are generally due to ignor- 
 ance, or to wilfulness. (4) The work of missions is retarded great- 
 ly by these mistakes, just as my friend was delayed until late that 
 night. (5) Mistakes of missionaries involve their associates, as 
 the action of this frisky front mule brought the whole outfit into 
 disrepute. (6) What is most important of all, they bring loss to 
 superiors. Those mules were mere animals, but there was a carter 
 there and also my friend, who was so anxious to hasten the coming 
 of the Kingdom that he took the trip at great inconvenience for 
 that very purpose. Though we missionaries are only rarely mules, 
 we are all and always servants of a great Master and are retarding 
 His cause and bringing reproach upon His name and upon the 
 Church of God, if we are guilty of such breaches of etiquette as are 
 suggested by this parable. 
 
 I. In discussing the subject, a few postulates may be laid 
 down first of all. (1) Propriety is an expression of the higher 
 social, and sometimes of the moral, standards of a people. (2) These 
 standards vary, so that what is perfectly appropriate in one country 
 is not so in another. (3) Strict adherence in a foreign land to the 
 rules of propriety obtaining in one’s own country does not excuse 
 one for breaches of etiquette in this land where one is a guest. 
 (4) Nothing is so likely to invite the criticism and contempt of the 
 people to whom the missionary goes, as for him to disregard the 
 ideas of propriety current among them. (5) Our supposedly supe- 
 rior rules of propriety are largely due to Christian influences—yes, 
 to Christian missionaries—and they are of comparatively recent 
 growth. 
 
 Perhaps I might add a word in amplification of the last point. 
 We must not despise the customs of the country to which we go, but 
 
I16 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 we should remember instead the pit from which we have ourselves 
 been dug. Travelers among the aboriginal Indians of Brazil regard 
 as very terrible one custom which is largely social and is regarded 
 as proper. Aged persons, or those who are so sick that they are 
 not likely to recover, are very frequently put to death and then eaten.. 
 We regard that as most heathenish. But let us remember—because 
 you all have studied German history—that it was not so many cen- 
 turies ago when the Wends in Germany did precisely the same 
 thing. Let us remember that even in Christian churches in Scandi- 
 navia, according to Professor Tylor, they used to keep “family 
 clubs.” What was a “family club’? It was a club that was to be 
 used in the case of persons who were dangerously ill and could not 
 recover, and it was a sacred usage of the Church to have this club 
 taken out and used to put such persons to death. 
 
 But leaving these horrors and coming to more strictly cognate 
 illustrations, I suppose that there is not a young woman here from 
 any college who would wish to be judged by the standards of 
 Chaucer’s paragon, the nonne preestes. She did many things “ful 
 faire and fetisely” that if done to-day would be considered neither 
 faire nor fetis. We men should remember that our forefathers, only 
 a few centuries ago, had a book written for their enlightenment, in 
 which they were taught how to behave properly; and one section 
 of that book describes very minutely how the true gentleman may 
 blow his nose neatly with his fingers. Let us not despise others, 
 but the rather pray with Burns for that power which will enable 
 us “to see oursel’s as ithers see us.” 
 
 II. Leaving these postulates, we are to remember, in the sec- 
 ond place, that there are certain particulars in which we—I speak 
 as a missionary—are most likely to err in matters of etiquette and 
 propriety. 
 
 1. I will begin with the home, because that is where the mission- 
 ary spends most of the time during the first year. A native of the 
 country to which you go comes in to call, and the first thing noticed 
 may be pictures upon your walls. They may or may not violate 
 the sense of propriety of your caller, but in general one may say 
 that statues, or any pictures approaching the nude, are decidedly out 
 of taste. I recall coming in one Sunday and finding Mrs. Beach 
 hard at work. She was painting, and as we had been brought up 
 as Presbyterians, I was surprised to see her working on Sunday. 
 “Well,” she said, “I must go out to my Sunday-school, and the last 
 time I went they struck. I have been teaching the story of Joseph, 
 and these cartoons of the Religious Tract Society of London repre- 
 sent him with bare calves, and the women simply will not endure 
 them. I have nothing but water-color paints, and I have painted 
 Chinese trousers five times on these legs, and they are bare yet.” 
 We used to have picture cards sent out by Sunday-school children 
 to help us in our work. We had to censor those picture cards, there 
 
EFFICIENCY LIMITED BY VIOLATING PROPRIETY Bb? ye. 
 
 is no question about that. You cannot use every kind of picture card 
 and preach a pure Gospel. 
 
 We are to remember another thing in our homes. We hold 
 certain views with regard to what is proper between husband and 
 wife. Those views are not held by the nations in general, and mis- 
 sionaries need to be very particular about offending. For instance, 
 a husband goes away, and when he returns from his tour and gets 
 into the yard, the usual Oriental crowd follows. His wife rushes 
 out to greet him, and very naturally, they kiss. Like Judas, they 
 are betraying the cause by that act, because it is most unseemly to 
 do such a thing as that openly in certain countries. A missionary 
 friend from Central Africa tells of a tribe that he had labored to 
 influence and had partially succeeded. When he was leaving for 
 further touring and was sending his wife back home, he kissed 
 her. Immediately the 200 men present burst into long and uncon- 
 trollable laughter, not because it was new to them—for they kiss 
 on both cheeks—but because no man ever thought of doing so in 
 public. My friend lost more respect in a second than he had won 
 for himself by his laborious cultivation of the strange tribe. 
 
 We very often offend our adopted people because of the rela- 
 tions which we permit to exist between ourselves and children. 
 Childhood has a sacredness in Christian countries that it does not 
 possess elsewhere, and we must make that evident. At the same 
 time, a child of four or five years ought not to dominate the family. 
 If you cannot rule your own household well, the Christians and the 
 others are very doubtful about your being competent to rule them. 
 
 There is another particular in which rules of propriety are fre- 
 quently forgotten—the relations between servant and master. We 
 are not to treat servants as slaves, but we should treat them with 
 some regard to local views as to these relations. On the one hand, 
 we must not put them to shame, as missionaries very often do; on 
 the other, we should not unduly cultivate them. The “loss of face,” 
 though a problem of China especially, is liable to cause trouble with 
 servants the world over. 
 
 2. Leaving the home, you go out into the street, and what is 
 there that first offends your friends—those whom you have come 
 to help? Very possibly it is your dress. You do not have enough 
 of it oftentimes. One function of garments is to conceal the form, 
 and many modes of dress do not conceal but simply reveal it. While 
 we are to remember this, going to the other extreme and walking 
 the streets in bath-robe coats is also questionable. Anything ap- 
 proaching décolleté would weaken a woman’s influence, even if 
 she appeared thus only on a state occasion. 
 
 Over against this lack of dress is too much dress, which is 
 quite as offensive. I saw the other day a photograph of Governor 
 Tuan, one of the two commissioners who have just been visiting 
 the United States. He sat in his yamen surrounded by some mis- 
 
118 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 sionaries and other foreigners living in the Governor’s province. 
 It was a very beautiful picture, but one of the missionaries in that 
 group, who was stylishly dressed, had a cane—a dapper little pipe- 
 stem cane in China! To Governor Tuan there could be no rational 
 explanation of that sort of thing. If it had been a staff and the 
 missionary had been lame, it would have been appropriate. But he 
 was not lame, no beggars were allowed in the Governor’s yamen, 
 there were no dogs there to bite him, and why in the world should 
 this man bring his cane? It was just as if native Australians were 
 being received by President Roosevelt and had brought with them 
 boomerangs. Boomerangs have their place, but not in the White 
 House; and to swing a cane causes trouble for China missionaries. 
 Glasses are a necessity, but the missionary to the Chinese uncon- 
 sciously offends high officials by his glasses, especially if he does 
 not remove them when greeting the official. Many, even of the older 
 missionaries, do not know such.a fact as that. 
 
 As we talk in the street, or in chapels, we begin to gesture. 
 Remember that many gestures have well-known and disreputable 
 meanings. For instance, I have been holding my hand behind my 
 back as I have been speaking to you. It is a most offensive thing 
 in some countries to hold your hand behind your back. An African 
 missionary was just about concluding difficult negotiations with a 
 chief, when he closed his eyes and placed his hands over them. 
 Instantly chief and subject alike arose in wrath and nothing further 
 could be done with them. That use of the hand had lost the mis- 
 sionary all he had gained. The Westerner, in Kipling’s phrase, is 
 always hustling. He must get to a place just as quickly as possible, 
 but in getting there he offends propriety. He ought not to walk 
 rapidly; he is not a letter-carrier, nor a coolie. Why does he not 
 walk as a gentleman should? 
 
 The father of President Hadley of Yale is reported to have 
 said to certain members of one of his Greek classes who were guilty 
 of a filthy habit, “Gentlemen, those of you who expect to rate high 
 in my esteem must not expectorate on the floor.” This matter of 
 expectoration is a very serious problem. If you do it in China, you 
 should not do so toward the north. In certain sections of Africa, 
 you may, if you like, expectorate upon a person, because in that 
 particular language, the Benga, the word for bless and spit is pre- 
 cisely the same. It is the way in which you bless a person. But 
 one must know the customs; for there are few places where men 
 deem themselves blessed when spit upon, no matter how sincere may 
 be the missionary’s desire to bless everybody. 
 
 3. Let us think of another line in which missionaries are very 
 likely to offend—verbal sins against propriety, let us call them. We 
 very frequently disgust people because of our seven-by-nine vocabu- 
 lary. When the missionaries first went to the Hawaiian Islands, it 
 was perfectly proper for them to call the horse the “not pig,” be- 
 
EFFICIENCY LIMITED BY VIOLATING PROPRIETY 119g 
 
 - cause they knew no horse and the newcomers were obliged to de- 
 scribe a horse in some way; but it is infantile for a missionary in 
 countries where horses are common, because they do not happen 
 to know the word for “horse” and do know the words for “not pig,” 
 to call a horse the “not pig.” There is too much guesswork about 
 that kind of talk, and you offend people by so doing. 
 
 Vulgarity of speech is a very common fault with many. We do 
 not realize, perhaps, how our language has been purified, but in 
 most of the missionary countries the language is vile beyond expres- 
 sion. A missionary adopts a word heard, because he wants to use 
 the language of the people; and he picks up something that is very 
 greatly soiled. I recall a meeting that was electrified and horrified 
 by a missionary who, in reading a hymn, repeatedly used an obscene ~ 
 word through sheer carelessness. 
 
 Almost equally unfortunate is a mongrel speech, a compound 
 made up partly of ornate language and partly of something that is 
 not. A favorite quotation used by Chinese missionaries in chapels is 
 a sentiment from Confucius. In the Classics it reads, Ssti hai chih 
 nei, chieh hsiung yeh—‘The four seas between, all are brethren.” 
 The missionaries frequently give it, Sst hai chih nei, tou shih hsiung 
 ti—a change from the Classical in the last part to the commonest 
 sort of language. A good many of you remember how the Can- 
 terbury Tales begin: 
 
 “Whan that Aprille, with hise shoures soote, 
 The droghte of Marche hath perced to the roote.” 
 
 Now, suppose you were to quote that thus: 
 
 “Whan that Aprille, with hise shoures soote, 
 Has knocked out a March dry-spell.” 
 
 That would be a fair parallel, but such language is not very helpful 
 to the missionary cause. 
 
 The greatest danger of falling into verbal sin, perhaps, is that 
 missionaries talk upon topics which are tabooed. For instance, you 
 meet a friend whose shop is next to a house that has burned down, 
 and you congratulate him upon it. It is an awful mistake, a most 
 ill-omened remark. When Dr. Nassau of Gabun met some children 
 and tried to cultivate the friendship of their mothers, he began to 
 count them, which was unfortunate to the last degree. One cannot 
 talk about death in many countries without giving great offense. 
 There are many other topics that are tabooed, but they can be 
 learned about from native teachers. 
 
 Then there are honorific sins, alas! Japan probably revels more 
 in honorifics than any other land, and I suppose Burma stands next 
 on the list. But be sure of your honorifics, for even English officials 
 in Burma have endangered their lives by a wrong use of them. In 
 China one has to be equally careful of his numeratives, or he is ridi- 
 
I20 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 culed. Be careful of whatever in any language is peculiar. Many 
 missionaries think it beneath them to learn the language necessary 
 for chit-chat—a very serious mistake. You must have some of these 
 polite sayings in order to get on in society, for boorishness and taci- 
 turnity count against one the world over. 
 
 4. Let us pass on to a fourth source of offense, calls formal 
 in character. One can ruin his social standing by going to make 
 this call in a wrong style of conveyance. A friend of mine had 
 bought a Chinese sedan chair with shorter handles than those of an 
 ordinary sedan. It was loaned to a millionaire from New York to 
 bring him up from the river, and it caused the greatest excitement 
 that the city had ever known. People were laughing for years over 
 it. Why? Because those shorter handles made of that sedan a 
 spirit chair, in which the ghost is carried in funeral processions. It 
 was just as appropriate as if Dr. Anderson of the First Presbyterian 
 Church up here should receive a visiting clergyman in a hearse down 
 at the station and bring him up town in it. It is safe to say that the 
 sight of his guest looking out through the glass sides would not be 
 forgotten. You have reached your place, and you desire to make 
 a good impression; but you are in such haste that you leap down 
 from your cart, or gharry. Well, if a lady should do this in China or 
 India, she might just as well in America, if she desired to make a 
 good impression upon a new friend, approach this friend’s house 
 skipping, or on the run; or a gentleman might just as appropriately 
 vault a fence to get over into the yard, instead of entering by the 
 gate where he was going to make a call. They talk about such pe- 
 culiar actions in Asia just as much as they do in Nashville. 
 
 5. Then there are functions—calls extraordinary, etc——which 
 I am not going to dwell upon, except to remind you that the func- 
 tion in the non-Christian world must be regarded, because there eti- 
 quette and propriety are on dress-parade. Presents are another dif- 
 ficulty. Be sure to look into this matter, and do not think that you 
 are doing all that is required when you send a present. You have to 
 be very particular about the number of presents, about the manner 
 in which they are wrapped, about their proper delivering, etc. Re- 
 ceiving gifts is quite as serious a problem to the person who desires 
 to rank as polite, as is the making of presents. 
 
 6. There are also religious infractions of propriety, and they 
 are more serious still. The Chinese word for propriety is an ideo- 
 graph made up of two parts: one means to proclaim, or to reveal; 
 the other means a sacrificial vessel. That is, propriety in the group 
 of countries dominated by Chinese etiquette is a matter of religion 
 and so is not to be lightly regarded. But what does one witness at 
 the temples? Not infrequently one sees a missionary stalk boldly 
 into a temple. He may not take off his shoes in Japan before walk- 
 ing over the polished temple floors. Very possibly he walks up to 
 the idol and familiarly pats him with his ever-present cane. It is 
 
EFFICIENCY LIMITED BY VIOLATING PROPRIETY I2I 
 
 to the believer in those faiths like taking hold of the Ark of the 
 Covenant in ancient Jewish times. We should remember that ridi- 
 culing the beliefs of people is poor missionary policy. They are 
 usually the best that that country, or people, know. Let us not pro- 
 fane those things which are held most sacred. We may argue against 
 them and reason about the unwisdom of holding them, but let us 
 never laugh at the religious views and practices of the non-Christian 
 world. . 
 III. I have spoken briefly—and mainly through a jumble of 
 illustrations—concerning the way in which some missionaries im- 
 pair their efficiency through failure to regard the proprieties of their 
 adopted country with proper deference. Just a word in closing 
 about how we are going to avoid these mistakes. I should say to 
 those of you who are expecting to go to the foreign field, that the 
 Volunteer Band could do nothing better for one branch of training 
 than to have a course of reading on this subject. And may I, as 
 a man who has been a missionary, say to the older missionaries here, 
 that it is worth while for you also to study the subject more care- 
 fully than you have, perhaps. And when you have done this study- 
 ing, decide upon what has not been discussed this morning, namely, 
 what the “reasonable standards of propriety” are. The older mis- 
 sionaries, aided by wise native assistants, can decide that question 
 fairly well. Next, let the new missionaries spend time and heart 
 upon practicing etiquette and observing the rules of propriety, so 
 that they may not make a wrong impression and thus nullify that 
 influence which they are seeking to gain. 
 
 IV. May I suggest that another thing which missionaries 
 ought to try to do is to enter into sympathy with the men, women 
 and children with whom they are going to labor. We may laugh at 
 their etiquette and despise their rules of propriety, but there is usual- 
 ly a sweet reasonableness about it. There is reason even in cannibal- 
 ism—a deep, religious reason, not merely an economic one. If we 
 are to be eaten by cannibals, let us know why we are eaten, at least. 
 
 Brothers and sisters, those of you who are going to the foreign 
 field, propriety and etiquette are not the most essential things by 
 any manner of means, but they are trifles of importance. One of 
 the factors that made Sir Joshua Reynolds one of the greatest paint- 
 ers of his time in Great Britain was the motto which actuated him 
 in all his work, “Trifles make up perfection, but perfection is no 
 trifle.’ The missionary’s main business is to faithfully depict Jesus ; 
 let no neglected trifle blur that picture. 
 
 In closing, let me quote the words of the Sage who has taught 
 etiquette to a larger number of people than any other man who has 
 ever lived, Confucius: “If you do not learn the rules of propriety, 
 your character cannot be established. . . . If you are grave, you 
 will not be treated with disrespect; if you are generous, you will win 
 all; if you are sincere, people will repose trust in you; if you are 
 
i22 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 earnest, you will accomplish much; if you are kind, this will enable 
 you to employ the services of others.’””’ And remember the saying of 
 the greatest missionary the world has ever seen, that little Jew, con- 
 verted to Jesus Christ, who, because of his dominant purpose, said, 
 “T am become all things to all men.” And what was his purpose? 
 “That I may by all means save some.” Our great object in this 
 work is not merely to conform to rules of etiquette and thus save 
 ourselves from being laughed at openly, or behind our backs. We 
 exercise holy functions as representatives of Jesus Christ, of whom 
 it stands written: “It behooved him in all things to be made like 
 unto his brethren, that he might be a merciful and faithful high 
 priest in things pertaining unto God.” “It is enough for the disciple 
 that he be as his master, and the servant as his lord.” 
 
 SPIRITUAL PREREQUISITES FOR THE PERSUASIVE 
 PRESENTATION OF CHRIST 
 
 THE REV. DONALD FRASER, BRITISH CENTRAL AFRICA 
 
 I wisH I knew how to impress upon you the one thought that 
 is in my mind, the one spiritual prerequisite for the persuasive pre- 
 sentation of Jesus Christ in the foreign field. I remember the words 
 of Jesus Christ, when He said: “He that sent me is with me; the 
 Father hath not left me alone.” I think that in these words one 
 sees the key to Christ’s consistency and truthfulness. In the time 
 of popularity and in the time of unpopularity, He recognized that 
 God was with Him; and so I want to say that the one spiritual pre- 
 requisite is that we men and women who mean to serve God, either 
 here or abroad, should live in a constant, holy fellowship with God 
 Himself. 
 
 I see that God never sent a man alone to do His work. To 
 shrinking Moses He said, “I will be with thy mouth.” To Joshua 
 He said, “As I was with Moses, so I will be with thee.” To sensi- 
 tive Jeremiah He says, “Be not afraid . . . for I am with 
 thee.” To Paul, in the midst of licentious Corinth, He said, “Be not 
 afraid, but speak, for I am with thee.” And I see that when He sent 
 forth His disciples on the world-wide commission, He coupled with 
 His commission the promise of His presence through all the ages. 
 And when we read in the Acts of the signs and wonders and mir- 
 acles which those first disciples did, we find the secret of it all in 
 one phrase, “the Lord working with them.” 
 
 We have been hearing a good deal about the prospects of the 
 evangelization of the world in this generation, and certain arith- 
 
PREREQUISITES FOR THE PRESENTATION OF CHRIST 123 
 
 metical calculations have been offered to us. I feel most suspicious 
 of all those calculations, for it is not by a multitude of men that the 
 world is going to be won for Christ. As well think that by the send- 
 ing forth of 100,000 phonographs into the foreign field the world 
 will be brought to Christ. What we want is only one type of men 
 and women—men of wisdom, who have learned to keep company 
 with God and are going forth as His servants, in His fellowship. 
 This is the only type of man who is going to help much in the evan- 
 gelization of the world in this generation. I think the supreme 
 lesson of the lives of such men as Brainerd, of Moody, of Hudson 
 Taylor, and others, is just the unmeasured possibilities for evangeli- 
 zation that lie in a single life wholly yielded to God. I know that 
 we have come in these days to a time of great self-sufficiency, and 
 we think that our organization is now so perfected that we can by 
 means of executive ability and high training become efficient mes- 
 sengers of God. But I am quite sure of this, that when a man is 
 projected out into the foreign field, and lives alone, the supreme 
 test of his usefulness in the years that come will be whether he has 
 learned that he is identified with God, that his work is God’s work, 
 and God works with him. I think of Luther’s bold word in the day 
 of crisis, “Lord, Thou art imperiled with us.” It is the absolute 
 certainty that God has sent us and has not left us alone, that will 
 keep us hopeful and optimistic in the day when riot and insurrec- 
 tion threaten to swamp the Church of God, or when backsliding 
 and sin mar and spoil that Church which He is calling out to Him- 
 self. 
 
 I think of an incident that happened, a word that was spoken 
 during our church crisis a year ago in Scotland, when the House 
 of Lords made a certain decision which suddenly deprived our 
 Church of all its property, and seemed to blot out a bright future 
 of usefulness in the world. When the decision had been given and 
 Dr. Rainy, the spiritual father and great ecclesiastic in Scotland, 
 was leaving the House of Lords, along with the leading counsel, 
 the leading counsel came up to him in a moment of supreme depres- 
 sion, and he said, “If at the first hearing Lord Shand”—one of the 
 judges—“had not died, that decision would have been reversed, 
 would have gone in our favor.” Dr. Rainy’s only reply was, “His 
 death seems like a Providence.” I think that was the answer of a 
 man who believed that his cause was identified with the cause of 
 God, that he was working with God, and that though God may 
 defeat our methods, God still must triumph. 
 
 I want to press this truth on you for two or three reasons. First 
 of all, I believe that this continual fellowship is necessary, if a man 
 is going to fulfil the special service of the missionary. There is 
 only one aim before us missionaries; it is the presentation of Jesus 
 Christ to the world. I do not for a moment fancy that such an aim 
 in any way limits the methods which we may use. Everything 
 
124 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 which elevates the social conscience, which purifies administration, 
 which sanctifies laws—every method of that sort may become an 
 avenue to lead to Jesus Christ. But this I say, that these things by 
 themselves are useless; that unless those avenues lead directly to the 
 living Christ, we are only doing a temporary work which will not 
 last through the ages. I say, too, that if we who lead along those 
 avenues are not to end in a maze, we must step side by side with 
 Jesus Christ, that the people may at last reach to Him. Let me 
 press it. I believe that the supreme end of the missionary cannot 
 be attained by anything else than by spiritual methods, by spiritual 
 ambitions, the elevation of the human race until it returns to God 
 and the face of God is again formed in man. 
 
 I know that missionaries are busy men. I fancy there are few 
 lives lived in this earth so continually and sustainedly strenuous, 
 but I cannot help believing that haste, activity, will not attain our 
 ends, that these ends are far more spiritual; they will not attain to 
 Christ. There is so much to do in the foreign field and so little 
 time in which to do it, that a man is apt to be carried away in a tor- 
 rential rush, that he is apt to forget the first things and the first 
 power. Artisan missionaries work like galley-slaves; the doctor 
 moves among crowds of patients; the clergyman is busy from morn- 
 ing to night in administrative, or in pastoral and evangelistic work; 
 and at the end of the day the impression is, “How busy we are!” 
 when it ought to have been, “How near God is!” 
 
 We know that in this world there are many things that can 
 be attained by activity, by haste. The engineer may overcome many 
 a natural difficulty by sheer genius and by work. The financier may 
 overstep many a hindrance by methods good or evil and add to his 
 capital by continuous work. But I say that Jesus Christ cannot 
 be presented to the world except by spiritual methods and by liv- 
 ing in the fellowship and company of Christ. Therefore, one of the 
 first lessons a man must learn in the foreign field is that he must 
 have the grace to limit himself, to limit his activities, to refuse to 
 run on sidings, and to take time to cultivate the friendship of Christ. 
 One hour’s work from a man who lives with God is worth ten 
 hours’ work from a man who lives alone. It may mean a less quan- 
 tity of work, but it must mean an immense addition to the energy 
 of the service we are rendering. My brothers, if we neglect this, 
 we shall teach false lessons to the heathen. We shall be teaching 
 worry when we ought to be teaching peace, irritability when we 
 ought to be teaching forbearance, passion when we ought to be 
 teaching love; and our whole life will be a travesty of the life of 
 Jesus Christ. No; when one looks at the world and the forces 
 we have got to meet, one cannot help being certain of this, that 
 there is no other power in the world which can overcome but the 
 power of the presence of God with us; for we fight not against 
 the powers of this world, but against the rulers of darkness, against 
 
PREREQUISITES FOR THE PRESENTATION OF CHRIST 125 
 
 all the constant evil passions of man, and there is nothing else that 
 will overcome. 
 
 I remember the words of Hudson Taylor when he embarked 
 on his great enterprise for the evangelization of inland China, how 
 God seemed to say to him, “I am going to evangelize inland China, 
 and I will do it through you if you walk with me.” I remember 
 Dr. Laws, our father in Central Africa, telling me that in the days 
 of their quixotic enterprise, when they pushed up into the interior 
 with the Gospel and men thought they had gone on a mission of 
 death and failure, that there were only two words in his mind 
 through the whole of his canoe journeys, “God lives, and my father 
 is praying.” He recognized that the triumph that was coming was 
 not coming to him through the wisdom of their arrangements, but 
 because God was joined in a holy partnership with them for the 
 evangelization of inner Africa. 
 
 I see that it is true, as one reads the story of the missionaries 
 who lived through days of failure, as well as in the story of those 
 who lived in the days of triumph, that the only thing that kept them 
 true to Christ who commissioned them was the fact that God lived 
 with them and God worked with them. Has it not been impressed 
 on the world during these last few months that there is no true tri- 
 umph of God wrought except where God is the predominant part- 
 ner and the only one visible? Is not this the whole story of the 
 Welsh revival, how the leader was often invisible, often refused to 
 speak, often refused to appear at the meetings, and the work went 
 on spontaneously, for there was no other arm visible but the arm 
 of God. Read the story of David Brainerd here in America among 
 the North American Indians, and you will see in his reports to his 
 commissioners a paragraph that runs something like this: “I never 
 saw the work of God appear so independent of means. I seemed 
 to stand still and do nothing; God seemed to work alone.” My 
 brothers, if we are going to impress Jesus Christ on the world, we 
 must learn this lesson of being willing to be forgotten, of being 
 willing to be despised, if only Jesus Christ is made visible and al- 
 lowed room to work. 
 
 I pass on to another point. I think that this recognized friend- 
 ship of Jesus Christ is very necessary, if a man is going to retain 
 spiritual sensitiveness and so persuasively present Jesus Christ to 
 the world. Let us not deceive ourselves. The foreign mission field 
 is no hotbed for saints. I think, rather, that it is a place of dreadful 
 spiritual tragedy. There men live away from all the holy influences 
 of Christian society; they live among others where the social con- 
 science is pitched on a lower key than anything we know of here 
 at home. They hear things daily that they ought not to hear, see 
 things they ought not to see, and the tendency is always for what 
 is fine in us to grow coarse, to sympathize with clay. I am sure 
 of this, that there is no other deliverance for us, no other means 
 
126 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 of retaining holy, spiritual sensitiveness, responsiveness to God, 
 than that we should live with Him. Let a man once lose spiritual 
 visions, cease to hear the holy sound of God speaking, and his effi- 
 ciency is weakened, if not entirely destroyed. Think of Henry 
 Martyn, a man who was eminently efficient in the presentation of 
 Jesus Christ. He made as the motto of his life: “I am born for 
 God only. I wish to have my whole being swallowed up in the 
 will of God.” The result of this continual spirit of devotion of 
 Martyn was that, although living among all the degradation of 
 Mohammedanism and of heathendom, he never lost his sensitive- 
 ness, his horror of sin, and his intense appreciation of Jesus Christ. 
 One time, when a Mohammedan was speaking derisively of Christ 
 to him, he said to this Mohammedan: “I could not endure exist- 
 ence if Christ were not glorified. It would be hell to me, if He were 
 always to be thus dishonored.” And when the Mohammedan, in 
 surprise, asked him how this could be—why he should feel so— 
 he said: “If you pluck out my eyes, I cannot tell you why I feel 
 pain; it is just feeling; and it is because I am one with Christ that 
 I am thus so dreadfully wounded.” It is a fact that the man who 
 is going to present the true Christ to others must have something 
 of this painful fellowship with Christ, bearing daily something of 
 the stigmata of Christ, wounded with the sins of the world, never 
 losing a sense of the eternal horror of sin and the continual attrac- 
 tion of Jesus Christ. 
 
 I do not believe that there is any other type of man who can 
 truly reflect Christ to the world. You go into the foreign field as 
 Christ’s emissaries. Men look on you that they may discern the 
 face of God, and it is that type of life that you are going to live 
 daily which will interpret God to the people you are living among. 
 I wonder what kind of lesson we are going to teach to the world 
 that we are going to live in. What kind of reflection of Jesus Christ 
 are we going to give? I see in one of the wise instructions of the 
 Church Missionary Society to its missionaries a paragraph that 
 reads like this: “The conscientious industry of Christian mission- 
 aries is not denied, but assertions are made in various quarters that 
 the high spiritual tone, the strong devotion which makes self-sacri- 
 fice easy, and which manifests to all around that the missionary is 
 absorbed by love to his Lord and to his work for the Lord’s sake— 
 that these are not always so evident as might have been looked for.” 
 I think it is so true of most of us. We are strenuous, yes; we are 
 busied night and day. Strenuous in what? Is it in the multitude 
 of our organizations, or in our passion to be absorbed in God? We 
 have left our mark on the land. What mark? The mark, perhaps, 
 of industry, of a multitude of schools, of perpetual itineration; or is 
 it the mark of the intensity of the glory of God that is shining 
 through us? Here, surely, is our first work—first in point of im- 
 portance, of pre-eminence—that God shall be sought day by day, 
 
PREREQUISITES FOR THE PRESENTATION OF CHRIST 127 
 
 His company cultivated until there is one atmosphere going forth, 
 surrounding us, and that is the atmosphere which tells of God. 
 
 And last, the company of God is necessary if we are going to 
 have that character which most efficiently commends Jesus Christ 
 to the world. Holiness is not found anywhere else. Activity does 
 not produce it; it comes straight from the life of God. If I am 
 going to be holy, I must let God come to me, I must depend on 
 God, on His company, and on nothing else. You little know how 
 much your character is built up by the society in which you live. 
 You do things because your society approves of it; you refrain 
 from other things because these things are disapproved; but when 
 you go out into the foreign field, false props are removed; you are 
 alone, alone amidst daily temptations, with no one to depend on but 
 your companion, God. Then your true character appears. The 
 platform lights are turned down; you stand in the clear searching 
 daylight. Past reputation is nothing; public appearances are noth- 
 ing; the man you are will be known by your colleagues, by the 
 natives around you. If passion, or greed, or selfishness stain your 
 character, you will immensely limit your usefulness and power of 
 presenting Christ. There is no finer offering that we can give to 
 the world than that we should give character stamped with the 
 image of God, that we should be as men in whom God lives, and in 
 whom God is forming Himself. Holiness is a flower not of this 
 world’s growth, and when men see it they recognize that another 
 world has made it; and if, day by day, you try to live so disciplined, 
 so much in the communion of God Himself, there must come to you 
 something of the image of Jesus Christ, which will be your best and 
 daily testimony to the power of Christ in the world. 
 
 In Scotland we have the memory of a man whose life has been 
 the inspiration of thousands: M’Cheyne is his name. Dr. Andrew 
 Bonar’s wife was led to Christ through him, and she always said: 
 “Tt was not his matter nor his manner that struck me; it was just 
 the living epistle of Christ, a picture so lovely that I would have 
 given the whole world to be such as he is.” A minister in the north 
 met M’Cheyne and was in his company for a little while, and he 
 said he never met a more Jesus-like man in the world, and he went 
 into his room to weep and to give himself to God. God help us, is 
 there anything of this atmosphere in our lives, that the men and 
 women who live with us daily in college, that the heathen around 
 about us in the foreign field, are compelled to recognize that Jesus 
 Christ is in us, to see the very image of God reflected in our daily 
 conduct and work. The artisan, or teacher, or doctor, or minister, 
 who so lives that God lives through him, will be the man who will 
 best commend Christ, whose service will be constant, moment by 
 moment, day by day. We speak much of power for service. There 
 is a greater gift, power to be holy and to be Christlike. He surely 
 is least in the Kingdom of God who, while he may win multitudes 
 
128 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 of souls, forgets to discipline his own character, to get it sweetened 
 in the atmosphere of Jesus Christ. He surely is the most efficient 
 and Godlike servant who, day by day, seeks to live beside God until 
 God is formed in him. 
 
 Let me press it on you. My brothers, seek the company of 
 God, not for efficiency in your service, but for His own sake. Do 
 not let your individual need be buried in your profession. You need 
 God and Christ for your own sake first, before you need Him for 
 efficiency in your profession. Seek Him for what He is, and seek 
 Him for what you are and what you need, and then you will have 
 efficiency. Goodwin, one of our old theologians, says: “I have 
 known men who sought God for nothing else than just to seek 
 Him, to come to Him, they so loved Him; they scorned to soil Him 
 or themselves by any other errand, but just came to Him that they 
 might be alone in His presence.”’ Of such surely was Thomas 
 Bradwardine, an old archbishop of Canterbury, who prayed thus: 
 “Thyself, my God, I love; Thyself for Thyself above all things, for 
 Thyself I love. Thyself I desire as a final end. Thyself for Thy- 
 self, not for aught else, I always and in all things seek with my 
 heart and whole strength, with groaning and weeping, with con- 
 tinual labor and grieving. If Thou dost not bestow on me Thyself, 
 Thou bestowest on me nothing. If I find not Thyself, I find noth- . 
 ing.” Let us seek this passionate devotion to Christ Himself for 
 His own sake. It is the man who, like Zinzendorf, cries, “I have 
 one passion, and that is He, He only;” it is that type of man who 
 will daily present Christ. On the drugs that he prepares in his dis- 
 pensary, in his class-room, on all his work, there will be one stamp, 
 “Holiness unto the Lord;” and the one testimony of his life, mo- 
 ment by moment, and day by day, will be Jesus Christ and the 
 supreme, ineffable excellence of Christ, whom he is presenting to the 
 world. 
 
MISSIONS AND THEIR WIDER RELATION- 
 SHIPS 
 
 A Diplomat’s View of Christian Missions 
 The Relation of Christian Missions to Diplomacy 
 
 The Relation of the Student Volunteer Movement to . 
 International Comity and Universal Peace 
 
 The Secular Press and Foreign Missions 
 
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 Bante eta eee 
 
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., AMBASSADOR OF GREAT BRITAIN IN THE UNITED 
 STATES 
 
 I FEEt that I have been highly honored by the invitation to meet 
 you here and to address this great gathering. 
 
 I will not detain you very long, for I know that there are many 
 here who are far better fitted than I am to speak upon the various 
 subjects you have met to discuss. But, as I understood it, those who 
 invited me wished to have from a layman who has spent five and 
 twenty years of his life in the East some observation upon mission- 
 ary work in that part of the world, regarded from a layman’s point 
 of view. I propose to speak to you for a few minutes on those lines. 
 
 I dare say you will not be surprised if I begin by saying that in 
 those parts of the East where I have served, missionaries are not 
 always regarded with favor by the officials, merchants, and others 
 with whom they are brought into contact. I have known many lay- 
 men who believed in missionary work and supported it heartily, but 
 I have also known many who did not. I have often heard it argued 
 that missionary work in those regions is at best wasted and is often 
 harmful; that practically no results follow from the expenditure of 
 so many valuable lives and of so much labor and money, which 
 would be more usefully expended at home; that the missionaries 
 make few converts, and that those they make cannot be trusted ; that 
 by attacking the religion of the people about them the missionaries 
 arouse hostility against all Christians; and that they are in fact a 
 perpetual source of embarrassment and anxiety to their governments. 
 I have heard these things, and things worse than these, said of the 
 missionaries. It must be admitted that they are not universally pop- 
 ular among their countrymen in the East. 
 
 Now I am not going to discuss the subject in detail. In the first 
 place, it would be useless and unpractical to do so. The real ques- 
 tion involved in it has been settled already by our two nations. Every 
 one in this hall, or out of it, knows that neither England nor America 
 will take her hand from the plow and abandon the field of foreign 
 missions. And secondly, if that question were still open, there are 
 many men here immeasurably more competent than I am to examine 
 one by one the statements made, to show how far they are true, and 
 
 131 
 
I32 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 how far they are false, and also to show, if there is a measure of 
 truth in them, to what extent they should be allowed to influence 
 the attitude of Christian people toward foreign missions. For my 
 part, I shall not attempt any such comprehensive examination of the 
 subject. 
 
 All I wish to say and what I feel bound to say is this, that in so 
 far as my personal experience goes, the charges brought against mis- 
 sionaries and their work are many of them untrue and exaggerated, 
 and that the amount of good they do is greatly in excess of the al- 
 leged harm. I have, it is true, met injudicious missionaries, and I 
 have known Christian converts of a very undesirable type, and I 
 have been saddened at times by seeing devoted men and women ap- 
 parently throwing away their health and their lives with no result. 
 There are shadows to the picture. But the picture, on the whole, is 
 very far from being a dark one. 
 
 As to the good done by missionaries, will you excuse me if be- 
 fore speaking of my personal experience, I mention my father’s? He 
 was a soldier, one of the group of soldier statesmen who did so much 
 during the last century to build up our Indian Empire. Sixty years — 
 ago he was governing British Burma, and there he became ac- 
 quainted with the American Baptist missionary, Judson. I have a 
 book containing an article on Judson’s life, which was contributed by 
 my father to the “Calcutta Review” in 1850. It speaks of the Baptist 
 missionary as a man of unconquerable spirit, entirely free from self- 
 ishness, from avarice, from all the meaner passions, above all, as a 
 man of real humility. Judson’s labors and sufferings are described, 
 his twenty-seven years’ toil over his Burmese translation of the Bi- 
 ble, his long imprisonment in fetters by the Burman king, his strug- 
 gle against failing health, finally his death. The article ends by 
 telling of “very important services he rendered to the British gov- 
 ernment,” of the “information and advice” given by him to succes- 
 sive administrators of the province, of his coming forward as “a 
 powerfully auxiliary to a diplomatic mission,” ready to “devote his 
 great ability and thorough acquaintance with Burma, its princes and 
 its people to aid in the conduct of negotiations.” Finally, the article 
 dwells on the fact that, though the Burmese were his particular 
 charge, the British soldier shared his love and sympathy, and that 
 many an officer and man of our army had cause to bless his name. 
 
 I find this article between one upon the British administration 
 of Central India and one describing the battles of the second Sikh 
 War, in both of which spheres of action the writer had served. It is 
 written not by a missionary, but by a soldier and administrator, who 
 had ruled British Burma itself and had the best means of knowing 
 whether Judson did good or harm. May not this testimony be taken 
 as some set-off against the criticisms I have mentioned? 
 
 No doubt it would be said that there are not many Judsons, and 
 that is true. But I have seen enough of the work of the missionaries 
 
A DIPLOMAT’S VIEW OF CHRISTIAN MISSIONS 133 
 
 to know that there are among them a very great number of devoted 
 and able men whose work it is a shame to disparage and decry. The 
 lives of those whom I have known have been almost without excep- 
 tion an example to all about them—an example which some of their 
 detractors would do well to follow. Many of them have been men 
 of the highest culture. I have never known any class of men in 
 the East who had such knowledge of the native languages. This 
 point has often been made the subject of remark. It stands to rea- 
 son that the command of language needed to enable a man to argue 
 upon religious and metaphysical questions is far greater than that 
 required for the discharge of ordinary official or military duties. 
 Further, I have found that in knowledge of the people, of their 
 customs and feelings, the missionaries were, as a rule, far ahead of 
 the officials. That fact also is easy to understand. And it enables 
 the judicious missionary to afford at times, as Judson did, the most 
 valuable aid to the official who will consult him. 
 
 Of course, as I have said before, all missionaries are not judi- 
 cious. I have known some who were injudicious, and an injudicious 
 missionary can at times be as powerful for mischief as an injudicious 
 diplomatist—if, indeed, there can be an injudicious diplomatist. I 
 trust there is no such person in existence, though I confess that when 
 I find myself addressing a missionary conference, I have some doubts 
 on the subject. 
 
 Altogether, so far as my experience goes, missionaries who obey 
 the laws of the country in which they reside and who are gentle and 
 considerate and courteous to all about them, very rarely get into 
 trouble, and are a help, not a hindrance, to their countrymen. Of 
 course, they do get into trouble occasionally, and deplorable outrages 
 occur ; for some of the “heathen” are as fanatical as some professing 
 Christians, and Oriental governments are not always strong enough 
 to keep their fanatics in order, as we now, to some extent at least, 
 manage to keep ours. But there is much religious toleration among 
 Orientals in general, for people who behave properly. Indeed, the 
 spirit of religious toleration is at times one of the difficulties with 
 which the missionary has to contend. I remember, for example, 
 talking one moonlight night in India to a high caste Brahman and 
 trying to get at his real views. The upshot of it was that he said: 
 “Sahib, all religions are good. The Mohammedans turn to Mecca 
 when they pray, and the Hindus pray to Vishnu and Siva and other 
 gods, and the Sahib-lok pray to Christ; but over all is the great 
 Nayayan, the Lord, to whom all these differences are nothing.” It 
 is not easy, I imagine, to argue with a man who holds so compre- 
 hensive a faith. Even Mohammedans, whom many Christians regard 
 as specially fanatical, can show much toleration to a man who treats 
 their religion with respect, and asks only for an opportunity of tem- 
 perately explaining his own. There is a missionary now present 
 who is a striking example of this. Not long ago he was invited by 
 
134. STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 an influential mollah, or priest, to speak in one of the largest and 
 oldest mosques in Persia. There was a large audience. After offer- 
 ing prayer and reading the story of the Prodigal Son, the missionary 
 preached to them about “repentance.” He was treated with much 
 kindness, and after the service the Mohammedan priest took the 
 missionary home with him to tea, with a number of other priests 
 and chief men of the town. The day was a Friday, and the mission- 
 ary’s sermon followed the regular Mohammedan prayers. If I did 
 not know that story to be true, it would seem to me incredible. I 
 suppose that any ordinary white man who had found himself unin- 
 vited in that mosque would hardly have escaped with his life; but 
 the missionary who was invited there, who is now here among you, 
 was one of the American Presbyterian missionaries at Teheran, Rev. 
 Lewis F. Esselstyn, and that man has to my certain knowledge 
 gained to a very remarkable extent the respect and liking of the Per- 
 Sians around. 
 
 I could tell you one instance of their respect for that mission 
 that only occurred to me to-day. When I left Persia some years ago, 
 the cemetery attached to the American mission, and in which also 
 the English dead used to be buried, was a stony wilderness which it 
 made one’s heart ache to see. In that country everything will grow 
 if there is water, but water is very difficult indeed to get and is most 
 precious. Owing to the respect and liking inspired by the Teheran 
 Mission among the Persians, a prominent Persian came forward and 
 gave to the mission free of charge a practically unlimited water sup- 
 ply, and that desert cemetery is now becoming a garden. 
 
 As to the sincerity of Christian converts in the East, let me cite 
 one instance out of many which I have known. A few years ago I 
 was traveling in the mountains of Western Persia, when a man came 
 to see me in the suite of a Persian official. After our business was 
 over, this man spoke to me, and told me that he was a Christian. He 
 said he had been in training for the Mohammedan priesthood, but 
 that a chance meeting with a Nestorian on the frontier had led to 
 his reading the Nestorian Bible. Gradually it dawned upon him 
 that the religion it disclosed might be the true one, and after a visit 
 to some missionaries he had been confirmed in this belief. He then 
 openly embraced Christianity. He was, when I saw him, living 
 among Mohammedans; and though he assured me. he was not ill 
 treated on account of his change of faith, his position can hardly 
 have been a pleasant one. It is not easy to see what reason he could 
 have had except sincere conviction for acting as he did. 
 
 I should like, by the way, to take this opportunity of expressing 
 publicly my gratitude toward the Teheran Mission for their unvary- 
 ing kindness to our people. We have a large legation there and 
 about a hundred British subjects, but we are entirely dependent upon 
 the American Mission for all religious offices. Our people turn to 
 them for every kind of help and always with the certainty of re- 
 
A DIPLOMAT’S VIEW OF CHRISTIAN MISSIONS 135 
 
 ceiving it. I can hardly exaggerate the debt of gratitude we owe to 
 them. This, however, is another story. 
 
 To sum up, the fact is that it lies in great measure with the 
 people who choose and send out men to mission work whether the 
 missionaries do harm or good. Missionary work is difficult and 
 delicate work, and in fairness to government, as well as to indivi- 
 duals, hot-headed and tactless men, however devoted, should not be 
 sent out to do it. May I quote to you on this point the words of 
 Judson himself? “In encouraging young men to come out as mis- 
 sionaries, do use the greatest caution. One wrong-headed, conscien- 
 tiously obstinate man would ruin us. Humble, quiet, persevering 
 men; men of sound, sterling talents, of decent accomplishments, and 
 some natural aptitude to acquire language; men of an amiable and 
 yielding temper, willing to take the lowest place, to be the least of all 
 and the servants of all; men who live near to God and are willing 
 to suffer all things for Christ’s sake, without being proud of it— 
 these are the men we need.” 
 
 Provided that missionaries are of that stamp, and many of those 
 whom I have known in Persia and elsewhere were of that stamp— 
 then I can only repeat in words I have used before to-night, that if 
 I were ever again an administrator or a diplomatist in a non-Chris- 
 tian country I would from a purely business point of view, as a 
 government official, far sooner have them than not within the limits 
 of my charge. And I believe from what I have seen that the people 
 of the country, too, would far sooner have them than not have them. 
 
 May I say one word to the young men, if there are any here, 
 who contemplate going out as missionaries to the East? I do not 
 wish to discourage you, but I beg you to consider earnestly before 
 you go whether you are really fitted for the task before you. Do not 
 be misled by love of excitement, or adventure, or by the glamor of 
 the East. It has a wonderful glamor, and any man of thought and 
 feeling who has been out there will “hear the East a-calling” for 
 many a year. But a great part of a missionary’s work, as indeed a 
 great part of the work of every profession, is hard drudgery. To 
 master an Oriental language, as you must master it if you are to be 
 of any use, is itself a labor of years. Judson used often to sit and 
 study his Burmese for twelve hours out of the twenty-four, and, as 
 I have said, it took him twenty-seven years to complete his transla- 
 tion of the Bible. That is the kind of toil you must be ready to face. 
 I once saw a missionary attempt to convert an Afghan., His manner 
 of doing so was to walk up to the Afghan on the road and say in 
 very bad Persian, which was not really the Afghan’s language, 
 “Christ is the Son of God.” He repeated the remark twice, receiv- 
 ing each time a monosyllable answer, and then he sheered off, hav- 
 ing apparently no more Persian at his command. This is the sort 
 of thing which causes the enemy to blaspheme. And remember Jud- 
 son’s warning. Do not be tempted to spiritual pride. Do not stand 
 
136 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 aloof and condemn the diplomatist, or the administrator, or the sol- 
 dier, because their lives and their views are not what yours are. 
 They, too, know some things—some things which you cannot know 
 —and they, too, are trying to do their duty. Above all, never look 
 down upon the soldier. He may be rough and reckless at times, but 
 he is always ready to lay down his life for his country, and all good 
 missionaries should honor the soldier’s uniform. 
 
 If you are ready to go out in that spirit, in the spirit of Judson, 
 then go, and God be with you. That He will be with you, I have not 
 the shadow of a doubt. 
 
 THE RELATION OF CHRISTIAN MISSIONS TO 
 DIPLOMACY 
 
 GENERAL JOHN W. FOSTER, LL. D., EX-SECRETARY OF STATE 
 
 I HAVE been asked to speak briefly on the relation of diplomacy 
 to Christian missions. 
 
 The greater part of the entire foreign mission effort now being 
 put forth by the Christian churches of the world is directed toward 
 Asia. Across that vast continent, from west to east, stretch a series 
 of non-Christian countries—the Turkish Empire, Persia, Tibet, 
 China, Korea, and Japan. The first two are ruled by tyrants in- 
 spired by a bitter hatred to Christianity, and none of them, except 
 Japan, have any of the restraints of a constitution or an orderly 
 administration of justice and law. 
 
 For these reasons the Christian nations have found it neces- 
 sary to exact from them the observance of what is termed the prac- 
 tice of exterritoriality. This is the exemption under certain condi- 
 tions of the citizens or subjects of the Christian nations in those 
 countries from their laws and jurisdictions. It is based upon the 
 theory that for certain purposes they carry with them the territorial 
 status they would have if in their own country. This exemption 
 is regulated by treaties, or other diplomatic agreements, and is not 
 uniform for all the countries. In general, it may be stated, subject 
 to certain exceptions, that an American citizen resident or found 
 in those countries, when charged with a crime or an offense against 
 the local law or custom, must be tried by his own diplomatic or 
 consular representative; and if found guilty, the punishment must 
 be meted out by such officer. American citizens also enjoy other 
 privileges in non-Christian countries which I have not time to de- 
 tail. On this account, American diplomatic representatives in Asia 
 have more intimate and responsible duties toward their countrymen 
 than those accredited to Christian powers. 
 
 The system of exterritoriality is one which makes the govern- 
 
Se a 
 
 RELATION OF CHRISTIAN MISSIONS TO DIPLOMACY 137 
 
 ments where it is enforced very restive, and they look forward more - 
 or less impatiently to the time when it may be abolished. For nearly 
 half a century after Commodore Perry opened the gates of Japan, 
 that country labored under the exterritorial disability; and it was 
 not until some years after she had adopted a constitution which 
 guaranteed freedom of religious belief and worship, and the other 
 civil rights, and had put in operation a system of jurisprudence and 
 an administration of justice modeled after that of the Christian na- 
 tions, that she was released from that thralldom. 
 
 The resentment of non-Christian countries because of the prac- 
 tices of exterritoriality is more likely to manifest itself against mis- 
 sionaries than other classes of foreigners, and the diplomatic rep- 
 resentatives of some governments are more on the alert for the 
 maintenance of their rights than others. The French representa- 
 tives in Asia have shown special zeal for the defense of their mis- 
 sionaries, who are almost exclusively Catholics. Whether their 
 conduct will be affected by the abrogation of the Papal Concordat 
 remains to be seen. Germany made the murder of two German 
 Catholic missionaries the occasion of the seizure of an important 
 Chinese port, a large area of territory, and the practical control of 
 an entire province. The government of the United States has held 
 that American missionaries in foreign lands were entitled to the 
 same protection as American merchants, or any other class law- 
 fully in such lands. 
 
 But in most of these Asiatic countries special privileges have 
 from time to time been obtained for missionaries. In the bigoted 
 Empire of Turkey, for instance, the zeal of the French government 
 for the Catholic missionaries has forced the Ottomans to grant them 
 one concession after another; and under the “favored nation” prin- 
 ciples, the Protestant missions have shared in these favors. In 
 1858 the United States and other Christian powers secured from 
 China an express stipulation that the missionaries might teach their 
 doctrines without being harassed or persecuted, and Chinese con- 
 verts should in no case be interfered with or molested. In the same 
 year our minister to Japan negotiated a treaty which granted free- 
 dom of religious worship; and some years later the representatives 
 of the Christian powers intervened to bring about the abolition 
 of the old anti-Christian edict. The last treaty negotiated by the 
 United States with China is so recent (1903), and contains such a 
 remarkable article, that I think it worth while to quote it in full, 
 as follows: 
 | “Article XIV. The Principles of the Christian religion, as 
 professed by the Protestant and Roman Catholic Churches, are 
 recognized as teaching men to do good and to do to others as they 
 would have others do to them. Those who quietly profess and 
 teach these doctrines shall not be harassed or persecuted on ac- 
 count of their faith, Any person, whether citizen of the United 
 
138 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 States, or Chinese convert, who, according to these tenets, peace- 
 ably teaches and practices the principles of Christianity, shall in 
 no case be interfered with or molested therefor. No restrictions 
 shall be placed on Chinese joining Christian churches. Converts 
 and non-converts, being Chinese subjects, shall alike conform to 
 the laws of China; and shall pay due respect to those in authority, 
 living together in peace and amity; and the fact of being converts 
 shall not protect them from the consequences of any offence they 
 may have committed before, or may commit after, their admission 
 into the Church, or exempt them from paying legal taxes levied 
 on Chinese subjects generally, except taxes levied and contribu- 
 tions for the support of religious customs and practices contrary 
 to their faith. Missionaries shall not interfere with the exercise 
 by the native authorities of their jurisdiction over Chinese subjects; 
 nor shall the native authorities make any distinction between con- 
 verts and non-converts, but shall administer the laws without par- 
 tiality, so that both classes can live in peace. 
 
 “Missionary societies of the United States shall be permitted 
 to rent and to lease in perpetuity, as the property of such societies, 
 buildings or lands in all parts of the Empire for missionary pur- 
 poses and, after the title deeds have been found in order, and duly 
 stamped by the local authorities, to erect such suitable buildings 
 as may be required for carrying on their good work.” 
 
 The foregoing is sufficient to show that the diplomatic and 
 consular representatives of the United States and the American 
 missionaries must necessarily have important and close relations 
 with each other. This would be so if the practice of exterritoriality 
 were the only bond for bringing them together. But the precision 
 with which our treaties have been drawn with the Asiatic govern- 
 ments, the interest which our government at all times has shown 
 in the work of the missionaries, and the care it has taken in securing 
 the free exercise of their labors and in marking out their duties and 
 those of their converts to the local authorities, constitute a certain 
 oversight by our diplomatic representatives in those countries and 
 an obligation and privilege on the part of the missionaries which 
 neither can disregard. 
 
 I am happy to say that, with a few unimportant exceptions, the 
 American representatives in the Orient and in the Far East have 
 properly interpreted the spirit of their government; and in their 
 relations with the powers to which they have been accredited, and 
 to their countrymen engaged in the mission work, they have shown 
 that they were the representatives of a Christian nation. Judged 
 by the results accomplished, Commodore Perry was the most dis- 
 tinguished American diplomatist in the East. When he steamed 
 into the Bay of Yeddo with his formidable squadron, which filled 
 the subjects of the Shogun with fear and amazement, he gave them 
 their first lesson in Christian institutions. When Sunday came the 
 
RELATION OF CHRISTIAN MISSIONS TO DIPLOMACY 139 
 
 _ free intercourse which had been maintained with the shore was 
 _ entirely suspended, and public service, as was the Commodore’s 
 invariable custom, was held on the open decks of all his vessels. 
 One of the most useful of all our ministers to Japan was Townsend 
 Harris. During that unique negotiation with the then inexperi- 
 enced and simple Japanese, which resulted in the treaty of 1858, 
 he records in his diary, “I shall be both proud and happy, if I can 
 be the humble means of once more opening Japan to the blessed 
 rule of Christianity.” You are familiar with the good work done 
 by the late Colonel Denby, one of the most able and useful of our 
 diplomats, and of Mr. Conger, recently returned from Peking laden 
 with honors; both of whom were the staunch friends and support- 
 ers of the missionaries. I might enumerate others, if time per- 
 mitted. 
 
 I am doubtless addressing some young men who aspire to serve 
 their country in a diplomatic capacity. It is a laudable ambition, 
 and I hope you may attain your desire. I am glad to assure you 
 that there opens up in the Far East a wide field of usefulness and 
 honor for the Christian citizen of our republic who is so fortunate 
 as to go to those lands as the official representative of his country. 
 But I address a still larger number of young men who are resolved 
 to enter the great mission fields of Asia and to devote their lives 
 to this most noble of all causes. It will be a satisfaction to them 
 to know that many of their predecessors in their humble avocation 
 have been able to render most valuable service to the world, and 
 especially to our own government, in connection with the diplomatic 
 intercourse of the Western nations with the Far East. 
 
 In the negotiations which resulted in the first treaty ever made 
 by China with a Christian nation—that of Russia in 1689—the 
 Catholic missionaries were invaluable participants, both as inter- 
 preters and advisers. And all through the eighteenth century the 
 Christian Fathers were an indispensable part of all diplomatic mis- 
 sions which visited Peking. When the British government was 
 making arrangements to send the famous Lord Macartney Em- 
 bassy to Peking in 1792 to open up political intercourse with the 
 Emperor of China, search was made for a competent person to act 
 as interpreter, and the secretary of the Embassy records that “in 
 all the British dominions not one person could be procured prop- 
 erly qualified,” and that after much inquiry two Christian Chinese 
 students were found in the mission college at Naples, Italy, who 
 were engaged for that service. 
 
 The well-known English missionary and interpreter, Dr. Mor- 
 rison, who first, in China itself, translated the Bible into Chinese, 
 was the chief interpreter of the second British Embassy in 1816; 
 and he acted as the official interpreter and trusted adviser of the 
 British government and of the East India Company at Canton for 
 some twenty-five years. During the Opium War of 1840, and in 
 
140 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the peace negotiations, Dr. Giitzlaff, the German missionary and 
 historian, was in the employ of the British government, as inter- 
 preter and adviser, and was most useful in the negotiations. He 
 was also of service to the United States in a similar capacity at a 
 later date. 
 
 When the first American diplomatic envoy was sent to the Far 
 East by the American government, Mr. Roberts was appointed in 
 1832 to negotiate treaties with Siam and other Oriental countries. 
 He had first to go to Canton, and there procured the services as 
 interpreter of Mr. J. R. Morrison, the son of Dr. Morrison. A 
 similar service was rendered for Mr. J. Balestier, the American 
 representative, the negotiator of the treaty with Borneo in 1850, by 
 Mr. Dean, an American missionary. 
 
 In 1844 Honorable Caleb Cushing was sent to China to estab- 
 lish our first diplomatic intercourse with that Empire. He was 
 escorted in great state by a squadron of the American Navy. But 
 he was utterly powerless to accomplish the great object our gov- 
 ernment had in view, until he obtained at Canton the services of 
 Dr. Peter Parker, a medical missionary, and Rey. Dr. Bridgman, 
 an accomplished Chinese scholar, both of the American Board of 
 Foreign Missions. These two gentlemen were made secretaries 
 of the Embassy, and through them the negotiation with the Chinese 
 plenipotentiaries were wholly carried on to successful completion. 
 Mr. Cushing returned to America to receive the plaudits of his coun- 
 trymen for an achievement due in large measure to the humble 
 missionaries. Dr. Parker became so useful to the government that 
 for several years he acted as chargé of the legation, and later be- 
 came the Commissioner of the United States to China. 
 
 One of the best known of Americans in China was Dr. S. Wells 
 Williams. He mastered that most difficult language, and came to 
 be recognized as the first scholar and linguist of all the foreign resi- 
 dents. When our government determined to force an entrance into 
 Japan, which had been hermetically closed against all foreigners for 
 centuries, Commodore Perry was dispatched with a formidable 
 fleet, and both America and Europe were laid under tribute to fur- 
 nish men of learning and fitness to make the expedition a success. 
 But before Commodore Perry could venture on the first diplomatic 
 step in his work he had to repair with his fleet to Canton to take 
 on board Dr. Williams as his interpreter and adviser; and the nar- 
 rative which the Commodore has left of his expedition shows that 
 in securing intercourse with the authorities and in the details of 
 treaty negotiations, Dr. Williams was his main support, and to him, 
 more than to any other person, was the Commodore indebted for 
 the complete success of his expedition, which has brought so much 
 fame to American diplomacy, and which has given to the United 
 States such prominence in the affairs of the Far East. 
 
 When the allied British and French fleets went to Tientsin in 
 
RELATION OF CHRISTIAN MISSIONS TO DIPLOMACY 14! 
 
 1858 to exact treaties from China, the American minister took with 
 him Dr. Williams as his counselor and interpreter, and he played 
 a very important part in those negotiations. The minister reported 
 to his government, “I could not but for his aid have advanced a 
 step in discharge of my duties.” Years afterward, when Dr. Will- 
 iams was leaving China to return to America, to spend the evening 
 of his life, the Secretary of State, Mr. Fish, wrote him, “Above all, 
 the Christian world will not forget that to you more than to any 
 other man is due the insertion in our treaty with China of the lib- 
 eral provision for the toleration of the Christian religion.” For 
 many years after that event the Doctor continued as the trusted 
 adviser of our government in all Chinese questions. He left as a 
 monument to his industry and learning his Chinese Dictionary, and 
 he gave to the world in his “Middle Kingdom” the most complete 
 work on China, which is to this day the standard authority on that 
 country. 
 
 Another person took a prominent part as the associate of Dr. 
 Williams in the Tientsin expedition and negotiations of 1858, Dr. 
 W. A. P. Martin, who went to that country as a missionary of the 
 Presbyterian Church of the United States. He became proficient 
 in the Chinese language and literature, and was called into the ser- 
 vice of the Imperial government. For thirty years he held the post 
 of the head of the Chinese educational system in the foreign course 
 of study, and has acted as an advisor to its foreign office in inter- 
 national affairs. He has translated into Chinese our own standard 
 author on international law, Wheaton, and other Western publicists. 
 He has been of inestimable service to the Imperial government, and 
 has been characterized by Minister Denby as “the foremost Ameri- 
 can in China.” 
 
 Such are some of the services which Christian missionaries have 
 rendered to the Western nations and to China in their political and 
 diplomatic relations. It is not too much to say that up to the mid- 
 dle of the last century the governments of Europe and America 
 were almost entirely dependent upon the missionaries for the direct 
 conduct of their intercourse with Chinese officials. 
 
 My object in this brief review has been to show the relation 
 which exists in the non-Christian countries between the American 
 diplomatic and consular representatives and the missionaries, how 
 necessary and intimate must be this relation, and what it has ac- 
 complished in classes of representatives of America in the past. Let 
 us hope that these Eastern lands, especially Japan and China, may 
 continue to work in harmony for the honor of their own coun- 
 tries and for the enlightenment and blessing of the hundreds of 
 millions of the people of Asia. 
 
THE RELATION OF THE STUDENT "VOLUNTEER 
 MOVEMENT TO INTERNATIONAL COMITY AND 
 UNIVERSAL PEACE 
 
 HONORABLE HENRY B. F. MACFARLAND, PRESIDENT OF THE COMMIS- 
 
 SIONERS OF THE DISTRICT OF COLUMBIA 
 
 You recall the story of the English drill-sergeant who was told 
 to ascertain the religious proclivities of the awkward squad, and 
 who lined them up on the parade ground and said: “Church of Eng- 
 land men to the right; Roman Catholics to the left; all fancy reli- 
 gions to the rear.” That expresses the old order of division and sep- 
 aration between churches and the old order of separation and divi- 
 sion between nations. But there is a new order, as this great gather- 
 ing of all the churches tells us. During the Spanish War, when we 
 were making up again to the mother country because of the great 
 service she was rendering us as almost the only benevolent neutral in 
 the world, at a dinner party in Washington, an American girl was 
 talking to an Englishman, and there came one of those lulls that oc- 
 cur in the general conversation, and her voice only went on. She 
 was overheard to say, “And I do not see any reason why we should 
 not go on loving one another more and more.” Of course, her ref- 
 erence was wholly impersonal; it related entirely to international 
 comity and even to universal peace. That illustrates the new order. 
 Why, the churches have come into comity. There is an interde- 
 nominational comity, and I can even see signs of universal peace 
 among them; and if comity and lasting peace can come between the 
 churches, certainly it can come between the nations. 
 
 We are celebrating this year the centenary of that great simple 
 meeting by the haystack at Williamstown of those young students 
 who so unwittingly brought glory to their Alma Mater and to their 
 country and blessing to the world. But only three years before that 
 time, Alexander Hamilton felt that he must face Aaron Burr in duel 
 at Weehawken, though he realized that he was going to his death, 
 because he did not dare to refuse the challenge lest his influence with 
 his country, treasured against that time which he imagined would 
 come when he should need once more to exercise it, should be abso- 
 lutely imperiled if he declined. It is only a century ago when that 
 man, the greatest of our early statesmen except Washington, did 
 not dare to refuse a challenge to the duel; and, as we all know, many 
 
 142 
 
VOLUNTEER MOVEMENT AND UNIVERSAL PEACE 143 
 
 men of less fame among our statesmen for years after that did not 
 dare to refuse a challenge to the duel. But the duel has gone from 
 among intelligent men in America. It was frowned down and it 
 was laughed out, and it has long since gone. Now men settle their 
 differences, even their differences about that impalpable thing called 
 honor, in the courts or in other civilized ways. 
 
 Nations are slower than individuals to learn and especially to 
 learn peace. It seems as though a nation, like a mob, was more 
 governed by the baser passions of mankind than is the average in- 
 dividual in the nation. But nations, if it be not true that they are 
 beginning no longer to learn war, are beginning to learn the advan- 
 tages of international peace through international justice; and it is 
 a proud thought for us that hand in hand the United States and 
 Great Britain have led in this movement. For more than a century, 
 from the time of John Jay’s treaty, then denounced but now admired, 
 which contained the first provision for international arbitration, the 
 United States and England have with slight departures walked hand 
 in hand in that pathway. More than a hundred arbitrations to which 
 our government was a party occurred during the last century, and all 
 the greatest questions that we had with Great Britain were settled 
 in that manner. Within the last few years, the nations of the world 
 generally have come to see the wisdom as well as the justice of that 
 course. They are a long way from universal peace; they are a long 
 way from general disarmament, although some nations have begun 
 to disarm. But the Hague Convention is a fact; the Hague tribunals 
 are a fact. Under the leadership of President Roosevelt a track has 
 begun to be beaten to the Hague, and the nations have begun to walk 
 in it. We must never forget that the Hague conference would have 
 been a failure, whatever its original purpose may have been, if the 
 earnest efforts of the American delegates had not been so earnestly 
 supported by the British delegates, headed by Lord Pauncefote, the 
 late lamented ambassador of Great Britain at Washington. The 
 great result has been accomplished of adopting a constitution, of 
 setting up an international tribunal, of providing means by arbitra- 
 tion and by conciliation, for the settlement of some of the differences 
 between nations. Delay has been secured and delay often prevents 
 war by cooling angry passions. 
 
 We remember very well that after our own constitution was 
 adopted by the soverign states on this continent, and after our own 
 Supreme Court was set up to be the arbiter of their differences, it 
 was a long time before any important case, or any case at all, was 
 taken to that Court, and men sneered at it as at one time men sneered 
 at the Hague tribunal; but we know now that we have comity be- 
 tween our states and that our Supreme Court has been accepted as 
 the arbiter and that its decisions are respected and obeyed; and we 
 thank God that universal peace has come between these United 
 States. The dream of the poet so long laughed at has now become 
 
144 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the very plan of the statesmen and is accepted in all governments as 
 a settled fact. 
 
 And yet there is much still to be done. Although we have the 
 Hague tribunals, although already so much has been done through 
 the Hague Convention to avert war, there is yet a great program to 
 be carried out. The Interparliamentary Union, made up of 2,000 
 members of the parliaments of the civilized world, in which 200 
 members of our own Congress are actively engaged, has suggested 
 to President Roosevelt, and he has suggested to the Czar, the calling 
 of another Hague conference for the completion of the work which 
 that conference avowedly left undone. That Union is talking of an 
 international congress which shall have at least advisory functions 
 and which shall be the beginning of that parliament of man which 
 shall culminate in the end in the federation of the world. 
 
 We are asked to consider to-night what you and those whom 
 you represent can do for this cause—you, the members of this great 
 Student Volunteer Movement, the 3,000 who have gone already to 
 perform the service of ambassadors of Christ in the lands beyond 
 the seas and all those who remain and all those who are back of 
 them, the affiliated students of the universities and colleges of the 
 world, 100,000 in number, fortunately represented here to-night by 
 their president, Dr. Fries. In thirty lands are these 3,000 representa- 
 tives whom you have already sent; in forty lands are these 100,000 
 men and women, the very flower of the intellect and of the physical 
 power of our time. What can they do—those who have gone, those 
 who are to go, those who are never to go—in this great cause of 
 bringing the nations into comity and hastening the day of universal 
 peace? Every one of you, whether at home or abroad, has influence 
 proportionate to your exceptional intelligence, to your exceptional 
 educational opportunity, to the exceptional work in which you are 
 engaged, and that influence you are to use not only with individuals 
 directly and privately, but generally to create that public opinion in 
 the world which has brought about all the victories that this cause 
 has ever achieved. The quick communication, the telegraph, the 
 steamship, the locomotive, which have brought the nations of the 
 world around one common table, so that they see and hear one an- - 
 other continually—these have made possible a public opinion and an 
 influence of public opinion on individuals which is more powerful 
 than anything which has heretofore been known. One reason for 
 the duel between individuals was because there was less communica- 
 tion, less understanding. One reason for wars between nations was 
 because there was less communication, less understanding; and the 
 great reason of all was that the public opinion of the different coun- 
 tries was separated, that there was no common, no international pub- 
 lic opinion. But now we have in every country, even in those coun- 
 tries which are called non-Christian, a real, a strong, and a constant 
 public opinion in favor of closer and better relations between all 
 
VOLUNTEER MOVEMENT AND UNIVERSAL PEACE 145 
 
 countries. All such organizations as yours—and they have been 
 made possible by this same quickening of communication—are of 
 the very greatest value, because they bring together men and women 
 of good will and because that good will keeps the friendship of 
 nations. We are to have peace on earth among men of good will; 
 never otherwise. Men who are filled with the passions of avarice 
 and hatred will never keep the peace except under the strong arm 
 of the law, but men of good will have no difficulty in keeping the 
 peace. Here we have before us men and women of all descents, of 
 all nations, of all Churches, and we sit together here in brotherly 
 love because we are all of good will; and if all men and all women in 
 the world were men and women of good will, we should have now 
 universal peace. 
 
 Your great service—and it is in my mind the greatest service in 
 the world—is to be as ambassadors of Christ. If you go abroad, that 
 will be your chief function and your chief honor. But every one of 
 you will be also and inevitably a representative of your country, and 
 every one of you will have a part in the making of international pub- 
 lic opinion. ‘“‘Blessed are the peacemakers, for they shall be called 
 the children of God.” They who believe in the coming of universal 
 peace are not visionary ; they may rather claim to be men and women 
 of vision. We do not look for it in our time; we do not look for it in 
 any time until the Prince of Peace comes to reign and becomes in 
 fact King of kings and Lord of lords ; but we may greatly ameliorate 
 the relations between the nations of the world, as we may greatly 
 ameliorate the relations between the men and women of the world 
 by ourselves showing and doing equity, by keeping justice and main- 
 taining peace, and by using all our personal, official, and organized 
 influence to promote just such sentiments among the people of the 
 world. 
 
 And yet the bright vision of universal peace must wait upon 
 Christ Himself. Chili and Peru, beginning disarmament by selling 
 battleships, have built upon the high mountain boundary line between 
 them a great statue of Jesus Christ as the Prince of Peace, as the 
 One and the only One who can keep peace between nations, or peace 
 between individuals; and it is to Him that we all look for that in- 
 crease of international comity which shall lead eventually to inter- 
 national peace, to universal peace, when all men and all women will 
 be men and women of good will. 
 
 ‘Down the dark future, through long generations, 
 The warlike sounds grow fainter and then cease; 
 And like a bell with solemn, sweet vibrations, 
 I hear once more the voice of Christ say, ‘Peace.’ 
 
 “Peace, and no more from out its brazen portal 
 The blast of war’s great organ shakes the skies; 
 But, beautiful as songs of the immortals, 
 The holy melodies of love arise.” 
 
THE SECULAR PRESS AND FOREIGN MISSIONS 
 MR. J. A. MACDONALD, EDITOR-IN-CHIEF OF THE TORONTO GLOBE 
 
 Wuat should be the relation of the secular press to the work of 
 Christian missions in non-Christian lands? I am asked to answer 
 that question, not as an ambassador of state who deals with high 
 politics among the nations, not as a missionary official at home or 
 as a missionary worker abroad, and not as a student volunteer in 
 whose heart the passion for service burns with undimmed ardor. 
 None of these qualifications or distinctions are mine. The only 
 apology for my place on the program and my presence on the plat- 
 form is that I am the managing editor of a daily newspaper. And 
 so the opportunity comes again for someone to ask, “Is Saul also 
 among the prophets ?” 
 
 As a man’s point of view is a factor in his opinions and judg- 
 ments, it is right that I should not conceal the standpoint from 
 which I am to view this question. I am a newspaper man, with 
 the bias, the limitations, the instincts, and the traditions of my craft. 
 For the moment, I am not specially concerned with the religious 
 interests at home, or the missionary activities abroad. My perspect- 
 ive, my ambitions, my ideals, are those of the newspaper office. 
 
 Now for our question. Here we have the secular press, sending 
 its line into all the earth, making its voice heard from Florida to 
 the Yukon, the teacher of the public mind, the organ of public opin- 
 ion, the university of the common people. Now, what is the rela- 
 tion of that institution to the foreign missionary movement? 
 
 I answer that question, as is a Scotsman’s right, by asking an- 
 other, and, being a Canadian Scot, I ask two: First, what is the 
 function of the press? and, second, What is the newspaper value of 
 missionary incidents and missionary movements? 
 
 I. The function of the newspaper is, in a word, to be what it 
 professes to be, a newspaper. Its primary function is the collec- 
 tion, the organization, the interpreting, and the disseminating of 
 news. The daily newspaper presents a report of the world’s doings 
 for one day. It holds the mirror up to life and reflects the facts 
 of life with more or less definiteness of outline and truth of propor- 
 tion. All sorts of facts are reflected, because all sorts of facts are 
 there. Quarrel with the facts of life—with its murder and theft and 
 bribery and divorce and graft and perjury and multiform immorality 
 
 146 
 
— 
 
 THE SECULAR PRESS AND FOREIGN MISSIONS 147 
 
 —dquarrel with the facts before you quarrel with their reflection. 
 Change those facts into things of beauty and their reflection in the 
 daily newspaper will be a joy forever. 
 
 The proportion and the perspective of the newspaper, the space 
 given to this class of news and to that, the sweep of its survey and 
 the interpretation of its facts, will depend on the resources of its 
 counting-room, the needs of its constituency, and the quality of 
 its ideal. 
 
 The typical up-to-date newspaper has its eyes on the ends of 
 the earth. Not only the social function in the next street, but to- 
 night’s happenings in politics, in trade, in international affairs, 
 whether they be in Britain, or continental Europe, or Africa, or the 
 Orient, will be told in the morning to the people of the United 
 States and Canada. The press has its finger-tips on the pulse of the 
 world, and the heart-beats of civilization are counted and the health 
 of the world bulletined in the office of the daily newspaper. 
 
 II. Now, in that world-survey should a place be made for 
 news and views of the world’s evangelization? A place is made for 
 world-wide politics and trade and social scandal and industrial revo- 
 lutions and wars and rumors of wars. Of all these the Associated 
 Press tells the daily story, and special cables supply the “scoops.” 
 A “scoop” or a “beat,” in diplomacy, or in foreign politics, or in, 
 international intrigue, is a front-page feature for a wide-awake news- 
 paper. Of what value is a “scoop” in foreign missions? 
 
 I answer that question, not as a missionary, or a missionary 
 advocate, but solely as the editor-in-chief of a daily newspaper; and 
 I say that in my judgment the work of Christian missions in non- 
 Christian lands contains, and could be made to supply, as import- 
 ant news, and often as sensational a story, as is ever carried by the 
 cables or told by the press. 
 
 What gives public interest and sensation to any news item from 
 a foreign land? It is its broadly human features, its intimacy and 
 touch with thought and life at home, and its bearing on the fortunes 
 of civilization abroad. And those characteristics belong to inci- 
 dents and movements in foreign missions just as truly, and quite 
 as largely, as to news that originates in the secret places of the dip- 
 lomats, or at the legations, or in the foreign office, or among the 
 traders, or capitalists, or social nabobs. 
 
 (1) I have said that a foreign news-item, to be interesting, 
 must have broadly human features. Every editor knows the news- 
 paper value of the human element in a story. A thing might happen 
 in Nashville to-night, the parties involved might be obscure and 
 hitherto unheard of, but in the incident there might be condensed 
 and concentrated some of the master passions, some of the universal 
 elements of human nature, and that story would be flashed to New 
 York, to Chicago, to San Francisco, to Toronto, and would be 
 read with intensest interest to-morrow morning by a million people, 
 
148 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 who never saw Nashville or heard of those involved in the story. 
 The human element makes appeal to the human heart and furnishes 
 the essentials of a newspaper story. 
 
 So, too, with incidents and movements in China, in India, in 
 Japan, in Africa, and in all the fields of foreign mission enterprise. 
 In every one of those fields new illustrations are supplied of the 
 great forces and features in human life—the high courage, the heroic 
 endurance, the significant triumph, the spiritual tragedy. What 
 is needed is the reporter with the true newspaper instinct, and the 
 happenings of the mission field would be woven into a newspaper 
 story. And the day is coming when the genius of the fiction writer 
 will discover and utilize the wealth of material provided in the con- 
 flict of Christianity with heathenism. What Ralph Connor has done 
 for the lumber camps of the Ottawa, the ranches of the foothills, and 
 the mining towns of the Rockies, someone will yet do for the mis- 
 sion fields of Africa and the Orient. And if, meanwhile, we news- 
 paper editors in America, in the rush and strain of our crowded 
 lives are slow to recognize the newspaper value of foreign mission 
 incidents, we can comfort ourselves with the reflection that the great 
 publishing houses of the United States declined Ralph Connor’s 
 first book because of its religious and missionary, qualities; and you 
 friends of missions may be encouraged to hope for our enlighten- 
 ment and conversion when you reflect that “Black Rock,” although 
 refused at first, has been published by nearly every respectable 
 pirate house in the United States, in successive editions, ranging 
 from 50,000 to half a million each. Book publishers as well as 
 newspaper editors come to learn that the great human heart is in- 
 curably interested in the age-long and world-wide struggle. 
 
 (2) I have also said that the news of foreign missions is in 
 intimate touch with life at home, and, therefore, has real journalistic 
 value. Foreign affairs—trade, politics, sports—are of newspaper 
 value in proportion to the local interest. The recent general elec- 
 tions in Britain were of interest to hundreds of thousands in the 
 United States and Canada who came from Britain, or who, for com- 
 mercial reasons, were concerned in matters of tariff and trade. For 
 that reason the cables were kept hot with reports of the speeches and 
 of the voting. Is there not interest as widespread and as keen 
 throughout this country in the incidents and progress of world-wide 
 evangelization? Are there not hundreds of thousands throughout 
 the South and the North and the West and the Dominion of Can- 
 ada who have children or relatives engaged in the schools and hos- 
 pitals and evangelistic work of foreign missions? Are there not 
 literally millions who give of their means and who intercede in 
 their prayers for the sake of that missionary work? Those facts 
 are indisputable evidence of a wide-spread and enduring interest 
 which the secular press cannot afford to minimize or neglect. 
 
 (3) Once more I have said that the newspaper interest of 
 
ae 
 
 THE SECULAR PRESS AND FOREIGN MISSIONS 149 
 
 a foreign news-item is in part dependent on its bearing on the pro- 
 gress of civilization abroad. The newspaper is an institution of 
 civilization. It owes to civilization its existence, its freedom, and 
 its power. And it is under obligation to promote civilization, to 
 strengthen its aggressive agencies, and to defend its world-wide 
 interests. 
 
 That obligation to civilization involves an obligation to mis- 
 sions. The civilization which we know and approve, under which 
 we live, and to which we owe what is most worth while in our life, 
 is a Christian civilization, awakened, organized, developed, vital- 
 ized, and kept from corruption and collapse, not by Congress or 
 Parliament, not by trade and industry, not by great corporations 
 and financial institutions, but more than by all other influences, by 
 the rejuvenating, inspiring, cleansing forces and agencies of the 
 Christian faith. And until we have seen somewhere in actual life 
 a civilization that can live, and that deserves to live, apart from 
 and independent of a vital Christian faith, we are bound, when we 
 send across the seas our trade and our scientific knowledge, and 
 our political influence, to send also those spiritual and Christian 
 elements which have safeguarded and vitalized our civilization at 
 home. 
 
 III. What can the secular press do—what can reasonably be 
 expected of it—in relation to the world-wide missionary movement? 
 
 (1) It can master the missionary problem as thoroughly as it 
 masters the political problem, or the social problem, or the indus- 
 trial problem, or any other problem that touches the life and pro- 
 gress of a foreign people. On the staff of every newspaper that 
 can afford an expert in finance and trade and economics and sports, 
 there should be an expert in matters of religious and missionary 
 interest, who would save the paper from the mistakes and misrep- 
 resentations and misinterpretations which would not be tolerated in 
 any other department. 
 
 (2) It should report the facts of the missionary movement, 
 its organizations at home and its enterprises abroad, with the same 
 intelligence and fairness as is done in the case of other matters and 
 movements. A newspaper that would confuse the terminology of 
 sports, or misuse the nomenclature of the law courts, or of politics, 
 would betray ignorance, and suffer disgrace. Its ignorance is as 
 real, and its disgrace should be as certain, when its reports and com- 
 ments on religious affairs are confused and misleading. 
 
 (3) It should stand for that type of civilization at home which 
 can justly claim the right to extend itself abroad and project itself 
 over the world. Only that civilization which is superior and living 
 is worth transplanting and has the right to endure. There are 
 features in our life, types in our civilization—political, commercial, 
 industrial, social—which are local, selfish, blameworthy, and which 
 would be a burden and a curse to any nation that adopted them. 
 
I50 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 By standing against those types and features, by resisting them, by 
 having them repudiated as being alien and antagonistic to the civili- 
 zation of America, the press of this country would not only check 
 the forces that make for corruption and decay at home, but would 
 present to nations abroad a type of civilization that deserves to be 
 supreme, that has in it the elements that endure, and that is des- 
 tined to touch to finer issues the life of the world. 
 
 (4) The secular press can aid the missionary cause by stand- 
 ing for honor and truth and a square deal in the relations of Chris- 
 tian nations with the nations and peoples of the non-Christian 
 world. The British nation is the greatest secular power making 
 for righteousness and civilization which a thousand years of his- 
 tory knows; but the records of British diplomacy, of British trade, 
 of British expansion, in India, in China, in Africa, are not unstained; 
 else we had had no Mutiny, no enforced opium trade, and no Jame- 
 son raids, with the horror and shame and unspeakable dishonor 
 that followed in their train. Look you to your affairs, you men of 
 the American Republic, and see if there be in your diplomacy and 
 foreign trade and new-born, far-flying imperialism, anything of 
 which your citizens, did they but know it, ought to be ashamed. 
 By standing against those wrongs the press of this country would 
 give Christian nations prestige abroad and would promote the civili- 
 zation and elevate the life of non-Christian peoples and give the 
 missionary an undishonored standing and a fair chance. 
 
 (5) The press can still further and more definitely serve the 
 missionary movement by being intelligent and fair in its treatment 
 of the missionary problem, informed in its discussion of missionary 
 methods, accurate in its estimate of missionary results, and just in 
 its criticisms of missionary workers. No immunity is asked, no 
 exemption from criticism, but only intelligence, fairness, and a just 
 appreciation of the services to the world’s knowledge and progress 
 which the missionaries have rendered. There is demanded, too, an 
 honest and reasonable sense of the civil rights of missionaries under 
 the same treaties which secure the rights of traders and travelers. 
 And it is within the scope of the press, not only to criticise mis- 
 sionaries, but also to criticise the uninformed and prejudiced crit- 
 ics of missionaries, the vagabond globe-trotters whose lust has 
 cursed the natives, and whose perfidy the missionaries condemn. 
 
 (6) Once more, the press can serve the causes of civilization 
 and evangelization by reading the movements of history and inter- 
 preting the developments of human society, so as to allow for those 
 spiritual forces without which civilization had not been, and apart 
 from which there could, even now, be no enduring progress. The 
 men who report and record the doings of the day must co-ordinate 
 those incidents and events into movements, and must relate those 
 movements to the increasing purpose that runs through the ages 
 and gives meaning and worth to the history of the world. Sending 
 
THE SECULAR PRESS AND FOREIGN MISSIONS I5I 
 
 cotton from the American South and wheat from the Canadian West 
 and bringing back rice and tea and silk from the Orient is not all 
 there is in the relations of the East and the West. It is not by acci- 
 dent that at the very time when the East is awaking to a new and 
 deep sense of need, there is going on in the West a reconceiving 
 and reforming of Christian truth for universal ends and a reorgan- 
 izing of Christian forces for world-wide service. These coincidences 
 do not come by chance. The men who stand alert and aware upon 
 the watch-towers and scan the far horizon line, noting the day’s 
 happenings in the world’s trade and politics and social life, are not 
 blind to the deep significance of the situation in China and India 
 and Africa, and the islands of the sea, where the doors of opportu- 
 nity stand open wide and a million tongues cry aloud and a million 
 hands are stretched out for help of a larger, fuller life; nor are they 
 blind to the equally deep significance of the missionary movement 
 which has gathered such force in the churches and colleges and 
 universities of this continent and of Christendom, of. which this 
 Convention of student volunteers is such emphatic expression; nor 
 are they, the best men on the secular press, unbelieving as to the 
 mighty, all-embracing purpose that runs through the currents and 
 confusions of both East and West, making slowly and by wide cir- 
 cuits, but steadily and surely, for the day-dawn of universal peace 
 and truth and good will. 
 
 The missionary movement is the dynamic of civilization. The 
 Cross of Christ is the philosophy of the world’s history. The Chris- 
 tian evangel is the soul of the world’s hope, and the impulse of the 
 world’s progress is in the redemptive purpose of God 
 
 “That God, which ever lives and loves, 
 One God, one law, one element, 
 And one far-off divine event 
 To which the whole creation moves.” 
 
mfae SUCCESS OF THE FOREIGN MISSION- 
 ARY CAMPAIGN DEPENDENT UPON THE 
 STRENGTH AND LOYALTY OF THE HOME 
 BASE 
 
 The Minister’s Essential Relation to the Success of the 
 Foreign Missionary Campaign 
 
 The Latent Resources of the Laymen 
 The Educative Value of Missionary Literature 
 
 The Strategic Importance of the Student Volunteer 
 Movement to the World’s Evangelization 
 
 The Vital Relation of Intercessory Prayer to the Suc- 
 cess of the Foreign Missionary Campaign 
 
a A A aE 
 ba 0 OR 
 
 Be ana Bo a ae 
 
i 
 
 ee eS le 
 
 THE MINISTER’S ESSENTIAL RELATION TO THE 
 SUCCESS OF THE FOREIGN MISSIONARY CAM- 
 PAIGN 
 
 THE REY. JAMES I. VANCE, D.D., NEWARK, N. J. 
 
 THE THEME Of this morning’s conference sounds like a war-cry 
 —the success of the foreign mission campaign dependent upon the 
 strength and loyalty of the home base! As we say it, we can see 
 the flag of the cross in the smoke of battle. We can hear the blare 
 of trumpets, the roll of drums, the tramp of soldiers, and the voice 
 of our great Commander as He sends us to the front with “Forward, 
 march!” 
 
 I like to think of the missionary enterprise as a campaign. This 
 is what it is; it is a holy war. It is not apology but attack, not 
 defense but assault. It calls for the spirit and bearing of a soldier. 
 There are conflicts, wounds, hunger, heroism, hazard, loneliness, 
 peril, it may be death. 
 
 “The Son of God goes forth to war, 
 A kingly crown to gain; 
 
 His blood-red banner streams afar; 
 Who follows in His train?” 
 
 Here is the war policy of Christendom, “The success of the for- 
 eign mission campaign dependent upon the strength and loyalty of 
 the home base.” The policy is sound. The strength and loyalty of 
 the home base is fundamental. To neglect it is suicidal. It is like 
 cutting off the stream from its source or severing the electric wire 
 from the power house. No nation that pretends to wage war can 
 afford to neglect the base of supplies. It knows that the efficiency 
 of the army in the field largely depends upon the support it gets 
 from the home government. Arms and ammunition must be replen- 
 ished, the commissary must be kept well supplied, the wounded and 
 exhausted must be given the treatment of the hospital and the fur- 
 lough, the thinning ranks must be filled with fresh recruits, and all 
 the needs of the force in the field must be adequately and promptly 
 met from the home base. Any government that would send an army 
 to the front and neglect or desert it, would make itself the laughing 
 stock of nations and become a by-word and a reproach among its 
 own people. Such treatment would encourage desertion, breed sedi- 
 tion, foster disloyalty, and make conquest impossible. 
 
 155 
 
156 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 All of this holds in the missionary campaign. It is not enough 
 to have a splendid army in the field. It is not enough for the Church 
 to have missionaries who are earnest, consecrated, courageous, and 
 ready to die for their cause. This army must be supported by the 
 home government. Its arms and ammunition must be replenished ; 
 its commissary must also be kept well supplied ; the wounded, broken 
 down, and worn out of this army must be given the treatment of 
 the hospital and the furlough; its ranks must be recruited, and all 
 its needs should be promptly and adequately met from the home base. 
 
 Indeed, the importance of the home base is intensified in the 
 case of the Church, for the missionary campaign is war in the ene- 
 mies’ country. It is a war of conquest. The struggle is so intense 
 and incessant as to give the combatants no time for anything but the 
 charge and shock of battle. It is a desperate, hand-to-hand encoun- 
 ter along the whole line. The Church that deserts its missionaries 
 is apostate. The Church that sends representatives to non-Christian 
 lands and forgets that they are there, forgets to support them, forgets 
 to bear their names in fervent prayer before the throne of grace, is 
 a Church that brings contempt upon itself and defeat upon its cause. 
 
 Is the Church at home all that it should be to the Church in the 
 mission field? Are we giving the foreign mission campaign the 
 support of a strong and loyal home base? I shall never forget the 
 reply of a returned missionary to whom I had said, “What is your 
 greatest discouragement in missionary work?” She promptly replied, 
 “T am never discouraged.” Then, after a moment’s pause, she added, 
 “Tf I am ever tempted to discouragement, it is when the news 
 comes to us in the field that the Church at home is not interested.” 
 What rebuke is this when we, who should be the missionary’s great- 
 est comfort and support, short of Christ, become the sole occasion 
 for discouragement! 
 
 Is it not true that we sometimes look upon the Church as the 
 end and regard any policy as a bad policy that would make it but a 
 means to an end? We have thought our mission was to save the 
 Church and have fondly dreamed the mission performed when we 
 have been able to say, “The Church is holding its own.” We have 
 mistaken worship for war and imagined that we were conquering 
 the enemy when we were only showing off our uniforms. I would 
 not bring a railing accusation against the Church, but as long as we. 
 can talk about “two cents a week for missions,” as long as we can 
 make the foreign mission sermon an annual event, as long as there 
 are church members who can retain their self-respect and say, “We 
 do not believe in foreign missions,” and as long as a nation that 
 claims to be Christian spends a billion dollars a year for intoxicants 
 and gives a few paltry millions for the Christianization of the race, 
 we cannot claim to be a conspicuous success as a home base. 
 
 Here is where we are weak—not yonder in the mission field, but 
 here at home. Our missionary failures have been home failures. 
 
—_—-. 
 
 MINISTER’S RELATION TO FOREIGN MISSION CAMPAIGN 157 
 
 Are foreign missions successful? Yes, amazingly so, but inade- 
 quately supported, wretchedly reinforced, poorly sustained. The 
 lack of faith, devotion, enthusiasm, sacrifice, has been mostly a home 
 product. The people who do not believe in missions are not the 
 soldiers on the hot edge of the firing line. They are the dress parade 
 soldiers whose heroics are mock heroics, whose war-like qualities 
 consist in singing— 
 
 “Were the whole realm of nature mine, 
 That were a present far too small.” 
 
 but who, when a missionary collection is announced, begin a search 
 for small coin. 
 
 Are we ministers responsible for this condition of things in the 
 home Church? I suppose that we are, in part at least. The real 
 question, however, is not whether we are to blame, but what can we 
 do to make the home base strong and loyal? This is the minister’s 
 relation to the missionary campaign. He may be a popular preacher 
 and have crowds, a sound preacher and stay orthodox, a tender 
 preacher and comfort the saints, an instructive preacher and edify 
 his people; but if his pulpit fail to ring with a world-wide evangel, 
 if his people get from him no stirring summons to share in the evan- 
 gelization of the race, if the gifts of his people to missions in com- 
 parison with their expenditures for themselves be mean, and if 
 there fail to go from his church recruits of men and means to the 
 army in the field, let him ponder the fact that he is failing as a 
 preacher. 
 
 Our people are waiting to be led. Ordinarily the pews do not 
 rise higher than the pulpit. “Like priest, like people.” It is emphat- 
 ically the case in missions. A pastor who is cold or skeptical or 
 apologetic in his attitude to missions will find his flock browsing in 
 the same sterile pastures. A pastor who is niggardly and parsimoni- 
 ous in his treatment of missions will find his church faithfully prac- 
 ticing what he preaches and practices. We can never take our peo- 
 ple where we do not lead them. You will find that the church which 
 steadily grows in missionary interest and gifts is ministered to by 
 a pastor whose soul is aflame with missionary enthusiasm. Where 
 there are large individual gifts, you will usually find not far away a 
 preacher with the spirit of a prophet and the conviction of an apos- 
 tle, proclaiming a message that is pentecostal. Our churches can be 
 made a strong and loyal home base. The thing is not impossible, 
 but the pastor must lead the way. There are instances of churches 
 frosted over with selfishness, icy with indifference, that have been 
 made to flame with missionary enthusiasm and devotion. The thing 
 can be accomplished, but the minister must kindle the fire. He must 
 be a real leader. He must be the shepherd of his flock and not its 
 ewe lamb. 
 
 We owe it to our churches to develop and stimulate in them an 
 
158 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 interest in missions. The best thing that can happen to the Church © 
 at home is for it to become a missionary Church. The artist was not 
 mistaken, who, when asked to paint the picture of a dying church, 
 put upon the canvas a splendid Gothic structure thronged by fash- 
 ionable audiences which were entertained by eloquent preaching and 
 beautiful music, but that passed heedlessly in and out by a plain box 
 marked ‘“‘Contributions for Foreign Missions” that hung on a nail at 
 the door and over whose slit to receive the gifts there was painted a 
 large undisturbed cobweb. It was the artist’s way of saying that a 
 dying Church is a Church that is dying in its concern for the evan- 
 gelization of the world. 
 
 We owe it to our missionaries to develop a strong and loyal 
 home base. They deserve our hearty and unflagging support. They 
 are an army of heroic men and women of whom the Church may 
 well be proud. I have known many of them personally, and while 
 all are not of the first rank in intellect and scholarship, many are; and 
 there is not one among them whose devotion to the cause has failed 
 to command my unqualified admiration. 
 
 Above all, we owe it to Christ. It does not matter so much what 
 becomes of either the Church or the missionaries, so long as the 
 Kingdom is established. That is the great goal. The world must 
 know Christ. As a minister, I may preach to vast audiences, I may 
 institute social reforms, I may incite political upheavals; but if I 
 have failed to widen the horizon of Christ’s Kingdom among men, I 
 have failed in my highest mission as a minister. 
 
 The foremost issue of the Church is the Christianization of the ~ 
 world. The Church is a missionary society. Missions are not mere- 
 ly a department of Church activity; they are the whole thing. It is 
 an awful collapse when the Church of Christ becomes nothing but 
 an annex to a political party, or the tail end of some reform move- 
 ment, or an information bureau for industrial unrest. The mission 
 of the Church is to make Christ known. In the face of all this, to 
 make the missionary campaign a side issue, to apologize for it, to 
 neglect it, in short to do anything but make it my mission is for me 
 to show that as a minister I have missed my calling. 
 
 It is no part of my purpose to presume even to suggest a pro- 
 gram for a missionary pastorate. The minister who is in earnest will 
 have no trouble in making a program for himself. It is ours to 
 vindicate the campaign as a Christian movement, to refute the de- 
 famers of missions and the missionaries, to know ourselves and to 
 see to it that others know what Christ is doing in the earth. 
 
 There is such a thing as helping to make a strong and loyal 
 home base with our prayers. Something is lacking in the public 
 prayer which fails to lead the people into the presence of One Who 
 would have all men be saved and come unto the knowledge of the 
 Truth. We can do something through our sermons. I do not refer 
 merely to an occasional sermon on missions, although that is very 
 
THE LATENT RESOURCES OF THE LAYMEN 159 
 
 important. I am speaking of the general character of our preaching. 
 It is possible to make the pulpit echo every Sunday with the Great 
 Commission and to send the people from every service saying, “We 
 must crown Christ King.” We can do something by shaping the 
 organization of the Church in such a manner as to give the cause of 
 missions the right of way. As yet we are only playing with mis- 
 sionary benevolence. 
 
 There is much we can do; the main thing is to want to do it. 
 The minister who is determined that his church shall be a strong 
 and loyal home base for the foreign mission campaign will find a 
 way. Ours is a tremendous responsibility, but ours is also a peer- 
 less opportunity. No preacher in any age ever had within his reach 
 a finer throne of power and usefulness than we. The world is an 
 open door to our cause. “Now we stand before the world with all 
 its gates ajar.” May God bless us with vision! 
 
 After the Second Battle of Bull Run, the people in Lexington, 
 Virginia, the home of Stonewall Jackson, were in a fever of anxiety 
 for news from the battle-field. The wires were down, and they had 
 been unable to get a message, when a letter came in General Jack- 
 son’s well-known handwriting addressed to Dr. White, the pastor of 
 the Presbyterian Church. Instantly the news spread through the 
 little town that a letter had come from General Jackson, and the peo- 
 ple gathered to hear the tidings of the battle. Dr. White broke the 
 seal and this is what he read: “My Dear Pastor: I recall that next 
 Sunday is the day for our missionary collection. Enclosed please 
 find my contribution. Yours truly, T. J. Jackson.” Nota line about 
 the war between the states, but a volume in a line about that im- 
 measurably greater conflict which is waging between the powers of 
 darkness and the kingdom of light. With a devotion like this ani- 
 mating the ministers of the Christian Church, the strength and loy- 
 alty of the home base will become a Gibraltar of courage and hope 
 to that long thin line of heroic men and women who, against tre- 
 mendous odds and with unfaltering faith, are making modern mis- 
 sions a world conquest. 
 
 THE LATENT RESOURCES OF THE LAYMEN 
 HONORABLE SAMUEL B. CAPEN, LL.D., BOSTON 
 
 Discoveries in the scientific world continually reveal to us 
 forces hitherto almost concealed. There seem as yet to be no 
 boundaries to the secrets of nature. Electricity has always existed, 
 but how little we have known about it until within a few years. We 
 have now harnessed it and compelled it to work for us through the 
 
160 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 telegraph, the cable, the telephone, the wireless telegraph, and an 
 almost endless variety of machinery. 
 
 There is a similar revelation of latent resources in the business 
 world. In many cases what was formerly thrown away in manu- 
 facturing has now become a by-product almost as valuable as the 
 product itself. A few years ago a man in Colorado spent his fortune 
 in digging for gold. After he had exhausted all his own resources 
 and all that he could borrow, he was compelled to abandon his at- 
 tempt. The man who followed him dug only one foot further, when 
 there was revealed a mine from which millions of dollars have al- 
 ready been taken. 
 
 The same thing is true in the spiritual world. There are here 
 latent resources, some of them little appreciated, many of them cer- 
 tainly unused. It is for us to find them out—dig them out, if you 
 please—and then set them to work for the Kingdom of God. 
 
 I. The first of these latent resources to which I would call 
 your attention is the power now wasted from the lack of great 
 ideals. We are continually dwelling upon the evil power of low, 
 vicious thoughts. As a man thinketh, so is he. Senator Hoar in. 
 his autobiography tells of an impressive sermon by President James 
 Walker before the Harvard students on “Leading into captivity 
 every thought.’ Describing with terrific effect the thinking over in 
 imagination of scenes of vice by the youth who seemed to the world 
 outside to fall suddenly from virtue, he said there was no such thing 
 as a sudden fall from virtue. The scene had been enacted in thought, 
 and the man had become rotten before the outward act. If we could 
 look into his heart we should find him again and again at his 
 accursed rehearsals. The opposite of this is equally true, but of it 
 we hear but little. We need more and more the power generated by 
 great ideals. All deeds begin in some one person’s thought. Some 
 of you have come over the suspension bridge at Niagara. Before 
 that great bridge was built, carrying every day its thousands of tons 
 of precious freight, it was planned in a human brain. The won- 
 derful cathedral at Milan existed in imagination before it became 
 a structure of stone. This latent force is the very spring of life and 
 action. Young men ought to dream dreams. Unless they build 
 some “castles in the air,” they will never build anything on the 
 ground. Can anyone measure the force and the influence for good 
 that would come to the world in the next ten years, if the young men 
 and women in our colleges should cultivate in their thoughts and 
 imaginations a great missionary purpose? If this should be their 
 thought by day and their dream by night, there would be a dynamic 
 generated that would be resistless in its power to conquer the world. 
 
 II. The second latent resource which ought to be far more 
 used for the Kingdom of God is our time. Next to God’s gift in 
 Jesus Christ, in the work of the Spirit, and in the Bible, time is God's 
 largest gift to man. It is always painful to hear anyone speak of 
 
THE LATENT RESOURCES OF THE LAYMEN 161 
 
 “killing time.” It is killing one of our best friends. And yet how 
 much does the average layman give of his precious time to mission- 
 ary work? Of all the time spent in reading, what part of it is spent 
 upon the history of missions or the lives of missionaries? And yet 
 the missionary story is not only the most fascinating, but it is a 
 most important chapter in the world’s history. It is the record of 
 the unfoldings of God’s plans. The man who does not now keep up 
 with current missionary literature is out of touch with the progress 
 of civilization. I suppose that the reason for such neglect is the 
 failure to comprehend the importance and seriousness of mission- 
 ary work. It is the one thing in which Jesus Christ is most inter- 
 ested, and therefore we ought to be. If young men once get this 
 conception, they will read and study missions as they do now the 
 literature of their own business or trade. Such a use of time will 
 fit a man for the greatest possible service. My experience during 
 the last six years as president of the American Board has shown 
 me conclusively that what business men want to know are the facts 
 relating to missionary work and its results. They are not asking 
 for more rhetoric, but for more facts. It is not more exhortation, 
 but more education, that they need. The first foreign missionary 
 address that I made after I was elected was to a group of a hundred 
 men belonging to a Congregational church club. In that group 
 was a business man sixty years of age, who had all his life been an 
 attendant at a Congregational church, but who was converted to 
 foreign missions that evening, and gave the first money in his life 
 to that object. He said that up to that time he had supposed that 
 missionaries were a lot of old “hags” who could not get a living 
 at home, and so were sent abroad. Recently I was permitted to 
 speak before a club at a social dinner, where I was able to use as 
 illustrations many facts taken from the work across the sea. A 
 man in that audience, who had been a member of a Congregational 
 church for twenty-five years, told me afterward that he had never 
 before understood missions. Furthermore, a layman, looking at 
 missions from a business standpoint, can say to other business men 
 just the things that they want to know, and in the way in which 
 they will best comprehend them. It is common knowledge that 
 over and over again in our churches, the request is for some busi- 
 ness man to present a subject, because it is believed he often comes 
 closer to the things men most want to know. 
 
 When we have put to proper use this latent resource of our 
 time, and have become intelligently informed upon missions, then 
 we are to make use of that information for the benefit of others. 
 Personally, I feel more critical on this general point than on most 
 others. I see men spending months and years in courses of reading 
 who, so far as I can discover, make no use of them whatever for 
 the good of others. Of course, it is of value in the molding and 
 shaping of their minds, and therefore it is of indirect benefit to all 
 
162 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 whom they meet; but they never read, apparently, with the pur- 
 pose of using that information for others. I had a friend who pos- 
 sessed a large library, and who read diligently, but he never used 
 his study to help others. We would better read one good book, 
 and then put it to work for others, than to read ten simply for our- 
 selves. No one can afford to leave such a latent resource unused. 
 Some of us, from different parts of the country, have recently been 
 through great political campaigns in behalf of better municipal gov- 
 ernment. In Boston, scores of young men from the highest social 
 circles, some of them students from Harvard, gave themselves with- 
 out reserve to different kinds of work. Thousands of people were 
 called upon. From 10,000 to 20,000 votes were cast in Boston by 
 men thus reached who, two years ago, failed to go to the polls. A 
 group of seventy-five young lawyers worked oftentimes till after 
 midnight in looking up the records of men who were candidates 
 for office. They did it not only willingly, but enthusiastically. We 
 had a committee on public meetings, a group of men who for months 
 agreed to speak whenever occasion offered, and present the cause 
 of good citizenship. Meetings were held in stores and lofts. In 
 many of our cities leading citizens have spoken from the tailboards 
 of carts and showed their interest in this way in good government. 
 Why not have the same thing in missions? Why should not more 
 of our young men take their latent resources and speak for mis- 
 sions before meetings, large or small? One of the maxims of Poor 
 Richard was, ““As we must account for every idle word, so we must 
 account for every idle silence.” 
 
 III. The third resource to which I would call attention is 
 business training. Here is an important unused power which many 
 men should use in service on missionary boards, local and national, 
 upon committees of Young Men’s Christian Associations, etc. As 
 a matter of fact, a business man’s training fits him to contribute 
 very much in the way of counsel. The professional man is often 
 visionary and impractical. He is most important in his place, but 
 there is needed on every side the hard training of the business man. 
 As arule, he is more prompt in what he does. He does not permit 
 time to be wasted in useless discussion. He has been trained to 
 push things, and usually he does. Jawyers, by their training, are 
 inclined to delay; they may get new evidence which will help them 
 in the presentation of their cases, and they are not compelled to 
 finish everything up as quickly as is necessary for the business man. 
 I have heard it stated that John Wanamaker always finishes up 
 every day the work of that day, so that it may not accumulate. I 
 served for years on a committee with a trained business man, who 
 had no power to make a public address, but his business and finan- 
 cial training were simply invaluable. He was a walking encyclo- 
 pedia-of facts and precedents relating to the work, and he had the 
 largest influence of all the men upon it. The whole Young Men’s 
 
THE LATENT RESOURCES OF THE LAYMEN 163 
 
 . Dodge. The same thing is true of the International Association 
 “movement, controlled almost entirely by business men. We see 
 it also worked out by Mr. Moody in the wonderful group of men 
 he gathered around him as Trustees at Northfield and at Mt. Her- 
 mon. It certainly is true that here is a latent resource in our 
 churches, used more than formerly, but still only partially developed. 
 The young business men of this country can and should in vari- 
 ous channels put in practice their business training for the King- 
 dom of God. 
 
 IV. There is another latent resource which more could use if 
 sy would, namely, social influence. A tremendous power for good 
 may be exerted upon young men by their associates, or by those 
 _a little older than themselves. This can often best be done in the 
 home and around the dinner table. Many important movements 
 have been developed and fostered by men with no gifts in public 
 ‘speech, but with far-reaching ability in these other ways. Years 
 ‘ago there was a young man from a Christian home, of unusual 
 promise, who was expected by his parents to become a minister of 
 the Gospel. He went through college and to the last year of the 
 seminary, however, and still was not a Christian. Finally his pro- 
 _fessors, in despair, came to one of his fellows in the class, a man 
 in most humble circumstances, and said to him, “You must win 
 this man.” He bought a watermelon, invited him to his room, and 
 then, after the melon was nearly eaten, he put his arm around his 
 -friend’s neck, called him by name, and said, “You must be a Chris- 
 tian.” He surrendered then and there, and afterward became one 
 of the greatest preachers that this country has ever produced. 
 In the magazine called “The Pedagogical Seminary,” for Oc- 
 tober, 1902, the most powerful external influences through which 
 - men became Christians are mentioned 391 times, and of these, 370 
 are from persons and only 21 from such sources as reading, etc., 
 unconnected with personality. Who but God can ever measure this 
 wonderful power that we call personality! Here is an opportunity 
 for men of tact and good nature to remove difficulties, foster plans, 
 and encourage efforts, and thus count for very much in the King- 
 dom of God. A railroad switch is a small thing, but the influence 
 of the change of tracks is most marked. So the latent power of 
 J some men in their social standing and opportunities should be laid 
 upon their consciences. 
 
 iq V. We must call attention to perhaps the most obvious lat- 
 ent resource, namely, the money possessed by Christian people, 
 _which ought to be available in far larger amounts for the conversion 
 _ of the world. I think it can be said with all reverence that under 
 God the rapidity of the conversion of the world has become largely 
 _ a matter of finance. The world is wide open. There is a call from 
 
164 STUDENTS AND THE MODERN MISSIONARY CRUSADE i 
 
 almost every nation for Christian preachers and teachers. The non- 
 Christian peoples are weary of their old religions and conditions, 
 are recognizing the superior claims of Christianity, and are longing 
 for Christian civilization. Men and women in great numbers are 
 in training for this work. If our mission boards had the money,» 
 they could treble the work in twelve months. As Mr. Speer has 
 well said, “We cannot serve God and Mammon but we can serve God 
 with Mammon.” The difficulty arises largely because of erroneous 
 conceptions as to the ownership of money. We have not yet learned 
 the meaning of stewardship. Men start from the wrong premises, 
 believing that what they have is their own, and therefore that it is 
 entirely optional whether they give anything or not. You ask such 
 persons for a gift to foreign missions, and they treat your request 
 as they would one to buy a ticket for a lecture or concert—as a 
 matter simply of personal choice and inclination. This error is the 
 worst possible heresy. God says, the silver, and gold, and the 
 lands are His. We, therefore, are not the owners, but only the 
 trustees of what we have, a difference that is almost as great as that 
 between darkness and light. The question, then, is not, “How 
 much of mine shall I give,” but, “What part of God’s shall I keep 
 for myself?” It is not what we give, but what we have left, that 
 measures the gift from God’s viewpoint. Stewardship is a leading 
 idea in the New Testament. God could convert this world without 
 our help, but He has chosen to take us into partnership and give us 
 a large interest in the greatest work in the world. The money 
 which He helps us to make is His money, and the way in which we 
 use it is a test of our discipleship. The wealth of the United States 
 on the first of January, 1906, was about $116,000,000,000. It is be- 
 lieved that the Protestant church members of our country own at 
 least $25,000,000,000 of this. As we add to it, on an average, a 
 billion dollars a year, twenty-five years hence Protestant Christians 
 will be worth at least $50,000,000,000. For our present purpose let 
 us throw out the millions of income from salaries and the sales of 
 merchandise and farm products and consider only the interest on 
 accumulated wealth. The interest on the $25,000,000,000 now in 
 possession of Protestant churches would be $1,000,000,000. If 
 the average gifts of all were like the gifts of the trained few, now at 
 least ten per cent., we should have an income for religious work 
 of $100,000,000. And twenty-five years from now, on the same 
 basis, it would be $200,000,000. Does anyone say that this is idle 
 dreaming? It is not so at all. If only we could have this latent 
 resource of money in any fair proportion given for missionary work, 
 it would then be possible to reach the whole world with the Gospel 
 in twenty-five years. 
 
 If any person is skeptical, may I call his attention to the 
 accelerating power of this work? At the beginning, while founda- 
 tions were being laid, the work was both slow and discouraging. 
 
THE LATENT RESOURCES OF THE LAYMEN 165 
 
 Morrison labored in China for twenty-five years, and at the end of 
 that time had less than half a dozen converts. During the first 
 twenty years of the American Board’s work in Bombay, more than 
 one missionary died for each convert. Now, the work, as a whole, 
 doubles every ten years. 
 
 At Silver Bay, a year ago last July, a missionary from Korea 
 reported that in that country the religious forces had doubled nine 
 times in seventeen years. At the present rate the world will be 
 converted long before the end of this century. The child is born 
 now who will see it. The world will be practically Christian, as 
 much as America is to-day, in fifty years; and if we should put out 
 our money and give our men as we might, from the human stand- 
 point, it could be done in twenty-five years. I would like to live 
 that number of years and see India, China, and the Dark Continent, 
 glow with Christian light as our own land. 
 
 VI. There is another latent resource which very many can 
 use with tremendous power. I mean that which comes, from union 
 work. The trouble with very much of our work, at least in some 
 denominations, is that it is too individualistic. There is a great 
 waste because men have not been willing to work together. The 
 increase of power through co-operation is universally recognized in 
 the business world. It is one of the first principles on which mod- 
 ern business is being conducted, and we need to carry it more 
 largely into our missionary effort. Young men and young women 
 ought to develop the power to work with their fellows, ought to 
 train themselves not to be eccentric and singular, or to go off at a 
 tangent, but to recognize the helpfulness of united effort, and be 
 willing, for the sake of harmony, to give up their own preferences 
 in non-essentials. I was much impressed, a short time ago, at the 
 statement of the captain of a famous university football team, 
 which, I think, was never defeated. The captain attributed their 
 success to the fact that every man on the team was a Christian, 
 the majority of them being active in Christian work, and that all 
 of them were willing to sacrifice brilliant individual plays and forget 
 themselves in order to do “team work.” I wish that we could learn 
 this secret in our missionary effort. We often make the remark 
 that we have been “playing at missions,” because, while much has 
 been accomplished, the results would have been so much greater 
 if all the members of the Church, instead of perhaps one-fifth, had 
 been interested. The fact is that, as has already been pointed out 
 by General Weaver, we have not been even “playing” at missions, 
 for we have never done “team work.” When the young people of 
 this generation move together, the world will almost tremble be- 
 neath their feet. 
 
 VII. While I am making this plea for a greater development 
 of united work, there is an important word to be said on the other 
 side, that we should not wait too long for others, before attempting 
 
166 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 work by ourselves. One of the serious difficulties that I have found 
 in many people is this—they are always getting ready to do some- 
 thing, but they never begin. It was once remarked in my presence 
 with regard to a certain bookkeeper, that he was always sharpening 
 his pencil, getting his inkstand filled, and putting his rubber in the 
 right place, but he was very slow in his accomplishments. The way 
 to develop our latent resources is to take and put to work what we 
 have. God is the great Husbandman, and He gives bounteous 
 harvests to those who are willing to sow and then trust in Him for 
 results. Let us not be hindered by surroundings which are not 
 helpful, and certainly let us not wait too long for others to prepare 
 the way. Oftentimes a man can “blaze” out a path for himself. There 
 is a most interesting incident told of the Civil War. An army had 
 encamped before a wide river, and one of the practical men in the 
 engineering corps was sent for by the general in command, and 
 was told that he would be furnished with a plan of a bridge to be 
 put across -the stream as expeditiously as possible. The general 
 sent for him the next day, to see if he had received the plan, and 
 the practical man replied: “No, I haven’t seen the picter yet, but 
 the bridge is all built.” In the same spirit, let us not wait too long 
 for others, but strike out bravely in God’s strength for ourselves. 
 There is one thing we ought to do at once, without waiting for 
 anyone else, and that is, adopt some systematic plan of giving. 
 A majority of young people are apt to think that their gifts are 
 so small that they will wait until they are older before assuming 
 any very definite responsibilities. Delay here is fatal. If you wait 
 until you are out in the business world, you will get caught in the 
 swirl of worldliness, and it will be very difficult then to commence 
 to give as you ought. If I may be pardoned a personal allusion, it 
 has been a pleasure to me to look back upon my cash book when 
 I was still a poor lad, earning $5 a week, to find that I gave away 
 fifty cents of it, or 10 per cent., to the Lord’s work. The proportion 
 will differ with different people. Some ought not to give ten per 
 cent., others should give fifty per cent. Every young man and 
 woman ought to have some plan, made in the sight of God. Giving 
 means a part of ourselves, not of our loose change. 
 
 VIII. Finally, let it be said that the greatest latent resource, 
 after all, is not our unused time, or counsel, or social influence, or 
 money, but ourselves. President Tucker has well pointed out that a 
 man never accomplishes anything in this world unless he is very 
 lavish of himself. You sometimes hear men remark, “I will give 
 my money and that is all that I can do.” It is not all that we can 
 do. With our money, and with all our other gifts, God wants us 
 wholly as His own. 
 
 We have recently had in many cities of our country, in the 
 attempt to bring about better municipal conditions, what has some- 
 times been called a “whirlwind campaign.” The good forces in 
 
THE EDUCATIVE VALUE OF MISSIONARY LITERATURE 167 
 
 Missouri got together, and under the leadership of Governor Folk 
 the boodlers of St. Louis and Missouri were routed. The same thing 
 was done in Ohio, where the power of the “boss” and the “machine” 
 were broken by a similar uprising of the moral forces. The guidance 
 of Mayor Weaver in Philadelphia and the thundering away of men 
 in churches and in market places utterly defeated the forces of evil 
 in that city and redeemed it from the control of men who had been 
 a national disgrace. So William Travers Jerome conquered in New 
 York. In my own city we have had a similar movement and we 
 have elected the best school board and the best board of aldermen 
 that Boston has had for many years. I have known something of 
 the inner workings of this campaign. Why not have a “whirlwind 
 campaign” for missions? It would set forward the progress of the 
 Kingdom by at least ten years. Such a campaign would be con- 
 tagious all over the world. It can be done, if only these resources 
 which are now in the possession of the Church can be developed and 
 put to work for the coming of the Kingdom of Christ. Certainly 
 the motives ought to be irresistible. For our own sakes that we 
 may no longer be spiritually impoverished by not doing our full 
 share in the greatest work in the world; for the sake of the men 
 at the front who represent us so heroically and who deserve to be 
 better sustained than they are now; and for Christ’s sake, who kept 
 back no part of the price but gave all that He was and all that He 
 had for the redemption of a lost world, let us as in His sight put all 
 the resources that we have—money, time, talents, opportunities—at 
 Christ’s feet, for He deserves them all. You remember Nelson’s 
 signal on the flagship, “England expects every man to do his duty.” 
 That meant more to that fleet than any order; it reminded them of 
 what their nation expected of them. Reverently let it be said, Jesus 
 Christ expects you young men and women, representing all our 
 colleges and universities, to do your duty as in His sight. 
 
 THE EDUCATIVE VALUE OF MISSIONARY LITERA- 
 TURE 
 
 THE REY. F. P. HAGGARD, BOSTON 
 
 Tuat the success of the foreign missionary enterprise is de- 
 pendent upon the strength and the loyalty of the home base is an 
 axiom. The converse is equally true, that weakness and disloyalty 
 are responsible for the delay of the triumph of the Redeemer’s King- 
 dom. A recent stirring utterance of Dr. Henry Van Dyke is most 
 timely: “What we need in the Christian Church to-day is a revival 
 of the patriotism of the Kingdom of Heaven. . . . Indifference to 
 
168 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 missions is the worst kind of treason.” The very heart of this for- 
 eign missionary problem is laid bare in these few words. If the 
 world is ever to be won for Christ, you and I must be loyal, brave, 
 and true. 
 
 My task will be to point out the relation which missionary lit- 
 erature sustains to this problem and to indicate how this literature 
 may be employed to develop both strength and loyalty in our home 
 constituency. 
 
 I. First, consider briefly the need for missionary education. 
 The total ignorance of Christian people regarding missions is little 
 less than appalling ; and because of this ignorance the world still lies 
 in wickedness, the Church lacking both motive and zeal for its ap- 
 pointed task of evangelizing the nations. 
 
 Three years ago letters were addressed to 560 average members 
 of my own denomination in which they were asked to write down,, 
 off-hand, the post-office addresses of the five leading missionary or- 
 ganizations of the denomination. Out of the 560, 151 knew where 
 one organization was located, eighty the location of another, seventy- 
 three that of a third; while the headquarters of next to the oldest 
 body was known to only fifty-seven and that of the oldest to only 
 sixty-two. It is evident that the rest of the 560 persons were not in 
 the habit of sending offerings to those societies very frequently. 
 
 How many of the members of our churches could give the 
 names and stations of a dozen present-day missionaries? How much 
 do they know of the work that the missionaries are now doing? They 
 are familiar with the acts of Peter and Paul, but they know little or 
 nothing of the acts of the modern apostles. 
 
 Ignorance of the geography of missions is well illustrated by the 
 experience of one of our missionaries at home on furlough. She had 
 gone to speak in a country village. Wishing to send a letter to a 
 friend who was a missionary in Jerusalem, she took her letter to 
 the post-office to have it weighed. When the postmaster saw the 
 address he seemed very much puzzled, and finally remarked, “Jeru- 
 salem, Jerusalem? why, that’s in heaven, isn’t it?” 
 
 I am not overlooking the fact of the great development of in- 
 terest in mission study during the past few years. I rejoice with 
 joy unspeakable that thousands of children, of women, of students, 
 of young people in our churches are wishing to know more of the 
 Kingdom and that they are seeking their information in an earnest 
 and systematic manner. After all, however, the total number of 
 people engaged in such study is small, so small as to call the greater 
 attention to the much larger number who are ignorant of most things 
 missionary. 
 
 ‘All must agree that no such program as was proposed by Jesus, 
 the evangelization of a world, can be carried out on a platform of 
 ignorance and by such limited numbers. It is not sufficient that a 
 few leaders shall be informed, that the special groups only to which 
 
THE EDUCATIVE VALUE OF MISSIONARY LITERATURE 169 
 
 I have referred shall know and do. We must enlist the masses, must 
 help them to realize that as heirs of salvation they are also heirs of 
 the heathen world, the nations of the earth. ‘Ask of me, and I will 
 give thee the nations for thine inheritance, and the uttermost parts 
 of the earth for thy possession.” It is well, therefore, that this 
 modern campaign of education was begun. It was inaugurated none 
 too soon. 
 
 II. In the second place, it is evident that missionary education 
 demands a literature. Help of this nature is required for the pursuit 
 of any branch of human knowledge, for the intelligent working out 
 of any problem. 
 
 If the United States Government would deal intelligently and 
 effectively with the situation in China, or in the Philippines, a vast 
 fund of information must be secured for the education and guidance 
 of those at home who determine what shall be done. Pictures, docu- 
 ments, reports, and anything else required for the illumination of the 
 subject must be freely used. Likewise if the Church of Jesus Christ 
 is to grasp the situation on the mission fields and supply the needs 
 of those perishing millions, there should be no lack of information. 
 Much of this will be delivered by word of mouth by missionaries 
 and others returning from the front, but most of the work of edu- 
 cation will be accomplished by means of a suitable literature. 
 
 A suitable literature! Probably even the youngest of us here 
 can remember when some of it, at least, was not suitable. Its im- 
 provement by mission boards and other publishers during the last 
 few years has been rapid and substantial. Indeed this is one of the 
 most encouraging signs of the times. The highest ideals, it is true, 
 have not yet been realized. Much that is antiquated in appearance 
 and not too helpful in character is still published; but for a noble 
 library of good missionary books, for thousands of helpful mission- 
 ary booklets, for tens of thousands of bright, attractive missionary 
 leaflets, cards, and miscellaneous publications, for our improved mis- 
 sionary magazines and other periodicals, we are profoundly grateful. 
 Most of all do we rejoice in the recognition which this educative 
 agency has received as a necessary element in the campaign of the 
 Kingdom. It has won a place for itself, and not a little of that which 
 has been published is worthy to rank with the world’s most helpful 
 literature. 
 
 III. In the third place, I want to urge that in the preparation 
 of missionary literature, educational values should receive highest 
 consideration. 
 
 All literature has such values. The dime novel, as well as 
 “Paradise Lost,” educates, the newspaper educates, the latest catchy 
 song educates. Some impression is sure to be made by every scrap 
 of missionary literature put forth. Shall it convey the idea that it 
 represents a great spiritual world-movement of strength and power? 
 or shall it suggest a feeble interest in a still more feeble cause? 
 
170 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Shall it merely please and interest and thus educate our consciences 
 into a condition of still greater indifference regarding a lost world? 
 or shall it be a definite contribution to an increasing supply of mis- 
 sionary stimulus? 
 
 Said a pastor recently to a returned missionary who had spoken 
 in his church: “That address was good. I like to listen to a man 
 who grips my conscience.” It is not sufficient that our missionary 
 literature educates intellectually. It must educate spiritually and 
 dynamically. It should grip our consciences and urge to definite and 
 concerted action for the evangelization of the world. 
 
 Missionary literature is sometimes likened to fuel. Now the 
 chief function of fuel is to burn—not simply to burn up, to burn 
 itseli—but to burn something else, to produce heat in another body. 
 Of course, our furnace fires warm our houses, but I once saw a bon- 
 fire arouse the enthusiasm of a crowd to white heat. Those burning 
 barrels and boxes stirred to their very depths the noblest patriotic 
 emotions of the people. Missionary literature that will not burn—I 
 mean that will not burn somebody, that will not arouse missionary 
 ardor and enthusiasm, that will not lead to missionary doing and 
 giving—is worthless. . 
 
 More and more will the questions be asked: “What definite re- 
 sults can you show from all this mission study, from the distribution 
 of all this missionary literature? Are contributions larger—are 
 more men and women actually going to the fields?” These are per- 
 tinent questions and we must see to it that a proper answer may at 
 all times be possible. In the case of some boards at least, the results 
 have been so meager that serious doubt has arisen as to the wisdom 
 of such large expenditures along this line. Fortunately in the case 
 of others there has been ample justification for the forward course 
 pursued. 
 
 We have said that missionary literature should not merely in- 
 terest. Manifestly, however, it should interest. If it does not, the 
 fault cannot be with the subject; for one more prolific of inspira- 
 tion for a writer or more calculated to stir the soul of a reader 
 cannot be imagined. Those whose duty it is to prepare this material 
 must see to it that those for whom it is prepared do not have occa- 
 sion for complaint because it is uninteresting; for unlike fuel for 
 our stoves, missionary fuel must not be dry, but fresh and full of sap. 
 
 Producers of missionary literature are wisely beginning to 
 adopt some of the methods which business men and political leaders 
 have found most helpful in advertising their business and advancing 
 their cause. We need, however, to put still more brains and money 
 into our literature, to make it a still more worthy and efficient agem 
 for the world’s evangelization. In this connection two special 
 classes should be mentioned for which a great deal more and better 
 material must be prepared than has yet been attempted, the children 
 in our Sunday-schools and the men in our churches. I am sad- 
 
THE EDUCATIVE VALUE OF MISSIONARY LITERATURE by 
 
 dened beyond measure when I think how little we are doing to teach 
 our children about the great missionary movements of the day. Is 
 it any wonder that more of the older people are not interested? And 
 what shall we say of the men? Until very recently they have been 
 practically overlooked in our program of missionary education. The 
 wonder is that they have any interest, that they give any money to 
 the missionary cause. 
 
 Judging from their appearance and general contents, missionary 
 magazines were formerly prepared for the pastors and deacons, the 
 few who were already interested. Some missionary periodicals of 
 the day are being edited with quite a different class of readers also 
 in mind. There is no reason why such periodicals should not con- 
 tain material calculated to attract those who do not believe in mis- 
 sions, as well as something for those whose zea! for the cause is well 
 known. From the Church Missionary Society, of which Dr. Lan- 
 kester is the honored representative, much can be learned, especially 
 from their effort to reach men through a lay department with a 
 suitable auxiliary literature. 
 
 IV. Again, the educative value of missionary literature will 
 be enhanced by thoughtfulness in distribution and by wisdom in 
 use. 
 
 Many of us will not be producers, but all of us may be users 
 and distributors. The real problem is how to get our material into 
 the hands and minds and hearts of the rank and file in our churches. 
 We have in large measure prepared the way, if we have made it in- 
 teresting. While the distribution of literature thus prepared should 
 be large, it should not be promiscuous. There is as much need for 
 discrimination in this as in the selection of Scripture passages or 
 of tracts in dealing with the unconverted. Too much free litera- 
 ture, of course, is positively harmful, because of the impression of 
 extravagance it may convey, and because people do not prize highly 
 what they get too cheaply. There will necessarily be some waste. 
 Some seed will fall upon stony ground, but others will find prepared 
 soil and bring forth abundantly. An hour could be spent profitably 
 in the discussion of this question of distribution alone. We have 
 time only to add that many plans and methods have been found 
 practicable, such as pass-it-on-clubs, annual subscriptions for sam- 
 ples of new literature, follow-up systems. These plans and others 
 should be studied and the best adopted. 
 
 In this work much depends upon the pastor. There came into 
 our office the other day a man who had only recently closed a very 
 successful missionary pastorate of several years to become the min- 
 ister of a large church which was not so strongly missionary. He 
 ignored that fact, however, and began to employ his former methods, 
 which included the observance of the monthly concert of prayer for 
 missions. He made out his program, based on the missionary maga- 
 zine of his denomination, and as he met one after another of those 
 
172 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 whom he had assigned to help him, he gave them their parts. One 
 of the prominent members of the church he called to his study and 
 said to him, “I want you to reach such and such an article in your 
 magazine and give us the gist of it at the next missionary meeting.” 
 “My magazine,” replied the man, “I haven’t—I don’t take any maga- 
 zine with that article in it.” ‘What, don’t you take the missionary 
 magazine? Just look at it,” said he, laying it out before him. “Oh, 
 is that it? Never saw it before. How much is it? Thirty-five cents? 
 I guess if you are going to have this concert business every month, 
 I might as well subscribe and have my own copy. Looks pretty 
 good, too, doesn’t it? Didn’t know missions could be dressed up 
 so well. Cover looks like one of our regular magazines.” This pas- 
 tor knows how to do it. Other wise pastors will mention from their 
 pulpits the best missionary books; they will see that their people 
 know of the latest missionary literature. 
 
 You volunteers are doing a great work of distribution. The in- 
 fluence of your own earnest study is being felt. Pursue your ad- 
 vantage. Get in touch with your pastor, your mission board. Set 
 others on fire with your enthusiasm. Make them believe that mis- 
 sionary literature is the best literature in the world, and that a Chris- 
 tian might better be ignorant of almost anything else than missions. 
 
 V. From all that I have said, it would appear that I attach 
 great importance to the presentation of the concrete facts of mis- 
 sions. 
 
 I do, and I believe properly so, but there is another side to this 
 question which should be brought out. It is not sufficient that our 
 missionary literature set forth simply the facts. There is a tendency 
 to neglect consideration of the fundamental principles upon which 
 all true missionary effort must rest. This is a subtle error, and its 
 continuance is probably due to the feeling of revulsion against the 
 character of much of the old time missionary preaching and publica- 
 tions. But in our effort to make, as someone has suggested, the 
 missionary pill more palatable, we must be careful that we do not 
 commit as great an error as did our fathers, that we do not swing 
 to the opposite extreme and neglect altogether the presentation of 
 those fundamental principles which they failed to dress up as well 
 as we think they should have done. 
 
 You have often heard the statement that if people can only have 
 the facts, can know about missions, they will be interested and be- 
 lieve in them. It has sometimes been stated in this way, “An in- 
 formed church will be a transformed church.” This is no more true 
 than it would be to say that all that is necessary is to tell a man about 
 Christ, and he will believe in Him. There are thousands and hun- 
 dreds of thousands of people in these United States who have been 
 brought up in Christian homes, who have been through our Sunday- 
 schools, and who know as much intellectually about Christ as we do, 
 but who do not accept Him. 
 
THE EDUCATIVE VALUE OF MISSIONARY LITERATURE 173 
 
 As a matter of fact missionary literature alone—no matter 
 how brilliant, attractive, and interesting it may be, no matter whether 
 it deals with concrete facts or fundamental principles—can never 
 convert our church membership to a living, vital interest and belief 
 in missions. The Bible, the most important piece of missionary 
 literature in the world, can accomplish nothing apart from the ener- 
 gizing Spirit of God. If the original Acts of the Apostles are not 
 believed and produce no conviction in the hearts of those who might 
 repeat them from memory, how much less shall we expect the mod- 
 ern acts of the Apostles, apart from the divine influence, to ac- 
 complish anything. Let us be careful, therefore, lest, after all, we 
 place too much dependence upon mere paper and ink—upon the 
 mere circulation of that which people, not moved by the Spirit, 
 have come almost instinctively to turn away from. 
 
 There is great need for a mighty volume of prayer that God 
 will endue and guide those who are charged with the duty of pre- 
 paring this literature, that the divine imprint may be upon every 
 piece of it; that He may make ready hearts everywhere to receive 
 its message as the message of the very word of God; that definite 
 results in men and money may come from this intellectual and 
 spiritual study. 
 
 About four years ago I attended a missionary conference in 
 western Massachusetts. There was present a gentleman, a member 
 of the entertaining church, who did not believe in missions. A 
 highly educated man, possessed of a large and unusually well-select- 
 ed library, he had refused to place a single missionary book on his 
 shelves. This meeting, however, stirred him. It was not a meeting 
 in which the facts of missions were brought out, so much as it was 
 a meeting in which the spiritual destitution of the heathen was dwelt 
 upon and in which our spiritual barrenness, as a result of our neg- 
 lect to send the Gospel to the ends of the earth, was emphasized. 
 The Spirit of the Lord touched his heart. He was converted to mis- 
 sions then and there. One of the first things he did, was to order 
 the entire Forward Movement Missionary Library which was then 
 on the market, and he read it through. 
 
 A recent volunteer, a student of Wellesley, told me her experi- 
 ence as follows: She was a professing Christian but did not be- 
 lieve in missions. She was convicted, however. She began to fear 
 the Lord was calling her to become a missionary. She struggled 
 desperately, but she had to yield. The literature which helped her 
 most, which she had spread out before her as she knelt in her nearly 
 all-night wrestle, was a volunteer declaration card, a map of the 
 world, her Bible. 
 
 I close by repeating an illustration once used by the late Dr. 
 Gordon of Boston: An eminent professor was lecturing before 
 a class of young men not many years ago. Putting his hand upon 
 his heart, for that was the subject of the lecture, he said, “Gentle- 
 
174. STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 men, if by some mechanism I could bring to bear upon Bunker Hill 
 Monument the pulse beats of this heart, I could batter it down in a 
 short time.” Dear friends, the problem for us is, how to bring to 
 bear upon an indifferent and disloyal Church this great enginery of 
 power, missionary literature. 
 
 THE STRATEGIC IMPORTANCE OF THE STUDENT VOL- 
 UNTEER MOVEMENT TO THE WORLD’S EVANGEL- 
 IZATION 
 
 PRESIDENT JOHN FRANKLIN GOUCHER, LL.D., BALTIMORE 
 
 THE word strategic is a military term suggesting maneuvers, 
 positions, supplies, forces, leadership, in their relation to a campaign. 
 Whatever gives an exceptional advantage is called strategic. Its 
 importance is determined by the extent to which it may be especially 
 helpful. 
 
 I. The Student Volunteer Movement is of strategic impor- 
 tance to the world’s evangelization in its relation to the missionary 
 force in the foreign fields. 
 
 Through its influence 3,000 young men and young women have 
 gone forth, most of whom are still laboring devotedly in foreign 
 lands. Equally as many are in the colleges and technical schools, 
 earnestly desiring and preparing to represent Christ on the ad- 
 vancing lines or loneliest posts in the foreign fields. 
 
 Of the 2,387 foreign missionaries sent from America during the 
 last four years 975, or forty-one per cent., had volunteered through 
 the influence of this Movement. In 1903 the Missionary Society of 
 the Methodist Episcopal Church sent out fifty-one new foreign 
 missionaries and accepted four on the field, a total of fifty-five. Of 
 these thirty-six were men, fifteen were wives, and four were unmar- 
 ried women. Of the entire number sixty per cent., and of the men 
 seventy-two per cent., were student volunteers. The same year 
 all the new missionaries, except three, sent out by the various 
 woman’s boards were student volunteers. 
 
 The Madras Decennial Conference formulated the statement 
 that one foreign missionary is sufficient to furnish leadership for 
 the evangelization of 25,000 natives. If this estimate is correct, the 
 Student Volunteer Movement has already sent forth leaders suffi- 
 cient for nearly 75,000,000, or approximately one-thirteenth of the 
 peoples who have never heard of Christ. 
 
 As a self-supporting ally of the missionary boards, discovering, 
 interesting, and pledging recruits for the foreign field, the Student 
 Volunteer Movement has been of immense strategic importance. 
 
STRATEGIC IMPORTANCE OF THE VOLUNTEER MOVEMENT 175 
 
 But the character and equipment of the recruits it has secured are 
 more important than their number; for it appeals to students of the 
 strongest personality at a time when they can plan their preparation 
 for the work which they seek. The power of college training to 
 increase efficiency is readily conceded. The extent to which the 
 educational equipment of a college graduate multiplies his prospects 
 of honorable attainment is variously estimated. The white male col- 
 lege graduates in the United States have never approximated one 
 per cent. of the white male population who had passed the college 
 age; but this small fraction had furnished thirty per cent. of our 
 Lower House of Congress, fifty per cent. of our senators, sixty per 
 cent. of our presidents, and seventy per cent. of the justices of our 
 Supreme Court. Of the 10,618 who furnished data concerning their 
 general education, as reported in ““Who’s Who in America,” 6,197, 
 or fifty-eight and thirty-six-hundredths per cent., had taken the bac- 
 calaureate degree, and 1,598, or fifteen and five-hundredths per cent., 
 had partial college courses, making a total of 7,795, or seventy-three 
 and forty-one-hundredths per cent.—about three-fourths—who had 
 college training. While this list is not beyond criticism, it is the best 
 available and is very suggestive. A recent writer* concludes, after a 
 conservative discussion of this list, that the prospects of a college 
 graduate for such distinctions are to the prospects of a non-college 
 man as forty is to one. Others have placed it higher. Let the ad- 
 vantage be what it may, it is decidedly with those who have high 
 ideals, broad horizon, and disciplined minds—men and women 
 trained for leadership. The Student Volunteer Movement has se- 
 cured its thousands of recruits from this potential student class. 
 Thus it has enlarged the opportunity for careful selection, it has 
 raised the standard for missionary candidates, and has greatly in- 
 creased the prospects of efficiency. 
 
 II. The Student Volunteer Movement is of strategic impor- 
 tance to the world’s evangelization in its relation to the missionary 
 spirit of the Church at home. 
 
 It is imperatively necessary that the Christian Church shall 
 recognize the world-wide purpose of Christ “who tasted death for 
 every man,” and that there is but one standard of devotion for the 
 Christian. ‘Thou shalt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy mind, and with all thy 
 strength.” “Thou shalt love thy neighbor as thyself,” whether you 
 abide at home or go to the foreign field. 
 
 If the spirit of the Church at home equaled that of her mis- 
 sionaries abroad in self-sacrificing loyalty to its extension of Christ’s 
 Kingdom, our Lord’s requirement that His Gospel shall be preached 
 to every creature would be accomplished in this generation. Indif- 
 ference to the world’s evangelization finds its explanation in the fact 
 
 *“Distribution of Distinctions,’’ by Professor Jacob Jastrow. The Educational Re- 
 view, January, 1906. 
 
176 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 that such an individual is under-vitalized because he has not clearly 
 and intelligently defined his personal relation to the sacrificial death 
 and resurrection of Jesus Christ. Many a pastor’s weakness and 
 many a layman’s indifference find their cause and crime precisely 
 in this. 
 
 We cannot pray for that which we are not willing to further. 
 The petitions, ‘““Thy kingdom come. Thy will be done,” stand before 
 the petition, “Give us this day our daily bread”; for His service 
 must have precedence to our desires, and we must pledge our loyalty 
 before we can petition for personal consideration. That there are 
 thousands of student volunteers who have seen the vision and re- 
 sponded with personal consecration to Christ’s passion for the 
 world’s evangelization is a matter of strategic importance to the 
 Church at home. 
 
 Who can estimate the reflex influence, the quickening of the 
 missionary spirit, the development of intelligent sympathy, and the 
 increased devotion of temporal resources within the home Church, 
 due to the 3,000 student volunteers who are missionaries in foreign 
 lands? Each was one of a circle of student associates, neighborhood 
 friends, church members, and family relatives, who are peculiarly 
 ‘interested in the success of that for which he stands, and who eagerly 
 devour everything from his particular field. 
 
 Who can measure the stimulating influence of the volunteers 
 who are still studying in the schools, but who are eager to be in 
 the front line of battle? Their contagious optimism and enthusiasm 
 for service give impulse and trend to the young, bring hope and 
 warmth to the old, and secure consideration and sympathy wher- 
 ever they go. 
 
 Who can estimate the constructive influence of the volunteers 
 who pledged themselves for the world’s evangelization, but who, 
 detained providentially in the home Church as pastors or laymen, 
 live within and speak out of their convictions? There are many 
 notable illustrations where one such person has transformed a con- 
 gregation and lifted an entire conference, presbytery, or diocese 
 into close alignment with the call of God. 
 
 Who can estimate the widely diffused influence of the thousands 
 —students and others—to whom directly or indirectly the Student 
 Volunteer Movement has brought the vision of Christ’s purpose 
 and its responsibility, but who are convinced that God’s special com- 
 mission for them is to labor in the home field, with like devotion to 
 bring the knowledge of Christ to the world and the world to Christ? 
 
 These many thousands of consecrated lives, possessing the en- 
 thusiasm and persistence of youth, energized by the constraining 
 love of Christ, divinely commissioned, exceptionally equipped, and 
 peculiarly articulated, both at home and abroad, are quietly vital- 
 izing the home Church with the spirit of Him who came to seek 
 that which was lost, which is the spirit of missions. 
 
STRATEGIC IMPORTANCE OF THE VOLUNTEER MOVEMENT 177 
 
 Important as these relations and influences are to the Church 
 of to-day, the Student Volunteer Movement has a potential relation, 
 no less important, to a far broader movement vitally connected with 
 the Church of to-morrow. The active work of the Student Volun- 
 teer Movement is confined to students during the few years spent 
 in college and technical schools. No similar number of persons nor 
 period of time is as critically or constructively important. But out- 
 side of this student class, there are in America 14,000,000 Sunday- 
 school scholars, 5,000,000 members of the young people’s inter- 
 denominational and denominational societies, and many more mil- 
 lions of young people who are in no church organization. These 
 are the special objective of the Young People’s Missionary Move- 
 ment, an educational organization which has been born since the 
 last Student Volunteer Convention was held, and it stands for “the 
 broadest catholicity with the intensest denominationalism.” It is 
 manifestly led of God and is having a marvelous development. Over 
 200,000 young people in 20,000 classes under the direction of fifty- 
 two mission boards have been systematically studying its text-books, 
 and the demand is extending on every hand and promises to reach 
 every land. 
 
 The greatest difficulty of this new Movement is to secure com- 
 petent leaders in its distinctive work of preparing the coming mil- 
 lions outside of college for aggressive Church life through care- 
 ful instruction in the Bible, missions, systematic benevolence, and 
 the personal practice of the same. The young people to whom it 
 ministers divide themselves into two classes: (a) The tens of thou- 
 sands who will enter college; and (b) The millions who will never 
 enter any school of higher education. 
 
 The former class will pass temporarily into the area and remain 
 during the few most determining years of their lives within the 
 direct influence of the Student Volunteer Movement. Many of 
 these will be wrestling with the problem of their definite consecra- 
 tion to the world’s evangelization. It will be an exceptional oppor- 
 tunity for the Volunteer Movement to foster the spiritual life of 
 this prepared class of students, to bring them to register their pur- 
 pose to obey God's direction as to the field and character of their 
 life work, and to train them in the knowledge of their denomina- 
 tional missionary organizations and polity, particular fields, and 
 special needs, together with the larger fields, problems, and needs 
 of evangelical missions in general. When they leave college and 
 until they go to the foreign fields, the volunteers should be qualified 
 to furnish the Young People’s Missionary Movement with material 
 for leaders in its multiplying conferences, its hundreds of missionary 
 institutes, its thousands of normal classes, and its hundreds of thou- 
 sands of mission study classes, among the millions of young people 
 who have never had college opportunities. 
 
 This is a challenge to the student volunteers to deepen their 
 
178 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 knowledge, concentrate their activities, and extend their influence. 
 Thus the Student Volunteer Movement, 
 
 “On a narrow neck of land 
 ’Twixt two unbounded seas,” 
 
 is strategically related, through the Young People’s Missionary 
 Movement, to the future of the home Church and the hastening of 
 the Kingdom. If the distinctive work of these two kindred Move- 
 ments is properly co-ordinated, each with the other and both with 
 the Church in its most vital obligation to multiply the incarnation 
 of Jesus Christ throughout the world, their strategic importance is 
 beyond estimation. 
 
 III. The Student Volunteer Movement is of strategic impor- 
 tance to the world’s evangelization in its relation to the personal 
 Christian character of students. 
 
 During the past two or three decades radical changes have 
 taken place, seriously affecting the religious problem in our schools 
 of higher education. The emphasis of the “practical,” so called, in 
 order to meet the immediate demands of the commercial and indus- 
 trial, has secularized education; the numerical and financial devel- 
 opment of the nation has increased many fold the student body; 
 the multiplying of the courses, the dividing of classes, and laboratory 
 methods have made impossible the close and continuous personal. 
 interest of the president and professors in the individual student; 
 while the neglect of family prayer in the homes and the decrease 
 in memorizing the Bible during childhood have lessened the religious 
 intelligence of our youth. The constructive religious influence and 
 responsiveness which formerly made for righteousness have been 
 supplanted by conditions which are unfavorable and would be very 
 serious were it not that there has been another development quite 
 as remarkable. 
 
 The Young Men’s and Young Women’s Christian Associations 
 in our colleges are emphasizing and securing a spiritual activity, 
 among the students which embodies high ethical ideals, personal 
 devotion, and loyalty to Christ. Admirable, conservative, and timely 
 as this is, it needs to be supplemented by one thing which is the 
 most important contribution made by the Student Volunteer Move- 
 ment. Every student in this formative period of intellectual alert- 
 ness is discovering himself, rethinking the problems of life, relay- 
 ing or strengthening his foundations, and assuming those purposes 
 and relations to God and man which in all probability will prove 
 permanent. Character lies pre-eminently in the realm of the will. 
 When the student’s conscience puts the moral element into the ver- 
 dict of his judgment, he registers the sublime height of human pos- 
 sibility by saying, “It ought to be done, and I will do it.” The ten- 
 dency of many is to form their habits unconsciously through the 
 routine of pressing temporal demands. “To be thoughtless is to 
 
les tle 
 
 STRATEGIC IMPORTANCE OF THE VOLUNTEER MOVEMENT 179 
 
 renounce a rightful domain and despise a kingly diadem.” It is 
 the urgent need of each one during his student life to face con- 
 sciously, and therefore intelligently, a crisis so grave that he must 
 settle it by supreme personal effort. The Volunteer Movement gives 
 opportunity to register the confession which may seal his resolution 
 for time and eternity. 
 
 We can scarcely overestimate the psychological importance of 
 a crisis in human development. It is the best corrective of incon- 
 sequential and inconclusive thinking which reveal diseased condi- 
 tions of the will. Man is so constituted that it requires a crisis to 
 command the full force of his personality and secure lasting victory 
 in the great moral issues essential to human progress. All history— 
 biographical, social, national, and ecclesiastical —is but the record 
 of crises and the preparation and results which focus about them. 
 God delights in a crisis. He marshals His providences to create 
 them. His method is to so intensify the personal problem as to ac- 
 centuate the soul and further its development by epoch making de- 
 cisions and activities. Thus Abraham in his old age was called to 
 sacrifice his son Isaac, the heir of promise and of decades of deferred 
 hope. Can you imagine a crisis more intense? It was personal, 
 crucial, vicarious, and typical for the sons of obedience in all ages. 
 By it Abraham demonstrated that he was the friend of God and 
 became the father of the faithful. When Jacob was returning with 
 his various and variegated acquisitions from the ranch of his father- 
 in-law, where he had been practicing scientific stock raising, there 
 wrestled a man with him. It does not say Jacob wrestled with the 
 man. Fleeing with an accusing conscience from outraged Laban 
 and fearing the anticipated interview with defrauded Esau, he would 
 not have sought such an encounter, but when in the grip of God’s 
 messenger, facing the opportunity of his life, his manhood was 
 stirred to its profoundest depth and he said, “I will not let thee go 
 except thou bless me.” Striving typically for the conscience-stricken 
 of all ages, he received from God a changed nature and a new name, 
 and became Israel, a prince of God. 
 
 God brought Moses from the Midian Desert, where self-exiled 
 he had spent forty years in meditation, to enter the lists with Pha- 
 raoh, the earth’s most puissant sovereign, while despised Israel and 
 all the land of Mizraim were expectant of the issue. The outcome 
 was that Egypt was humbled and Israel was liberated. Thus Moses 
 vicariously stood for the inherent rights of manhood and liberty 
 to serve God and became the law-giver of subsequent ages. God 
 brought Israel out between high mountains, pursued by bereaved 
 and revengeful Egypt, to where the sea barred their progress to 
 liberty, that he might test their obedience, punish presumptuous 
 Egypt, endorse Moses, and demonstrate to remotest generations His 
 willingness and ability to deliver His own. He held the arrogant 
 armies of the Philistines and the frightened forces of Israel con- 
 
180 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 fronting each other, trembling with expectancy, while David, trust- 
 ing in Jehovah, selected five smooth pebbles from the brook, ran to 
 slay the boasting giant, and permanently changed the tide of human 
 history. Satan, Goliath’s great prototype, plied great David’s greater 
 Son with the subtlest forms of the temptations with which he had 
 defeated the first Adam and all his posterity. Jesus triumphantly 
 met the crisis and won the battle for humanity and righteousness, 
 that whoever would war against sin thereafter should contend 
 against a defeated foe. 
 
 Thus God seeks to simplify life’s problems. He isolates the 
 soul; brings it to face the eternal issue, sharply defined, and gives 
 it a vision before which it must consciously interpret itself, its atti- 
 tude and its purpose. The vision is not only the crisis; the vision 
 is a precursor of the victory. When Balak tried to persuade Balaam 
 to curse Israel, he thwarted his purpose by so placing Balaam that 
 he had a vision of God’s chosen people, and thrice Balaam took up 
 his parable and blessed Israel altogether. When Satan sought to 
 tempt our Lord by showing Him all the nations of the earth, he re- 
 ceived his final rebuke when Jesus said, “Get thee behind me.” 
 Christ would gladly endure the cross for such a prize. When Christ 
 was told by His disciples that there were Greeks there whose burden 
 was, “We would see Jesus,” He said, “The hour is come that the 
 Son of man should be glorified,” for he knew the power of a clear 
 vision. St. Paul won the Galatians to Jesus, whom he “openly set 
 forth” before their eyes. 
 
 The Student Volunteer Movement has been the great agent in 
 bringing vision to thousands of students and in inducing them to 
 face the supreme crisis of their lives. By setting up and insisting 
 upon the standard of Christ’s devotion as the sole gauge of Christian 
 obligation, it has rendered an inestimable service. It has brought 
 to the student, through vision, the judgment of opportunity so 
 definitely that he had to decide whether Christ or self should reign, 
 and to pledge himself to go or stay with an equal devotion as Christ 
 should require; or if he failed he was self-condemned for letting 
 anything supplant the right of Christ to command him as He will. 
 “Christ came to raise this fundamental crisis of time—to claim the 
 personality for God, and everything hangs on man’s acceptance or 
 rejection.” God will determine one’s field; one’s consecration will 
 determine whether he is of use for any field. 
 
 Through the Volunteer Movement students are brought to face 
 the question which Pilate faced, ‘““What then shall I do with Jesus 
 which is called Christ?” Pilate’s false answer wrecked the Roman 
 Empire. If men fail to enthrone Christ, their lives will lack the one 
 element which would have given them unity and fixity. If, like 
 St. Paul, who “was not disobedient unto the heavenly vision,” they 
 respond by personal loyalty to “the Holiest among the Mighty and 
 the Mightiest among the Holy,” their consecration will link them 
 
RELATION OF PRAYER TO FOREIGN MISSIONARY WORK  I8I 
 
 to the eternal destiny of a masterful life for infinite conquest. They 
 cannot be misplaced. Wherever they are, they will be in fellowship 
 with Him whose they are and whom they serve, who only waits the 
 completion of their assignment to say: Well done, good and faithful 
 servants, ye have been faithful over a few things, I will make you 
 rulers over many things; enter ye into the joy of your Lord. 
 
 This epoch-making service of so bringing vision to the students 
 that they will become through personal consecration an extension of 
 the incarnation of Jesus Christ is a supreme service in the develop- 
 ment of the most potential thing in the world, Christian personality. 
 Through such service the relation of the Student Volunteer Move- 
 ment to the leadership, the forces, the supplies of the campaign for 
 the Kingdom, both at home and abroad, is of immense strategic im- 
 portance, beyond estimation except by the Captain of our Salvation. 
 
 THE VITAL RELATION OF INTERCESSORY PRAYER 
 TO THE SUCCESS OF THE FOREIGN MISSIONARY 
 CAMPAIGN 
 
 MR. JOHN W. WOOD, NEW YORK 
 
 THESE words call us back to first principles. They remind us 
 that the missionary enterprise in its beginning, its progress and 
 its achievements is absolutely dependent upon the help of God. 
 Churches may convince ministers of the Gospel that they must be 
 the leaders in this campaign of making the Gospel known; mis- 
 sion boards may enlist the latent spiritual and financial resources 
 of laymen; the young people may be aroused, organized, instructed; 
 the world may be flooded with attractive and convincing literature; 
 and yet if the members of the Church fail in intercession they in- 
 vite defeat. For what have they done? If you will allow me to 
 change the figure, they have constructed a splendid machine; it 
 is competent in all its parts to do its work, the engineers are there, 
 the belts are adjusted, but they have neglected to light the fire. It 
 stands there, magnificent as mechanism; useless for the creation 
 or the transmission of power. 
 
 On an occasion like this, it is unnecessary to attempt to jus- 
 tify intercessory prayer. Men who have lived their lives under the 
 cold shadow of, and have tried to find comfort in, the gloomy ne- 
 gations of agnosticism have recognized the reasonableness and the 
 need for prayer. It was John Tyndall who said that “prayer in its 
 purer forms hints at disciplines which few of us [he might more 
 truly have said, none of us] can neglect without great moral loss.” 
 
182 STUDENTS AND THE MODERN MISSIONARY CRUSADE, 
 
 We may not know just how God hears prayer or how God answers 
 prayer, but you and I may bow reverently and confidently before 
 the fact that “our God is a God who, seen under the conditions of 
 our human life, does answer prayer.” 
 
 Prayer has been called the universal art. It might also be 
 called the universal instinct. A distinguished scholar of the Uni- 
 versity of Oxford has told us that however far back we penetrate 
 into the records of the past we find that it is characteristic of man 
 to pray. Unroll Egyptian papyri and you find them filled with 
 forms of prayer. Unearth Babylonian tablets, and there, amidst all 
 their sorceries and superstitions, we find prayer. We translate the 
 ancient books of Persia, of India, of China, and we find them too 
 replete with prayer. Is not a fact like this a ringing call to mis- 
 sionary service and missionary intercession? It tells us that how- 
 ever imperfect such prayers may be, however blindly such men may 
 be groping their way, still they are seekers after God. You and 
 I know that the great heart of humanity will ever be restless and 
 hopeless until it finds its rest and its hope in Him who is the Way, 
 the Truth, and the Life. 
 
 But while prayer may be a universal art, we know that prayer 
 is not easy. That fact is plain when we remember what prayer is. 
 Canon Liddon has told us that “prayer is that act by which man, 
 conscious at once of his own weakness and his own immortality, 
 puts himself in effective and real communication with the Almighty, 
 the Eternal, the Self-Existent God.’ We offer our intercessions, 
 not that we may try to change the will of God, but that we may 
 seek to fulfil that will. We enjoy the inestimable privilege of sons; 
 we can enter into correspondence with the Father’s purpose; we 
 can know, in some degree at least, the Father’s plans. Thus our 
 intercessions mean not our endeavor to have God take our view of 
 things, but rather our endeavor so to shape our wills and our lives 
 that we may take His view of things. When the Christian Church, 
 as a whole, comes to that position, all else will be as nothing; ob- 
 stacles will be overcome, difficulties will disappear, and the cam- 
 paign will be won. 
 
 Effectual intercession means the taking of infinite pains. I 
 ask myself whether it may not be that my prayers are so often un- 
 real and ineffective because I fail to take pains. There came to 
 me the other day a message from a friend who lives in a great city 
 in central China. As he passed recently out of the compound in 
 which he lives, he saw ahead of him in the narrow street a man 
 who was going through most peculiar motions. He would walk a 
 few steps, then he would prostrate himself upon the ground and 
 touch his forehead to a little stool he carried in his hand; then he 
 would rise, take three steps more and again he would prostrate 
 himself upon the earth. When my friend caught up with him, and 
 asked him who he was and whither he was going, this man replied 
 
RELATION OF PRAYER TO FOREIGN MISSIONARY WORK 183 
 
 that he was a Buddhist monk searching for a certain temple where, 
 so he had been told, he might find great peace. Through further 
 questions my friend found that this man had left the city of Peking 
 about seven years before; he had made his way into some of the 
 western provinces of China, and not finding the temple there, he 
 had turned down the Yang-tzti River, and was making his way to 
 some new haven of hope near the coast of China. All that time he 
 had measured the distance in just that way. You and I may smile 
 at the folly of a man like that; we may pity the ignorance; we may 
 condemn, if you like, the superstition; and yet there is something 
 in the example of that man which is simply splendid. May he not 
 teach us the lesson of taking infinite pains in placing ourselves in 
 communication with the King? 
 
 Not only are our intercessions to be founded upon the taking 
 of pains, but they are to be continuous. We may not always put 
 ourselves in the physical attitude of prayer, but for most of us the 
 opportunity comes often during the day to lift up the heart in 
 prayer. More and more round the world there is coming to be 
 adopted that practice, which we must concede to be good, of paus- 
 ing just a moment as the bells strike the noon hour to lift our 
 hearts in intercession for the world. As those prayers rise from 
 many nations, from many people, do they not form a splendid, con- 
 verging stream of petition for the needs of men everywhere? “So 
 the whole round world is every way bound with gold chains about 
 the feet of God.” 
 
 But intercessory prayer is not simply a personal matter; it 
 must be a corporate act. You remember how St. Paul, in giving 
 instructions about church management to the young bishop, St. 
 Timothy, said: “I exhort, therefore, that, first of all, supplications, 
 prayers, intercessions, and giving of thanks, be made for all men.” 
 Is it not true that too often in our public worship the note of world- 
 wide intercession is missing? Shall we not try to strike it more 
 often? Too many congregations are really not congregations at 
 all; they are simply gatherings of people each of whom has come 
 to say his private prayers in public. Let us try to do away with con- 
 ditions such as that, and make every service replete with intercession 
 for the world. 
 
 And then, not only in the usual acts of public worship, but, 
 above all, when we gather around the Table of the Lord, shall we 
 not lift up our hearts in intercession? We come to receive the 
 symbols of the body broken and the blood poured out, those 
 symbols of the sacrifice made that the world might know how much 
 God loves His children. Let us never come to that Table without 
 bearing upon our hearts the needs of those whose faces it may be 
 we shall never see, but whose necessities we may do something to 
 satisfy. Selfishness is always bad, but it is supremely bad when 
 manifested in connection with that service through which we show 
 
184 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 forth the Lord’s death until He come. Archbishop Alexander has 
 pilloried that kind of selfishness in those lines upon Job’s question: 
 
 “ “Tf T have eaten my morsel alone’— 
 The patriarch spoke in scorn; 
 What would He think of the Church were He shown 
 Heathendom—huge, forlorn, 
 Godless, Christless, with soul unfed, 
 While the Church’s ailment is fulness of bread, 
 Eating her morsel alone? 
 
 “ “Freely as ye have received, so give,’ 
 He bade who hath given us all; 
 How shall the soul in us longer live 
 Deaf to their starving " 
 For whom the Blood of the Lord was shed, 
 And His Body broken to give them bread, 
 If we eat our morsel alone?” 
 
 What do we hope to accomplish by our intercessions? Many 
 things, but these especially: We may give added strength to the 
 workers at the front. You remember how St. Paul sent back from 
 the thick of the fight the message, “Brethren, pray for us that the 
 word of the Lord may run and be glorified.” That call is being 
 repeated to-day by the thousand student volunteers who have 
 sailed since Toronto. It is being repeated by every missionary 
 throughout the world. These men and women are writing in lives 
 of knightly service the new Acts of the Apostles. They are facing 
 conditions, so different in many ways, and yet so identical in many 
 ways, with those that St. Paul faced. We can see a modern Corinth, 
 can we not, with its immoralities and its idolatry, in a Canton or a 
 Chang-sha? We may find, if we will, a modern Athens, with its 
 welcome for all things novel, in a Kyoto or a Tokyo. We may see 
 a modern Ephesus, with its superstition and its sin, in a Delhi or a 
 Cawnpore. We are facing needs identical with those of apostolic 
 days. Let us try to give to them an apostolic response. 
 
 It is said that when those devoted missionary monks who went 
 out from Iona came to the most difficult part of their journey, the 
 prayers of their master, St. Columba, always met them there. And 
 so it may be with us. We may not know just when the crisis is 
 coming in the distant field; but if our prayers are being offered 
 for the workers, we shall help them through many a time of dis- 
 couragement and despair. And that is perfectly reasonable. We can 
 flash a message of good will over continents and under oceans 
 because man has discovered and can control and direct great 
 natural forces. Is it too much to expect that man can, not in the 
 same way, indeed, but by putting himself in correspondence with 
 God, use the great spiritual forces of the world for the comfort of 
 his fellows? Those spiritual forces, no less and no more, than the 
 forces of the physical world, are the forces of the King, and we can 
 wield them if we will. 
 
RELATION OF PRAYER TO FOREIGN MISSIONARY WORK 185 
 
 Then, too, our intercessions are needed for the support of the 
 native converts. They live in a vitiated moral atmosphere; they 
 are surrounded by practices and sights that tend to drag them down. 
 Only as the home base sends out a mighty volume of intercession 
 and knits itself in the splendid brotherhood of Christ with the most 
 distant, most persecuted, most tried follower of the faith in a distant 
 land, can it fully realize its mission. We here at home, as we try to 
 live a Christian life, are going with the stream. The man who comes 
 out to take his stand for the King in a heathen land, has to pull up 
 stream. Let us give that man all the help we can. 
 
 And, finally, our intercession must result in work. Unless it 
 has that result here at home, it is failing of its purpose. To work 
 without prayer is to be guilty of infidelity; to pray without work is 
 to be guilty of rank disloyalty. Some time ago a gentleman came 
 to the rector of one of our New York parishes, and said that he 
 enjoyed the services in that church so much, that he would like to 
 become a member of the parish. “But,” he said, “you know, doctor, 
 my wife and I are very busy, and we do not care to have any part 
 in the parish activities. We simply want to come here for the 
 service on Sunday and enjoy your beautiful music and excellent 
 sermons.” The clergyman looked at him for a moment, and then 
 he said: “My dear sir, I think you are mistaken in the place you 
 are looking for. If you will go over to Fifth Avenue and walk up 
 a few blocks you will find the ‘Church of the Heavenly Rest.’ That 
 is the place you want.” 
 
 Now we want no “Churches of the Heavenly Rest” in this cam- 
 paign. We must continue to sound, as we have this morning, the 
 martial note. Thus as our intercessions rise, as our efforts are 
 multiplied, prayer shall turn to praise, and all over this weary world 
 there shall be heard that song of the Hebrew king: “Thine, O Lord, 
 is the greatness, and the power, and the glory, and the victory, and 
 the majesty; for all that is in heaven and in the earth is thine; thine 
 is the kingdom, O Lord, and thou art exalted as head above all.” 
 
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MESSAGES FROM THE ORIENT 
 
 a Greetings from the League of Student Volunteers in 
 
 Japan 
 
 i The Students of India 
 _ The Students of China 
 _ The Students of Japan 
 
 7) 
 
 th 
 
GREETINGS FROM THE LEAGUE OF STUDENT VOLUN- 
 TEERS IN JAPAN 
 
 MR. V. W. HELM, M.A., TOKYO 
 
 I come at this time as a representative of Japan’s student volun- 
 teers for just a moment. I have the privilege in behalf of the League 
 of Student Volunteers in Japan—a League embracing the 150 
 American and British volunteers now laboring in that Empire—of 
 presenting a gavel to your Chairman and through him to this Con- 
 vention. 
 
 The head of the gavel is made from a tree growing near the 
 grave of the great Japanese patriot and leader, Joseph Hardy Nee- 
 sima. A few weeks ago it was my privilege in talking with a grad- 
 uate of the institution which he founded, the Doshisha University, to 
 hear him say that the life of Neesima had found its way through 
 his burning words into the heart and soul of every student of that 
 great institution who was there during the days of his incumbency 
 as president. He told me that at one time a great meeting was ar- 
 ranged at the Doshisha. One of the speakers was the leading Chris- 
 tian pastor of the Congregationalists; another was a member of 
 Parliament; still another was one of the leading journalists on one 
 of the leading papers of Tokyo. He said that after the three prom- 
 inent men had finished their addresses, Dr. Neesima stepped to the 
 front of the platform and spoke for about five minutes ; “but,” he said, 
 “T have forgotten every word and the very subjects of those first 
 addresses, while I remember the words of Neesima as if they were 
 uttered but yesterday. And this was his message: ‘Young men, last 
 night I read the story of the bitter waters of Marah, and it is to me 
 a parable of to-day. The bitter waters are the bitter stream of 
 human life, and each of you is the tree, and you must thrust yourself 
 deep into this bitter spring that it may be sweetened and trans- 
 formed. Some of you may wish to stand upon the shores of the 
 river with the blossoms of springtime, or bearing the golden leaves 
 of autumn, or at least the ripe fruit of worldly honor; but if we 
 would do our duty for Christ, we must plunge into the depths of 
 human life to-day to sweeten it in the name of Christ.’” And may 
 this be the message to this Convention to-day of Joseph Hardy 
 Neesima, who, though dead, is still a powerful Christian force in the 
 Empire. 
 
 189 
 
I90 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 The handle of this gavel is from the top of the Two Hundred 
 and Three Meter Hill, that great strategic point in the capture of the 
 citadel of Port Arthur; and may it bring to us a message to-day of 
 heroism in the name of Jesus Christ. That hill, one of the many 
 around that great citadel, was captured by the Japanese forces seven 
 times in two months and as often lost again, if I remember aright; 
 but it was captured the eighth time and held, and so became the 
 point from which Port Arthur was at last taken. I was in Nagasaki 
 when General Stoessel and 400 of his officers passed through on 
 their way back to Russia, and I heard General Stoessel say to a 
 newspaper correspondent, when asked the secret of the surrender of 
 Port Arthur: ‘When the Japanese forces captured the Two Hun- 
 dred and Three Meter Hill and the eleven-iuch shells directed from 
 that eminence fell into the city, nothing could withstand them, and 
 we knew that our days were numbered.” 
 
 I present to you to-day Japan, the Two Hundred and Three 
 Meter Hill of Christian missions in the Orient; and when we plant 
 firmly upon that eminence the batteries of our Master Jesus Christ, 
 the Orient will know that the days are numbered, and that His name 
 will be known and His banner unfurled in all the Far East. 
 
 It was my privilege on the top of the hill, near the place where 
 this little piece of wood was picked up, to see ten months after the 
 capture of that hill a spot, twenty by forty feet, which, after the 
 snows and rains of winter and the summer’s sunshine and breezes, 
 showed yet upon rock and earth tattered garments and the blackened 
 stains of blood. May those who fought for country upon both sides 
 in that great struggle be to us but an inspiration to heroic service 
 through life and death in the name of our Master Jesus Christ. 
 
 THE STUDENTS OF INDIA 
 MR. B. R. BARBER, CALCUTTA 
 
 You have heard from the address of Dr. Goucher that the desti- 
 nies of this nation rest with the educated classes. So in India, ] am 
 constrained to believe that the destinies of that great Empire rest, 
 not only with the students, but with the Christian students. There- 
 fore, I wish to bring you the greetings of the Student Movement, 
 with its 2,300 members, and I should like to include with these the 
 30,000 students in the 370 institutions of higher learning in that 
 country. 
 
 One would like to speak of the deepening interest in Bible 
 study and of the opportunity in evangelistic meetings of reaching the 
 hearts and consciences of these students. But I can only give you 
 
THE STUDENTS OF INDIA 1g! 
 
 this instance of the work of one man, and he a former secretary of 
 the Student Volunteer Movement in this country. In South India, 
 he, associated with a young man from that country, in one year led 
 into the Church 1,000 young men; not only those Christians nomi- 
 nally in the Church, but others from among the Hindu classes. One 
 remarkable conversion I might mention, the secretary of a Hindu 
 society which they called the Devil’s Society; this man from being 
 a devout Hindu turned to become not only a devout and earnest 
 Christian, but an earnest Christian worker. 
 
 One would like to speak of that great student quarter in Calcutta, 
 with its forty-seven institutions of higher learning and their 10,000 
 college students, with its fifty high schools and 17,000 high school 
 boys. I have seen there young Hindu students going into the col- 
 leges as devout believers in their own faith and coming out not only 
 as Christians but as Christian workers. In the six or seven years 
 that it has been my privilege to be there, in connection with our own 
 work of the Young Men’s Christian Association, I have seen at least 
 twelve young men forsake the hope of brighter prospects in com- 
 mercial and government service to enter the ranks of Christian 
 workers. 
 
 In Ceylon there was the Jaffna Foreign Missionary Society, 
 organized among the students of Jaffna College, and they raised 
 hundreds of dollars to send one of their men to India to be a foreign 
 missionary. They sent others to islands also to labor among those 
 who were without the Gospel. 
 
 One remembers one of the greatest missions of Northern India, 
 where in the time of the founder there were scores of villagers 
 reached by the Gospel and hundreds of men, women, and children 
 turned to the Christian faith. The number of workers came to be 
 thirty, and upon the death of this noble man his two sons, graduates 
 of the University of Calcutta, took up his work. 
 
 One remembers the organization of the Indian Christian Work- 
 ers’ Band, and of the Bengal Missionary Union, and a number of 
 others in South India could be mentioned, where young men are 
 feeling called of God to go out to their own people. 
 
 I remember also that college in Burma where one-third of the 
 students have said, ‘““We will become foreign missionaries.” And 
 following upon that call for 9,000 missionaries, sent forth by the 
 Madras Decennial Conference, the men of India have felt that God 
 was calling them, and last Christmas Day, in the college founded by 
 William Carey, there was organized by the educated men of India 
 the Indian Missionary Society, whose object is to send its own men 
 out to educate or to Christianize the people and to do it by means 
 of native money and native control. 
 
 More significant still than this, is the fact that all over India 
 the revival fires have begun to burn. Now we need these 9,000 mis- 
 sionaries—every one of them—but I am constrained to believe that 
 
I92 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 the young men of India, realizing that the hundred*millions yet un- 
 evangelized are not to be reached soon, are feeling the responsibility 
 upon them and they are rising to the call of God. While they are 
 expecting these 9,000, they are intending at the same time to go out 
 and bring their own fellow countrymen to Jesus Christ. 
 
 } 
 
 THE STUDENTS OF CHINA 
 MR. ROBERT R. GAILEY, M.A., PEKING 
 
 THERE are just two aspects of this great subject that I would 
 like to bring before this gathering. 
 
 First, the students of China as a field for evangelization and 
 as a means of evangelization in their Empire. Here we have, first 
 of all, as a field for evangelization, the hundreds and thousands of 
 students in schools and colleges of the missions in China. Nothing 
 gives greater concern to the Christian educators there than that all 
 of these students may be brought effectually under the influence and 
 the power of the life of Jesus Christ. Here is a great field for 
 evangelization. 
 
 Then there is that great field, the so-called literati class in 
 China—a million scholars in this great Empire. Who is going to 
 undertake the great, the stupendous task of evangelizing this numer- 
 ous and influential body of men? It is a significant fact that the 
 missionaries at work in China, realizing the great importance of 
 reaching this class, have definitely asked that the Young Men’s 
 Christian Association undertake this work. The literati to-day are 
 an important class; but it is a class that is passing away, if I may 
 use that expression, because of the fact that last November, with 
 one stroke of the pencil the great competitive system of examinations 
 was abolished in China. Consequently this class that we have heard 
 so much about and which has had such great influence in China, 
 will soon be no more. At present, however, this class is still there— 
 this million men in China—and can we not hope and pray that from 
 this body of men there will come men such as Augustine and Eras- 
 mus and Jonathan Edwards—men that will have tremendous influ- 
 ence in determining and in leading the forces in the new China. 
 
 Then there is the great new student field in China. The old 
 students are passing away, but this means that there is a greater 
 student field to be in the Empire. It must be evangelized. I cannot 
 take the time this morning to tell you about this opportunity but 
 only mention it. 
 
 And then as a means of evangelization take the Christian col- 
 leges already existing in China. Think of that Shan-tung College, 
 
THE STUDENTS OF CHINA 193 
 
 which in the past generation has been turning out men year by 
 year. No man has ever entered that institution and graduated who 
 was not a Christian man; and these men have gone out into many 
 parts of the Empire as teachers in government schools, in Christian 
 schools, in private schools. Many of them also are pastors of 
 churches that have called them and are supporting them themselves. 
 That is a great evangelizing agency in China. Remember also the 
 Peking Methodist University, with its two or three hundred students. 
 And it was only two years ago that, under circumstances very simi- 
 lar to those which characterized the inception of the Student Vol- 
 unteer Movement, sixty men in that university offered themselves 
 to God as the beginning of a Student Volunteer Movement among 
 the Chinese students in China. 
 
 I might mention, also, the American Board College at T‘ung 
 Chou, where men are being trained for the ministry, and institutions 
 in the south at Nanking, at Su-chou and Fu-chou, where during 
 the last few months a wonderful revival has taken place and men 
 by the score have offered themselves for God’s work among their 
 fellow countrymen. 
 
 I have just one other thing that I desire to bring before this 
 gathering. It is a test, it seems to me, that God is bringing to this 
 great movement of students in North America, a test in these days 
 that He has never used in the past. Entering as we are soon to do on 
 the third decade of this Movement, shall we not expect—aye, are we 
 not now experiencing in this very gathering—a test? God is moving 
 in this congregation and is touching the hearts of men and women. 
 Weare not to be overcome by sentiment, perhaps, nor by the inspira- 
 tion of these addresses; but let us put our lives to the work and 
 do that which we are thinking and hoping to do. The test is a 
 thousand volunteers per annum for four years; a thousand volun- 
 teers next year is the call. It is a test, and here in this audience 
 there are perhaps 3,000 men and women that could almost complete 
 that quota for the next four years. What may we not expect of 
 those who will go back to their colleges and universities, if they 
 exert the influence which they might among their fellow students 
 in the next four years. 
 
 Finally a word as to our responsibility for China. England has 
 a special responsibility for India and her students, but it seems 
 to me—and I think I voice also the feelings and thoughts of my 
 fellow missionaries in China—that America has a special responsi- 
 bility for the students of that Empire. It has been said that Japan 
 is the Two Hundred and Three Meter Hill of Asia, but there is the 
 citadel—there is the Port Arthur still to be taken; and, if I remem- 
 ber rightly, General Noga, when he had taken Two Hundred and 
 Three Meter Hill, called for new troops, men who had not seen 
 the awful carnage of battle, that they might take Port Arthur, and 
 it was taken. Men and women, the responsibility is upon us to 
 
194 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 reach these millions of students in China and the new literati that 
 are to come. Who are ready? Who are like that young man that 
 Mr. Speer told us about in the days of the war in our own country, 
 who answered to the roll-call, “Ready.” I thought of Paul when 
 he said, “I am ready not to be bound only, but also to die at Jeru- 
 salem for the name of the Lord Jesus.” 
 
 THE STUDENTS OF JAPAN 
 MR. V. W. HELM, M.A., TOKYO 
 
 I am very glad, fellow students, to bring to you the greetings 
 from the student Young Men’s Christian Associations of Japan, a 
 country in which the most conservative authorities on the student 
 conditions of the world have declared that there is a more intimate 
 relationship between the destiny of the Empire and its students than 
 in any other nation in the world. 
 
 The sixy-two student Young Men’s Christian Associations in 
 mission schools, government schools, private universities, technical 
 schools, classical schools, and normal schools are bound together to 
 extend the Kingdom of Christ among their fellow students, and 
 to-day there comes to us here assembled a responsibility to bring 
 Jesus Christ to the students of Japan. The government education 
 of Japan is a non-religious and therefore an irreligious education. 
 The mission schools of Japan are taking the spirit of Jesus Christ 
 as the foundation of education, and the Young Men’s Christian 
 Association to-day is recognized as the only agency that can labor 
 within the government schools for the government school students, 
 because the Young Men’s Christian Association is a volunteer organ- 
 ization of Christian students laboring for their fellows; and from 
 the great Imperial University of Tokyo throughout the government 
 schools, there is not a single institution in which the Christian stu- 
 dents may not freely bind themselves together to labor for their 
 fellows. Hence to-day in these great irreligious centers of education 
 in Japan the student Young Men’s Christian Association is working 
 like leaven within the lump. 
 
 I would mention just two reasons why we should feel a pe- 
 culiar responsibility, reasons which constitute a call to prayer for 
 the student movement in Japan. You doubtless know that the 
 Church in Japan has risen to the position of assuming responsibility 
 for the evangelization of her own Empire, thus becoming the pioneer 
 of such Churches in the Orient; and to-day, if the Church of Japan 
 is to meet this great responsibility, she must find among students 
 her leadership in the ministry and in lay effort. Being trained in 
 
THE STUDENTS OF JAPAN = =——::s 'I95 
 
 these institutions and in the theological seminaries of Japan are a 
 mere handful of men compared with the great number of Japanese 
 pastors and Japanese evangelists needed; hence it is the policy of 
 the student Young Men’s Christian Association to see that not a 
 single Christian student in a government school completes his cur- 
 riculum without having to face the question of Christian work, thus 
 turning his attention to the claims of the Church of Jesus Christ 
 for life service. 
 
 I have received since I came here a letter from Mr. Fisher, my 
 colleague, stating that under the auspices of the student Association 
 there was held in Tokyo a meeting of young Christian laymen, 
 graduates of universities and colleges. He said that some of the 
 strongest young Christian laymen of Tokyo had met to discuss the 
 question of the independence and self-support of the Church and the 
 Association, as well as the increase of a supply of Christian workers. 
 The meeting was a most impressive one. It revealed a depth of con- 
 cern on the part of many of these highly educated and able men for 
 the unity and progress of the Church which one does not ordinarily 
 suspect. It helped to remove misconceptions regarding the aims 
 and hopes of the missionaries. On the next day, some of the men 
 who had been present came to him almost with tears in their eyes 
 to say how much they had been helped by that meeting. 
 
 And now the other point, that of Japan’s relation to the Orient. 
 It is true that Japan will be the savor of life unto life or of death 
 unto death throughout the Orient. Which shall it be? This rests 
 upon the Church of Christ in Japan. To-day three of the denomina- 
 tions in the Empire have Japanese missionaries, who are laboring in 
 China; and it is the mighty objective of the Christianization of the 
 Orient that is to lead the Church of Japan to the speedy evangeliza- 
 tion of her own people for that object, and to-day men trained in the 
 Young Men’s Christian Associations are going into China as busi- 
 ness men and as representatives of the cross of Christ. In Dalny a 
 few months ago, I met a group of fifteen graduates of technical 
 schools, sent by the government as a commission to investigate the 
 coal mines. In charge of that commission was a young graduate 
 of the Imperial University who had been for two years the president 
 of the Association in that university, and he said, “I have come not 
 only to investigate the coal mines, but to work with the men of this 
 commission.” The first young man whom it was my privilege to 
 lead to Jesus Christ is now in Shanghai as the representative of a 
 great Japanese steamship company; and he has been for three 
 years teaching in the night school of the Shanghai Young Men’s 
 Christian Association. Another Christian went only last spring to 
 Shanghai as the representative of the Tokyo Imperial Post Office 
 and Telegraph. Before he went he sent a letter, in which he said, “T 
 want to help in organizing a Japanese Christian Association among 
 the increasing number of commercial young men in Shanghai;” and 
 
196 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 he is laboring there to-day. Another young man, for four years in 
 a Bible class in Tokyo, went only six months ago, commissioned 
 by the government of Japan to organize schools for the Chinese 
 young men in the southern Liaotung Peninsula. I met him there 
 last autumn, and he said that he had been permitted to labor there, 
 not only in the education of men, but to lead them to Jesus Christ. 
 And so we ask your prayers for the young men of Japan, as the 
 student Associations are leading them for the Christianization of 
 their own country and neighboring lands. 
 
+ fig Bal Slo Ola 2 A aaa I bo) der a 
 
 UNPRECEDENTED OPPORTUNITIES IN THE 
 UNEVANGELIZED WORLD 
 
 In Latin America 
 
 In Pagan Africa 
 
 In the Far East 
 
 In the Indian Empire 
 
 In the Mohammedan World 
 
OW, 
 
 \ 
 " 
 
OPPORTUNITIES FOR SERVICE IN LATIN AMERICA 
 THE REV. JAMES B. RODGERS, D.D., MANILA 
 
 “YE SHALL be witnesses unto me both in Jerusalem, and in all 
 Judea, and in Samaria”—Samaria, that hated of all the Gentile 
 nations, allied to Israel by blood, with a partial knowledge of the 
 true God, and yet despised as outcasts. What more telling argument 
 can we find for preaching the Gospel of Jesus Christ in the Latin 
 American countries than is suggested by this parallel? And the 
 Philippines are included, because the early life of those islands, 
 religious, civil, and commercial, came from Mexico; they belong, 
 therefore, to the American-Latin countries. 
 
 There are two forms of service that appeal to us to-night. In 
 the very nature of things and because of the limitations of our 
 Church—woe to us that it is so—large numbers of you who have 
 a genuine desire to serve the Lord in foreign lands can never receive 
 appointments under the boards of the churches. To be appointed 
 a foreign missionary in these days is becoming almost as difficult— 
 may it be said in the right sense—as to gain a place in the diplo- 
 matic corps; for only the best are to be chosen, and the numbers are 
 so small that out of the thousands, few can be sent at present. But 
 now in these days, unwillingly and unexpectedly, we of North 
 America have become interested, and have realized our responsi- 
 bility for our brethren in Central and South America. How can 
 we serve them? Did you ever think, young men, you who are 
 thinking of going into business, that perhaps the Lord had a busi- 
 ness opening for you in South or Central America, or in the Philip- 
 pine Islands? I do not mean to say that you will gain riches, but 
 livelihoods are there. An opening for what? Not for commercial 
 gain, but to serve the Lord Jesus Christ as laymen, as business men 
 in these countries. 
 
 My mind goes out in grateful remembrance to some very dear 
 friends, one an American, another a Scotchman, in the city of Rio 
 de Janeiro, who gave of their time and money, and who allied 
 themselves to the Brazilian churches in order that their influence 
 might count where it was most needed, putting aside the opportun- 
 ity of hearing the Gospel preached in English. One of them, the 
 American, still remains in Brazil, although his business house has 
 closed its doors and he has many opportunities to come back here, 
 
 199 
 
200 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 solely for the purpose of allowing his life work to be in a struggling 
 Baptist church in the city of Rio de Janeiro. Our missionary work 
 on the island of Cebu owes a great deal of its success to the conse- 
 crated efforts of a Scotch business man, who, without regard to the 
 sneers and the rebukes of his business compatriots, has been faithful 
 to the service of the Lord Jesus Christ. 
 
 And then, again, we have now not only these business relations 
 but political relations with other countries. It may not be under- 
 stood, but the United States has organized a vast missionary society, 
 with Theodore Roosevelt as its president, and William H. Taft as 
 its executive secretary; and the young men and young women who 
 have gone out under our government can and are doing Christ’s 
 work as truly as those of us who are sent to preach the Gospel. On 
 the list of the high officials in the city of Manila at the head of that 
 most important branch, the educational work, are the names of two 
 student volunteers of the class of 1894 in Pomona College, Cali- 
 fornia, men who have interpreted their vows in this way and realized 
 that their mission is as genuine and as thorough and as true as 
 though they were preaching the Gospel. The work of many an 
 American official is of the same kind. You remember that when 
 Governor Taft came home in 1go2, he was told by his physicians 
 that he should not go back again; it would be necessarily fatal to 
 his health. Mr. Beach, whom you have heard here, tells me that 
 at a banquet given by some of his college friends to Governor Taft— 
 they were classmates—they said to him, “Why are you going 
 back?” and these were his words: “Fellows, I regard my work in 
 the Philippine Islands as a mission. I- cannot leave the Islands, for 
 the people need me.” A man with a mission must fulfil it; and 
 knowing the sentiments of our Secretary of War, I wrote to him a 
 few days ago for a message, and I have great pleasure in bringing 
 it to this Convention: 
 
 “T am very glad that you have been addressing people on the 
 unprecedented opportunities for public service in the Philippine 
 Islands. One of the great needs in our work in the Philippines is 
 the sympathetic assistance of American men and women who go 
 there in our task of conciliating the Filipinos and making them 
 believe we are there for their good. What we need in the Philip- 
 pines are men and women who understand what we are trying to do, 
 who sympathize with it, and who have a real friendly feeling for the 
 people of these islands. They have a great deal that is good in them, 
 and our task is to bring it out. 
 
 “Sincerely yours, 
 | “Wittram H. Tart.” 
 
 I would not tarry on this phase of the subject, for there rises 
 before me the other phase, the opportunity and necessity at this 
 crisis of giving to the people that basal element, that essence of all 
 the civilization and public life which we have, the Gospel of Jesus 
 
OPPORTUNITIES FOR SERVICE IN LATIN AMERICA . 201 
 
 Christ, and those other elements which can make for righteousness, 
 which can influence people to know the difference between truth and 
 falsehood, which are the very essentials of the Christ life. 
 
 Opportunities! See the doors of South America and Central 
 America. With the exception of a few unimportant states, they 
 are wide open. Every single one of the more important countries 
 has a legal statute giving liberty of worship. It is said that in the 
 United States and in the Philippine Islands alone is there genuine 
 liberty of worship; but I think, from some things that I have seen 
 in some of our cities, that we have more genuine opportunities of 
 preaching the Gospel to all classes and races of men than you have 
 here in some of our cities. 
 
 What are these opportunities? In Brazil there is a National 
 Presbyterian Church that is caring for itself; and although mistakes 
 are made, still it is far better that it should be so than to have it ever 
 carried in the arms of the parent Church. In the Argentine the 
 churches are spread from north to south; Chili is strong, and the 
 openings in Peru and Bolivia, as we have heard in these days, are 
 simply wonderful; success is on every hand. 
 
 And what of the Philippine Islands? You will pardon me if 
 I speak more particularly of them, although my heart goes out also 
 to the needs of the Brazilian people. Never in the history of our 
 missions in Latin America has there been such an opportunity for 
 Christian service as we who were fortunate enough to be the first 
 appointees of the Churches, have had in the Philippines. Think of 
 it! In 1899, when the first missionaries began their work, every- 
 thing was under martial law. The people were sullen. They had 
 no reason to believe except our unsupported word that we Ameri- 
 cans were there for their good. And yet in those days, when we 
 had to be in the house at seven o’clock at night, there were two 
 openings the first and second days after my arrival; and from that 
 beginning, the services in a little house, all the great work of both 
 our own and the Methodist Church has grown. And what do we 
 see now? Our churches are spread from the north down to the 
 southern point of Negros, and the Episcopal Church is working 
 among the Igorrotes, and the Congregational Board among the 
 Bagobos down in Mindanao. The Churches have by wise procedure 
 and careful arrangement been able to give their time, each 
 Church exclusively to a certain field, through the terms of our 
 Evangelical Union. We have had the opportunity to put in prac- 
 tice new methods, and wise methods we believe, methods sanc- 
 tioned by Christ Himself and that have brought us great results. 
 
 But how are we reaching the Filipinos? We talk sometimes of 
 the opportunities that we should wait for, and of the necessity of 
 waiting patiently in prayer until God shall open the gates; but the 
 gates of these Islands are flung open faster than we can enter them. 
 Instead of our pursuing the opportunity, the opportunities are pur- 
 
202 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 suing us, and we have been unable to half occupy the open fields. 
 There has been scarcely a place where a man has gone that he 
 has not been able within a few days to get a hearing, and in some 
 places the people turn out en masse to receive him; thousands make 
 up his audiences; hundreds of villages are sending to the mission- 
 aries. From up north in the Cagayan Valley there came a delega- 
 tion three, four, five times, first to myself and then to Dr. Stuntz and 
 Mr. McLaughlin of the Methodist Mission, saying, “Can you not 
 send us some one?” and we were powerless to help. The hands of 
 the Methodist Mission, in whose field it was, were so tied with their 
 constantly growing work that they were unable to accede to this 
 request until a few months ago. The work has gone on in this way, 
 leaping from place to place. A most beautiful contagion has taken 
 hold of ‘the people; they really believe it is their duty and their 
 privilege to tell some one else of the truth. So by every possible 
 means the people carry the Gospel to the other villages. Oppor- 
 tunities! Crisis! I do not suppose that we shall have in future years 
 as great an opportunity for service as we have now. 
 
 Why do they listen to us? Oh, the desperation in the hearts 
 of the people in the Philippines—and the same thing in South 
 America, that desperation that comes from sullen acceptance of a 
 hard and oppressing tyranny during long years, that makes men 
 say, “We know not how to tell the truth, for we have been com- 
 pelled to conceal our real feelings for 300 years.” And then, on 
 the other hand, the natural aspirations after something better, they 
 know not what. Some think it is for political independence; some 
 think it is for a government of their own; others, that they might 
 find it realized in having Filipino bishops in the Roman Catholic 
 Church; still others think that the Aglipayan Church would do 
 the work and solve the religious question. But they find through it 
 all the same old custom has gone on of living at the expense of the 
 people, of erecting great institutions and not caring for the souls of 
 men. “Like priest, like people ;” and the teacher, the Spanish prior, 
 bad as he was, has only been copied by his Filipino successor. 
 
 But what about Protestants? What opportunities have we? 
 Last Sunday I had the pleasure of preaching to a congregation 
 near New York City, in the state of New Jersey, and the pastor of 
 that church, a man of genuine saintly spirit, said to me: “One of 
 the reasons why there is so much discontent in the ministry is that 
 a great many men, as they grow older, wish to have a pulpit near 
 New York, and so they come down to the little villages and towns 
 around about.” Splendid services, splendid opportunities for ser- 
 vice, sometimes, and yet they are content to go into a village of 
 2,500, where there are four or five other Protestant churches. Plenty 
 to do, of course, but what of the work in the neglected fields of 
 South America? Oh, what a blessing it is to have unlimited hori- 
 zons, to feel that although you work on and on and on there is 
 
THE OPPORTUNITY IN PAGAN AFRICA 203 
 
 still more to do, to have your ambition quickened and your desires 
 fulfilled in seeing the result of your work! Have any of you men 
 any prospect in this country of having the privileges we have? 
 There is a Baptist missionary down in Iloilo who baptized a thou- 
 sand people in the year 1904. One of our ministers in the city of 
 Cebu, who began with a hard struggle against the opposition there, 
 had a few come in the first year—twenty-seven, I believe—the 
 second year 177, and this year 350. In our own station of Manila 
 I have been privileged to baptize between 800 and 1,000 persons 
 during the six years I have been there, and all of them seemingly, 
 so far as human eye could tell, genuine converts to Jesus Christ. 
 And the work of the Methodist Church has been still larger, with 
 their 10,000 or more members. Is not that an opportunity for 
 service? Is not that an opportunity that appeals to every one of 
 you? God grant that you may embrace it. 
 
 Just before I left the Philippines, there was a farewell recep- 
 tion. The people are very kindly in showing their regard, and very 
 enthusiastic sometimes, and the last message they gave me was this, 
 “Interpret to the American people the aspirations of the Filipinos.” 
 I may not have interpreted them in just the way that they wished, 
 for they talked of political independence; but I believe that this 
 night I have tried at least to interpret to you leaders of the future 
 generation the desires and aspirations of the Filipino peoples. God 
 grant that you may never forget them. 
 
 . THE OPPORTUNITY IN PAGAN AFRICA 
 THE REV. DONALD FRASER, BRITISH CENTRAL AFRICA 
 
 I sHALL not attempt to describe, in the few minutes at my dis- 
 posal, the area and population and attractions of the peoples who to- 
 day afford peculiar opportunities for the proclamation of the Gospel. 
 I intend rather to speak of some difficulties which have been re- 
 moved, of some opposing forces which must still be encountered, 
 and of the need of Africa. 
 
 I. Let us consider some of the difficulties which have been re- 
 moved. 
 
 1. There is the geographical difficulty of remoteness. The 
 northern part of Africa has since centuries before the Christian era 
 been in touch with Europe, and that has in no small measure affected 
 her civil and religious life. But that part of Africa which we call 
 pagan was until recently almost entirely isolated from communica- 
 tions and from knowledge. In 1708 James Bruce, a Scotsman, ex- 
 plored along the sources of the Nile. He was the first of a line of 
 
204. STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Scotsmen whose names will always be associated with Africa, and 
 who are famous for their geographical exploits. Mungo Park, who 
 died in his attempt to trace the River Niger, followed him. And 
 then there was Livingstone, prince of them all, who traveled 29,000 
 miles in Africa and opened up to our knowledge 1,000,000 square 
 miles. How great he was, only we who live in Central Africa can 
 understand. His high aims indomitably pursued, his extraordinary 
 personal influence, his absolute trustworthiness in the most trivial 
 details, combine to make him our most notable explorer. He was 
 followed by many another, such as Stanley, Cameron, Thomson. 
 But the number is great and suffice it to say that after a century’s 
 exploration by missionaries, scientists, and hunters, Africa now lies 
 bare before us. Its lakes and rivers and mountains we know; its 
 people and languages and customs. 
 
 In the early days men entered the continent at some river mouth 
 or port and then disappeared into the mist. But now those inland 
 regions are interpenetrated by all the communications of modern 
 life. Great fleets of steamers sail from Southampton and Liverpool 
 and Hamburg and bring every one of its shallow harbors into touch 
 with the world. Every great river, the Zambezi, Congo, Niger, Nile, 
 has its fleet of little steamers establishing communication between 
 the interior and the coast. And these, together with railways and 
 telegraph, have disclosed the secrets of Africa and brought us so 
 near, that sitting in our homes we can almost feel in our daily news- 
 papers the heart beats of the great continent. See what this has 
 meant for evangelization. At first missions could not advance be- 
 yond easy communication with the base of supply. Some tried it 
 at enormous cost of life and money, but now into the very heart of 
 Africa there is organized transportation. And we must never cease 
 to recognize that those traders who, for profit’s sake, maintain those 
 lines of communication are the servants of the Kingdom even though 
 they do not think so in their hearts. 
 
 2. Another difficulty that has been removed was that of uni- 
 versal anarchy. The ramifications of the Arab slave-trade penetrat- 
 ed all Africa. Thirty years ago the Arabs were in the heyday of 
 their prosperity. Livingstone calculated that every year 50,000 
 slaves were brought to the East Coast, and that for every 50,000 
 some 500,000 had been done to death by war, or fire, or famine. 
 Cardinal Lavigerie went further and reckoned the annual loss at a 
 million. We know at least that it was very great. Wherever the 
 slavers went, tribes were dispersed or annihilated, a universal reign 
 of terror pervaded. 
 
 Then what shall we say of intertribal war? It was the rule of 
 Africa. Strong tribes asserted their superiority in the life of some 
 potentate and maintained it by continual war. There were few of 
 the great kingdoms of Africa which were not buttressed by annual 
 raids on the weaker tribes, by constant butcheries and barbarities 
 
THE OPPORTUNITY IN PAGAN AFRICA , 205 
 
 which displayed the power of the chief and thereby maintained his 
 authority. It was so with Chaka, with Mosihlatse in South Africa. 
 with Mombera, and Msidi and Mtesa in the great inland regions. 
 The atmosphere in which they lived was war, and the tributary 
 people were only maintained in allegiance by the power of the 
 assegai. To this spirit the Gospel of Peace was essentially opposed, 
 and men were wise enough to recognize this. The weaker tribes 
 welcomed the missionary in the hope that he would lead them 
 against their enemies, and when he refused threatened or expelled 
 him. The stronger refused to allow him publicly to discharge his 
 office, because they recognized that their power would disappear if 
 he did. This was the cause of the disaster which came upon the 
 Universities Mission, of the long prohibition of work by Lobengula, 
 Mombera, Msidi, and many another. This led to the failure of 
 Captain Allen Gardiner to settle in East Africa, and to many another 
 of the great defeats and disasters of early attempts. Now these dif- 
 ficulties have been largely removed. The slave traffic has been prac- 
 tically broken, not by the establishment of a patrol of gunboats 
 along the coast, but by the occupation of the interior by European 
 powers. 
 
 It is the fashion to cry out against the scramble for Africa. 
 I do not know what motives may have prompted each nation; but 
 I do know that without such a partition as has now taken place, the 
 evangelization of inner Africa would have been impossible. I am 
 a loyal Briton, and I am proud of the high imperial destiny of our 
 nation, for I see that the result of its occupation of Central Africa 
 was the healing of Africa’s open sore. The work is not yet com- 
 plete, but you may say that wherever British rule is, or French, or 
 German, there the slave-trade has ceased. Would that the same 
 could be said of Portuguese rule! One result of this settlement 
 has been an enormous increase in the native populations. Not only 
 have intertribal wars largely ceased, but many a murderous atrocity 
 has been checked. And now we find that the Zulus have doubled 
 their population in the last ten years. The Bechuana are four times 
 as numerous as they were in Livingstone’s day. And the Fingoes are 
 ten times as numerous as they were sixty years ago. 
 
 3. Another great difficulty that has been partially removed is 
 that of malarial fever. Till six years ago all inland and coast regions 
 were in some degree cemeteries for the whites. Drummond said, 
 when he came out of Central Africa, “I have been in the land of the 
 dead.” And every mission field has its too well filled God’s acre. 
 Now, in the great goodness of God, He has revealed to science the 
 cause of malaria, and by taking certain precautionary methods there 
 has been a wonderful improvement in the health record. In my 
 first term in Africa, I frequently had fever once every fortnight, 
 but during my last term only once a year. And it is now eight 
 years since a male missionary died in our mission. What a differ- 
 
206 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 ence this has made! It means longer service. And one of the great 
 necessities for successful service is that there should be continuity 
 of service and of policy. Like Judson, I have no faith in short 
 term missionaries. No matter how full the supply of living men 
 may be to take the place of the dead, there is no replacing the 
 loss of experience and wisdom that.dies with each. Then it also 
 means a greater efficiency; for no longer depressed with constant 
 fevers, your missionary can live more strenuously and look more 
 brightly on the problems of his field. 
 
 II. But there are still many opposing forces which must 
 be met. 
 
 1. There is the opposition of evil and suspecting governments. 
 We may acknowledge that by treaty no religious teacher may be 
 forbidden to declare his Gospel to the people. Treaty gains this 
 privilege for us in China, too, but then we have to learn that no 
 treaty has much effect on deeply rooted popular prejudice. And in 
 Africa, however much European headquarters may profess to give 
 a fair field to every messenger, Protestant or Papist, there are preju- 
 dices too deeply rooted in the minds of subordinate officials to allow 
 liberty or to prevent opposition. And there is no government so 
 constantly opposed as the Portuguese. Unfortunately large tracts 
 are under their protection, and in almost all of these there is no pro- 
 tection for European effort. If officials do not absolutely forbid, as 
 they sometimes do, then they refuse title deeds to land and make 
 developed effort impossible. In some French territory, unless the 
 society be French, or the French language be taught in the schools, 
 there is continual handicapping. But there is another government 
 whose dreadful misrule creates at present not only a mighty ob- 
 stacle to evangelistic work, but is perpetrating the greatest crime 
 on earth. I mean the misnamed Congo Free State, a country of 
 800,000 square miles, nearly four times the size of the German 
 Empire, exclusive of its foreign possessions, over which King Leo- 
 pold of Belgium holds absolute sway. In this country twenty years 
 ago there were said to be 25,000,000 souls, but to-day there are not 
 15,000,000. Such a decrease of population, where there ought rather 
 _to have been a vast increase, reveals a condition of wholesale massa- 
 cre which far exceeds the worst days of the slave traffic. 
 
 2. And what shall I say of the liquor traffic on the West Coast? 
 These lands are the dumping ground for a vast amount of American 
 and European fiery spirit of the vilest character. This liquor has 
 so seized the appetite of the native people that it has become almost 
 the only trade goods in demand. The constant cry is for rum. It 
 is the great obstacle to the progress of civilization, as well as the 
 greatest enemy to the purity of the Church. In most of the dis- 
 tricts south of the Zambezi, and in all East Africa Protectorates, 
 this curse has been absolutely forbidden entrance. In the British 
 South Africa Company’s land it is a high criminal offense to give 
 
: THE OPPORTUNITY IN PAGAN AFRICA 207 
 
 spirits to a native. These Protectorates are not self-supporting be- 
 cause of this prohibition. But there are higher successes than finan- 
 cial ones ; and the grace that comes to us in our disinterested admin- 
 istration of these lands more than compensates for any financial 
 sacrifice that we may make. 
 
 3. Yet another force that is aggressively our enemy is Mo- 
 hammedanism. We see it actively spreading over Africa, where 
 Christianity is not progressive. It comes with the Arab slaver and 
 was identified with the slave traffic. It comes now with a certain 
 racial pride and appeals to the African because it seems to link him 
 with a great world-wide empire. But I greatly question the sin- 
 cerity or permanence of this veneer of Mohammedanism. I know 
 that much alarm has been created by the cry that it is racing with 
 us for the new faith of Africa. And in a degree this is true. But 
 Mackay said long ago that the next ten years would decide whether 
 Islam or Christ is to rule Africa. These years have long passed, 
 and the question is not decided yet. And the Mohammedanism 
 which comes to Africa does not offer the same almost impenetrable 
 barrier to Christianity that it does in Asia. I cannot help thinking 
 that in many places it has gained ground just because Africa is 
 eagerly stretching toward the light; and Islam, a Christian heresy, 
 has been the first light offered. I have seen it come into districts 
 with a rush and then within a year fade away. It brought no teach- 
 ing, offered no new life; it gave sanction to some of the basest pas- 
 sions of men. For the morality of the Mohammedan, said Living- 
 stone, is based on a lower plane than that of the untutored African. 
 
 4. But there are other forces essential to all pagan Africa 
 which every missionary must encounter. There is superstition. 
 Throughout pagan Africa you will find some idea of God. They 
 recognize that a great spirit has made the world, though he seems 
 now to have withdrawn from it. But the whole world is filled 
 with active spirits of the dead. They are found in the great moun- 
 tains, in the trees, in snakes and fierce animals; they speak to men 
 in dreams, they follow them in shadows. I have never heard of 
 their doing an act of loving kindness. But they will not bear neg- 
 lect. When drought, famine, disease, death, come into a community, 
 then the spirits are calling for propitiation. Then offerings are 
 made to the offended spirits. But the greatest opponents are not 
 the spirits speaking immediately, but the witch doctors who interpret 
 their desires. When calamity comes, the doctors trace the source. 
 When crime is committed they detect the criminal. And their 
 ordeals of the boiling pot, or poison pot, claim annually thousands 
 of victims. 
 
 5. Finally there is passion. Built in a large sensual mold, they 
 love to see a faction fight and to hear the war yell. With small 
 provocation the fiercest passions may be raised and deeds of dastard- 
 ly cruelty perpetrated. They have the bully’s love of seeing pain 
 
208 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 and suffering inflicted on the weaker, whether they be animals or 
 men. A method of punishment was to stake the criminal to the 
 ground, smear his body with honey, and then lead on the red ants 
 to devour him alive. Even among the Christians, to teach them to 
 spare suffering and to treat kindly the weak is a slow process. 
 
 Another form that passion takes is drunkenness. Although 
 European liquor may not be allowed, you will find through all Africa 
 that each tribe has its native liquor, perhaps prepared from bananas, 
 perhaps from maize, perhaps from Kaffir corn. It is brewed in 
 abundance; it is a feature of the pagan African village life that 
 while the supply lasts, you will find whole villages steeped in a 
 hideous orgy of drunkenness, and men and women are never sober 
 when they can be drunk. 
 
 But where shall the list end? I might speak of polygamy, min- 
 istering as it does to all the worst passions of men and women and 
 making family life impossible; of indolence, the enemy of all social. 
 progress and the friend of all vice and wickedness; of those sports 
 and ceremonies which turn the moonlight nights into dreadful car- 
 nivals of evil and destroy the last traces of modesty in boys and girls. 
 
 III. Now what does Africa need? 
 
 1. That the Church send out well-equipped and systematized 
 missions. The needs and urgency of many parts of Africa are pat- 
 ent to all, in the Sudan, the hinter lands of the Western Coast, the 
 Eastern and Western Protectorates. But this urgent need must not 
 allow us to waste men and means in spasmodic and inefficient efforts. 
 There is a great tendency to appeal to the philanthropic instinct of 
 Christians and send out undenominational, extra-Church, unsyste- 
 matized missions. These have frequently experimented on new 
 methods, ignored the teaching of a century’s efforts, formed commit- 
 tees of men who have little or no practical knowledge of mission 
 methods. And the result is huge wastage of men and money and 
 further extravagance in organization. Let us remember that there 
 is a deep science in the missionary enterprise. There is no need 
 now to waste years and break men’s hearts by false methods. There 
 is a vast library of experience behind us. Let us use this and see © 
 to it that our churches tackle the urgent needs of Africa by fully 
 approved methods, and that our policy is in line with what history 
 has taught us to be the most useful. 
 
 2. We need efficient men. It is a mistake to think that any- 
 thing will do for Africa, that Asia alone claims educated and able 
 men, and that for Africa any enthusiastic Christian will be an effi- 
 cient evangelist. There is no mission so expensive as that which 
 sends out uneducated men. There is no cheaper mission than the 
 mission of fully educated and selected men. Africa demands special- 
 ists, men who know their own departments and will train the natives 
 to this work. She needs ministers who shall go out, not as evangel- 
 ists, but as superintendents; not as pastors, but as bishops. She 
 
UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 209 
 ‘ 
 
 needs captains of industry—carpenters and builders who will teach, 
 not a smattering, but an exact knowledge of their trade; teachers 
 who will instruct, not pupils, but teachers ; medical missionaries who 
 will help others to instruct their fellows in the laws of health and 
 in nursing. I mean that Africa will not be evangelized and raised by 
 the European, but by the African. And the efficient missionary is 
 one who will try to multiply himself in natives, willing to sink him- 
 self, to restrain himself from activities which might be more fas- 
 cinating, so that he may prepare Africans to do his work and give 
 to them something of that spirit which is in himself. 
 
 THE UNPRECEDENTED OPPORTUNITY IN THE 
 FAR EAST 
 
 THE REV. ARTHUR JUDSON BROWN, D.D., NEW YORK 
 
 JAPAN, Korea, China, Siam—five hundred millions of peo- 
 ple! We find it difficult to comprehend the significance of such a 
 stupendous figure. But, to adapt the words of Dr. Gracey, consider 
 that every third man who toils under the sun and sleeps under the 
 stars is in one of these countries, that every third child born into 
 the world is there, that every third orphan wailing by day and 
 every third widow weeping by night are there. Constitute them 
 pilgrims; let them pass before you, 2,000 persons every twenty- 
 four hours, and you would have to listen to the weary, throbbing, 
 pressing throng for 500 years. Opportunity? Until the last genera- 
 tion this vast mass of humanity lay stagnant, but during recent 
 years the vast forces of the modern world have been operating 
 upon it, and the result is that an unprecedented revolution is taking 
 place in our generation. 
 
 Japan was the first to respond. Consider that within the life- 
 time of many in this audience Japan had never seen a ship, knew 
 nothing about steamboats or electricity, had a law inflicting the 
 penalty of death upon any Japanese who left his native land, and a 
 statute that if the Christian’s God himself should set foot upon her 
 territory, He should pay for it with his head. Then Commodore 
 Perry opened the ports of Japan. Then an Imperial Commission 
 visited Europe and America to ascertain what Western nations had 
 to teach. Then feudalism was abolished. Now Japan has a modern 
 system of education and a free press. Her ships reach the uttermost 
 parts of the earth. She uses steam and electrical machinery as 
 intelligently as any nation in the world. She has organized an army 
 and a navy pronounced by military and naval experts the very 
 
210 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 best in the world, and since the last meeting of this Convention, the 
 world has seen little Japan crushingly defeat the alleged most power- 
 ful white nation of the earth. Already it is settled that Japan is 
 a world power. Shall it be a Christian power? Those who are 
 before me to-night may, under God, help to answer that question. 
 
 Korea until this generation was a hermit nation. The first 
 Protestant missionary did not enter it until 1884. The work has 
 _ been greatly hampered by the rottenness of the government. Now 
 Japan is reconstructing Korea politically, building railways, stretch- 
 ing telegraph wires, reorganizing courts, correcting abuses, inaug- 
 urating a new era in that erstwhile hermit kingdom. The Koreans 
 do not like it. A lazy, sleepy child does not wish to be compelled 
 to get up in the morning and go to work; but under the influence of 
 Japan, Korea is being forced to reform her methods. That war 
 between Russia and Japan threatened to close missionary oppor- 
 tunity in Korea. But Japan, although she knew it not, fought the 
 battle of the Lord of Hosts, and the victory of Japan means the 
 continued freedom of the Protestant missionary in Korea and the 
 development of conditions more favorable to the stability of the 
 growing Church. 
 
 In China a stupendous change is taking place. There is some- 
 thing fascinating and yet something appalling in the spectacle of 
 that mighty nation slowly and majestically bestirring herself after 
 the sleep of ages. Take one or two illustrations. Prior to Igo, 
 every young man who wished to obtain official preferment had to 
 pass an examination in the old Confucian Classics. That meant that 
 the young men of China stood with their faces toward the dead past. 
 But on August 29th of that year—fix the date in your minds, as 
 it is one of the great dates in the reorganization of the world— 
 a decree was passed abolishing those literary examinations and 
 directing that thereafter young men who wished to obtain official 
 preferment must pass an examination in Western arts and sciences 
 and economic and governmental methods. To carry out this pur- 
 pose, it was decreed that schools should be established throughout 
 the Empire, with a college in every provincial capital, and that where 
 no other places were available, the temples should be turned into 
 schools. By that one decree 1,650,000 of the brightest young men 
 of China, who had been standing with their faces toward the dead 
 past, executed an about-face and are now looking toward the 
 living future. 
 
 Some one asked me to-day what was the last word from China. 
 I replied that it was that Yitian Shih-kai, Viceroy of the imperial 
 province of Chih-li, went to Pao-ting Fu, ordered that several 
 temples to the local deities be turned into police stations, and that 
 the idols should be gathered and thrown into the river. The mis- 
 sionaries, curious to see how the people would take such a sacri- 
 lege, went down to the river bank to find thousands of people laugh- 
 
UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 2I1 
 
 ing at it as a good joke, and saying one to another, “The gods are 
 getting a bath!” 
 
 Do you know that the very reforms for which a few years ago 
 the Emperor was virtually deposed by the Empress Dowager are 
 now being decreed by the Empress Dowager herself? Ten years 
 ago China did not have a vernacular paper. To-day she has 157 
 newspapers, and the last to be started, oh, young women, is a daily 
 woman’s paper in the city of Peking! Only recently there has been 
 traveling through the United States an Imperial High Commission, 
 charged by the government of China to inquire what Western na- 
 tions have to teach. The Rev. Dr. J. Walter Lowrie, returning to 
 the field after a furlough prolonged by ill-health, writes in amaze- 
 ment that the changes that had taken place during his absence of 
 twenty months were greater than had taken place during the pre- 
 ceding twenty years of his residence in China. Of course there is 
 commotion. You could not expect one-third of the human race 
 to rouse itself from the sleep of ages without having more or less 
 disturbance in various places. But the disturbances in China to- 
 day are the signs of progress. They mean that at last China is 
 awake. We remember that of old, the dying Francis Xavier lifted 
 up his hands and said: “Oh, rock! rock! when wilt thou open?” 
 For nearly a hundred years Protestantism has been hammering upon 
 that rock. Now it has opened. Will you enter? 
 
 In Siam we have the most progressive monarch in Asia, with 
 the exception of the Mikado of Japan. He has recently issued a 
 decree abolishing slavery. He has also issued a decree abolishing 
 gambling everywhere in his kingdom, except in the capital. And 
 why not in Bangkok? Because the income from gambling in the 
 capital forms so large a part of the revenue of the government that 
 he could not get along without it, unless he raised the import dues. 
 But by the treaties between Siam and Western nations, he cannot 
 increase the import dues without their consent. So we have the 
 spectacle of the Buddhist King of Siam desiring to abolish the 
 curse of gambling in his capital and unable to do it because so far 
 the Christian nations have not consented. 
 
 And these great changes are being attended by an unpre- 
 cedented readiness to hear the message of the West. It is true that 
 the Japanese Church is demanding autonomy. There are in Japanese 
 churches 50,000 communicants and 150,000 adherents. Whereas in 
 most countries Christianity has begun at the bottom and worked up, 
 in Japan it began with the Samurai, the knightly class. It has been 
 said that the influence of Christianity in Japan is Ioo times greater 
 than its statistical strength. A surprising proportion of men in, 
 public life are Christians—officers of the army and navy, editors 
 of leading papers, members of the Lower House, or, as we would 
 call it, the House of Representatives. Kataoka, then President of 
 the Lower House, told me when I was in Tokyo that it was his 
 
212 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 weekly custom to invite his official colleagues to his palace and there 
 to read and expound to them the word of the ever-living God. 
 Fancy the Speaker of our American House of Representatives doing 
 that! A short time ago there was an assemblage of the peers of the 
 realm in Tokyo, and that great assemblage of the dominant men of 
 the new Japan stood and repeated in unison those majestic words, 
 “T believe in God the Father Almighty, and in Jesus Christ, His 
 only begotten Son.” 
 
 But while we rejoice because of these things, it would be a 
 mistake to suppose that Japan is a Christian nation and needs no 
 more foreign missionaries. In a street of Nagoya, an interior city 
 of Japan, I saw a Japanese gentleman approaching. He was riding 
 a bicycle and was wearing a European hat, collar, tie, coat, and vest. 
 His upper works were thoroughly modern, but his legs were bare 
 and his naked feet were thrust into wooden sandals. That is Japan 
 to-day. In a great many cities in Japan, I asked leading Japanese, 
 “What is the great need of your country to-day?” And the con- 
 sensus of replies was: “Japan needs a new basis of morals. She 
 has drifted away from the old foundations, and she has not yet 
 anchored herself to any new faith.” There are nearly fifty millions 
 of people in Japan to-day who are unevangelized. Oh, young men, 
 if we are to win Japan for Christ we must hasten. It would be an 
 unspeakable calamity if Asia should be organized and dominated 
 by a heathen power. 
 
 In Korea the result of the war has opened doors of opportunity 
 wider than ever. In Pyeng Yang, the missionaries assembled the 
 more mature native Christians and after instruction and prayer 
 sent them out to make a house-to-house canvass of the unevange- 
 lized. Ten years ago, such visitors would have been mobbed. But 
 one visitor reported a typical experience when he said, “To-day I 
 visited ninety-eight houses and ninety-seven received me kindly 
 and thanked me for coming.” At night the visitors trooped into 
 the churches, bringing with them those whom they had interested 
 during the day. In ten days, 1,120 publicly confessed Christ, and 
 the whole city was shaken. Take another station, Syen Chyun, that 
 was not opened till r901. Yet there are now 6,507 communicants 
 and catechumens in that one field. There is a missionary on this plat- 
 form to-night who in the last five years has baptized 1,392 Koreans. 
 A letter just received states that another member of that station 
 has, in the last five months, baptized 660 adults, enrolled 1,000 
 catechumens, and organized ten churches. The growth in that 
 station has been over 100 per cent. within the last year. 
 
 And how eager they are to know Christ more perfectly so as 
 to tell others about Him! The missionaries announced a training 
 class for Christian workers; 1,140 men came. Most of them walked 
 from the outstations, the most distant walking 390 miles, a journey 
 of twenty-four days over mountains and through valleys in the 
 
UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 213 
 
 cold and snow of February! On the last day, an offering was made, 
 not only of money, but of service. The leader said, “Will you not 
 pledge time to be spent in telling the unconverted about Christ?” 
 And men who had already given all the money they could pledged 
 altogether 1,190 days of personal work without any compensation. 
 I seem to see them, while we are sitting here—those poor but glad- 
 hearted Koreans, going from village to village and from house to 
 house, preaching the old and yet ever new story of Divine com- 
 passion for needy men. The missionaries are calling to us to send 
 more men, more women, that they may take advantage of the great 
 opportunities that are opening before them. Mr. Kearns alone, who 
 did not go out till 1902, now has seventy churches under his care. 
 He closed his last letter by saying: “I am writing at midnight, after 
 a hard but a wonderful day. To-morrow I must walk twenty miles, 
 examine forty candidates for baptism, and preach in the evening. 
 Can’t you send some one to help me?” 
 
 In China, in spite of the development of anti-foreign feeling, 
 the missionaries write that crowds are attending the churches. Did 
 you note the appeal issued not long ago by a representative con- 
 ference of missionaries in China? It included the statement that 
 in all the 1,900 counties of the Celestial Empire, there is not one 
 closed to-day to the foreign missionary. Twenty years ago, the 
 Province of Hu-nan was the most hostile in China, and when a 
 missionary entered, the opposition of magistrates and people was so 
 menacing that he was forced to leave. To-day a large and flour- 
 ishing missionary work is being established in several cities, and 
 the people are most friendly. Within recent weeks, some of our 
 beloved Presbyterian missionaries were foully murdered in Lien- 
 chou, and Kuang-tung Province to-day is the most disturbed 
 province in the Empire. Yet the annual report of the Mission, 
 which has just arrived, tells us that last year 1,584 adults were 
 baptized in that one province. Dr. Beattie writes that since the 
 report was made out, he has baptized 485; and Dr. Albert Fulton 
 writes that he expected by the time that his letter could get to me, 
 he would have baptized no less than 1,000 more. I shall never 
 forget a morning when I stood upon a hilltop in the great Province 
 of Shan-tung and looked down upon thirty-two villages in not one 
 of which had Jesus Christ ever been preached. As I thought of the 
 ignorance and superstition of the people and realized that they 
 were meeting all the temptations and sorrows of our common life 
 without that help from the Son of God that you and I have, I en- 
 tered more deeply into the woe of Christ when He exclaimed of 
 the weary, sinning multitude: “I have compassion on them. I 
 suffer with them.” 
 
 We can reach them now. But how long will the opportunity 
 last? The rapidly growing demand for independence of the 
 foreigner is sure to affect the Chinese Church in time, as it has 
 
214 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 already affected the Japanese Church. The Rev. Dr. Calvin Mateer 
 expresses the opinion that within a generation the Chinese Church 
 will insist on autonomy. As our aim is the establishment of a self- 
 governing, self-supporting, self-propagating Church, autonomy need 
 not alarm us, provided the Chinese Church is sufficiently strong, 
 intelligent, and grounded in the truth. Now, while we are in con- 
 trol, is the time to make it so. But if we are to succeed, we must 
 not only have a large general re-enforcement in men and money, 
 but we must double the equipment of our academies, colleges, and 
 seminaries in China. . 
 
 As for Siam, are you familiar with the teaching of Buddhist 
 theology? It is inexpressibly touching. It places before us the 
 unprecedented opportunity there. It is that myriads of ages ago 
 a white crow laid five eggs; that each of these eggs was to hatch 
 and bring forth a Buddha; that these Buddhas were to appear in 
 the upper world, one by one; that four have already appeared; and 
 that the last is about to come. The people believe that he will be 
 the greatest and best of all; that he will gloriously reign 84,000 
 years, and that in his time, all men will become pure in heart. And 
 as our missionaries go over the hills and through the valleys of 
 Siam and Laos, men ask one another in awed tones, “Is not this 
 He for whom we look?” Not only do the common people listen 
 gladly, but the nobles invite the missionaries to their homes, and 
 the priests urge them to come to the temples and explain the 
 message more perfectly. And as nobles and priests sit with bated 
 breath, the ambassador of Christ cries, “Whom, therefore, ye un- 
 consciously expect, him declare we unto you.” Among the last 
 letters from Laos was the news that five monks in the city of Chieng- 
 mai had given their hearts to Jesus Christ. 
 
 This generation! Has there ever been a time since the Son of 
 Man died on Calvary when the words meant so much as they mean 
 to-day? And does not opportunity spell obligation? Are we going 
 to retreat because of possible danger in China? Some are asking, 
 “Are you going to send any more missionaries to China?” I was 
 stirred the other day as we were reminded that at Two Hundred and 
 Three Meter Hill, the Japanese suffered defeat seven times at fright- 
 ful loss, but that the eighth time they won the victory and Port 
 Arthur fell. Shall the Church of God show less courage and de- 
 termination before the Two Hundred and Three Meter Hill of 
 heathenism? Suppose Christ had turned back when the shadow of 
 the cross lay heavily across His pathway! 
 
 But I would that our sympathies might go out to-night to those 
 who are at the fore-front of the battle. It is not so hard to be brave 
 in war as is commonly supposed. The soldier knows that he is part 
 of an army equipped for a fight and with a fair chance of victory. 
 He has the relief of action, the sound of bugle and drum, everything 
 that can stir the heart and nerve the arm. But our missionaries 
 
UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 215 
 
 are scattered in tiny detachments of half a dozen men and women, 
 alone, unarmed, scorning to run, forbidden to fight, but standing 
 there with courage superb, in the name of Jesus Christ. I have 
 been asked whether our boards are not going to order the mission- 
 aries to leave their posts. If we were to do so, they would not 
 leave. Said a British Admiral, as some missionaries refused the 
 protection of his ship-of-war in a time of great danger: “Gentle- 
 men, your courage is magnificent. Men have been given the Vic- 
 toria Cross for less heroism than yours.” Shall we not send forth 
 from this great Convention a message of cheer and prayer and 
 support to those lonely, beleaguered, endangered missionaries in 
 China? 
 
 As I close, let me remind you of that great painting called 
 “Anno Domini,” which perhaps some of you have seen and which 
 vividly illustrates the unprecedented opportunity to-day in the 
 extreme Orient. It represents an Egyptian temple, from whose 
 spacious courts a brilliant procession of soldiers, statesmen, philos- 
 ophers, artists, musicians, and priests is advancing in triumphal 
 march, bearing a huge idol, the challenge and the boast of heathen- 
 ism. Across the pathway of the procession is an ass, whose bridle 
 is held by a reverent-looking man and upon whose back is a fair 
 young mother with her infant child. It is Jesus entering Egypt 
 in flight from the wrath of Herod and thus crossing the path of 
 aggressive heathenism. Then the clock strikes and the Christian 
 era begins. 
 
 It is a noble parable. Its fulfillment has been long delayed 
 till the Child has become a Man, crucified, risen, crowned. But 
 now in majesty and power, He stands across the pathway of ad- 
 vancing heathenism in China. There may be confusion and tumult 
 for a time. The heathen may rage, “and the rulers take counsel 
 together, against the Lord.” But the idol shall be broken “with a 
 rod of iron,” and the King upon his holy hill shall have the heathen 
 for his inheritance and the uttermost parts of the earth for his 
 possession. For “he hath on his vesture and on his thigh a name 
 written, King of Kings, and Lord of Lords.” 
 
 “And who knoweth whether thou art come to the kingdom 
 for such a time as this?” 
 
THE UNPRECEDENTED OPPORTUNITIES IN SOUTH- 
 ERN ASIA, WITH PARTICULAR REFERENCE TO 
 THE INDIAN EMPIRE 
 
 BISHOP JAMES M. THOBURN, D.D., INDIA 
 
 Some forty-seven years ago I was packing my trunk for India. 
 I remember very well that there was not a very great deal to put 
 into it. I also remember that, while I was not at all timid about 
 going, my hopes were not very high. The outlook was very differ- 
 ent then from what it is now. The American missionaries had 
 been in India a generation or more, but had not achieved any 
 marked success except in Burma, and as for the rest of the Asiatic 
 missions, there was very little encouragement reported from any 
 source. I went out there without any plan, and for that I thank 
 God, but I did expect to be successful. I was not very successful, 
 however, at first. During the first five years I baptized five persons. 
 Three of them were children. I had to learn a great deal, and I 
 had to unlearn a great deal more. But I made several mistakes. In 
 the first place, I did not take enough for granted, or I took it for 
 granted in the wrong direction. I supposed that the people knew 
 nothing about God, and in this I am afraid I was following the 
 precedents of missionaries who had gone before me, for I read the 
 current tracts of that period that fell into my hands, and found 
 long arguments to prove that there was a Supreme Being. I have 
 not made that mistake, I think, for forty years. I believe every- 
 body knows there is a Supreme Being, or if anyone does not, and 
 you take it for granted, and deliver a message from that Supreme 
 Being, you will get access to the person’s heart. There may be 
 exceptions, but they will be so few that you will not have time to 
 waste in talking with them. 
 
 In the next place, I made the supreme mistake of devoting 
 too much time to overthrowing what I considered the false religions 
 of the people. That was time wasted. Give them the truth, and the 
 false systems will fall of themselves. I merely blocked my own 
 way by entering into arguments with Hindus and Mohammedans 
 about the rival merits, for it amounted to that, between my preach- 
 ing and theirs. But God led us in strange ways. If I could have 
 had my way, I should have preferred to have had some converts 
 from among the Brahmans, but they did not trouble me. I should 
 
 216 
 
UNPRECEDENTED OPPORTUNITIES IN SOUTHERN ASIA 217 
 
 have been very glad to have won a few converts from among the 
 Mohammedans, but they would not listen to me. But in the 
 strange providence of God I was led among low-caste people. I 
 have no time to tell you the story, but the first opening that occurred 
 in which I was personally concerned, was in a little colony that 
 had come down from the Punjab, a people called Mazbi Sikhs. 
 Many of them were professional thieves, and we had to begin among 
 those people. I remember going out on a tour, after I had been 
 seven years in the country, and in three weeks I baptized 125 per- 
 sons, and when I returned to the mission house I was almost afraid 
 to tell what I had done, for I felt sure that nearly all the mission- 
 aries would condemn my course, and tell me that I ought to have 
 taken more pains to determine the question of their sincerity. But 
 I took it for granted that they were sincere, and in that I was not 
 deceived. I remember how my heart sank within me once when 
 I was administering the Lord’s supper to some of those converts, 
 and saw among them two or three men who had been arrested 
 on a charge of stealing only a few weeks before; and although they 
 had been acquitted, it seemed humiliating that our converts, the 
 foundation stones of the great spiritual temple which we were going 
 to build, were composed of this kind of material—converted thieves! 
 I had forgotten the old hymn: 
 
 “The dying thief rejoiced to see 
 That fountain in his day. 
 
 And there may I, though vile as he, 
 Wash all my sins away.” 
 
 We sing that, and yet do not believe we are half as vile as the thief. 
 When we come right down to the point, we are on the same plane 
 with the thief, for I had stolen from God many a time—opportunity, 
 time, privilege, I had taken, and in doing so I had been dishonest, 
 but had never thought of it. However, I lived to lay these two 
 hands on the heads of two of those men and ordain them to the 
 Christian ministry, and more faithful Christians never lived. They 
 are both in heaven now. I lived to see the son of an utterly low- 
 caste man coaching the sons of Brahmans and Mohammedans for 
 the university examinations. 
 
 I lived also to see the opening of a new era, and in a few years 
 we discovered that this little colony of 4,500 people were all of 
 them converted, But India is full of low-caste people. Take, for 
 instance, the Chamars. The Chamar is a leather-dresser, an utter 
 outcaste in every way. The Brahmans, as you know, are the aris- 
 tocratic people of the country. There are about 25,000,000 of each, 
 but the Brahman, with rare exceptions, does not accept the word 
 from our lips; while the Chamar often does. And what are we to 
 do? Why, we are to go where God leads us, and we are to trust 
 
 ’ Him that He will lead us right; although the result of this may be 
 
a18 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 to lead us into strange paths and among people of whom we have 
 never dreamed. Much more than one-half of the people of India 
 belong to the lower castes. The leather-dressers of whom I have 
 spoken areabout equal in number tothe Brahmans; that is,25,000,000 
 each; but we have many others, some of whom are lower than the 
 Chamars. In fact, the really respectable classes of people in India 
 are relatively few. No country can ever become Christian until 
 the common people are reached, even though the word “common” 
 may include the very lowest. In the province of Gujarat, in West 
 India, 10,000,000 people are found who are looked upon as low- 
 castes, but none of them are leather-dressers. Among these Io,- 
 000,000 a wide door seems to be opening for the Gospel messenger. 
 Converts in that field are multiplying at the rate of three or four 
 thousand a year. In the region around Bombay, and extending 
 into Central India, perhaps 20,000,000 men may be found, and a 
 forward movement is reported among these people at various points. 
 In Southern India there are four great races, and the accessible 
 classes rank with those mentioned in the other fields. In Bengal 
 and North India similar conditions prevail. 
 
 From almost every direction encouraging tidings reach us. I 
 was talking with a missionary from India only yesterday, and asked 
 him if he had seen the statistics of his field for the past year. “No,” 
 he replied, “I have not seen the statistics in full, but I do not think 
 our gain will be more than 15,000 this year.” Fifteen thousand! 
 Why, in the early days it took all the missionaries in India twenty- 
 five years to make as many converts as that, and yet it is only one 
 mission of which we speak. There are at the present time many 
 schools, and perhaps thirty or forty missionaries working among 
 the classes of whom I have been speaking. 
 
 It may be said, however, that even though they become Chris- 
 tians, the missionaries can never make anything of them. This by 
 no means follows. Young men and, I am very glad to add, young 
 women, born among these converts, are competing at the present 
 time in university examinations and more than once have stood 
 abreast of the highest in the competitive examinations held under 
 the government direction. Among those who have become preach- 
 ers are men of ability and marked devotion. They have achieved 
 success in their work and are found in as large proportions as supe- 
 rior men can be found among the ministers in this country. 
 
 But I must not forget to mention the wonderful manner in 
 which God has given us access to the women and girls of India. 
 ' When I first went out to that country, in 1859, the mission to which 
 I belonged occupied a field containing about seventeen and a half 
 millions, and I remember that so far as we knew there were not 
 seventeen women and girls among these millions who could read 
 a word. None of them wanted to learn, and their husbands and 
 brothers and fathers would not have let them learn, if they had 
 
UNPRECEDENTED OPPORTUNITIES IN SOUTHERN ASIA 219 
 
 wished to do so. It took us many weary years to find access to 
 these women and girls; but God has helped, and now within the 
 boundaries of that same field there stands a successful college for 
 women, high schools have been opened in many parts of the coun- 
 try, and among these schools are several where girls are taught 
 up to the college entrance course. 
 
 Strangest of all, not only are girls and young women found 
 competing with young men in the university examinations, but 
 they have found their way into the medical colleges of the Empire. 
 God has given me certainly a few privileges which I appreciate. 
 Prominent among these is the fact that I was permitted to go down 
 toward Bombay and receive the first lady physician who ever went 
 forth into a heathen land. This lady, Miss Clara Swain, who still 
 lives, enjoyed the pre-eminent privilege of being the pioneer of a 
 great host of noble women who are now giving medical relief to 
 the secluded women of India. Another privilege enjoyed by me 
 was the laying of the corner-stone of the first college for women 
 ever built on Asiatic soil, and more lately I have reason to believe 
 that I was the first man who for hundreds of years had ever been 
 permitted to enter an assembly of high-caste women in India. I 
 not only enjoyed that privilege in the city of Madras, but a few 
 years later | saw a much larger assembly in the same city, in which 
 the husbands and fathers of these leading ladies of society were 
 publicly present. This is drawing aside the parda, the emblem 
 of seclusion for women. Such a meeting means in practical life 
 nothing less than emancipation for the women of India. There 
 are 150,000,000 women in India ready for the Gospel, when you 
 find messengers who will carry it to them. It must be taken in 
 the main by persons of their own sex. 
 
 If all the other mission fields were provided for, India alone 
 would absorb all the working talent of all the Christian Churches 
 of these United States and of all other Protestant countries. There 
 is no limit to the great field which God has spread open before you. 
 Will you come? That is my question. I trust, if God spares my 
 unworthy life, that I may yet shake hands with some of you on 
 the banks of the Ganges. If we meet there, I trust that you will 
 remind me of what I have said this evening. 
 
UNPRECEDENTED OPPORTUNITIES FOR EVANGEL- 
 IZING THE MOHAMMEDAN WORLD 
 
 THE REV. SAMUEL M. ZWEMER, D.D., F.R.G.S., ARABIA 
 
 Sir WittraAm Murr, an acknowledged authority, has said, 
 “The sword of Mohammed and the Koran are the most stubborn 
 enemies of civilization, liberty, and truth which the world has yet 
 known.” To the unprejudiced mind his statement is a historical 
 commonplace. While other religions and systems of error have 
 fallen before the advance of truth, as Dagon before the ark of Je- 
 hovah, Islam, like mighty Goliath, defies the armies of the living God 
 and the progress of Christ’s Kingdom! In three continents it pre- 
 sents an unbroken front and is armed with a proud and aggressive 
 spirit. At a very conservative estimate there are 200,000,000 Mo- 
 hammedans—one seventh of the human race! Islam’s dominion 
 stretches—as you see on the map—from Sierra Leone in Africa to 
 Peking in China, and from the steppes of Siberia to Zanzibar and 
 Sumatra. In China there are 20,000,000 Moslems; in some 
 places north of the Yang-tzii River one third of the people belong 
 to that faith. In India there are 62,000,000 Mohammedans ; 
 and the real problem to-day is not “Krishna or Christ,” but Moham- 
 med or the Messiah. One-seventh of the whole population of Asia 
 is Moslem. Every third man, woman, or child in Africa is a be- 
 liever in Mohammed. It is a world problem. The great task to 
 which Christ summons His Church at the beginning of the twentieth’ 
 century is the evangelization of the Mohammedan world. 
 
 The hour is ripe. The situation, despite long neglect and al- 
 most universal apathy in many Christian circles, so far from being 
 discouraging, is full of hope and pregnant with unprecedented op- 
 portunities. To speak of them in detail here is impossible; but I 
 will attempt to crowd them into an outline—a sevenfold call of op- 
 portunity—and may God’s spirit drive the call home to each of you 
 for meditation and prayer and action. 
 
 I. The present political division of the Mohammedan world 
 is a Startling challenge of opportunity. 
 
 When we remember Lord Curzon’s remark* that “the Moham- 
 medan conception of politics is not so much that of a state-church 
 as of a church-state,” how great has been the fall of Islam since the 
 
 *Persia, vol. 1, p. 509. 
 220 
 
OPPORTUNITIES FOR EVANGELIZING MOHAMMEDANS 221 
 
 beginning of the past century! She has practically lost her tem- 
 poral power and never again will the Crescent rule the world. The 
 area of the present caliphate has dwindled to smaller proportions 
 than it was at the time of Mohammed’s death. Suleiman the Mag- 
 nificent would not recognize in the Ottoman provinces that which 
 was once a world-kingdom. Only 18,000,000 out of 200,000,000 
 Moslems are under the political control of the Sultan. 
 
 One hundred and twenty-four million Moslems are under Chris- 
 tian rule or protection—over one-half of the Moslem world. King 
 Edward VII, Queen Wilhelmina, and the Czar of Russia hold the 
 balance of power in the Mohammedan world. There are a quarter 
 of a million Moslems in the Philippines under the American flag, 
 while France exercises political control over nearly all Mohamme- 
 dan Northwest Africa: Christian rule has not always been favor- 
 able to missions among Moslems; and yet it means generally a free 
 press, free speech, and liberty to confess Christ. Purely Mohamme- 
 dan rule means an enslaved press, no freedom of speech, and death 
 for the apostate from Islam. God’s providence has opened doors 
 everywhere in Moslem lands, and the political factor is nearly every- 
 where favorable to the spread of Christianity. The Dutch Govern- 
 ment has wisely changed its attitude, and now favors missions to 
 Moslems as safest from a purely political standpoint. May we not 
 hope that Christian England will soon do the same in the Egyptian 
 Sudan and in West Africa? 
 
 II. A consideration of the languages spoken by Moslems to- 
 day is a further proof of unprecedented opportunity. 
 
 Once the Mohammedan world was Arabian; now it is polyglot. 
 The Koran is an Arabic book and has never been translated by Mos- 
 lems into other languages for religious use. It is an unknown 
 tongue, and it speaks a message that cannot be understood by three- 
 fourths of the Mohammedan world. The segments on the diagram 
 of languages tell their own story. What spiritual comfort can the 
 20,000,000 Chinese Moslems derive from the Arabic which they re- 
 peat daily in their prayers? How little of the real meaning of Islam 
 is plain to the 62,000,000 Moslems of India, nearly all ignorant of 
 Arabic! But the Bible, sharper than any two-edged Saracen blade, 
 which is our weapon of warfare—the Bible speaks all languages 
 and is the best printed and cheapest selling book in the world. This 
 universal, everlasting, glorious Gospel is not handicapped as is the 
 Koran, which by form and matter is wholly and hopelessly provin- 
 cial. The Beirut Press has issued over a million volumes of the 
 Arabic Scriptures since it was founded. The demand for the ver- 
 nacular Bible in Arabia, Persia, and the Turkish Empire is phenom- 
 enal. Not only has the Bible been translated into every Moslem 
 tongue, but a large and important body of Christian literature, con- 
 troversial and educational, is ready for Moslems. This is specially 
 true of Arabic, Persian, Turkish, Urdu, and Bengali, the chief lit- 
 
222 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 erary languages of Islam. Every Mohammedan objection to Chris- 
 tianity has been met in printed apologetic, and these weapons have 
 been tried and not found wanting. What magnificent opportunities 
 there are to-day to establish, enlarge, and endow mission presses in 
 the chief Moslem centers. Those now in existence are overtaxed; 
 they clamor for men and means to meet the demand for books. Who 
 can estimate the possible power of Christian journalism in Egypt for 
 Moslems or of a colportage system that would reach all who read in 
 India? Here is a call for the student with literary tastes and talent 
 for organization. Not without reason does the Koran always speak 
 of Christians as “the people of the Book.” Ours is the opportunity 
 to prove it by carrying the Book to every Moslem in the world. We 
 can afford to leave the verdict to the Moslem himself. 
 
 III. The disintegration of Islam calls for immediate world- 
 wide evangelization. 
 
 Not only have the literary weapons been forged and the Sword 
 of the Spirit prepared for the conquest, but the ranks of the enemy 
 are breaking. Mighty and irresistible forces are at work in Islam 
 itself to prepare the way for the coming of the King. Thousands 
 of Moslems have grown dissatisfied with their old faith, and of tens 
 of thousands we can say: 
 
 “Far and wide, though all unknowing, 
 Pants for Thee each human breast; 
 Human tears for Thee are flowing, 
 Human hearts in Thee would rest.” 
 
 I have attended a meeting of the Babis in Bagdad which was 
 a most pathetic illustration of the literal truth of those lines. The 
 philosophical disintegration of Islam is due to the fact that Moslems 
 everywhere are groping in the dark to find their way home and to the 
 Father’s heart, but they have lost the way. The Wahabi Movement 
 in Arabia, the wide-spread teaching of false Mahdis and Messiahs, 
 the growth of mysticism, and the undermining of the old orthodox 
 Islam by the rationalistic New Islam—all these are signs of the com- 
 ing dawn and are pregnant with opportunity. From every quarter 
 comes the testimony that the attitude of Moslems toward Christian- 
 ity has changed for the better in the past decade. In India, Islam 
 has abandoned controversial positions which were once thought im- 
 pregnable. Instead of denying the integrity of the Bible, they now 
 write commentaries on it! Fanaticism decreases with the march of 
 civilization and commerce. The cradle of Islam is a mission field, 
 and a railway is being built to Mecca by the Sultan for the King of 
 Kings. 
 
 IV. Every strategic center of population in the Mohammedan 
 world is occupied for Christ. 
 
 This startling fact shows the guiding hand of God in prepara- 
 tion for the conflict. I took the “World’s Almanac” for 1906 and 
 
| OPPORTUNITIES FOR EVANGELIZING MOHAMMEDANS) 223 
 
 found the list of cities which have over 100,000 inhabitants. The 
 following*—given in the order of population—are already centers of 
 mission work through printing press, hospitals, school, or college: 
 Calcutta, Constantinople, Bombay, Cairo, Haidarabad, Alexandria, 
 Teheran, Lucknow, Rangoon, Damascus, Delhi, Lahore, Smyrna, 
 Cawnpore, Agra, Tabriz, Allahabad, Tunis, Bagdad, Fez, Aleppo, 
 and Beirut. This is not a mere coincidence but a fact full of mean- 
 ing, and a challenge of God’s providence to win these Gibraltars of 
 population in the midst of the teeming millions of Islam as points of 
 vantage for Jesus Christ and His kingdom. 
 
 The efforts carried on directly or indirectly for Moslems in 
 these great cities prove that the work is possible under all conditions 
 and everywhere. Visit the Cairo schools, the Beirut Press, Robert 
 College, the Bagdad dispensary, the bazaar preaching at Lahore, 
 the bookshop at Tunis, or the hospital at Damascus, and you can see 
 there every day that work for Moslems is full of encouragement. 
 Yet from every one of these centers the call is loud for more labor- 
 ers. Nowhere are the efforts to win Moslems at all commensurate 
 with the opportunities. And besides the cities mentioned, time would 
 fail us to tell of important work in smaller cities which command 
 large districts in Persia, the Nile Valley, Arabia, the Turkish Em- 
 pire and in all Malaysia. In some lands which fifty years ago were 
 without a Protestant missionary, every key position is now a mission 
 station. 
 
 V. The present crisis emphasizes these unprecedented oppor- 
 tunities. 
 
 “Father, the hour has come; glorify thy Son.” It is now or 
 never, for Islam is not only strong in numbers, but is conquering. 
 It is increasing numerically to-day in India, Burma, the Malay 
 Archipelago, and especially in West Africa, Uganda, the Congo 
 Free State, and Northern Abyssinia. In Burma the census proves 
 an increase of thirty-three per cent. in the last decade. In the Philip- 
 pines there are 250,000 Moslems. Pastor F. Wurtz of the Basel 
 Mission in a recent pamphlet sounds the alarm of a “Mohammedan 
 Peril” to the native Church, as well as to many pagan districts in 
 West Africa. The situation on the Gold Coast is alarming; in one 
 village a native preacher and his entire congregation went over to 
 Islam! The Rhenish Mission in Sumatra has resolved that its chief 
 task now is “to occupy in time those heathen districts which are in 
 
 *Cities. Population Cities. Population. 
 SEINE, Sacts Sud Jetivucncorevecsaviuds 1,125,400 Lahore ; 
 MPRRUMSIEISIODIC oinnodndeestnnacpeccac 1,125,000 
 INES. sivovubdvdesuvadeesnsecevs 776,000 
 CIO 2... e ee seeecsesecesscecoees 570,062 
 MEMIGREEDAM . 1. 0scccccccsersevescoss 448,466 
 RIELEEI bine b's « ccc sep chap vemdes ous 319,766 
 hasan eer eanguvasaraueeeate artes es 
 WEES. 50a cheucedaekab wiled a ,039 
 MEE a iune sp iceesecappuehacapy«'s 234,881 
 SEMTINY So cbt caveuddaubbh td oububas 225,000 
 MTG UNK San caveccccawaieevesnorns 208,575 
 
224 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 danger of falling into the hands of Islam.” The Church must be 
 aroused to the seriousness of this problem and realize the crisis. 
 And what shall we say of those lands where Mohammed’s rule over 
 millions of hearts has never been challenged and where vast areas 
 are without a single missionary? Surely, if anywhere, then here 
 there is an opportunity for pioneer mission work and to carry the 
 Gospel banner where it has never been planted. The very dangers 
 and difficulties of such untrodden fields will be an irresistible attrac- 
 tion to men of heroic stamp. 
 
 “So near is grandeur to the dust, 
 So close is God to man, 
 When duty whispers Lo, thou must,’ 
 The youth replies, ‘I can.’ 
 
 VI. Results already achieved echo the call to go forward. 
 
 Less than a century ago there was but one Protestant worker in 
 any Moslem land; at that time apostacy from Islam meant death to 
 the apostate. Now there are Moslem converts in every land where 
 work has been attempted, fanaticism has decreased, and many con- 
 verted Moslems are preaching the Gospel. In North India there 
 are nearly 200 Christian pastors, catechists, or teachers who are 
 converts or the children of converts from Islam. There is hardly a 
 Christian congregation in the Punjab which does not have some 
 members formerly in the ranks of Islam. Thousands of Moslem 
 youth are receiving a Christian education in Egypt, India, Java and 
 Sumatra. In ten years the attendance at the dispensary of the 
 United Free Church of Scotland, near Aden, rose from 8,000 to 
 40,000 per annum. Villages that could not be reached safely in 
 Arabia ten years ago now welcome the missionary. At Julfa, Per- 
 sia, on Easter Sunday, 1902, there were seventeen converts from 
 Islam at the Holy Communion; and this land, with other Moslem 
 lands, counts its martyrs to the faith. The late Dr. Imad-ud-din, 
 formerly a Mohammedan and a determined opponent of Christianity, 
 enumerated 117 Christian converts of distinction in India who for- 
 sook Islam for Christ as he did. In Sumatra and Java there are 
 over 16,000 converts organized into churches. 
 
 VII. Lastly, the inspiration of the heroic leaders of the past is 
 ours. . 
 
 Raymund Lull’s prayers and tears are receiving answer now in 
 Tunis and Algiers. He was the first, but not the last, missionary to 
 the Moslems of Africa. Henry Martyn’s life did not “burn out for 
 God ;” it became a shining light for all Persia. The graves of Bishop 
 French, and Keith-Falconer, and Peter Zwemer will rivet attention 
 to Arabia until it is won for Christ. 
 
 Pfander’s books touch the Moslem conscience in a dozen lands 
 to-day. Mirza Ibrahim’s martyrdom is a rich heritage for the native 
 Church in Persia; Maxwell Gordon’s death will not be forgotten 
 
OPPORTUNITIES FOR EVANGELIZING MOHAMMEDANS) 225 
 
 when Afghanistan opens its gates to Jesus Christ. As we look over 
 these pioneer fields we cry out our Te Deum: 
 
 “The glorious company of the apostles praise Thee, 
 The noble army of martyrs praise Thee,” 
 
 and we here and now call upon the Holy Church throughout the 
 world to rise to a new crusade and win back the Mohammedan 
 world to Christ in this generation. God wills it. “Father, the hour 
 has come; glorify thy Son!” Amen. 
 
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‘THE CONVENTION SERMONS 
 
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 “The Love of Christ Constraineth Us” 
 ©The Final and Supreme Authority of Jesus Christ” 
 
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“THE LOVE OF CHRIST CONSTRAINETH US” 
 
 BISHOP JAMES M. THOBURN, D.D., INDIA 
 
 THIs text at first sight seems to be a very simple one, and no 
 term employed in it appears to need any definition; and yet several 
 questions present themselves when we examine it closely. For in- 
 stance, what is meant by the phrase, “the love of Christ?’ Is it our 
 love for our Savior, or is it His love for us, or is it His love in us, 
 _ i. e., a work of divine grace in the believer’s heart which makes him 
 a partaker of the love of Christ? A careful study of the phrase and 
 its content makes it clear that it is in this third sense that we are to 
 understand the words. If we apply this meaning to these words, a 
 little reflection will show that the love mentioned is unlike any other 
 affection known among men. For instance, we may say that a 
 mother is constrained by the love of her child, but this expression 
 _has only one meaning. We cannot say that the mother’s love is 
 transferred to the child, and the reference is either to the love of 
 the child for the mother, or of the mother for the child. But the 
 words of this text imply something different. The writer evidently 
 meant that the love of Christ becomes a possession of the believer 
 and exerts a powerful influence upon his character and conduct. In 
 the brief time at my disposal I wish to explain in what respect the 
 love of Christ differs from all other affections known among men, 
 and, if time permits, to say something about its constraining power. 
 First then, the love of Christ gives its possessor a power to love 
 the unlovable. It is not natural for human beings to cherish affec- 
 tion for personalities who are not attractive in themselves. We all 
 know what this means, because we meet people daily who are good 
 persons, and yet we do not discover anything in their characters 
 which attracts us. Others meet us whose characters are more or less 
 repulsive, and we instinctively shrink from close contact with such. 
 Every experienced pastor knows how this is illustrated among the 
 ‘members of his church. He may preach with all fidelity on the duty 
 of loving one another; but as brass and tin do not respond to the 
 most powerful magnet, so the hearts of even good people sometimes 
 fail to respond with a feeling of love for persons of a neutral charac- 
 ter. In other words, too many Christians find their hearts still 
 subject to natural antipathies to a greater or less degree. When 
 the love of Christ takes full possession of the human heart it over- 
 comes—or, perhaps I should say, expels—all feelings of this kind 
 
 229 
 
230 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 from the heart of the disciple. He who loves as his Master loves, 
 can say with truth, 
 
 “These arms of love that compass me 
 Can all mankind embrace.” 
 
 The most striking peculiarity of the love of Christ is that it 
 gives its possessor the power to love an enemy. It may perhaps 
 never have occurred to you that up to the hour that Jesus preached 
 His Sermon on the Mount, no human being had ever heard the 
 statement that men were expected to love their enemies. The Jews 
 were astonished when Jesus said to them, “It hath been said, Thou 
 shalt love thy neighbor and hate thine enemy: but I say unto you, 
 Love your enemies.” No wonder that the Jewish hearers were sur- 
 prised and startled at such an announcement. Zacharias, the son 
 of Barachias, was a good man, and yet when the Jews in their frenzy 
 disregarded the prohibition of violence within the temple inclosure 
 and took his life there, in dying he used this awful imprecation, 
 “Jehovah look upon it, and require it.” He simply exhibited the 
 spirit of his age in his dying moments. Many ages later another 
 prophet of God was teaching in the temple and enraged his enemies 
 precisely as Zacharias had done centuries before. With hearts full 
 of madness these enemies rushed upon him, dragged him out of the 
 temple enclosure, and taking him down the narrow street through 
 the gate that still bears his name, on the steep hillside above the 
 brook Kedron “they stoned Stephen.” In a spirit absolutely unlike 
 that of Zacharias, the later martyr prayed, “Lord, lay not this sin 
 to their charge.” 
 
 What caused the difference between the dying utterances of 
 these two holy men of God? The Sermon on the Mount had been 
 preached; Pentecost had come; the Spirit had burned this love of 
 Christ into the heart of Stephen until it was all aglow, and we see 
 him dying precisely as his Master died. A new power had entered 
 the world, and it was one of the elements of the love of Christ of 
 which we are speaking. 
 
 In the next place the love of Christ contains a redeeming ele- 
 ment which impels its possessor to help universal humanity in all 
 its troubles. It is a prompting to feed the hungry, to comfort the 
 sorrowing, to clothe the naked, to care for the orphan, to strengthen 
 the weak, to range oneself on the side of the oppressed and needy 
 everywhere—in short, to be a helper to universal humanity. This 
 again is something which was new to our world. It was first illus- 
 trated in the person of Christ and later in the lives and labors of 
 His disciples, from the day of Pentecost forward. It is here that we 
 find the secret of the missionary enterprise—an enterprise which is 
 prompted by motives which are as broad as the love of Christ itself. 
 It makes the missionary a man of wide sympathies, far reaching 
 
“THE LOVE OF CHRIST CONSTRAINETH US” 231 
 
 views, and quenchless zeal for the glory of God and for the ele- 
 vation of the human race. 
 
 In the next place, the simple words of our text call our attention 
 to the constraining power of this wonderful love. The word “con- 
 strain” means to hem in a pathway so that those who walk in it can 
 turn neither to the right nor to the left. The way before them may 
 be a very plain way, but those who walk in it keep one supreme ob- 
 ject in view and are not diverted by issues perhaps not bad in them- 
 selves, but not connected with the supreme purpose of love which 
 has been chosen by the pilgrims in the way. The love of Christ is 
 stronger than any other affection, or than all other affections com- 
 bined. It keeps the mind and heart of the disciple fixed on the goal 
 which his Master has placed in view, which cannot be made second- 
 ary by anyone who is striving to obey with all his heart. 
 
 My dear friends, this brings us to the practical bearing of this 
 sublime text upon your own relation to your Master and upon your 
 future service as His disciples. If your hearts are swayed with the 
 love of Christ, your sympathies will be at this moment going out 
 toward the myriads of the nations for whom He died, and who are 
 just as much the objects of His love at this moment as when He 
 was here on earth. Your love and sympathy will flow outward in 
 sympathy with the Master’s. He died to save the nations; are you 
 willing to live for their salvation? Does the love of Christ con- 
 strain you to give yourselves for this great enterprise, the interests 
 of which have brought us together here? He wishes only good for 
 you and will give you the best place in this wide world, but it must 
 be of His choosing. He has marked out every little twig on which 
 a sparrow is to rest to-night, to-morrow night, and three weeks 
 hence. He has counted the very hairs on your heads; He knows 
 all the anxieties that pass through your hearts; He sees all the 
 temptations which are rising up to turn you aside from the pathway 
 of duty here, there and elsewhere; and He has marked out.a path 
 for you which will be a pathway of light on earth and will lead you 
 up to the realms of glory above. 
 
 It is for you to determine this question above all others: Does 
 the constraining love of Jesus Christ move me to give my heart to 
 Him, to be used possibly in some distant land and just as possibly 
 in this city of Nashville? We never know the future; if we begin 
 to plan some great thing for ourselves, it will never come to pass; 
 but if the real thought with each one of us is, “How can I find the 
 pathway which the Master chooses for me?” then each one of us 
 will find the one place in the universe for which he is exactly adapted. 
 One of the grandest descriptions of the better world to be found in 
 the Bible is that in which the disciples, saved from earth, “follow the 
 Lamb whithersoever he goeth.” ‘This is to be our privilege forever. 
 
 My dear friends, when I came in a little while ago and glanced 
 over this great audience, I wondered if I could really talk for half 
 
232 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 an hour in a way which would profit one and all. I lifted my heart 
 to God and remembered the assurance that the Master would be 
 with me forever. It was for me to speak in His name, and in that 
 name I speak to you now. He stands beside me. An eye of flame is 
 looking through each heart in this vast audience. Forget that you 
 see me here; close your eyes if need be, but in your heart of hearts 
 be assured that the Master is here, is looking through your soul, 
 that He is making an impression upon you which will never be ef- 
 faced unless you prove unfaithful to Him and turn back from His 
 service. At least 100 persons who are listening to me now are sum- 
 moned through my voice to His service in some distant land. I do 
 not know whether it is India, or Tibet, whether it is Korea, or the 
 Island of Borneo, or Central Africa; I know nothing about it at all, 
 but I do know that God has put a message upon my lips and in my 
 heart to not less than 100 persons who are here now, some of whom 
 will be in distant lands before the close of another year, and others 
 perhaps not for five years or more. If the call is there, if the im- 
 pression has been made, if you feel in your heart of hearts this 
 morning that Jesus Christ has found you, found you anew, that His 
 eye of love is fixed upon the inmost recesses of your heart, then re- 
 member that you might as well try to blot out eternity as to blot out 
 the fact the Son of God has come to you this morning with a mes- 
 sage directly from His Father’s throne. 
 
 Will you respond? Will you give your hearts to Him if He 
 calls? Can you lay your hand upon your heart this morning, look 
 up into the clear blue sky and say, “I am sure that Jesus Christ is 
 not calling me?” And if you cannot do that, then before you close 
 your eyes in sleep to-night, let the matter be settled between your 
 soul and God. Cry out, “Speak Lord, for thy servant heareth,” and 
 God’s response will come. It may come in so gentle a whisper that 
 you can hardly believe that it is from the upper skies; it may come 
 in a voice of thunder; it may come through a providence that will 
 startle you and all your friends; but it is a great deal more probable 
 that Jesus Christ, who when here on earth was one of the simplest 
 of simple men in His daily life and who if living now would walk 
 our streets so quietly that no one would recognize Him at all—it is 
 more likely that it will come to you quietly and true to His own 
 character, for He is a Son of man still. He will talk with you 
 while you pray, while you meditate, while you walk the streets; 
 wherever you may be at the time, the word will come. 
 
 And as I have given you the call from Him this morning, I now 
 beseech you as I close to deal with this as the greatest crisis in your 
 life, as the one thing in which there must be no mistake. Do not 
 be swayed by any mere impulse. If it is from God it will stay with 
 you. The first time that the thought ever came to ine that I might 
 be needed in this field was five years before the call really came. I 
 was never able to shake it off, but it kept on and on until at last the 
 
THE FINAL AND SUPREME AUTHORITY OF CHRIST 233 
 
 voice of the Church came to me, saying, “Will you go?” I went 
 immediately to the Master for guidance, and almost before I could 
 ask, there came such a manifestation of the love of Christ and of His 
 personal presence, that through all the forty-seven years that have 
 passed since, whatever else I have doubted, I have never doubted 
 that Jesus Christ called me to be His messenger on the other side of 
 the globe. And so I say to you, my dear friends, again and again 
 and again, the very same Jesus that called me is standing beside me 
 now. He has not left me through all these years. Through my lips 
 of clay He sends you this message—this call. Will you go? God 
 help you to make a decision that will fill your hearts with joy through 
 all eternity. 
 
 THE FINAL AND SUPREME AUTHORITY OF JESUS 
 CHRIST 
 
 BISHOP WILLIAM F. MCDOWELL, D.D., CHICAGO 
 
 “WHATSOEVER HE SAITH UNTO YOU, DO IT” 
 
 THESE are all personal terms. “Cut them and they will bleed.” 
 He is the Person of the “invincible supremacy.” He is the Sover- 
 eign Master of life. The long debate is over. Final authority over 
 life lies not in the Church, nor in the Bible, nor in the Christian 
 consciousness. God in Christ has final authority. I will work with 
 the Church because it is His. The Bible is good because it comes 
 from Him and infallibly leads to Him. There is no debate with 
 Him. He is Lanier’s Sovereign Seer of Time. With Charles 
 Lamb we will stand as Shakespeare enters and kneel at the approach 
 of Jesus. 
 
 Once on this soil men were slaves of other men. At the close 
 of this Convention I dare write under all your names, “Slaves of 
 Jesus Christ.” We are at the feast. The world waits for life’s wine. 
 Once more His mother speaks as to the older servants, ‘““Whatso- 
 ever he saith unto you, do it.” All the words are emphatic. There 
 is no argument. Silence and obedience are imperative. 
 
 He not only came to save all men; He came to save the whole 
 man. He restored the individual. His passion was not for truth 
 so much as for personality. Problems concern us—the social prob- 
 lem, the missionary problem, and others. Men concerned Him. 
 He was always seeking to create character. We are back again 
 to His problem and His method. Only better men can do better 
 work. Dr. Peabody puts it in a sentence when he says, “The more 
 intricate is the machinery of the world, the more competent must 
 be its engineers.” Earlier than the question of what kind of work 
 
234 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 you are going to do is the question, What kind of men and women 
 are you going to be? 
 
 Now go back to Christ’s first great sermon. It has been called 
 the Magna Charta of the Kingdom. Under that fine phrase little 
 men seek and seize large plans and forces as though they could 
 control them. But what was the thing that the people felt that day 
 as this new prophet went on? What lingered in their memories 
 as they broke up and went away? A new prophet had spoken, a 
 new message had come, but above all, a new self had risen upon 
 the horizon. Some would remember one sentence and some an- 
 other, but the one sentence that each would remember, sounding 
 in their hearts “like the mellow lin-lan-lone of evening bells,” were 
 the words, “Ye therefore shall be perfect, as your heavenly Father 
 is perfect.” They knew the commandments which they had broken 
 and kept. They knew the great names of their noble history. Some 
 of them had tried to be as good as Abraham, or Moses, or David. 
 Some of them had succeeded without much difficulty. 
 
 But here was a new ideal. It stood there “a living definition” 
 before them. Here was a command with a promise fulfilled stand- 
 ing there. The new theology of Jesus was for the sake of the new 
 humanity of Jesus. Afterward many words will be spoken and 
 written; many things will be done; miracles will be wrought upon 
 life and person; crosses will be carried and graves opened; but it 
 will all be a proof of this consuming passion for personality. Holy 
 Spirit and Holy Bible will be given that holy men may come to be. 
 
 Big enterprises need big men. Small men sieze them and both 
 are ruined. Holy enterprises need holy men. Unclean hands lay 
 hold of them to their eternal hurt. What one shall carry to slum 
 or heathen, whether it will be worth while to go to slum or heathen, 
 will depend upon what one is. I know a city missionary who brings 
 only activity to his task. His hands are busy but empty. He can 
 distribute apples and potatoes to the poor, but the fruit of the Spirit 
 is lacking. He has forgotten that Christ’s first passion is for a man. 
 The man of the twentieth century, like the man of the first, must 
 give Jesus sovereign power in his life. Oh, it is pitiful to see one, 
 however earnestly, touching empty hands with empty hands; pitiful 
 to see one standing in slums or heart of heathendom himself un- 
 spiritualized and helpless. 
 
 There is an ancient Jewish legend that the true pronunciation of 
 the name of God has been lost, and that whoever recovers it will 
 hold in his hand the secrets of nature and the hearts of men. It is 
 more than a legend. There came one who did pronounce that Eter- 
 nal Name with the true filial accent, heart of Son answering to heart 
 of Father, character of Son answering to character of Father, life 
 of Son answering to life of Father, and in His hand were the secrets 
 of nature and the hearts of men. Tossing waves grew quiet at His 
 word, deaf ears and blind eyes opened as He spoke, the dead arose at 
 
<a Sree 
 
 THE FINAL AND SUPREME AUTHORITY OF CHRIST 235 
 
 His command; men in trade and men at work followed Him when 
 He told them to, the poor clung to Him in love, the weak in faith, 
 the rich in adoring worship. Character gave Him power. What 
 He did flowed from what He was. He knew how to pronounce the 
 ineffable Name and the world is at His feet. 
 
 “I know of a land that is sunk in shame, 
 Of hearts that faint and tire; 
 
 And I know of a name, a name, a name, 
 Can set this land on fire. 
 
 Its sound is a brand, its letters flame, 
 
 I know of a name, a name, a name, 
 Will set this land on fire.” 
 
 Men and women of the colleges, do you know how to pro- 
 nounce this Name? The world waits to hear it again, spoken in 
 the Christlike tone with the Christlike accent. Do you see? He 
 
 ‘must be final authority in the realm of personal life. He must 
 
 determine what you are. There He stands saying quietly, “Ye 
 therefore shall be perfect, as your heavenly Father is perfect.” And 
 there stands His Mother saying, “Whatsoever he saith unto you, 
 do it.” 
 
 In the realm of personal life the significant word is character, 
 and the ideal is Christian perfection. In the realm of relations, the 
 key words are love and service. In that other realm He said, “Ye 
 shall be perfect; in this realm of relations He says: “This is my 
 commandment, That ye love one another.” “And whosoever will 
 be chief among you, let him be your servant.” There he was the 
 living definition of personal character. Here He is the living defini- 
 tion of a perfect life in perfect relations. The best definition of 
 Christian ethics, I think, is this from Dr. Newman Smyth, “Chris- 
 tian ethics is the science of living well with one another according 
 to Christ.” It is a science of living well, which is personal; the 
 science of living well with one another, which is social; and all ac- 
 cording to Christ. 
 
 Holiness is not an end in itself, nor does it end in itself. When 
 it does, it becomes stale and rancid. Holiness is character; right- 
 eousness is character in relations and activity. Holiness is life; 
 righteousness is holiness with a towel girt about its loins, washing 
 weary feet. Holinesss is strength; righteousness is holiness clean- 
 ing lepers, opening blind eyes, carrying a cross up Calvary. This 
 is the new test. We shall not make many more new creeds; we 
 shall make a new earth wherein dwelleth righteousness and peace 
 and love. A friend of mine, saint and scholar, spent all of a long 
 life trying in his thought to adjust two of God’s attributes to one 
 another. Meantime God’s children were out of relation all about 
 him. 
 
 The new learning must not only have the scientific spirit; it 
 must have the humane spirit. It must bring learning to life, the 
 
236 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 humanities to humanity. A university professor has defined the 
 college to be “the place for the passionless pursuit of passionless 
 intelligence.” A college president complained to me in 1898 of 
 the absence of the Greek spirit, and mourned that some of his boys 
 had given themselves for people of the Cuban grade. A beautiful 
 young woman came home on commencement day holding her di- 
 ploma in her fair hands, and saying with immeasurable weariness 
 of tone, “I hate all this talk about the masses.” Next to Luther, 
 Goethe was the greatest of the Germans; but Theodore Parker 
 blistered Goethe with a sentence, “Tell me what he ever did for 
 humanity.” Joseph Mazzini heard someone described as a good 
 man, and cried out, “Whom, then, has he saved?” 
 
 A good many men care more to be counted as defenders of 
 the faith than to be known as defenders of the weak. They are 
 philosophers, not philanthropists, lovers of truth but not lovers of 
 men. Jesus is not supreme in their relations. Lepers are disagree- 
 able; cloisters are safer than streets. The charming man seeking 
 eternal life looks at the poor and goes back to his gold. Meantime 
 to fisherman and scholar, to man from the desert and to man from 
 the college, Jesus is forever saying, “This is my commandment, 
 That ye love one another.” This is the true categorical imperative 
 for life. Everywhere, at all times, the strong personality must be 
 given in full, free offering to the human cause. It is easy to get 
 mixed on one’s pronouns. Jesus kept them straight. “For their 
 sakes I sanctify myself.” God makes large investment in the soul 
 of a man and expects large return in the services of the man. 
 
 The rich young ruler had his chance. He was offered the 
 opportunity to lend a hand, to help and to follow. He might have 
 been Sir Galahad. But he would not have gone into extension 
 work in the factories. He would not have gone into University 
 Settlement at the stockyards. He would not have followed the 
 Oxford Club to the jails and the collieries. He had the desire for 
 perfection but not the passion for humanity. He would have liked 
 a first-class experience, but was not willing to offer a first-class 
 service. He was willing to give Jesus supremacy in his character, 
 but not in his relations or his activities. He will be no missionary, 
 home or foreign. Once came to him “the moment to decide, and 
 the choice went by forever.” 
 
 The New Testament is forever being written. You do not wear 
 a turban and an Oriental robe, but an Oxford cap and gown. You 
 look like that far-off youth as Hoffman has painted him. How will 
 you go into the record? You desire perfection. You are asking 
 the good Master for it. You, too, have a clean life behind you. 
 You, too, have great possessions. But when the new Tenth of 
 Mark is written, how will you get into it? Will you shirk and fall, 
 or obey and triumph? Will you march into the record like a dis- — 
 ciple, or sneak out of it like a coward? 
 
THE FINAL AND SUPREME AUTHORITY OF CHRIST 237 
 
 On Chinese Gordon’s monument in St. Paul’s Cathedral, proud 
 England has inscribed this epitaph, “Who at all times and every- 
 where gave his strength to the weak, his substance to the poor, his 
 sympathy to the suffering, and his heart to God.” Well may old 
 England gather young England about the monument of her dead 
 hero who gave Jesus Christ supremacy over both life and relations. 
 Henry George and Cardinal Manning were talking together. “I 
 love men because Jesus loved them,” said the Cardinal. “And I 
 love Jesus because He loved men,” was Mr. George’s quick reply. 
 It really does not matter which way you go to it, only that you 
 do actually go to the real love of men. This kind of Christianity 
 is not outgrown; this kind has not yet been tried. 
 
 The law of Christian character is the law of perfection, but 
 the law of Christian perfection is the law of loving service and 
 sacrifice. One day, in conversation with Professor Huxley, Spencer 
 said to Huxley, “I suppose that all one can do with his life is to 
 make his mark and die.” And Huxley replied: “It is not necessary 
 to make one’s mark; all one need do is to give a push.” 
 
 Knowledge of Jesus’ social teaching is not the same as the 
 possession of Jesus’ social passion. The student tends by natural 
 process to become first the critic, then the censor of humanity. 
 Men in the concrete are disagreeable in certain conditions. Lepers 
 are not nice, but the cleanest hands in all history touched the leper 
 in his foulness and the beggar in his rags. “It is no use to pray for 
 those for whom we are not willing to suffer.” The law of Jesus 
 covers love, service, and sacrifice. Having loved His own He loved 
 them to the end. 
 
 Do you want to know what the college student’s Scripture is? 
 It is the story of how Jesus went into the synagogue where the 
 dull and respectable worshipers were piously missing the whole 
 secret of life and doing it in the name of religion. He reached 
 back into their old literature for a passage. It had once been alive. 
 It got into the literature because it had once been alive. 
 It had become that pathetic and unlovely thing—‘“a dead letter.” 
 Then He got hold of it and made it vibrant and vital. “The Spirit of 
 the Lord is upon me,” He cried out, because He hath anointed me to 
 be on humanity’s side. He left out of the quotation the allusion to 
 vengeance. He had nothing to do with that. He was here for 
 service, not vengeance. Humanity is going to get a chance. O, 
 young Jew sitting there in the synagogue; O, young collegian sit- 
 ting here in the tabernacle, to your feet, your caps in the air, your 
 scholar’s robes gathered about you—up, up with Him! Humanity 
 is going to get a chance. Lord Shaftesbury’s waifs, Sam Hadley’s 
 bums, Arnold Toynbee’s outcasts, have friends at last. He and 
 we are for them. And in this service “the Leader is fairest and all 
 are divine.” 
 
 There He stands, saying, “Be ye therefore perfect, even as your 
 
238 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Father which is in heaven is perfect.” And there stands His Mother, 
 saying, “Whatsoever he saith unto you, do it.” That relates to 
 personal life. There He stands, saying: “Love one another.” 
 “Whosoever will be chief among you, let him be servant of all.” 
 There stands His Mother, saying, ‘““Whatsoever he saith unto you, 
 do it.” 
 
 Character, relations, activities—these are fundamental catego- 
 ries. In the realm of character, Jesus says the word perfection, 
 and is Himself the living definition of the term. In the realm of 
 relations, the magic words are love, service, and sacrifice, and His 
 whole career, from youth to ascension, is the living illustration of 
 the terms. Now such character as Jesus creates, such truth as 
 Jesus reveals and teaches, such relations as Jesus establishes, must 
 not be limited either in time or locality. These by their very nature 
 are destined to cover the ages with unwasting power and to cover 
 the world in imperial conquest. We talk much about individual 
 work for individuals, some of it good, some wholly bad. It is per- 
 fectly evident that He meant to save a man. That is personal. 
 That He meant to save a town is social. But it is equally evident 
 that He meant to save the world. That is missionary. 
 
 Keep steady now, if you can. Pretty soon you are like to hear 
 martial music, to see flying banners, and to catch the stirring vision 
 of God’s majestic march over continents and through centuries. 
 There will be thrones and crowns and scepters flashing before your 
 eyes, if you will only open them. There will be royal robes and 
 marching armies, new acts of the apostles, nations born in a day, 
 and all that. He entered into a program. He took men in His 
 grasp and transformed them. He touched character with power 
 and threw upon men the beauty of the Lord. He took all life into 
 His grasp. He threw His love over all relations. He carried the 
 wide world upon His heart and His cross. 
 
 The final tests for men and churches and nations are these: 
 Will men be Christlike men? Will they live in Christlike relations? 
 Will they carry out Christ’s plans for the world? It is the whole 
 program or none. There is no election or choice here. He says, 
 “Be perfect.” He says, ‘““Love one another.” He says, “Go into 
 the whole world.”” And His Mother says to modern servant as to 
 ancient servant, ““Whatsoever he saith unto you, do it.” The man 
 or the nation that will not be Christlike, the man or the nation that 
 will not live in Christlike relations, the man or the nation that will 
 not be missionary, is none of His. God will take away the glory 
 of His presence from the one who refuses. This is the law of the 
 Kingdom. There is nothing so imperative or so terrible as grace 
 like this. It is inexorable like fire or flood; it is insistent like light, 
 overwhelming like the wrath of the Lamb. 
 
 You cannot read Christ’s message and stop where you please. 
 It binds you as with a chain and carries you forward. Visions 
 
THE FINAL AND SUPREME AUTHORITY OF CHRIST 239 
 
 received on the way to Damascus carry Paul to all lands and over 
 all seas. Men cannot now see Christ and turn monk. Nations and 
 churches and men become decadent unless they have the mission- 
 ary spirit. The Christian truth must be universal or nothing. It 
 is no local or provincial thing. Jesus had worlds in His brain and 
 empires on His heart. It is so with His true disciples. Eternal 
 life is only the beginning. Eternal life must sell and give to the 
 poor, and follow Christ in all lands, up new Calvaries, “With the 
 cross that turns not back.” 
 
 What shall I do to inherit eternal life? the modern college 
 man will ask. And before the answer is complete, he will be stand- 
 ing by James Hannington, the Cambridge man, or Coleridge Patte- 
 son, the pure-minded son of Eton, or Horace Tracy Pitkin, who 
 glorified Yale’s blue flag by a missionary’s life and a martyr’s death 
 in China. What shall I do to inherit eternal life? So you will ask, 
 and the answer will come when you take your place in East London 
 with Arnold Toynbee, or in darkest Africa with Robert Moffat 
 and David Livingstone. Obedience to Christ begins by giving 
 Him supreme leadership over personal life; it ends only in sharing 
 His plan to redeem the whole world. 
 
 For this is history’s true goal—the Redeemer of the man is 
 to become the King of the nations. Our time is full of politics in 
 far East and far West. Nations strive for the mastery, for open 
 doors and zones of influence. Yellow races battle with white races. 
 The nations build warships and enlist vast armies. But England 
 will not finally rule the world, nor Germany, nor Russia, nor China, 
 nor Japan, nor America. The goal of history will be reached when 
 He is enthroned upon whose vesture and thighs i is written King of 
 kings and Lord of lords. 
 
 Personal faith must become a social force and a missionary im- 
 pulse. There is no stopping when you begin to give Jesus sover- 
 eignty in your life. The logic of the Kingdom drives you far afield. 
 This obedience gives motive to life and outcome to all creeds. “I 
 believe in God the Father Almighty, and in Jesus Christ His only 
 Son, our Lord.” Therefore I will be by God’s grace a Christlike 
 _ man; therefore I will love all men and be the servant of all; in me 
 all men shall get their chance; therefore I will right all wrong and 
 shun all ease; therefore I will take up my cross and follow; there- 
 fore at His word, in company with Him, I will go to the earth’s 
 end, so that the last man shall know His name. This is the logic 
 of his personal creed. I have found my life in Jesus Christ, there- 
 fore I will lose it in holy service and sacrifice. He came that I 
 might have the personal vision and power of perfection. I will 
 go that the personal may become the universal. I accept, that 
 at home and abroad I may share. Do you see? 
 
 There He stands, saying, “Be ye therefore perfect, even as 
 your Father which is in heaven is perfect.” And there stands His 
 
240 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Mother, saying, ‘“Whatsoever he saith unto you, do it.” There He 
 stands, saying, “Love one another.” “Whosoever will be chief 
 among you, let him be your servant.” There He stands, saying, 
 “Go ye therefore, and make disciples of all the nations.” It is per- 
 sonal, it is social, it is missionary. 
 
 Let us clasp hands with one another and with Him in solemn 
 pledge and covenant that we will hear what He says and that we 
 will do it; that we will obey Him in our lives, in our relations, and 
 in our activities; that we will obey Him in small college and great 
 university; that we will obey Him by day and by night, on land 
 and on sea, at home and abroad; that we will obey Him until cities 
 and towns and continents shall say again that He has come; that 
 we will obey Him until He sits on the throne of the world and rules 
 in love; that we will obey Him until the last man knows His name; 
 that we will obey Him in life, obey Him in death, obey Him until we 
 stand on the shining heights and cast our crowns before Him. This 
 is the word, “Whatsoever he saith unto you, do it.” 
 
CAELS TO PERSONAL SERVICE 
 
 The Story of the Cambridge Intercollegiate Christian 
 Union 
 
 Not Pressed Men, but Volunteers 
 
 Showing Men the Door 
 
 Which Side. of the Street? 
 
 Inconclusive Thinking 
 
 A Doctor’s Reasons for Going to China 
 
 “Ye are Not Your Own” 
 
 Am I My Sister’s Keeper? 
 
 The Surrender of Life to the Lord Jesus Christ 
 
 Proportion in Vision 
 
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 THE STORY OF THE CAMBRIDGE INTERCOLLEGIATE 
 CHRISTIAN UNION 
 
 SIR ALGERNON COOTE, BART., IRELAND 
 
 I HAveE been introduced as the president of the Hibernian 
 Church Missionary Society; but I would rather speak to you men 
 to-day as an old Cambridge University man who some thirty years 
 ago saw the beginning of a wonderful work at Cambridge which 
 has gone on spreading to this present time. It was the work of 
 personal service; the appeal made to us just now is for personal ser- 
 vice. It was a work of personal service for the benefit and blessing 
 of Cambridge University. It has been an inspiration to me to be 
 among you at this Convention, and I gladly came more than 3,000 
 miles to get a blessing. Thank God, I have received that blessing. 
 Will you forgive me if for a moment or two I invite you back to 
 that period thirty years ago, when God did a great work in Cam- 
 bridge University? 
 
 Six under graduates knelt in prayer. There had been in Cam- 
 bridge for some time the University daily prayer-meeting, attended 
 mostly by men who were out and out for Christ. Six of the com- 
 mittee of that daily prayer-meeting knelt in prayer, and asked God 
 to show them how something more might be done for Cambridge. 
 As we rose from our knees, one of the number quoted the words, 
 “Launch out into the deep.” We felt that it was a message from 
 God. What should we do? We determined to take the largest hall 
 then to be obtained in Cambridge—a hall capable of holding about 
 1,300 men—and we also determined personally to ask every Uni- 
 versity student in Cambridge to attend a Gospel meeting on Sunday 
 evening in that hall. We invited to address that meeting Mr. Stev- 
 enson Blackwood, afterward Sir Arthur Blackwood, who some 
 years before that had been the means of leading me, a young man, 
 to Christ. We decided to ask him to Cambridge, and he came. 
 Every undergraduate and every student had been personally in- 
 vited. I do not mean that a card was put into the man’s door and 
 left there, but the one who had undertaken to ask him went until 
 he found him; whatever the consequences might be, whatever the 
 language used might be, he went until he found him. 
 
 When that Sunday evening came, thirty-one years ago, and 
 Mr. Stevenson Blackwood stood up in the Guild Hall and spoke, 
 
 243 
 
244 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 half the University of Cambridge was present to hear him. I sat 
 near the door and saw those men pour in in their caps and gowns. 
 It is the University custom that these shall be worn on Sunday. 
 Mr. Blackwood stood up and said, “I am going to speak to you 
 men on the secret of true happiness.’”’ He did not lead audibly in 
 prayer, but much prayer had been made before he came to speak 
 to these men. Not half a dozen of them left the meeting before 
 its close. Mr. Blackwood concluded with prayer, and the result 
 of that meeting was that many of those men were led to give their 
 hearts to God. And a further result of the meeting was the for- 
 mation of the Cambridge Inter-Collegiate Christian Union, which 
 I should like to explain to you. 
 
 We determined that every college in Cambridge, where an out 
 and out Christian man could be found, should be represented on 
 that Union—one such man from each college to be on the execu- 
 tive committee—and we found in sixteen out of the seventeen col- 
 leges in Cambridge such men. Before many terms had passed, the 
 seventeenth college had also its representative. The Cambridge 
 Intercollegiate Christian Union then formed has gone on from that 
 time to this, organizing Bible circles in the different colleges, ar- 
 ranging for evangelistic efforts, and for conferences for Christian 
 work in the University. We had one such conference with Oxford 
 University during the following year when nine or ten Oxford men 
 came to attend it, and a very blessed time it proved. Every “Fresh- 
 men’s term,” that is, the October term, when eight hundred to a 
 thousand new men come up to Cambridge, Gospel addresses were 
 arranged for, and from that time to the present such addresses 
 have been regularly given with very satisfactory results from every 
 point of view. 
 
 The Oxford Inter-Collegiate Christian Union came into exist- 
 ence the year after the Cambridge one was started, and the Dublin 
 Inter-Collegiate Christian Union a year after that. I am thankful 
 to have with me here my son, who is a member of Dublin Univer- 
 sity and who has in his rooms a Bible circle every week. “What 
 hath God wrought?’ It was God’s message, “Launch out into 
 the deep.” The night was the time to fish; the shore was the place 
 from which to fish. In the morning Jesus said, “Let down the net 
 for a draught.” The net fell in obedience, and see the result. Little 
 streams flow into and make up the mighty river. I thank God for 
 your wonderful Convention. Over on the other side we have simi- 
 lar gatherings. “Instead of thy fathers shall be thy children!” May 
 God make the Christian students of the United States and Canada 
 to be indeed princes in the fathers’ stead. 
 
 The Cambridge Inter-Collegiate Christian Union invited Mr. 
 Moody and Mr. Sankey in 1886 to come to Cambridge. A larger 
 hall had been built, which held far more than the old one, and this 
 hall was filled with members of the University to hear Mr. Moody 
 
j 
 
 NOT PRESSED MEN, BUT VOLUNTEERS a 245 
 
 “preach the word” to them. Out of that meeting came the seven 
 Cambridge men of whom you have doubtless heard and some of 
 whom you may have seen. One of them was captain of the Cam- 
 bridge eleven, another the stroke of the Cambridge eight. These 
 were two of those seven who decided to go into the foreign mission 
 field and preach the Gospel to the heathen. 
 
 The beginning was six men on their knees in prayer, thirty 
 years ago. The message “Launch out into the deep” was obeyed, 
 and what faith and obedience did on the Sea of Galilee, what 
 faith and obedience did at Cambridge, faith and obedience do to-day, 
 and ever will do. May this be God’s message to us all, “Launch 
 out into the deep, and let down your nets for a draught.” 
 
 NOT PRESSED MEN, BUT VOLUNTEERS 
 THE REV. G. T. MANLEY, M.A., CAMBRIDGE UNIVERSITY 
 
 Many of us during the past week have been listening in the 
 quiet of our own souls to the voice of God and trying to find out 
 whether He would have us serve Him abroad or at home. Before 
 I go further, I would beseech you to use those cards* which you 
 find with you. It was when, thirteen years ago, I took a paper 
 similar to one of those, found between the leaves of a book, and 
 tried to put down the reasons which were keeping me from the for- 
 eign field, that I found I could not make out a clear case for stay- 
 ing at home. When we get down on our knees before God the 
 excuses which seem to us strong when we are speaking with our 
 brother men vanish away and we cannot write them. Yet if we 
 wish to retain for ourselves the names of men, we cannot run away 
 from a question like this; surely not one of us here would try to 
 evade it by tearing up this card as if it were merely a piece of paper. 
 What dishonesty it is, if we dare not face God about this matter. 
 Let us face Him; He will not be hard with us. Let us face Him 
 and put down honestly the reasons which are keeping us back, 
 and if they are unworthy then let us decide to go as missionaries. 
 
 I think it is possible that many of you, during the week, espe- 
 cially at some of the solemn meetings which we have had, may 
 have come to the point where you were willing to say “I will lay 
 everything I have, my time, my talent, my reputation, my whole life 
 upon the altar.” We have seen Jesus Christ giving up all for us, 
 and we have determined with His grace to give up all for Him, and 
 
 _*Blank cards having two columns, one to contain reasons for and the other against 
 being a missionary, had previously been distributed, 
 
246 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 yet the question remains with us, ‘““Am I called to the mission field? 
 If Jesus Christ could stand by my side and put His hand upon my 
 shoulder and say, ‘I want you in China,’ I would go; but is He 
 saying that?” I think it is possible that some of us have an exag- 
 gerated idea of the special nature of the call to the foreign field. I 
 look back at some of the great historic missionaries. William Carey 
 said that his call consisted of an open Bible before an open map of 
 the world. That call comes to every one of us. Henry Martyn 
 had the idea of the mission field first suggested to him by his own 
 pastor, Charles Simeon, who said, “Martyn, aren’t you the sort of 
 man who might give your life to the evangelization of India?” and 
 that was his call. Perhaps there are not a few among us who have 
 had a similar call from some of our fellow students, who have said 
 to us, “Have you ever thought of the missionary question? Aren’t 
 you a man who might go?” David Livingstone said that he had 
 no special call; he had no special enthusiasm for the mission field 
 beyond what he described as “a strong, overwhelming sense of 
 duty.” And surely, as we listened to those appeals last night—ap- 
 peals full of passion, and yet not one whit exaggerated—surely, that 
 “strong, overwhelming sense of duty” came over some of you, as 
 it did over me. And young Keith-Falconer—a man of the most 
 brilliant attainments, son of a peer, rich, one of our greatest ath- 
 letes, Cambridge University reader in Arabic—he said, “A call, 
 what is a call? A call is a need, a need made known, and the power 
 to meet that need.” 
 
 Can it be that any among us are, in ignorance, tempting God? 
 Are any of us saying, like the Pharisees of old, “We would see a 
 sign from thee’? Let us beware how we ask for a sign. Remember 
 the answer that was given them, “An evil and adulterous genera- 
 tion seeketh after a sign; there shall no sign be given to it, but the 
 sign of the prophet Jonas.” And it may be, if we are asking God 
 to speak to us in a way in which He has never spoken to us before, 
 that God will reply to us: “I will give you no special call; if you 
 want to know My will, consult the prophets.” If you want to know. 
 the will of God, read your open Bible. There you will find what 
 God thinks of the heathen world. There you will be told that Jesus 
 Christ is even now sitting at the right hand of God, and we are 
 not ignorant of His thoughts. He is sitting there until His enemies 
 be made the footstool of His feet. May it not be, my brothers, that 
 Jesus Christ is teaching us a lesson? May it not be that He will 
 not have pressed men, but is waiting for volunteers? “Ye have 
 not received the spirit of bondage again to fear; but ye have re- 
 ceived the spirit of adoption, whereby we cry, Abba, Father.” No 
 longer need we wait until Jesus shall say, “Go, go.” I repeat, we 
 do not want to be pressed into His service. We are sons; we know 
 His will, and we should be ready, each one of us knowing’ His will, 
 to go forward, to seek the most difficult work. Surely, this is 
 
SHOWING MEN THE DOOR 247 
 
 the greatest privilege of the Christian, that we are not pressed into 
 God’s service, but that as sons we may offer ourselves willingly 
 unto the Lord and seek the most difficult part of the work. I believe 
 that Jesus Christ is encouraging the heroic within us. He does 
 not want pressed men; He wants volunteers. 
 
 SHOWING MEN THE DOOR 
 MR. EDWARD W. WALLACE, TORONTO UNIVERSITY 
 
 SEVEN years ago I entered the University of Toronto, a pro- 
 fessing Christian man, but knowing in my own life nothing of the 
 power of a loving, present Savior. I was not a free man, but I was 
 bound as a slave, and I had come to the point where I began to 
 doubt whether there was any power in the Christ to free a man, 
 in this life, at least, from sin. It is a terrible thing to doubt the 
 facts of Christ’s life and some of the fundamental doctrines, but 
 the most terrible thing is to have the personal experience of sin 
 and the hopeless feeling that there is no power in heaven or earth 
 that can free a man from that. I was struggling against sin, and 
 at last I found relief. I remember four years ago last autumn, 
 during the Week of Prayer in our college, when I realized more 
 than ever what a life of hypocrisy I had been living, professing 
 Christ with my lips but denying Him with my life. I realized then, 
 as never before, the awful fact of sin, and went through an expe- 
 rience which to me has shown what hell must be; but by the help 
 of a friend and of Jesus Christ Himself I found the relief that I was 
 looking for, and was able to come to Christ just as I was. I real- 
 ized then what the death of Christ means to a man to-day, and I 
 found in Him that which made me strong, clean, and true. 
 
 Then I wanted to tell the other men whom I knew in college 
 of what had happened, and gradually there came to me the desire 
 to spend my life in telling men who are struggling with the same 
 doubt that there is a power in Christ that can save a man. Next 
 came the question whether I should spend my life as a minister 
 of the Gospel. I felt that I was not fit for such a high calling; and 
 then the thought came that if I was to follow Christ, every or any 
 calling must be a high calling. If I was not fit to follow Him in 
 one, I was not fit to follow Him in any. I looked for a special call, 
 and that special call never came. The Student Volunteer Conven- 
 tion of four years ago was held in Toronto. Almost by accident 
 I was appointed a delegate, and attended those meetings, and there 
 my question was settled. I did not receive the definite call I ex- 
 pected, but I did have the assurance that my question was answered. 
 
248 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 I remember sitting in the gallery one evening, as Dr. Ament was 
 speaking of the awful need in China. He told us of the old baby 
 cart that used to go about the streets of Peking with its old driver, 
 who walked beside the cart and picked up the little bundles wrapped 
 in matting and tossed them into the cart and walked on. When 
 he had gathered them all up he went outside the city, and there 
 buried them; and these were the girl babies whose parents had 
 cast them out on the streets, dead or dying, to be torn by the dogs 
 until morning. I realized then that there was a need greater than 
 any I had ever seen or known before, and I wondered whether I 
 might be allowed to help to meet that need by telling those people 
 of the Savior who has taught us to love one another. I could almost 
 imagine that I could see the Christ as He hung upon the cross, 
 and could hear Him say, “I did so much for you”—and I knew 
 what He had done for me—“can you not do this for Me?” I forgot 
 about fitness or unfitness, and I wanted to do what I could for Him 
 and for those people. He accepted me, and to-day I am under 
 appointment to go out to that country and do what I can to tell 
 the people of China of the Savior who saves from sin. 
 
 Fellows, you who have known what it is to have sinned and 
 what it is to have a Savior, is not that fact itself a call to you to do 
 what you can for those who most need you? A friend of mine was 
 standing on the top of one of the sacred mountains in China, vis- 
 ited annually by thousands of pilgrims, and he noticed one man 
 who had climbed up those thousands of steps upon his knees. He 
 said to him, ‘What are you looking for?” “O,” he said, “I am look- 
 ing for heaven.” “Have you found it?” “No,” he said; “I feel and 
 I feel, but I cannot find the door.” Jesus said, “I am the door; by 
 me, if any man enter in, he shall be saved, and shall go in and out, 
 and find pasture.” Those who most need that door are groping 
 blindly for it, and cannot find it, but you and I may have the privi- 
 lege and the joy of helping them find that door. Is there anything 
 in life that can be comparable to-day with that? 
 
 WHICH SIDE OF THE STREET? 
 MR. W. A. TENER, IOWA STATE COLLEGE 
 
 “THE field is the world; and the good seed, these are the sons 
 of the Kingdom.” Last night we heard in very certain words the 
 declaration of war—multitudes of men needed to man the outposts 
 in India and to fill the gaps in the skirmish line in the heart of 
 Africa. We must capture the strongholds of Islam within the next 
 few years by force of necessity. We must man the posts in China 
 
—— 
 
 | 
 
 WHICH SIDE OF THE STREET? 249 
 
 within ten years, or regard the task of evangelizing that great peo- 
 ple within a generation as hopeless. What does it mean, if not a 
 holy war? And this morning every one of us must have heard in 
 no unmistakable tones the call for warriors to go into this great 
 warfare. 
 
 Now the time has come for us, as men, to say whether this 
 Convention shall prove a summons to win the victory on the great 
 battle-field for Jesus Christ, a call to man those great, needy posts 
 and to go out to the firing line, where fighters are most needed. 
 The great battle-field in our generation to determine what type of 
 civilization will prevail is going to be in the Orient; and as men 
 who claim to stand for what is the highest power of civilization, 
 we ought to be willing to enter the fray. 
 
 Our nation to-day is on trial before the world. A man who 
 returned from Japan a few years ago said that out of 400 young 
 American business men in a certain city, he could count on the 
 fingers of one hand all those who were leading clean, chaste lives. 
 It seems to me that there cannot be any more definite appeal 
 than the call which comes when one sees his country thus 
 misrepresented, sees the flag of his nation dragged in the mire, and 
 the cause of Jesus Christ being put back thousands of years by the 
 lives which our fellow citizens are living abroad. If men must go 
 out to those countries east or west or south of us, why should we 
 not send men willing to stand for Jesus Christ in business, in the 
 professions, in teaching, or in the ministry? One of the dearest 
 friends I have is a young man not yet thirty, who has worked his 
 way up in the business world from the lowest rung of the ladder, 
 and he is now receiving a salary of $5,000 a year. Recently the 
 company for which he works gave him $40,000 dollars’ worth of 
 stock. He has been telling me what a fool I am to go into this sort 
 of work. He wrote me, and said: “Bill, it’s hell to be poor. When 
 I see the men around me making money hand over fist every day, 
 I am resolved to get more of it. It is getting on my nerves, honest.” 
 Men, have you got that sort of a purpose? You may have it; you 
 know as well as I do where it will lead to, and the awful deadening 
 influence of commercialism. I could not refrain from sitting down 
 almost immediately and replying in all reverence, “It’s hell without 
 Christ.” And when I think of the millions of young men across 
 the waters—men whom Gailey and Barber and Helm tell us about— 
 hundreds of men in the great colleges of India, Calcutta, and in 
 China, and in Tokyo, going to their graves through their own 
 impurity, I become restless until I can get out there and help them. 
 “Tt is getting on my nerves, honest.” 
 
 A few years ago I went to a summer conference prejudiced 
 against religious work as a profession, and especially against this 
 missionary enterprise. In a few days, however, I had reason to 
 change my views, and the proposition came very plainly before 
 
250 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 me, as it is before you fellows this afternoon, whether I should go 
 to the foreign field, and I had to reduce this world of ours to some- 
 thing I could see with my own vision. So in imagination I take 
 a town like Nashville and divide it into two parts by its main street. 
 On one side every man, woman, and child who has heard of Jesus 
 Christ—has had the opportunity of accepting Him; on the other 
 side not a man, woman, or child has ever had the opportunity of 
 hearing His name pronounced. I conceive myself standing at the 
 head of that main street with Christ at my side, and asking Him, 
 “Where should a Christian man as a farmer—for that is what I 
 intended to be—as a doctor, as a minister, or what not, go to live— 
 on which side of that street?” I could not get away from the con- 
 viction that He would have told me very quickly to go on that side 
 of the street where not a person had ever heard His name pro- 
 nounced. I do not believe this afternoon that the Pacific Ocean 
 and the Atlantic Ocean are any broader in the sight of God than 
 one of these streets in Nashville. When I came to that conviction, 
 I thought that I would wait before deciding, and get the opinion 
 of my worldly friends. Yet I knew that if I waited and went down 
 from that mountain of vision and inspiration before deciding, the 
 chances were nine out of ten that I would never decide to go to the 
 foreign field. And I knew that if I waited and did not decide, and 
 the impulse which had been the best that ever came to me should 
 pass, I would go back to my college the next year and my life 
 would be worthless for advancing the Kingdom of Christ. 
 
 There is a time for us to think, men, a time to plan, and a time 
 to act. We have been thinking of this problem in our mission study 
 classes. We have surveyed the plans of campaign which these 
 men have brought to us from the field, and now is the time to act. 
 God grant that we may act rightly as if Christ were at our side. I 
 beg of you not to decide this question, nor sign a declaration card, 
 because we or any person has asked you; but, men, if you feel that 
 this is a thing which you ought to do, a thing that Christ would 
 have you do, for the sake of Christ, for your own sakes, for the 
 sake of the men back in college that you know you have got to 
 help, don’t go back without deciding this great question. 
 
 There is one other thing which helped me to reach my decision; 
 it is that story which Speer has told us. You have heard of the 
 expedition that Great Britain sent to Ashanti. The Colonel, in 
 talking to his men about the proposition, said: “Not many of you 
 will return alive who go on this expedition. We are not going to 
 command any man to go. We are going to call for volunteers.” 
 He added, “Any man who will volunteer to go will please step one 
 pace to the front.” The Colonel turned his head to give the men 
 time to think and act, and when he looked around again a flash of 
 indignation ran over his cheek as he saw the line as solid as it had 
 been before, and he said, ‘“What! the Scotch Guards, and not a 
 
INCONCLUSIVE THINKING 251 
 
 volunteer?” A man stepped forward from the ranks, and touching 
 his hand to his cap, said, “Colonel, the whole line has stepped 
 forward.” And men of North America, what a great thing it 
 would be for our institutions, for our own lives, for our countries, 
 what a tremendous thing it would be for the Kingdom of Christ, 
 if we could so see this vision and behold the greatest of all leaders 
 that we could reply to Him, “Captain, the whole line has stepped 
 forward.” Fellow students, the time has come, if we are going 
 to bring our Watchword to a reality, that every man in this hall this 
 afternoon must step forward and say as the song has it: 
 
 “The Son of God goes forth to war, 
 His Kingly crown to gain; 
 
 His blood-red banner streams afar, 
 Who follows in His train?” 
 
 INCONCLUSIVE THINKING 
 MR. FRANK V. SLACK, UNIVERSITY OF PENNSYLVANIA 
 
 I HAVE heard it said, and I believe truly, that the great thing 
 for a man is not that he should become a foreign missionary, but 
 that he should do the will of God. I can very easily see how there 
 are a good many men here this afternoon for whom the two things 
 are separate and distinct. I am equally positive that there are 
 scores, even hundreds, of other men here in this auditorium tu: 
 whom the question of becoming a foreign missionary, and the ques- 
 tion of doing the will of God are indissolubly linked together—who 
 cannot do the one thing without doing the other. 
 
 May God pity us if we are putting off the divine call by an 
 indefinite, flabby decision to do the will of God; because I know 
 what I am talking about, since I once was in that attitude myself. 
 I said, “Yes, I will go where God wants me to go.” But all the 
 time I was making a reservation in my life and saying that I would 
 not look at the foreign missionary proposition. Fellows, you and 
 I have no right to take that attitude. What do we want? Do we 
 want more knowledge? We have been having it crammed into 
 
 . us for the last four days. Do we want more of the love of God in 
 
 our hearts and more of love for Jesus Christ? We can have that 
 for the asking. What we do want, above all, I believe, is to face 
 this question as men who are honest intellectually and spiritually. 
 We have no right to hold this question off any longer, those of us 
 who have been thinking of it for a long time. I am persuaded that 
 a good many men here have had this question before them for the 
 Jast month, or year, or two or three years, and they are just holding 
 off because of indecision that they have no right to tolerate. You 
 
252 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 and I must think clearly; and whatever we decide as the result of 
 our thinking, when we have fought the thing through, then there 
 is but one thing to do, namely, come up to the point which we have 
 reached in our thinking. 
 
 Fellows, I believe that every one of us is mightily anxious to 
 reach the very highest that God has for us. I do not believe that 
 there is a man here who wants to take any lower position in life 
 than God would have him take. I do not believe that any one of 
 us here, if we are thinking clearly about the matter, will tell God 
 that the thing He is planning for us is too big; that it makes toc 
 many demands upon us; that it calls for too much of what we are 
 pleased to think of as self-sacrifice. If we know what we are doing, 
 if we are using our minds as God would have us use them, we will 
 want to take the very best and highest that God can give us, even 
 though we do not see how we are going to meet all the require- 
 ments of the place that God has for us and that may come to us. 
 
 I believe that there are a good many men, especially in the 
 Eastern colleges, who have looked into this question pretty care- 
 fully, and who have by the same habit of inconclusive thinking that 
 dominates their intellectual life simply held it at a distance, and 
 have refused to do the one thing necessary to put them in proper 
 touch with God. It is time for us to renounce such an attitude. 
 We are done with that sort of thing. The time has come to act, 
 to get right at this matter, and to go to the limit of what we know 
 and believe. I was thinking of a story that I heard some time ago. 
 It had to do with the early history of Christianity in the Roman 
 Empire, when the order went out that Christianity should be blotted 
 out in the Empire, and especially in the Roman army. The order 
 went forth, too, that every soldier in the army should be made to 
 bow before the statue of the Emperor and pour a libation to him, 
 or be put to death in any way the commander saw fit. Up in North- 
 ern Gaul a centurion had a band of a hundred men, the greater 
 proportion of whom were Christians, and the Christians were the 
 finest men in his band. He was sorry when he received the order, 
 but he was obliged to carry it out. He lined his men up in single 
 file, and had them pass before the emblem of the Emperor; and 
 as these men came up in front of the emblem, each one took the 
 cup and poured the libation and then passed to the right, if he 
 were not a Christian; if he were a Christian, he declined the cup 
 and passed to the left. When the work was done, there were forty 
 picked men of the legion standing at one side, on the left; and the 
 centurion commanded them to go out in the middle of the lake, 
 which was frozen over, and there to die by freezing. As they went 
 these men marched and sang this song: 
 
 “Forty wrestlers wrestling for Thee, O Christ, 
 Claiming for Thee the victory and from Thee the crown.” 
 
A DOCTOR’S REASONS FOR GOING TO CHINA 253 
 
 The centurion, who was not a Christian, and who did not under- 
 stand this strange religion which made men so brave and fine and 
 pure, caused a big fire to be built on the shore of the lake in the 
 hope that they might repent of their strange action and come back 
 and be his soldiers. He walked up and down in front of that fire 
 hearing the little group chant their song; and presently he saw one 
 man detach himself from the group and come stumbling across the 
 ice and up the bank and in front of the fire, choosing to save his life 
 and to lose his soul. And the centurion’s helmet and shield clanged 
 on the ground, and he walked out on the ice and took the place of 
 the traitor, and once more that song went up into the air: 
 
 “Forty wrestlers wrestling for Thee, O Christ, 
 Claiming for Thee the victory and from Thee the crown.” 
 
 A DOCTOR’S REASONS FOR GOING TO CHINA 
 CYRIL H. HAAS, M.D., UNIVERSITY OF MICHIGAN 
 
 I wis to give you a few reasons why I as a Christian physi- 
 cian should enter into the practice of my profession in a non-Chris- 
 tian land. 
 
 I. The first of these reasons is because it is the dictate of mere 
 common sense. I do not know of anything which we talked about 
 more in our senior year than where we were going to practice. 
 When I faced the last day of my senior year, I met a man who told 
 me that everything was congested. I went into the city, but found 
 that it took an average of ten years for a physician to become self- 
 supporting. I went into the country, and physicians told me that I 
 could do no surgery, because if I attempted it I was liable to make 
 mistakes, and my reputation would be gone. Where was a man 
 going to practice? I saw in the “Journal of the American Medical 
 Association” that we were pouring out of our medical colleges 
 6,000 young men every year, and that we only needed a possible 
 3,000 to fill the vacancies left by those who died. I saw that the 
 Committee on Medical Education in this country was seriously 
 considering the printing of pamphlets to send to high school boys, 
 urging them not to enter the medical profession because the great 
 influx of students there made it impossible for them to find room in 
 the profession in this country. I think that it is nothing more than 
 common sense for a young physician, at least if he is a Christian, to 
 look to some other country than this for practice. 
 
 II. The second factor that urges me to go to another land is 
 common duty, T have many times seen in vision a city of 150,000 
 
254 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 people in the center of Asia, outside of which there is a little hill, 
 and upon that hill there are now going up two buildings, one to 
 be the hospital for women and the other for men; and from that 
 city has come many times within the last few years the urgent plea 
 that I go out there and be one of the physicians in that city where 
 they know nothing of hygiene, nothing of surgery, nothing of asep- 
 sis, nothing of the great remedies which we have to alleviate pain— 
 nothing but squalor, sin, weakness, sickness, uncleanness. Nothing 
 but common duty urges me to go out there. 
 
 III. And the third reason why I go is because of the unique, 
 unmeasured privilege. The grandest moment in my life will be 
 when I stand with my colleague on that hospital ground and the 
 gates are flung open with the news that the hospital is completed 
 and the invitation goes out to that city of the Lord under Chinese 
 government, “Come in!’ I met, some time ago, a Chinese who told 
 me of the necessity of having a Chinese name, and I said, “Would 
 you christen me?” He wrote out a name in Chinese, and I said, 
 “What does it mean?” He replied with this translation of it, “Amer- 
 ican physician, willing to help.” I hope to go out some day to 
 Chén-chou Fu and be an “American physician, willing to help.” I 
 hope to see some day under the touch of the knife, in the dispen- 
 sary, at the bedside, the play of the masterful forces of Jesus Christ, 
 as through sympathy and tenderness and unselfish service His own 
 life may strike deep into the lives of those who know Him not. 
 God is going up and down in this great concourse of students, lay- 
 ing His hand upon man after man, medical student after medical 
 student, calling him to be great enough and big enough and loyal 
 enough to go out into this staggering, sorrowing, struggling 
 world and be to it what Christ was, to pity it as Christ pitied it, to 
 love it as Christ loved it, and to serve it with His own sacrificial 
 heart. God calls with loving patience for men to lay their lives 
 alongside of the tremendous immeasurable needs of the non-Chris- 
 tian countries and to solve the awful problem of human suffering; 
 and as I shall set sail in a little while for that great Empire of China, 
 I want to carry with me from this hour the conviction that the 
 men here at Nashville are going to enter into a solemn compact 
 with me to devote their lives, especially the medical students, to the 
 solving of the problem of human suffering in the non-Christian 
 world. 
 
—- 
 
 “YE ARE NOT YOUR OWN” 
 THE REV. DONALD FRASER, GLASGOW UNIVERSITY 
 
 I WONDER, my brothers, if the reason why you have not been 
 hearing the call to the foreign field is not just this, that you have 
 not got a salvation worth passing on. While we recognize the truth 
 of all that Mr. Speer said about the inadequacy of the non-Chris- 
 tian religions, we also have to acknowledge the inadequacy of our 
 own faith; and because we have nothing to give, we cannot make 
 up our minds to go. My brothers, I want to say at the very outset 
 that for you there is no appeal for the foreign service; the appeal 
 to you is to be loyal to Jesus Christ, to find out that there is a reality 
 in His Kingship, and that to you He can bring deliverance from the 
 power of sin. 
 
 But to men who have found Christ to be their redemption, I 
 want just to say five words, “Ye are not your own.” That day 
 when you stood before the cross of Christ, and saw in the eternal 
 sacrifice your redemption, on that day you ceased to be your own. 
 Christ claimed you as His, and you have no right to yourself. On 
 that day you rose, as from the dead, into new life, to live for God 
 only. Now, that is what Paul means when he says, “Ye are not 
 your own, for ye were bought with a price;” and when he says again 
 that he is called as the servant of Christ. If you men have come 
 to Christ you belong to Him. I allow no lower plane for conversion 
 than this, that it means allegiance, that it means serfdom to Christ 
 only as the Master, and you have no right to anything that you 
 can call your own. If this is so, what does it mean? What does 
 Christ want of us? Where does he want us to serve? 
 
 I see that the love of God recognizes no limits; that in His 
 Kingdom there are no boundaries of caste, color or continent. 
 When God tries to express love He expresses it in the language 
 of the universe, “God so loved the cosmos that He gave His only 
 begotten son;” and if you are going to come into some apprecia- 
 tion of the love of God, you must recognize that by your redemption 
 you are not to serve another nation, nor a denomination, but the 
 world-wide Kingdom of God. Where the Kingdom needs you, 
 there you must serve. My brothers, where is it that the Kingdom 
 is needing you most? Where is the burden heaviest? Where are 
 the laborers fewest? Find out. God will not have driftwood for 
 His service. You cannot drift into your place in His Kingdom. 
 
 255 
 
256 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 You must find out what your place is in His program, and when 
 you find it fulfil it. I know that Asia and Africa are far away, and 
 it is hard to appreciate the needs of those whom you cannot see. 
 Every time that I come home, I feel the appeal of home mission 
 work, and I would like to give myself to city mission work and to 
 try to solve some of the great social problems. But, brothers, one 
 goes out and looks sometimes on the villages and valleys of Africa 
 and ‘sees there men and women without love for Christ, because 
 there has never come to them one single man of God with the mes- 
 sage of love and of salvation, and then you feel the appeal of the 
 world for Christ. I feel that I must stand to-day feeling the pathos 
 of that cry of Asia and of Africa, and call to you brothers to pity 
 those who perish in the dark, to whom no man goes to tell of Christ 
 the Deliverer. If you have found that Jesus Christ can save a man 
 from every sin, and that in Christ is the secret of eternal life and of 
 happiness, then do not let your love be narrower than the love of 
 God, nor your conception of the Kingdom more national than the 
 conception that God has for His Kingdom. Be willing to endure 
 the sufferings of Christ; be willing to sacrifice every ambition, to 
 go from home, from everything that you count dearest, even to 
 death itself, if only by your sacrifice Jesus Christ may enter into His 
 inheritance. 
 
 AM I MY SISTER’S KEEPER? 
 MISS UNA M. SAUNDERS, SOMERVILLE COLLEGE, OXFORD 
 
 As WE stand here this afternoon, I wish that we might try to 
 get in our minds some pictures of others who at this same moment 
 are living out their lives as in the pictures that have come to us in 
 the last few days. At this moment, it may be, out in Africa, there 
 is coming down one of those hot, steep paths a long gang of those 
 who are being driven down to the coast, even to-day, as slaves; and 
 among them there are women, torn from that village where they 
 have lived, by those Arab slave-dealers, away from the place where 
 European influence controls the slave-trade, and to-day they are 
 going down in all the pain and the agony that it must mean to them. 
 
 And then we turn to India, and we think to-day of some city in 
 India where we find these thousands of Hindu girl widows living, as 
 we have heard and know, the life of a drudge, wondering and won- 
 dering why they should be condemned always to be the servant and 
 the slave of all; why in their past life they should have been thought 
 to have done some such evil deed that they lost their husbands and. 
 
, AM I MY SISTER’S KEEPER? 257 
 
 their husbands had died because of their sin. Why is it? they ask. 
 
 Why? And there is no one to tell them that it is not true. 
 
 Then we turn to Japan, and we think of those girl students 
 
 _ there of whom we heard the other day, a pitiful story, of girls who 
 to-day in civilized Japan are selling their bodies morally for the 
 sake of intellectual growth—an awful revelation to some of us, 
 something of which we had no conception. We think of all those 
 countries, and we get before us the fact that while we here are living 
 in the light and the joy and the peace of Jesus Christ, at this mo- 
 ment there are those girls like yourselves living these lives from 
 which we know they need rescue, though they may not know it. 
 
 And now the question which I would ask you is the question 
 that comes to us in the Bible itself, a question that is eternally true, 
 “Am I my brother’s keeper?” That question was answered by two 
 men in very different ways. They both came from that same east- 
 ern land, though centuries divided them; and one denied that he 
 was his brother’s keeper, and the other was full of the sense that 
 he was his brother’s keeper and that he could not get away from 
 that marvelous association with his brother. The first one was Cain, 
 and the result of his denial that he was his brother’s keeper and 
 that he had any responsibility for his brother is given in these 
 
 _ words, “From thy face shall I be hid.” He became a fugitive from 
 the face of God. I sometimes think that there is no more awful sen- 
 tence in the whole Bible than that sentence of spiritual death—to be 
 a fugitive from the face of God, to know that you must turn your 
 _ face from God, that you may not look upon the face of Him who is 
 love, and that you are doomed to be a fugitive and escape from Him 
 _ as fast as possible. 
 
 Thé other, the one who accepted the fact that he was his 
 brother’s keeper, who identified himself with his brothers, was St. 
 Paul. Was there ever a man who more entered into the fact of the 
 - solidarity of the race in love? a man who could say of himself that 
 he travailed in soul for those who did not know Christ; a man who 
 could say that he would to God that he were accursed himself, if 
 only he might save his fellow men; a man who was knit in heart 
 and in spirit with all, whether they were known or unknown, whether 
 they were Jews or Greeks? He was one with them in Christ Jesus; 
 he could not get away from his love for them. . 
 
 The man who denied that he was his brother’s keeper and who 
 would not take up his work lost the sunshine of the face of God. 
 ~The man who accepted his responsibility, though it meant suffering 
 all through his life, that man lived in the sunshine of the face of 
 God. And there are some of us to-day who are sad, who have lost 
 ‘something of the sunshine of the face of God because we are fugi- 
 tives, because we would not take up our responsibility, we would not 
 be our brother’s keeper. 
 
 We may be fugitives in two ways. There was one fugitive in 
 
258 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the Bible who would not take up his responsibility for his brother, 
 who ought to have gone to another set of people near at hand across 
 the land; instead of that he fled across the sea. That was Jonah. 
 He knew that he ought to go to the people near at hand in Nineveh, 
 and instead of that he crossed the sea. And there are some of us— 
 not many, but there are some of us—who are fugitives from the will 
 of God, because we are not content to do the work that is close at 
 hand. We want, instead, to cross the Atlantic or to cross the Pa- 
 cific. I have come across a few who are certainly turning away 
 from the will of God, because they are not willing to take up that 
 daily bit of work at home that ought to be done; they are not willing 
 to go and spend themselves for the near home claim. They think 
 that the romance of the farther land is greater, and so they would go 
 there. You may just as much be a fugitive from the face of God 
 when you choose not His will but your own in going abroad, as you 
 may be a fugitive from the face of God if you stay at home when you 
 ought to be going abroad. We must be honest with ourselves in 
 these things. If God has put upon us a first claim at home, then 
 home is the place where we shall feel the sunshine of the face of 
 God; and if there are any of you who have settled in your own 
 hearts that the home claim is the claim of God for you, then rejoice 
 in the sunshine of the face of God. It is as much on you here as it 
 will be on any missionary who is also doing His will in the far-off 
 field. 
 
 But among you I know that there are some who are fugitives 
 from the face of God because you will not go, because you would 
 rather choose the home place. You will not acknowledge the fact — 
 that you are the keeper of your brother in the East and of your ~ 
 brother in Africa. All I can say about this is that it is the most — 
 awful peril. If God has been speaking to you and has opened your ~ 
 heart to those people in some sense; if He has called you, if He | 
 has shown you that your life is free, that there are others who are 
 responsible for the home claims and can do them, but you are free; if 
 He has shown you that you have good health and strength: then I 
 say that it is at your utmost peril that you remain at home when i 
 you should be crossing the sea for Jesus Christ. It may be that we 
 shall find as the days go on that that choice has meant for us the : 
 darkening of the face of God. Love has been disgraced by us; we © 
 would not follow where love would have gone, and so we cannot ~ 
 see the face of God. It is an awful thing to say this, and yet I know © 
 it to be true, for I have heard of people who have said: “There was ~ 
 a time in my life when I know that the voice of God called me to © 
 go. I was not willing, and my life has never been as fruitful and | 
 as joyous as I know it might have been, if I had followed the voice 
 of God and gone with Him.” 
 
 But what about the man who lost himself in his sense of oneness ~ 
 with all those who needed God and needed Christ? It meant for | 
 
THE SURRENDER OF LIFE TO THE LORD JESUS CHRIST 259 
 
 him sunshine, but it meant for him suffering; and if we are going, 
 as I know that many of us are, like St. Paul, to throw ourselves into 
 the needs of men and women wherever they may be; if we are going 
 to identify ourselves with those who are our sisters and our brothers; 
 then we, too, will enter into the joy of God, but we shall enter also 
 into the suffering. We must identify ourselves with the suffering not 
 only of those sisters of ours, but with the suffering of Jesus Christ 
 also; for I am sure He suffers to-day, as He feels the need, the 
 moaning, the crying of those who need Him and to whom He cannot 
 speak because our voice is not there to speak for Him. We must 
 enter into the suffering of Jesus Christ in that He cannot make Him- 
 self known; and when we enter into the suffering of Jesus Christ, 
 then we shall enter also into the joy when He is able to send us out 
 to speak to those people, or when He is able through our prayers 
 and through our efforts and through our work to send others out 
 there. 
 
 So to-day my last message to you would be this: turn your faces 
 toward God; look up into the face of love. There only can you see 
 what your life should be. Be sure that your face is turned fully to- 
 ward Him. Watch where His face is turned, and if you see it 
 turned toward those dark regions over there, go—go with Him. 
 Do not risk the turning away of the face of God from you, but go 
 where you see His face turning; and if you go for Him there, you 
 will enter into the joy of the presence of God some day. And you 
 will not enter empty-handed, but you will enter into the joy with all 
 those thousands and thousands it may be who through your words 
 and through the inspiration of your life and through your prayers 
 have also been led to know the Lord Jesus Christ and to give their 
 lives to Him. 
 
 THE SURRENDER OF LIFE TO THE LORD JESUS 
 CHRIST 
 
 BY MISS RUTH PAXSON, UNIVERSITY OF IOWA 
 
 THE theme of our meeting this afternoon may be put in just this 
 simple sentence, “The surrender of the life to the Lord Jesus Christ 
 and the dedication of that life to His service.” It has been the un- 
 derlying theme of every session of this Convention; it has been the 
 appeal of every session, whether put in so many words or not. But 
 this afternoon we are gathered here in a peculiar way—just the 
 women of this Convention—and may this message come to us in a 
 very peculiar and personal and direct way. The others who speak 
 will emphasize the second part of this theme, “The dedication of the 
 
260 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 life to the service of Jesus Christ.” I shall especially speak of what 
 precedes that, “The surrender of our life to the Lord Jesus Christ.” 
 
 God wants your life; not merely some of your money, not mere- 
 ly some of your time, not merely some of your strength, not merely 
 some of your influence; God wants your life. May I say it in an- 
 other way? God wants your life. To-day may you feel as you sit 
 in your seat that the message comes to you—not to some one sitting 
 
 next to you, not for that girl in your delegation whom perhaps the 
 
 Association sent here hoping that she might have a personal mes- 
 sage come to her. To-day may we forget just for these few mo- 
 ments the other one to whom we so readily give all these messages 
 of help and instruction and hope that they may mean something to 
 her ; may we let this message come directly to us. God wants your 
 life. During the days of this Convention we have been hearing many 
 messages from the platform that have sounded in the ears of all the 
 students present, and each one of us has received a message. It has 
 come to us in a personal way, although spoken to that vast gather- 
 ing; but as I thought of this meeting, I wished it might be that in- 
 stead of feeling that the message was being spoken to a crowd 
 we might each one of us take the place of that Samaritan woman at 
 the well, and that we might meet Jesus Christ personally here this 
 afternoon, that He might speak a personal message to each one of 
 us that would so vitally touch the innermost things in our lives and 
 go so far into the very depths of our life that when we went back 
 to our colleges to give a report of this Convention, it would not be 
 so much what this speaker and that speaker said, and this truth that 
 helped me and that truth that helped me, but it would be this : “Come, 
 see a man which told me all things that ever I did: is not this the 
 Christ?” Oh, friends, if we all went back to our colleges with that 
 kind of a message, there would be no doubt about the effectiveness 
 of our report of this Convention; for just the single saying of that 
 woman regarding what Jesus Christ had done for her and the trans- 
 formed life back of it brought that whole city to Jesus Christ. 
 Some of them, looking into her life and seeing what He had done 
 and hearing this simple testimony, said, “We, too, must believe on 
 him.’”’ Others said, ‘“‘We must at least investigate, and we must go 
 and see Him, too.” So if Jesus Christ gets hold of your life to-day 
 and touches it with His own love for the people of the entire world 
 and fills your life with missionary zeal and missionary interest for 
 those in your own college, as well as for those in the foreign field, 
 there will be no doubt about what you will be able to do for your 
 college. God wants your life. May it be a personal message to-day. 
 
 And then God wants all of your life. I dare say there are very 
 few in this room this afternoon who have not said that they would 
 give Jesus Christ the life. I dare say there are very few here who 
 have not at some time in the past made it a very personal matter of 
 consideration and prayer ; but, oh, I wish that I could know this af- 
 
THE SURRENDER OF LIFE TO THE LORD JESUS CHRIST 261 
 
 ternoon that there was not a single woman here in the presence of 
 
 God who had not given all of her life to Him. 
 
 What does God want to do in your life? Two things. He 
 wants to bring about in your life, through the work of the Holy 
 Spirit of God, a perfect transformation. And, secondly, through 
 your life He wants to work a perfect work in His service, if we may 
 believe His own word in the fourteenth of St. John. He wants to do 
 the same work that He did when here upon earth, and even greater 
 things, because He has gone unto the Father. How can He do it, 
 dear friends, unless He has all of your life? Think of it in a sen- 
 sible way; how can He do it? For instance, He wants to bring 
 about in your life this transformation, so that there will be the beauty 
 and the sweetness and the glory and the power of His own life. But 
 perhaps your affections are not given over to Him. There is that 
 little spot in your heart that you reserve for yourself; that little 
 private chamber of which you still hold the key, which you have not 
 given over to Him; He wants to bring about this transformation in 
 your life, but in order to do it He must work through your affec- 
 tions. Or, take your ambitions. He longs to send you out upon 
 some errand for Him in the college where you are studying. He 
 longs for us to do some service for Him; and He comes to your 
 life and He looks at it and He would show all of His power through 
 your life if you would let Him. But when He comes, He finds 
 something in your ambitions that is absolutely contrary to the thing 
 which He wants to do, and how can He—I say it reverently—how 
 can He work through you, if the other part of your life which He 
 wants to use is absolutely dominated and controlled by self? Christ 
 cannot do it. He must have all of your life, if He would work in it 
 the perfect transformation and do through it the perfect work. 
 
 We are such little children, we are such helpless people; we 
 know so little. How then do we know the great divine plan of God 
 for our lives? How do we know what the future holds for us? 
 How do we know what God could make of these human lives of ours 
 if we would let Him? As I was thinking of this to-day, that mar- 
 velous masterpiece of art came before me, the Sistine Madonna. I 
 thought, what if, when the great artist had that canvas before him 
 upon which he wanted to put the picture of the little Christ child, a 
 little child—possibly a little child of his own—had stolen into the 
 room at night when he had laid aside his brush and ceased his work 
 on that canvas, and the little one, thinking that it, too, could paint 
 a picture, had picked up the brush and begun to do his work—what 
 would he have found when he came back to the canvas in the morn- 
 ing? Nothing but a great daub, and the painting would have been 
 ruined. And that is what we are doing with our lives. Jesus Christ 
 would have within us the very image of Himself. That is the kind’ 
 of work that He wants to do; and if you and I would give Him all 
 of this life and let Him wield the brush, He would so transform 
 
262 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 these lives that there would be all the beauty and sweetness and 
 power of Jesus Christ in them. But in our little, childish way we go 
 along and take up the brush. We do not know how to paint, nor do 
 we know how to reproduce in these lives of ours the very image of 
 Jesus Christ. What we would do is the very thing that would mar 
 that image, and that is why as the world looks at us they see so little 
 of Him. He cannot do it, unless He has all of our life. 
 
 But this is a great claim, is it not? As you look at your life 
 and think of what it means to have the management and control of 
 it, you think that is a very great claim that the Lord makes upon 
 you—the right of ownership, the right of possession. And what is 
 His ground for such a claim? It is this, the relationship which God 
 bears to us and which we bear to God. The ground for the claim of 
 His ownership of your life rests upon the relationship between God 
 and you and between you and God. 
 
 May we think a moment of what that relationship is? What is 
 God? Who is God? If you would answer that question you could 
 get your answer to the other question. Should I give my life to 
 Him? Who is God? Who is He to you? Is Hea despot? Is He 
 a tyrant? Is He—lI say it reverently—a Czar in your life? One 
 girl, who was honest and frank, said, “I would like to surrender 
 my life to Jesus Christ, if I was not afraid that He would take ad- 
 vantage of me.” That is the position many of us may be in. We 
 do not trust God, and I believe it is because we do not know who 
 God is. Why do you call Him when you pray, “My Heavenly 
 Father’? What does that word “Father” mean to you? Take the 
 very best father that you know upon earth, and what is his relation- 
 ship to his little child? Why, above everything else in this world 
 it is the relationship of love. Is there anything in this world he 
 would not do for that child? Is there anything in this world he 
 would not give to that child to bring pleasure and joy and happiness 
 into its life? And yet we are told in the fifty-fifth chapter of Isaiah 
 that our thoughts are not His thoughts and our ways are not His 
 ways; for as the heavens are higher than the earth, so are His 
 thoughts higher than our thoughts and His ways higher than our 
 ways. Take the very purest love that you know upon this earth, the 
 best human love, and then think of God’s love, and there is just as 
 much difference between them as there is between heaven and earth. 
 Girls, can you not trust such a father as that with your life? 
 
 And who is Jesus Christ to you? What do we mean when we 
 sing that old, old hymn, “Jesus, lover of my soul?” Is He? Well, 
 what would a lover do for you? Oh, girls, that is the relationship 
 which our Father and our Christ bear to us to-day. It is the rela- 
 tionship of love; and the question before you is, Can I trust my 
 Father’s love? Can I trust my Savior’s love? If so, then I will 
 surrender my life to-day. 
 
 But what is your relationship to Him? I am going to give the 
 
THE SURRENDER OF LIFE TO THE LORD JESUS CHRIST 263 
 
 verse that many of you girls have heard me give before. I believe 
 it would be impossible for me to speak on the question of surrender 
 without quoting this verse which is so vital in my own life and 
 which came to me in such a real way to show what a life of real sur- 
 render was. It is that saying of St. Paul’s in the sixth chapter of 
 First Corinthians, the nineteenth and twentieth verses: ‘What, 
 know ye not that your body is the temple of the Holy Ghost which 
 is in you . . . and ye are not your own? For ye are bought with 
 a price: therefore glorify God in your body and in your spirit, which 
 are God’s.” Oh, if the Spirit of God could burn just this one little 
 question into your heart to-day, this meeting would be worth while! 
 “Know ye... ye are not your own.” If you are a Christian 
 woman, you have absolutely no right to hold that life as your own. 
 It is not yours any more than the dress that belongs to a friend is 
 yours; and if you are holding it as your own possession, you are 
 holding it not by right but by robbery. Why is it that your life is 
 not your own? He gives us the answer in the next line: “Ye are 
 bought with a price,” and we know that price, Jesus Christ’s own 
 life. Look away to the cross of Jesus Christ; our Father empty- 
 ing heaven that He might give Him to us. He might have sent an 
 angel; He might have provided in some other way for our salva- 
 tion, but He sent Jesus Christ, who gave, not a little time, not a lit- 
 tle strength, but gave His life, and in return He asks yours and mine. 
 Jesus Christ died on the cross to save you and me from sin; but 
 He died also to purchase you and me for service, and in order to 
 accomplish that He wants the life. 
 
 Several years ago, I had a few moments of leisure just at the 
 evening hour, and I sat down to think through one verse in the Bible, 
 and I was foolish enough to take John 3:16. After I had spent an 
 hour on that, I had gone only as far as “God so loved,” and I could 
 go no further. God so loved. A few months later I took the verse 
 up again and I went just a little further in it—only three words— 
 “God so loved that he gave”—-what? “His only begotten Son.” And 
 at the same time another couplet came to me: “TI so love that I 
 give,” and I had to write in there my answer, and I ask every one 
 of you to-day to do the same. God so loved you that He gave His 
 only begotten Son, and that Son and His life was the measure of 
 God’s love for you. Oh, I ask every woman in the room to-day to 
 fill out that other sentence, “I so love that I give’—what? A little 
 time, a little strength, a little money, or my life? Your gift will be 
 the measure of your love. 
 
PROPORTION IN VISION 
 MRS. LAWRENCE THURSTON, MT. HOLYOKE COLLEGE 
 
 One of the speakers of the morning said something to us about 
 the peril in the loss of vision. It has sometimes seemed to me that 
 the greatest tragedy in this world was the failure to see the things 
 that we ought to see in the right proportion; and yet I have had to © 
 admit that although many times those things seem to be before the 
 eyes of those who are in my thought, yet for some strange reason 
 they do not see them. You have had the experience, I am sure, be- 
 cause we have all had it, of having a thing that has been within our . 
 horizon stand out and call itself to our attention; and we cannot un- 
 derstand just how it is that sometimes facts which have been before 
 us fail to seem real and fail to appeal to us with that appeal which 
 they have made to others who know them and who have them in 
 their possession. But surely for us things have been put before us 
 so plainly that we must have seen, and so the peril for us is not in 
 failing to see, but in not receiving the vision. ' 
 
 There have been placed before us in these last few days a great 
 many facts. They have been put before us in the main by men who 
 have the voices to put facts before so large a number of people. 
 Perhaps in some cases they have seemed to be facts that had a much 
 more intimate relation to the lives of men than to the lives of women; 
 and yet I think that most of us have realized that the things which 
 have been brought before us—the call, the need, the opportunity, the 
 work, that has been in our thought so much these last few days— 
 have had some application to us. The call is certainly a call for 
 women as well as for men. That call was sounded out loud and 
 clear in one of the meetings in the Auditorium,—a need that ap- 
 pealed to us and in which there was a call to us. The opportunity, 
 perhaps, seemed to be more the great opportunity of the man who 
 does things in the world; and yet I think we will see, if we stop to 
 think about many of the things that were said concerning opportu- 
 nity, that they applied just as truly to women as they did to men. 
 
 There are some details in the matter of work, some little things 
 in the matter of the preparation, which we have to take in order to 
 fit ourselves for such service as we have been hearing about, that are 
 different in the case of women than in the case of men. I think the 
 
 264 
 
PROPORTION IN VISION 265 
 
 difference in the case of the work that the women will have to do in 
 these different fields is just that with which we are altogether fa- 
 miliar here at home. The woman’s work in China, in India, in Ja- 
 pan, in Turkey, and in Africa differs from the man’s work in those 
 countries in just the same way that the woman’s work here is differ- 
 ent from the man’s work here; and in perhaps a certain way the 
 woman’s opportunity is different from the man’s opportunity. I do 
 not need to describe it, because it is a thing that is familiar enough 
 to you all. I do want to make this point, however, that just as the 
 work which a woman does here differs from the work that a man 
 does, so it is there; and that the work which you should consider in 
 thinking of this question of the service of Christ in foreign lands in 
 its application to your life is a work that is womanly in every aspect 
 of it. You would work there as you would here, working out that 
 which is in you in the way in which you would naturally bring the 
 message through your life into the lives of those among whom you 
 would labor. That work was made very clear to us, it seems to me, 
 in the message that Miss Saunders brought to us on Friday morn- 
 ing in the Auditorium—a work that only women can do, because 
 it is only through the woman’s voice that these sisters of ours in 
 heathen lands can hear of Jesus Christ. 
 
 And, after all, without puzzling ourselves about the detail of 
 what it would be for us to be missionaries, I think one great fact 
 stands out. Mr. Luce brought it before us so clearly in the China 
 meeting. He said: “We have heard a great many facts this after- 
 noon about the opportunity in China, about the need and all about 
 the work that is being done and the great present opportunity there ;” 
 but he added that after all there was just one great fact, that we 
 were in possession of at the very beginning, and that stands out as 
 the most significant fact of all—that great fact that half the world 
 has never heard of Jesus Christ and that half of that half is in China. 
 After all, the work that we need to consider is the bringing of Jesus 
 Christ into the lives of women in those lands where Jesus Christ is 
 not yet known and where the women do not know that abundant life 
 which Jesus Christ came into the world to bring—I sometimes think 
 —in greater measure to women than to men; because it does seem 
 as if where Jesus Christ had gone, the life of woman was so much 
 more abundant than the life of man. ; 
 
 I spoke of the fact that the opportunity was somewhat different 
 for the woman and for the man, The man has to work out more 
 in the noise and the din of battle than the woman, even on the foreign 
 field. I suppose it will always be true that there will be far more 
 great names among the men who work in the foreign field, people 
 about whom much will be told, than about women who work in the 
 foreign field; and yet, since that is true here in this country, it does 
 seem to me that a comparison of opportunity is rather between the 
 opportunity that we have here and the opportunity that we would 
 
266 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 have there. I want you to remember that we do not fail to see the 
 opportunity here at home; foreign missionaries are oftentimes 
 thought to be narrow-minded people who only see that sphere of 
 work in which they are engaged ; but there are some of us who have 
 not been long enough on the foreign field to get those prejudices. 
 There are some of us who are still so near to the home opportunities 
 and have still so fresh in our minds the memory of service that we 
 were led to render to the Lord here at home, that we can surely be 
 permitted to speak as though we saw both sides. And those of us 
 who have seen the opportunities at home and yet have also had the 
 privilege of seeing something of the opportunity that the college 
 woman with the trained mind has to work for Christ in those foreign 
 lands, would say that we would not for anything but the clear indica- 
 tion that God is keeping us in this country stay here and miss those 
 opportunties of service. I cannot think what you could offer to me 
 that would keep me in America with the opportunity that I know 
 calls to me in China, to be there in the making of the Empire that is 
 to be in these coming years and to have some part in helping the 
 women of China to take their place in the new China. I cannot 
 think of anything that could be offered to me that would seem so 
 large as that opportunity, and that is why I would have you see it. 
 I am sure you would find, if there were time for a dozen women who 
 had been in different parts of the foreign field to stand before you 
 this afternoon and to tell you about their work, that they would all 
 say the same thing, that the opportunity for service looms up so 
 large that not only do we not envy those of you at home that are 
 going to do large work, but that we sometimes are almost sorry for 
 you all that you cannot go and that you do not know these opportu- 
 nities and that you have not this opportunity for service in your own 
 lives. 
 
 There have not been brought to us, perhaps, just those facts in 
 regard to the need for women that seem the most important. Some 
 of those items have doubtless been brought to you in the conferences 
 dealing with the different countries and the different kinds of work 
 done on the foreign field; but I had a conversation yesterday with 
 the secretary of one woman’s board of a parent board that has three 
 —and remember that that board is just one of many which are 
 represented here—and that secretary told me that they had to-day 
 twenty-four vacancies in their work. I know that the need of an- 
 other of the woman’s boards of that same denomination is for some- 
 thing like twelve or fifteen women to fill vacancies in the work. I 
 do not suppose that there are twenty-four plus fifteen women here 
 to-day who are ready to go to the field next September or October ; 
 but if there were, and if you were fitted to fill those places, you 
 would just fill vacancies in the work of two only of the women’s 
 boards of one denomination in this country. I am not talking in 
 any theoretical way about the enormous number of women that are 
 
PROPORTION IN VISION 267 
 
 needed to carry this message of Jesus Christ in anything like the 
 space of our own generation. I am simply speaking about the fact 
 that in the work that is already organized, and which all of you 
 know does not begin to touch all the women in the world, there are 
 vacancies, some of them standing vacancies for years. And then let 
 us remember that the work as it is to-day is but a small part of what 
 it ought to be, that our colleges ought to furnish women enough so 
 that the boards could send out not only those who are needed for 
 the filling of vacancies, but women who are needed for the extension 
 work that should be undertaken. We would then realize that the 
 need is a very practical one that comes right home to us; and al- 
 though we cannot go out to fill these positions, we can be pretty sure 
 that five years from now when any of those that are here may be 
 led to offer themselves to the boards, there will be existing a condi- 
 tion very little better than this, unless those whom God is calling 
 by this need should give their lives to His service. 
 
 The call to service lies in that need. I think there is no question 
 about it, that God is speaking to-day through facts that are brought 
 to our attention. One thing that came to me as I was thinking about 
 what I would speak to you this afternoon was this: you have heard 
 that call and you are impressed, perhaps, by the great numbers who 
 are gathered together here. Then you think that there is not work 
 in the foreign field for all these people if they were to go. When you 
 stop to think how few we are compared to that larger number of 
 students from which we have to calculate in determining the propor- 
 tion of people or the number of people who should be sent out to 
 foreign missionary work—when you realize what an opportunity we 
 have had over those other sisters of ours in the colleges, then you 
 realize that we have heard a call that they have not heard, and it 
 seems to me that it puts upon us a peculiar responsibility. We will 
 be able to go back and voice this call in our colleges, and I think very 
 few of us need have any hesitation in saying, perhaps not to any 
 individual girl, “You ought to be a missionary,” but in saying to the 
 college, “There ought to be more young women in our college pur- 
 posing to give their lives to this work of making Jesus Christ known 
 to the women of the world.” I do not believe that any of you need 
 have the slightest hesitation in bringing that message to the college 
 which you represent. 
 
 But let us look at this question as a personal shatter: as we have 
 been looking at the other question. Have these facts not brought a 
 call to you to at least consider this question of doing this work that is 
 so much needed, of making Jesus Christ known? I believe that 
 there is one thing that is not always brought into our thought of a 
 question like this, and that is that God has given us our reason and 
 our judgment to deal with questions like this. I should like to have 
 everyone of you think that it was a perfectly reasonable thing to 
 think of, that there was nothing abnormal in thinking of being a 
 
268 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 missionary, but that it was an altogether reasonable thing in this 
 twentieth century, with all the training that a woman has had to do 
 this work in the world, that she should consider this part of the 
 world’s need and consider this field as the field for her service. 
 
 After we look at it that way, I think we should bring to bear 
 upon the question common-sense. For one thing, we should stop to 
 ask ourselves, What does this work call for? We have heard what 
 it does call for, because the qualifications that Dr. Barton put before 
 us for the foreign missionary are the qualifications for the women 
 as well as for the men. It calls for the sound mind and the sound 
 body ; it calls for better training ; it calls for things that a great many 
 of us have; and when we do bring our reason to bear on this ques- 
 tion, looking upon it as a reasonable question, I think many of us 
 must see that it is a very personal matter and that we must go far- 
 ther in answering it. 
 
 There is another thing that we should look at in a thoroughly 
 reasonable and sensible way, and that is the matter of the obligations 
 that may bind some of us to the work at home. Sometimes those 
 things are overlooked, the question of health and that of home obli- 
 gations for instance; but it is right here in this matter of home obli- 
 gations that I have found so many people hiding. I hesitate to speak 
 of the thing that I feel I might speak about this afternoon, and that 
 is the fact that home ties of one kind and another are binding, in a 
 way in which God does not want to have them bind us, to a smaller 
 work and keeping us from a larger work that He would have us do. 
 Where there is no good reason why we should not leave home and 
 go to the ends of the earth for Jesus Christ, there is no reason why 
 we should hide behind the fact that a mother is at first opposed to ~ 
 the idea of our being a missionary. I do not suppose there is a 
 woman in the foreign field to-day, unless she may be a missionary’s 
 daughter, who has not had to face at one time or another some 
 kind of opposition from those that loved her best; and just because 
 they loved her best did they at first oppose this thing. 
 
 There is another matter that I am going to speak frankly about. 
 It is one of the things that I know is underlying this whole question 
 in the hearts of so many girls, and that is the question of that other 
 home relation which every true woman looks forward to. I do not 
 know how many girls there are who are putting before the question 
 of God’s call to them the possibility of some man calling them to put 
 their life with his and work together in that way in which so many 
 are called of God to do their work. I believe that even here, if there 
 is a conflict between God’s voice and any human voice, we do not 
 dare to put the human voice first. Christ said it in what seems like 
 stern language: “He that loveth father or mother more than me;” 
 and he that loveth any human person more than Jesus Christ and 
 lets the claim of any other person on her life come before the claim 
 of Jesus Christ, is not choosing as God would have her choose. 
 
: 
 : 
 , 
 
 — 
 
 PROPORTION IN VISION 269 
 
 There is no real conflict between these things, if we will put 
 first the doing of God’s will. I verily believe that all the problems 
 that cause us unhappiness arise because we are willing to let some- 
 thing else stand before the doing of God’s will. If our attitude is 
 that attitude which Miss Paxson has spoken of, we shall have no 
 trouble about these things; they will settle themselves, and we will 
 see clearly what God would have us do when questions come, as they 
 come to each one of us. 
 
 We cannot expect to serve Jesus Christ without having it cost 
 us something, without having it cost us perhaps the renunciation of 
 that which seems to us the dearest thing in the world. But I believe 
 that Jesus Christ calls in the twentieth century as He called in the 
 first, for those who would follow Him at whatever cost; and I be- 
 lieve that He has for us better things in store than anything we 
 choose for ourselves, a better life for us than anything we would plan 
 out for ourselves, if we are willing to put first the doing of His 
 will. I cannot but think that the message of the morning ought to 
 bring to us the attitude of mind in which we must face these ques- 
 tions. We were made to realize that a thing needs to be looked at 
 from the standpoint, not merely of this life, but from the standpoint 
 of that larger life in which we must work. If we believe that this 
 life is only part of the great life that God would have us live through- 
 out all eternity, and if we look at this question of the choice of a 
 life-work with the thought that we are choosing not for the few years 
 in which we are to work here, but for the whole eternity of service, 
 then we will realize that we must choose to-day the thing that not 
 only we need to do now, but that we need to do it because of the 
 preparation for that higher life of service. 
 
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CLOSING MESSAGES OF THE CONVENTION 
 
 The Plenteous Harvest and Prayer 
 
 The Honor Roll 
 
 Cable Greetings 
 
 A Testimony from a Volunteer | 
 
 Farewell Messages from Volunteers Soon to Sail 
 The Uplifted Eye and the Life Laid Down 
 
bia y VF CS e6 BASLE ees Be Beet ly 
 
 Te VEE) at ot WY 21S 
 
 hawk fica? hows 
 
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THE PLENTEOUS HARVEST AND PRAYER 
 KARL FRIES, PH.D., STOCKHOLM, SWEDEN 
 
 BeEForeE delivering the message which I have for this solemn 
 hour, I wish to express my gratitude to God for the privilege of at- 
 tending this Convention, which has been not only a wonderful dem- 
 onstration of the strength of the Student Volunteer Movement in 
 America, but also a source of the most valuable information and 
 inspiration; nay, a very Bethel, a place where we have seen heavenly 
 visions. May we not be unmindful of them. I also wish to express 
 my deep-felt gratitude for all the hearty kindness shown me at this 
 Convention, in this city, and in this hospitable country; and in 
 doing so I know that I am voicing the feelings of the other foreign 
 delegates here present. 
 
 My message is from a verse which has been quoted more than 
 once during these days, Matthew 9:37: ‘The harvest truly is plen- 
 teous, but the laborers are few. Pray ye therefore.” I wish to look 
 at it very specially in its connection with the preceding and some 
 of the following verses. 
 
 The preceding verse runs: “When he saw the multitudes, he 
 was moved with compassion for them, because they were distressed 
 and scattered as sheep not having a shepherd.” The expression, 
 “He was moved with compassion,” occurs in two other places: in 
 Matthew 14:14 it is said, “He was moved with compassion toward 
 them, and he healed their sick;” and in Mark 6:34 it says that He 
 “was moved with compassion toward them . . . and he began to 
 teach them many things.” Jesus took care of body and soul, not 
 of the one as separate from the other. Some would have us look 
 after the physical and the social welfare of people, but would leave 
 them alone from a religious point of view. On the other hand, I 
 fear that the hatred of Christianity, at any rate in my own country, 
 among laboring men, is due to the fact that the Church has taken 
 too little notice of the physical and social needs of the people. Christ, 
 our Master, holds the balance, and He wants us to do the same. 
 But how does His compassion express itself? He saw the multi- 
 tudes neglected. We have looked out over neglected continents 
 during these days, and we need not go many steps in our streets 
 before we meet neglected multitudes. What does Christ do? What 
 do we do? 
 
 273 
 
274 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 The first thing most people do when they see a duty, neglected 
 is to blame the one who has neglected his duty. And many stop 
 there and think they have done a great thing when they write a 
 newspaper article, or convene a protest meeting. Others, remem- 
 bering a good and true maxim, “No one has a right to criticise 
 beyond the measure to which he is willing to help improve condi- 
 tions,” will set to work to the best of their ability. They appoint 
 committees and form associations and movements and create much 
 machinery. That is what presumably you and I would have done 
 if we had been in the position where Jesus Christ was. Was that 
 what He did? No! He had compassion, and said, “Pray ye there- 
 fore.” “Well,” you say, “that was an easy thing. I could do that, 
 too.” Are you quite sure? Do you know that exhorting others 
 to do a thing means to an honest man to set an example in doing 
 it? Jesus Christ did that. If you read the record of this story, as 
 given by Luke, you will see that after speaking those words Jesus 
 spent the whole night in prayer. Have you ever spent a whole 
 night in prayer for the coming of the Kingdom? If not, why not? 
 Can it be that you have a lurking doubt in your heart as to whether 
 it would be of use to employ your time in that way? I do not sup- 
 pose you would say so, but is it not so to some extent? 
 
 I am not going to try and convince you of the reasonableness 
 of prayer. Secretary Wood did that yesterday. It should not be 
 necessary in a Convention the brilliant success of which is con- 
 fessedly due to prayer, in a Movement springing out of the prayers 
 of Robert P. Wilder and his sister while they were students. I 
 cannot, however, refrain from pointing out one instance of an- 
 swered prayer which has always appealed to me strongly because 
 of the personality of the man whom it concerns. In 1886 Mr, J. 
 Hudson Taylor and some of his associates in the China Inland 
 Mission were led to pray that to the 200 missionaries then in that 
 organization might, in the course of the next year, be added Ioo. 
 So strong was the conviction among those praying men and women 
 that one of them said: ‘We shall not all of us be able to come 
 together a year hence for a praise meeting for the answer to this 
 prayer; let us have it here and now.” And they did. In the course 
 of the next year 600 candidates offered themselves, among whom 
 the 100 were selected who seemed best qualified. Mr. Hudson 
 Taylor was further led to ask God that the increase in income 
 from $100,000 to $150,000, which was needed, might be given in 
 large amounts. Within the year eleven gifts, ranging from $2,500 
 to $12,000, had come in. ; 
 
 “A beautiful experience,” you say; “I do not doubt it, but I 
 have not had it.” Can it be that your prayer has not had the right 
 ring about it? There is a word in the fortieth Psalm which seems 
 to give light on this point: “I waited patiently for the Lord; and 
 he inclined unto me, and heard my cry.” I love to think of how, 
 
THE PLENTEOUS HARVEST AND PRAYER _ 275 
 
 the Lord inclines to listen to our prayers, as one who tunes an 
 instrument inclines to listen for the right tone, and refuses to be 
 satisfied until he has heard it. What is the deepest ring in the tone 
 ascending in your prayer? Is it the desire to be something or do 
 something that will be noticed, or is it simply, “Thy Kingdom 
 come,” whatever that may mean to you personally? The prayer. 
 _ which Christ taught His disciples was that God might thrust forth 
 laborers, and the next thing that happened was that they themselves 
 were thrust forth. After that night of prayer, in which it seems 
 as if our blessed Lord had been led on to a new step in His minis- 
 try, He called unto Him His twelve disciples and gave them power 
 and sent them forth with instructions for that special mission. Some 
 have tried to transform these instructions into hard and fast rules 
 for all times. I believe that that is a mistake. He will go with His 
 disciples Himself, as we were so forcibly reminded this morning, and 
 He will give them instructions for each field and each occasion. 
 
 Before closing I wish to say one word about that oft misunder- 
 stood and oft misused verse, “Be ye therefore wise as serpents, and 
 harmless as doves.” Wherein do serpents show their wisdom? Is 
 it not in finding a shelter where one least expects, and in finding 
 their way where there seems to be no thoroughfare? Is it pressing 
 the simile too far if we say that this is the way in which we should 
 be like them, and where modern missions have been like them— 
 finding ways as medical, industrial, and educational missionaries, 
 where the evangelistic method alone would be unavailing? And 
 yet harmless as doves! It was in the shape of a dove that the Holy 
 Spirit came down on Jesus. It is when we are actuated by the 
 spirit of power and of love and of a sound mind that we carry out 
 the will of God. 
 
 “But,” some one will say, “now you are talking about work. 
 You said that we were not to work, but to pray.” Yes, we are to 
 pray first and foremost, but that does not exclude work; on the con- 
 trary, it includes it. I remember how Mr. Hudson Taylor, speaking 
 to the students of the University of Upsala, said: “It is possible 
 to work without praying. It is a bad plan, but it can be done. But 
 you cannot pray earnestly without working.” He himself was the 
 most perfect example of harmonizing these two elements. No one 
 has ever taught me a more helpful lesson on that subject. 
 
 May God teach us, every one, that lesson—how to pray as if 
 no working would avail, and how to work as if no prayer would 
 avail. If He does, the coming of His Kingdom will be mightily, 
 hastened, and the purpose of this Convention will be realized. 
 
HONOR ROLL 
 
 THE NAMES of student volunteers whose death during the past 
 four years has been reported at the office of the Movement, were 
 then read, as follows: 
 
 Floyd C. Allen—Ohio Wesleyan University—South America. 
 Cora Ayars Ball—Fort Worth University—Africa. 
 
 Jennie Sumner Bassett—Cornell College—Mexico. 
 
 Mary Hawley Briggs—Wellesley College—Japan. 
 
 Ida May Cartwright—Ohio Wesleyan University—India. 
 Eleanor Chesnut—Park College, Woman’s Medical College, 
 
 Chicago—China. 
 
 David H. Devor—Un. of Wooster, McCormick T.Sem.—Africa. 
 John Eccles, Un. of Penn. Medical. 
 Fred L. Guthrie—Northwestern Un., Garrett Biblical Institute— 
 
 China. 
 
 Osman F. Hall—Northwestern Un. Medical, Garrett Biblical Insti- 
 tute—China. 
 
 Edith Blaine Harcourt—Ewart Missionary Training House—India. 
 
 Lillian Harris—Ohio Wesleyan University, Woman’s Medical, 
 
 Cincinnati, Woman’s Medical, Penn.—Korea. 
 
 Thomas Craigie Hood—Toronto Un., Knox College—China. 
 John E. Huhn—Un. of N. C., Va. T. Sem.—Alaska. 
 Rt. Rev. Jas. Addison Ingle—Un. of Va., Alexandria T. Sem.— 
 
 China. 
 
 Boon Itt—Williams Col., Auburn T. Sem.—Siam. 
 
 Sophia E. Johnson—Woman’s Medical Col., Phila—India. 
 Bessie Groves Kelly—Trinity Un., Peabody Normal Col.—China. 
 Rachel G. Mair—Chicago Training School—Africa. 
 
 Ben H. Marsh—Northwestern University—China. 
 
 C. W. McCleary—Princeton T. Sem.—West Africa. 
 
 Anna Josephine Mekkleson—Chicago Training School, Medical 
 
 Course, St. Joseph, Mo.—Africa. 
 
 George H. Menzies—Manitoba Col. Arts and Medical—India. 
 Maude Thompson Miller—Amer. Med. Miss. College—China. 
 Oliver M. Moody—Taylor University—Africa. 
 John R. Peale—Lafayette Col., Princeton T. Sem.—China. 
 Mary Wright Pease—Northwestern University—Malay P. 
 Miriam Speer Perkins—Union Miss. Training Institute—Africa. 
 Frank W. Read—McGill University, Cong. Coll—Africa. 
 
 276 
 
a 
 
 CABLE GREETINGS 277 
 
 Elsie Lambert Riebel—Otterbein University—West Africa. 
 
 Annie Tracy Riggs—Mt. Holyoke College—Turkey. 
 
 Norman H. Russell—Toronto University—India. 
 
 James Simester—Baldwin Un., Drew T. Sem.—China. 
 
 Mrs. A. M. Stebbins—Chicago Bible Institute—India. 
 
 David Lyle Thoburn—Boston Un. School of Theology—lIndia. 
 Marion Wells Thoms—University of Michigan, Medical—Arabia. 
 J. Lawrence Thurston—Yale University, Hartford T. Sem.—China. 
 
 CABLE GREETINGS 
 
 THE READING by the chairman of cablegrams from various for- 
 eign countries followed the honor roll. They were as below: 
 
 Church Missionary Society, London. “World for Christ.” 
 
 The Hague. “Greetings from the students of Holland.” 
 
 Norwegian students. “Psalm 110:1. “The Lord saith unto my 
 Lord, Sit thou at my right hand, until I make thine enemies thy 
 footstool.’ ” 
 
 Rio de Janeiro. “Student volunteers in South America greet 
 brethren still on the home field and urge conscientious consideration 
 claims Neglected Continent, where centuries erroneous teaching and 
 corrupt practices by clergy have debauched people morally and 
 rendered so-called Christianity mere sounding brass and tinkling 
 cymbal of formality.” 
 
 Sydney. “Australasian students send greetings.” 
 
 Calcutta. “Threshold greatest revival India’s history. Supreme 
 opportunity.” Carter and Eddy. Secretaries of Intercollegiate 
 Christian Movement of India and Ceylon. 
 
 Seoul. “From the midst of her national degradation, Korea 
 appeals to the students of America. All her trusted hopes, friends, 
 nations, and her old religions have failed her in her time of need. 
 The nation as a nation realizes that America’s Christianity and 
 America’s education are now her only hope. The people of Korea 
 appeal to you American Christian students for these. Now is the 
 time. ‘Freely ye received, freely give.’” 
 
 Shanghai. “Awakening China opportunity ages.” F.S. Brock- 
 man, National Secretary of Student Christian Association Move- 
 ment of China. 
 
 Tientsin. “Opportunity unparalleled. Occupation urgent.” 
 Harvey, Robertson, Hersey, and Cole. 
 
 Tokyo. “Japan knows her military might, but her seers lament 
 her poverty in those spiritual forces which nothing on earth can 
 fully supply but the living Gospel of Christ. She can reform the 
 government of Korea and teach China sciences and military arts, 
 but she is impotent to effect their spiritual regeneration. We, as her 
 
278 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 friends and your fellow volunteers, add our voices to her plea and 
 ask that some of the choicest men and women of America may re- 
 spond with no less than their lives and their property.” League of 
 Student Volunteers in Japan to the Student Volunteers of America. 
 
 Tokyo. “Japan leading Orient, but whither?” Galen M. Fisher, 
 National Secretary of the Student Christian Association Movement 
 of Japan. 
 
 A TESTIMONY FROM A VOLUNTEER 
 MR. W. B. PETTUS, MOBILE 
 
 WHEN I went to the university I was not a Christian, and one 
 of my objects in going there was to get such training that I could 
 prove that there was nothing in Christianity ; I believed that I could 
 do it. I had been there but a few days, when I began to meet such 
 men as Michener and Horace Rose and others, and I began to see 
 that there was something in their lives that I did not have, and I 
 wanted it. I talked with them about it, and they told me that it 
 was Jesus Christ. I wanted Christ, I learned how I might find Him, 
 and I accepted Him. 
 
 Then the question came up as to what I would do with my 
 life as it had been enriched by Christ. As I considered all the op- 
 portunities that were open, the largest that I could find was on the 
 foreign field; and so in my sophomore year I signed the declaration 
 card of the Volunteer Movement, declaring it to be my purpose, 
 if God permitted, to become a foreign missionary. I wrote my 
 father, who was not a Christian, and told him what I had done. He 
 wrote back saying that he was not willing that I should do such 
 a thing, as it would be wasting my life, and he was not willing for 
 me to throw it away in any such way; furthermore, he would not 
 continue to support me in college unless I should give up the foolish 
 desire to engage in such an enterprise. The night before I re- 
 ceived the letter I had spoken in prayer-meeting on Matthew 19:29, 
 “Every one that hath forsaken houses, or brethren, or sisters, or 
 father, or mother, or wife, or children, or lands, for my name’s sake, 
 shall receive an hundredfold, and shall inherit everlasting life.” I 
 had tried to make the point that we ought to believe the Word and 
 that any draft we make on it will be honored. The next day, as I 
 faced the question as to whether that particular word was true or 
 not, I saw that I had to choose between my earthly father and 
 support in college on the one hand, and my heavenly Father and 
 Jesus Christ and the work they had given me to do on the other. 
 I chose Jesus Christ, as any one would who knows Him. 
 
 I worked my way through college after that, that year by some 
 
oe 
 
 FAREWELL MESSAGES FROM VOLUNTEERS SOON TO SAIL 279 
 
 work in a kitchen and in a stable, firing a furnace and sawing wood. 
 It galled me a bit at first, before my vision was clear on the thing, 
 to have to be a servant when I had had servants, until I remembered 
 that Jesus Christ said, “The Son of Man came not to be ministered 
 unto, but to minister,” and the servant has no right to expect any- 
 thing better than his Lord. 
 
 When I was nearly through college the possibilities seemed to 
 open up of going to the field; but when I was examined by the 
 board physician, he told me that I could not go because of my health 
 record. I had broken down and was out of college for two years, but 
 he said, “If you will keep well for a year and a half, you can go.” 
 I kept well for a year and a half and met him again last summer, and 
 I have been appointed. I am under appointment now to go to China 
 to become college secretary of the Young Men’s Christian Associa- 
 tion for that Empire, for Korea, and for Hong Kong, a position 
 which I would rather have than any other on earth which I know, 
 for it will give me the opportunity to lead, so far as I am able to lead, 
 those who are to be the leaders of more than one-fourth of the popu- 
 lation of the globe. The greatest disappointment of which I know 
 would be to have an obstacle come in the way which would prevent 
 my going. 
 
 My father is not living now. He never gave his consent. I 
 have a sister who is in Japan now. My mother and the one sister 
 left have come to this Convention. In order to go to the foreign 
 field, I live on less than a missionary’s salary there in order to help 
 provide for them, for I would rather do that than not go. 
 
 FAREWELL MESSAGES FROM VOLUNTEERS SOON TO 
 SAIL 
 
 At THE close of Mr. Pettus’s address, the Chairman, Mr. Mott, 
 requested those present who expected to sail for foreign fields before 
 January 1, 1906, to stand and in a brief sentence to state where they 
 were going, and why they were going. The following are some of 
 the responses: 
 
 India, because of the great need. 
 
 China, because I want the Chinese to know the love and the 
 friendship of Jesus Christ as I have it. 
 
 Philippine Islands, because God says, “Son, go work to-day 
 in my vineyard.” 
 
 Laos, because I know it is the best investment that I can make 
 of my life. 
 
 Africa, because while there on business, the needs of that 
 hungry people so thrust themselves upon me. 
 
280 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Brazil, because of the vast need as revealed in the cablegram to 
 Mr. Mott. . 
 
 China, for a place of service hard enough to bind me close to 
 my Lord. 
 
 South America, because the value of a human soul cannot be 
 estimated, and I want to die rich. 
 
 India, to do my part in the evangelization of the world in this 
 generation. 
 
 Peru, because after such conventions as this, I receive the con- 
 viction that power with God and man depends upon my being true 
 to light. 
 
 The Sudan, because I have felt that I could not take Christ and 
 pray for laborers to be thrust out, if I myself did not go. 
 
 China, because the power of the life, the love, and the self- 
 sacrificing service of Christ constrains me. 
 
 Philippine Islands, because in view of the need that has been 
 presented here, I believe that no Christian clergyman has a right to 
 remain at home, unless he has a clear and definite call so to do, and 
 such a call has not come to me. 
 
 Japan, because of the opportunity, and because of the con- 
 viction from God. 
 
 China, because I have taken the Lord Jesus Christ, not only as 
 Savior, but as the Lord of my life; and I know that the field to 
 which I am going is needier than any I could fill at home. 
 
 Jamaica, because there is such great need of my life in that 
 field. 
 
 West China, because they need Jesus Christ there. 
 
 South America, because I am sent. 
 
 Persia, because as a Christian physician I am ashamed to stay 
 in this country, where I am not needed. I am thankful that the 
 all-glorious Christ is opening a way for me to go to Persia. 
 
 Africa, because of a great need, a wonderful opportunity, and 
 the assurance of God’s growing approval. 
 
 China, because I wish to have a part in molding that great 
 Empire into a Christian nation. 
 
 Africa, as a Christian physician to help heal the filthy sore of 
 the world. 
 
 Japan, because as every young American has had an opportun- 
 ity to know Jesus Christ, so I believe every young Japanese ought 
 to have that same opportunity. 
 
 Africa, because I hear two voices, one from across the sea, and 
 the other within. 
 
 Japan, because I have looked squarely at the idea and could 
 not refrain from saying I would go. 
 
 Latin America, because of the greater need for men there. 
 
 Japan; a greater opportunity there than anywhere else in the 
 world at this time. 
 
THE UPLIFTED EYE AND THE LIFE LAID DOWN 281 
 
 Mexico, because I love the Lord Jesus Christ, and I want to 
 work for Him. 
 
 Africa, to work, to live, to love and, if need be, to die. 
 
 Southern Asia; so long as the world is unevangelized, I feel 
 that God will hold me personally responsible, unless I give my life 
 for service in His neediest field. 
 
 : 
 
 THE UPLIFTED EYE AND THE LIFE LAID DOWN 
 MR. ROBERT E. SPEER, M.A., NEW YORK 
 
 THERE are some people who are going away from this Con- 
 vention with very heavy hearts, people who came here burdened 
 with the sense of the magnitude of the work undone all around 
 them and who hoped that they might find here in this gathering men 
 and women who would at once respond to their call. The other 
 afternoon in one of the section meetings, a missionary from one field 
 spoke of her province in which there were half a million people, and 
 she and her husband were the only missionaries there, and she asked 
 whether there were not two young women in that gathering who 
 would respond to her call and go back with her. Last evening she 
 told me that her search had been in vain. And I know of many 
 others who came here with some such great desire and who likewise 
 are going away to-night disappointed. 
 
 It is not that the Convention has been a failure. It has done 
 everything that might have been expected of it, but there are some 
 of us who have been here who have failed to hear the voice that 
 must have been speaking to us, to see the hand that must have 
 been beckoning to us. And I have been thinking this evening of 
 what a terrible thing it will be to the man or woman who came 
 here to whom duty spoke and who did not hear the voice of duty. 
 
 There is a passage in the prophecy of Ezekiel which in the 
 early days of this Movement was used a great deal in the work 
 among the colleges. I have not heard it quoted as often in these 
 later years. It occurs both in the third and in the thirty-third chap- 
 ters. “O son of man, I have set thee a watchman unto the house of 
 Israel; therefore thou shalt hear the word at my mouth, and warn 
 them from me. When I say unto the wicked, O wicked man, thou 
 shalt surely die; if thou dost not speak to warn the wicked from his 
 way, that wicked man shall die in his iniquity; but his blood will 
 I require at thine hand.” It is an old and stern truth, fellow stu- 
 dents, but we would do well to face it before we go to-night. You 
 and I are accountable for the lives of the men and women whom 
 we might reach; and some day, if we have turned away from God’s 
 
282 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 call and appointing here to-night, their blood will He require at 
 our hands. 
 
 We have been thinking during these latter days, not so much 
 of a message of warning that we are charged to deliver as of a 
 message of great hope that it is our privilege to carry; and I have 
 been thinking also what a terrible thing it is that any man or woman, 
 through deafness or blindness of soul here in these days, should 
 have missed the privilege and the duty of going out to give what 
 he or she has to the world. You remember the last lines of those 
 stanzas of the present Primate of Ireland as he faced the old con- 
 science-accusing question of the patriarch, “If I . . . have 
 eaten my morsel alone’— 
 
 “Freely as ye have received, so give, 
 Bade He who hath given us all. 
 How can the soul in us longer live 
 Deaf to their starving call 
 For whom the blood of the Lord was shed, 
 And His body broken to give them bread, 
 If we eat our morsel alone?” 
 
 And of what value has it been to us here to lift up our eyes to look 
 upon the fields, if we are going to turn our backs upon them? 
 The Savior did not bid His disciples to lift up their eyes and look 
 upon the fields for any educational purpose. He bade them to lift 
 up their eyes and look upon the fields to the end that there might be 
 laborers who would go forth unto those fields; and woe unto us 
 if we have lifted up our eyes during these days upon the world and 
 lifted them up in vain! 
 
 May be we shall see something, fellow students, if we would 
 just displace the world in order to have a moment with the Savior. 
 You do not need to take your eyes off the world in order to fix 
 them upon Him. In every poor hungering heart the world around, 
 Christ is hungering to-night; in every poor imprisoned life, Christ 
 is imprisoned to-night. Out from the great fields at which we have 
 been gazing the face of Christ is looking at us to-night. Let us 
 lift up our eyes and let them rest upon the fields, if we will, but 
 let us remember that back of all those darkened fields is the dark- 
 ened face of Christ. Perhaps if we should think of the world as 
 just in Christ’s mind a synonym for Himself, we should hear the 
 call that we have not heard thus far. May be we should realize then 
 that the voices that have been appealing to us from across the seas 
 are melting to-night into one voice, the voice that we have so often 
 said we would give anything to hear, the voice that we have perhaps 
 thought we would have to wait to hear until we see Him as He is; 
 but through all these myriad tongues to-night it is the voice of Christ 
 that is calling to us to come unto Him. And only as to-night look- 
 ing upon the fields, we see Christ in them, as lifting up our eyes they 
 rest, not upon the geography of the world, but upon the eternal 
 
. 
 : 
 
 THE UPLIFTED EYE AND THE LIFE LAID DOWN 283 
 
 face of Christ, shall we be enabled as we go away from this place 
 to meet the difficult tests to which these lives of ours are to be sub- 
 jected. It is the life that has buried away in its heart the vision 
 alike of the world and of Christ that will meet these tests. 
 
 There died in one of the hospitals in New York just a few 
 months ago one of our missionaries from Persia. Sir Mortimer will 
 recall her. She was one of those women to whom you could apply 
 perfectly that exquisite phrase that Mr. Fraser used last evening 
 in reference to David Livingstone, “a man of unrivaled trustworthi- 
 ness in the most trivial details,’—a woman most truly womanly, one 
 of the kind who blew no trumpets from the housetops but who 
 served her Master with all the loyalty of her rugged and absolutely 
 obedient life. After the operation was over from the effects of 
 which she subsequently died, a common friend, who stood beside 
 her couch, heard her, just as the effect of the anesthetic was passing 
 away, begin to murmur very quietly and brokenly at first, the words 
 of the 121st Psalm: “I will lift up mine eyes unto the hills, from 
 whence cometh my help;” and then as the anesthetic passed away, 
 the faint voice becoming clearer and firmer went on, still altogether 
 unconscious, to the end, “My help cometh from the Lord, which 
 made heaven and earth.” Unconsciously she laid bare her inner life. 
 Only as here to-night there sinks very deep in the under-conscious- 
 ness of our life the sense of our Savior’s presence and the reality 
 of His perpetual abiding shall we be able as we go from here to 
 meet those great tests under which our lives are to be bent. We 
 will lift up our eyes upon the fields, we have been saying. Will you 
 lift them up also upon Christ to-night? 
 
 And there is one other thing that we must do before we go. 
 I have been speaking of two great “wills” that should be ours in 
 the lifting up of our eyes upon the fields and upon the Savior of the 
 fields, and woe be it to us if this conference does not end in a third 
 willing—if we go away from here uplifted for a little while, a little 
 enlarged in our vision of the world, but with no intense personal 
 resolution of larger service for the world. There is something else 
 that we must do. “I will lift up mine eyes;” but can we say also, 
 to-night, “I will lay down my life’? Our Savior said that in effect: 
 “I am the great shepherd. I will lay down my life.” His strong 
 friend said that: “Why cannot I follow thee now? I will lay 
 down my life for thy sake.” The one who loved Him best said that; 
 each one of us must do it. “Hereby know we love, because he laid 
 down his life for us; and we ought to lay down our lives.” Have 
 
 _ we done that yet? God forbid that this Convention should close 
 
 with any lives not yet laid down. God grant that even here in these 
 
 _ last moments we may, each one of us, lay down his life. 
 
 I remember coming, several years ago, down to the Southern 
 Students’ Conference at Asheville, and I had to stop for several 
 
 hours in Salisbury, North Carolina, between trains. I walked up 
 
284: STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 through the streets of the little village and presently came upon the 
 little church that stands by the side of one of the village streets; and 
 I climbed over the gate and walked to and fro amid the white stones 
 of the little cemetery beside the church, until at last I came, in the 
 middle of the cemetery, on a little cluster of soldiers’ graves. Pres- 
 ently there were two stones that caught my gaze, and I walked up 
 and read the inscriptions on them. One was the resting place of an 
 officer in the Confederate army, a man of middle life, and near him 
 was the stone of a lad of nineteen, a first lieutenant in the 7th Regi- 
 ment of North Carolina Volunteers; and as I read the names, I saw 
 beneath one of them this simple inscription, “He died for the cause 
 he loved.” I took off my hat and stood there between the grave of 
 the grown man and the grave of the boy who had laid down their 
 lives for the cause that they loved. “I am the good shepherd, . . . 
 and I lay down my life for the sheep,” and we have been calling Him 
 our Master and our Lord. This was the way the Master went. 
 Shall not the servant tread it still? And here before we go, in the 
 simple quietness of our own hearts, shall we not, each one, bow 
 down, bending our wills beneath the will of Christ as we too lay 
 down our lives for His sheep? Truly it is His voice, not speaking 
 in our ears but speaking in our hearts just now—His voice, to 
 which we have so often said we would refuse nothing if it asked. It © 
 is asking now; the testing hour of many lives here has come. “I 
 will lift up mine eyes,” “I will lay down my life.” Will we? 
 
AFRICA 
 
 General Survey of African Fields and of Methodist 
 Work 
 
 Experiences of a Pioneer Missionary on the Congo 
 
 Work of the United Presbyterians in Northeastern 
 Africa 
 
 The American Board’s Work in West Central Africa 
 In British Central Africa 
 
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GENERAL SURVEY OF AFRICAN FIELDS AND OF 
 METHODIST WORK 
 
 BISHOP J. C. HARTZELL, D.D., AFRICA 
 
 I Am very thankful to God that I was enabled to reach New 
 York in time to be present at this Convention. I have just returned 
 from an extensive tour in East, West, South, and Central Africa, 
 occupying the past fourteen months, and so I come to you fresh 
 
 _ from the field. I come also full of faith and hope for Africa, and I 
 
 come to rejoice in the fact that all through the United States and 
 Canada there is a rapidly growing interest in Africa’s redemption. 
 
 It was only yesterday when the veil of mystery was lifted from 
 that vast continent. Only yesterday we knew but little about it; 
 to-day, in the Providence of God, we can look upon the whole con- 
 tinent. You can journey, as I have, many thousands of miles 
 around its coasts and across the southern section of it and see how 
 marvelously God is opening the continent to the world. 
 
 It is difficult to understand what Africa is. It is 6,000 miles 
 from Cape Bon in the Mediterranean to Cape Agulhas in the far 
 south. It is 5,000 miles from Cape Verde on the west to Cape 
 Guardafui on the east. You can place the United States on the 
 lower section of the continent south of the Zambezi River; you can 
 put India with her 300,000,000 people above the United States on 
 the right-hand side; you can place China with her 400,000,000 and 
 more beside India on the other side of the continent; and then you 
 can take England, Scotland, Wales, and half a dozen other coun- 
 tries of the same size and put them in the Nile Valley and along 
 the Mediterranean and still have room to spare. There is nearly 
 as much territory on the continent of Africa as in all the other 
 foreign fields actually occupied by the societies represented at this 
 Convention. 
 
 Then there are her systems of rivers: her magnificent Congo 
 flowing out toward the west, five miles wide at the mouth, out of 
 which flow the waters of 10,000 miles of navigable rivers; her 
 historic and marvelous Nile, rising in the midst of the great lakes 
 and flowing northward 2,500 miles into the Mediterranean. There 
 are the Niger on the west and the great Zambezi, that starts from 
 the west and flows out at the southeast, with its famous Victoria 
 
 287 
 
288 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Falls, where I stood a few weeks ago. That great river, a mile 
 wide, flowing peaceably without a ripple or cataract, suddenly drops 
 into a chasm a mile long and 420 feet deep, with three times as 
 great a fall as Niagara. 
 
 There, too, are her mines of gold. A few weeks ago I visited 
 the mines of Johannesburg, where there is more gold in sight than 
 is in circulation on the face of the earth. Her mines of diamonds, 
 of coal, of copper, and of iron, are likewise notable. Her railway 
 systems now foot up 10,000 miles; and you can take, as I did 
 recently, a de luxe train, lighted with electricity and running from 
 Cape Town 3,000 miles northward and northeast. Thus I might 
 continue to speak to you of that continent. The first great fact 
 that the American Church wants to understand is that Africa is a 
 great continent. Her wealth is not known. 
 
 And what marvelous things God is doing in Africa. Fifty 
 years ago there was not a single steamship going to Africa. To- 
 day there are twenty-three lines of steamers plying up and down 
 that coast. At the Madeira Islands, for example, there are 1,500 
 ships which stop every year; and I wish I could give you the pic- 
 ture down at Cape Town as you come into that place on one of 
 those magnificent steamers. Yonder are the great docks, and all 
 about them are ships from every part of the world. As I came into 
 that great harbor, I looked about to see the different flags, and as I 
 caught sight of the Stars and Stripes flying from the masthead of a 
 ship, I took off my hat and I thanked God for the Stars and 
 Stripes. Yonder is the city of.77,000 people, lying on the plain 
 that rises gradually up from the sea at the foot of Table Mountain; 
 then you see the mountain itself rising 3,500 feet above the fleecy 
 clouds, and above all the semi-tropical sky. I have seen many sights 
 on all continents, but there are very few scenes more beautiful, more 
 striking, more prophetic of the future than that scene at Cape Town 
 —the bay, those docks, the mountain, and those clouds floating far 
 above it. 
 
 A most interesting and important fact is that the whole conti- 
 nent, except Liberia and Abyssinia, has been divided up among 
 the nations of Europe. England is the greatest power in Africa, 
 thank God; for it stands for equality and justice, and the English 
 flag is the missionary flag of the world. South Africa belongs to 
 her, and in all she has nearly 3,000,000 square miles of territory. 
 Belgium has the magnificent Congo country in South Central 
 Africa, with its 900,000 square miles, with some 25,000,000 black 
 people. Belgium’s flag is a blue field with a single star of gold in ' 
 the center. France has a vast area; so has Germany. 
 
 For thousands of years, we know not how long, Africa’s people 
 have lived and babbled their many languages, and her black races 
 have not developed the higher types of civilization. The only ex- 
 ception is over yonder on the Red Sea, and there seems now to 
 
: 
 . 
 
 SURVEY OF AFRICAN FIELDS AND OF METHODIST WORK 289 
 
 be the sure beginning of a great black African empire, which I pray 
 God may succeed. Then over on the west is the Republic of 
 Liberia. All the rest of the continent is under the rule of the white 
 man. Africa is the last great factor in the white man’s burden. We 
 cannot get rid of it; God has put it on our shoulders, just as the 
 white people of America cannot rid themselves of the responsibili- 
 ties of the African in America. The Christian world must civilize 
 Africa; it is God’s call, it is God’s plan. 
 
 Another interesting fact is that this continent has been divided 
 up among the nations without war. At no other time in history has 
 the diplomacy of the world been in such a state that that would be 
 possible. But now it is divided; and if I had a pointer, I could in- 
 dicate on the map every one of those empires. That map of Africa 
 is burned into my heart; I think about it; I dream about it; I pray 
 for it, night and day, that God may stir the Christian world more and 
 more for the redemption of that continent. 
 
 There are in Africa perhaps 150,000,000 people. Of that num- 
 ber, down in South Africa there are about a million whites. That 
 is the white man’s Africa; and yet south of the Zambezi River there 
 are five and a half millions of black people in the midst of which are 
 these million whites. We talk about the negro problem in America, 
 but it is nothing here as compared with Africa; for we have eighty 
 or ninety millions, perhaps ten of which are blacks. In Africa, there 
 are nearly 150,000,000 blacks, and certainly not more than a million 
 and a half of whites, if we count in those mongrel masses along the 
 Mediterranean. 
 
 The most interesting thing in Africa is the native himself. I 
 have seen him in all his conditions, first as a cannibal and then in 
 his bettered condition. I have just returned from a tour of 750 
 miles right out into the heart of Africa; and I want to say to you, 
 that every day that I study the native African, the more I respect 
 him. He is a peculiar type, and the African race has its peculiari- 
 ties. What its future is to be, we cannot tell. I was asked that 
 question by Mr. Balfour, who was then Premier of Great Britain, 
 and two or three other distinguished gentlemen who were present 
 at lunch. I had to reply that I did not know. I cannot predict 
 whether there will be a conflict of races or not. All that I know is, 
 that it is my duty as a Christian minister to give every man I can 
 touch a fair chance, whether he be black or white, whatever his race 
 
 or color; and if God cannot take care of these multitudes in the 
 
 future, there is no need of my worrying about it. But He can, and 
 He will. 
 
 As to the missionary work of Africa, it is going forward. The 
 Methodist Episcopal Church is backing us up there with magnifi- 
 cent enthusiasm. We have one center in the Madeira Islands 
 among the Portuguese; a good Annual Conference in Liberia, 
 where we have been nearly seventy-five years; in Angola, south of 
 
290 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the Equator on the West Coast we have a large work. In East Africa 
 we have a magnificent work; and there, by the way, I am drawing 
 my native workers from the black men, converted at the Johannes- 
 burg mines. They come home with their Bibles in their hands, read- 
 ing the Word of God and singing, and after testing them, we put 
 them in charge of stations. Then we have a center in eastern 
 Rhodesia, where we were given 13,000 acres of land and a hundred 
 thousand dollars’ worth of buildings. The government said: “We 
 want you; we want America to come and join hands with us and 
 help us lay the foundations of Christian civilization here, where for 
 ages there has been nothing but barbarism and heathenism.” And 
 we are there with our shops and our farms and all the institutions 
 of a great industrial plant. 
 
 I give you this outline simply to show that we are going for- 
 ward. And similar work is being done by others as well; by the 
 great English Church, the Wesleyan Methodist, the Presbyterian, 
 and other Churches, until to-day the continent of Africa is being 
 touched in many places, though I may say only barely touched. As 
 to the effect of the Gospel upon these blacks and upon the white 
 people, it is the same there as here. I want you to bear in mind 
 that there is a large amount of work done among the white people. 
 We have churches and schools and missions among the white peo- 
 ple of Africa as well as among the negroes. 
 
 The point I desire to especially emphasize is this: I want you 
 to study Africa; study it thoroughly. Study Africa as a continent, 
 where great national questions are at the front; where colonial em- 
 pires are being developed; where hundreds of millions of dollars 
 are being expended; and where thousands of men—splendid white 
 men, young and old, college men, travelers, explorers, business 
 men—are going. They do not whine about it; they do not think it 
 a very heroic thing, going there. I have journeyed an average of 
 30,000 miles a vear for ten years since I have been a Bishop for 
 Africa, and have asked God for ten more such years of opportunity. 
 Pray for the workers over there. 
 
 I expect to be a Bishop in Africa long enough to take a Pull- 
 man car at Cape Town and thread my way 6,000 miles northward 
 to the Mediterranean. I recently went to the end of the railroad, 
 500 miles north of Victoria Falls, and looked out into the heart of 
 that great black continent; and I prayed God that I might have a 
 dozen men from among the very best, in point of brains, consecra- 
 tion, and practical sense, and at least $100,000. I would like to take 
 up 100,000 acres of land in the heart of Africa and do something 
 worthy of the age in which we live, of the churches we represent, 
 of the great nation we stand for. As I looked into the very heart of 
 the continent I saw in vision what would come in a few years from 
 now—a great continental system of railways traversing the con- 
 tinent, north and south and east and west, with developed mines, 
 
 a 
 
A PIONEER MISSIONARY ON THE CONGO 2gI1 
 
 with growing cities and magnificent agricultural interests, with mul- 
 titudes accepting Christ, with the power of Islam broken, with 
 barbarism and superstition gone, and the Christ honored over all 
 that vast area. God hasten the day. O Africa, for thee I live, for 
 thee I pray, and, if necessary, for thee I die! 
 
 EXPERIENCES OF A PIONEER MISSIONARY ON THE 
 CONGO* 
 
 THE REV. WILLIAM H. SHEPPARD, D.D., F.R.G.S., CONGO 
 
 Amonc the many things which impress me in this great Con- 
 vention, allow me to mention two. One is the great possibilities that 
 are within these walls as you go forth to battle in the four quarters 
 of the world for the Master. Your beautiful singing is the next. 
 As I have heard it, I have thought of what it will be when we shall 
 have gone to glory, when all the Christian singers of the world 
 gather themselves together. David of the harp will be there ; Gabriel 
 of the trumpet will be there. I am indeed grateful to you that you 
 allow me this opportunity to speak of our work in Central Africa 
 on the Congo. I have had many experiences; I shall speak of only 
 a few. 
 
 When a boy playing in the streets of Waynesboro, Virginia, a 
 good lady called me to her. She said: “William, I am praying for 
 you. I pray that some day you may go to Africa as a missionary 
 to your own people.” I thanked her. I went up and down the 
 street playing with the other boys, but the Master had made the 
 impression. 
 
 In 1890, as the “Adriatic” slowly steamed out from the pier in 
 New York, a kind voice called out as she waved us good-by, “Shep- 
 pard, take care of Sam.” It was the voice of Mrs. Lapsley, wife 
 of Judge Lapsley, of Alabama, who had not only given her prayers 
 and money but now her most precious gift, her own son, to Africa. 
 We sailed away, our faces turned toward next to the largest conti- 
 nent of the world, the richest of the world, the darkest. of the world, 
 and the most neglected of the world. Judge Lapsley’s good wife 
 returned to Alabama. The home had changed. There was a vacant 
 chair; there was a voice that was never heard there again. After a 
 short sail we reached Liverpool; then we went up to London. 
 
 One month’s stay in London was spent in getting information 
 about the Congo, securing supplies of food, outfit for traveling and 
 exploring, and exchanging American money for that used in the 
 
 *Dr. Sheppard’s address at the Ryman Auditorium was largely a repetition of this, 
 and hence the two have been combined in the present one. 
 
292 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 interior of Africa, such as cowrie shells, salt, beads, cloth, and brass 
 wire. 
 
 After these necessary purchases and arrangements, a twenty 
 days’ sail brought us to the coast of Africa. Here we disembarked 
 at Banana and went to Matadi, ready for the trip to the interior. 
 There were no horses or oxen, the burden bearers being natives 
 of the Ba-Congo tribe. During this journey of fifteen days over 
 the barren mountains and through the valleys we had daily evening 
 prayer, calling the carriers around and talking to them by signs and 
 in English. The Holy Sabbath Day was never broken by travel. At 
 Stanley Pool we met missionaries of the Baptist and Methodist 
 churches. While waiting here for a steamer to get into the interior, 
 we spent a good deal of our time in fishing and hunting with the 
 natives, killing some thirty-six hippopotami, two elephants, and many 
 crocodiles. We also picked up their language in this way. 
 
 We had been advised by the King of the Belgians to proceed 
 to the Kassai Valley. Hearing of a country called Kinguwegi on the 
 Kwango River, we proceeded there in two canoes. These two months 
 we suffered very much from natives, wild beasts, rain, and ex- 
 posure. But the voice of Jesus cheered us, “Lo, I am with you 
 alway.” We will only mention two or three things that happened 
 to us when the Master, who called us forth to darkest Africa, proved 
 that He was with us. 
 
 One day, by accident, one of our canoes turned over; a native 
 was dragged away; he screamed for help. Immediately we put our 
 canoe on land and rescued our man. Back again in our canoes, we 
 crossed to the other side. Soon we heard drums, and the natives 
 told us, ‘““They have telegraphed ahead that enemies are coming.” 
 For two days we were driven from one side of the river to the other, 
 and were shot at by poisonous arrows. None of them touched us. 
 We traveled by night. Being hungry after this, we came to a nar- 
 row raceway. We heard people talking. They said, “Make your 
 way to this side.” We did so. Soon we heard them fighting; we 
 journeyed through the night and crossed to a town of 30,000 people, 
 and rescued our men. No harm came to us and none to the villagers. 
 Had the Lord not been with us we never would have been heard of 
 again. 
 
 Up the Congo we went. One day Mr. Lapsley, my comrade, 
 was sick with fever. As we attempted to land, we saw women catch- 
 ing up their babies and running to the jungle and men getting ar- 
 rows to shoot. I stood over Mr. Lapsley and called, “Don’t shoot! 
 Don’t shoot!’ and asked them if we could sleep there for the night. 
 “To-morrow we go away,” I said. “No. Go away; go away,” they 
 cried. So we started for the other side and landed on the sandy 
 bank. We got out the tent and had Mr. Lapsley carefully moved 
 into his bed. Walking up and down the river bank we could hear 
 the excitement on the other side. At twelve o’clock at night it still 
 
A PIONEER MISSIONARY ON THE CONGO 293 
 
 was going on. At two in the morning those people had not retired ; 
 nor had I. So we said, “In the morning something will happen.” 
 Coming outside early, as we looked across the river we saw one of 
 their war canoes filled with men starting up-stream, and then an- 
 other. I ran to the tent and said to Mr. Lapsley, “Those people 
 are coming; what shall I do?” He was there sick with fever, with 
 no chance of running away. He said, ‘There is nothing that we 
 can do.” He meant by this that the Master could do something. I 
 came outside. They had started in our direction. I could hear their 
 warwhoop. Just at this extremity a hippopotamus came. We shot 
 him. Then the thought came, why not offer them this meat? They 
 were crazy for meat. I waded in the water to my waist and beck- 
 oned to them, calling out: “Come this way, all of you. Don’t be 
 afraid.” The nearest canoe approached me as I was wading in the 
 water, and I surprised the first man by saying, “Leave your spear.” 
 The next canoe load that followed I turned the hippopotamus over 
 to, and then they began with their long knives to cut it up and fight 
 over it. I went into the tent and told Mr. Lapsley that we were 
 saved. It was no surprise to that servant of God. He was so near 
 to the Master always that he believed He would save us. 
 
 We returned to Stanley Pool and went on a small steamboat 
 up the Lulua. After thirty days we landed at a place called Luebo. 
 At Luebo the captain put us on shore; he told us that we could go 
 no further toward the cataracts. But there were towns there; we 
 could see the natives on shore. We could not speak the language. 
 We went across the country, and men came to fight. We said: “We 
 have come here. We have been sent as foreign missionaries to live 
 with you and teach you, if you wish us to remain.” They talked 
 over the matter between themselves and decided that we could live 
 with them. Our tent and belongings were all put on shore. The 
 captain blew his whistle; his workmen on board waved us good-by. 
 He said, “I will try to get back this way again in about nine months.” 
 We said, “Very well, captain.” We waved him good-by also. We 
 watched the steamboat as it turned the last bend in the river and 
 the smoke until it all cleared away; and we were 1,200 miles from 
 the coast in the heart of Africa alone—yet not alone; “Lo, I am 
 with you alway.” Should we get sick with fever, the nearest doctor 
 was down at Stanley Pool, 800 miles away. But when I was sick, 
 Mr. Lapsley practiced on me; and when he was sick, I practiced 
 on him. 
 
 We went with our tent and our loads up near a town and pitched 
 our tent. The first thing that we did was to have prayer. We 
 bowed and dedicated ourselves to the Master, asking His protection 
 that we might be a blessing to those natives. The next day the 
 natives, hearing of the foreigners, came down, thousands of them, 
 from all the towns round about, surging round our tent and looking 
 at the strange people that had come among them, and we looked at 
 
2904. STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 them. They were strange to us, and we could not understand a 
 single word they were saying; it was a new dialect. But the worst 
 time was during the nights, when they had withdrawn to their tents. 
 We could then hear only the chirping of the crickets and the calling 
 of the jackals. To acknowledge our weakness, sometimes we cried 
 like babies all night long thinking of home and of friends. It is a 
 small thing to mention, but you have no idea how it cheered our - 
 hearts when in the morning about five o’clock we heard the roosters 
 crowing. 
 
 A tribe varies from 50,000 to 350,000, living in villages ranging 
 from 1,000 to 20,000 people. Contrary to common belief, the coun- 
 try is well populated. These people, the Bakete, all seemed bent on 
 doing us some kindness. The boys would go with our jugs to the 
 creek and bring water. The men and women brought plantains, 
 bananas, pineapples, chickens, sugarcane, dried field rats, peanuts, 
 and fish as presents. We bought of them for cowrie shells two well- 
 constructed houses of bamboo, which were larger and cooler than 
 our tent. We were indeed glad to find such a responsive people. 
 
 With our books and pencils in hand we learned the Ke-Kelti. 
 We would point to objects, and the natives would tell us the native 
 name. In this way we studied the language. There was not a book 
 in all this region; we doubt if they had ever seen a scrap of news- 
 paper. When we could make ourselves intelligible, we preached 
 and prayed and longed for one ray of light. “Lord, give us one 
 soul; our faith is so weak. May we see some visible sign of Thy 
 favor.” 
 
 One day after an exceedingly earnest talk by Mr. Lapsley to 
 a crowd of natives, one woman was so deeply impressed that she 
 arose from her low seat and spoke out distinctly and earnestly, 
 “Why, Mr. Lapsley, if we had known that God loved us, we would 
 have been singing to Him.” The Holy Ghost had made an impres- 
 sion on the woman’s heart, though as yet the plan of salvation was 
 vague to her. The missionary of Jesus went to his tent with a heart 
 overflowing with gratefulness for this one ray of light. At midnight 
 I heard Mr. Lapsley praying, “We thank Thee, Heavenly Father, 
 for the first evidence of Thy blessing.” The people called him 
 “Ntomen-Jela,” meaning pathfinder ; for he found his way into their 
 country, into their homes, into their language, and, best of all, into 
 their hearts. 
 
 When Mr. Lapsley was called down country to see the Goy- 
 ernor-General about our land concessions, the beach was crowded 
 with natives to wave him good-by. The strangers who had come to 
 their land on a strange mission were now known and loved. Day 
 by day we tried to preach and lead the people to Christ. We opened 
 a little school and taught them the alphabet. We had no slates, pa- 
 pers, or pencils; so we smoothed off plots on the ground and used 
 sticks to write with. Many of the natives living far away in the in- 
 
A PIONEER MISSIONARY ON THE CONGO 295 
 
 terior heard of us and came down to visit us. Some brought their 
 families and made their homes near our place. 
 
 After many months of weary waiting, after a hundred prayers 
 to God to sustain our friend, body and soul, natives reported that 
 a steamboat had been sighted slowly coming up the river. Our 
 hearts leaped for joy. Mr. Lapsley is coming! We were so happy 
 to receive him back. The steamboat drew up to the bank; the cap- 
 tain beckoned me to come aboard and handed me a letter. Hastily 
 opening it, I read: “Dear Brother Sheppard, your friend and com- 
 _ rade, Rev. S. N. Lapsley, while here at Matadi was attacked by a 
 bilious hematuric fever and died on the 26th of March.” Was it 
 true, or was it an unhappy dream? Stricken with giddiness we 
 crept from the deck and, followed by hundreds of crying and ex- 
 cited natives, sought a quiet spot in the bush near our beloved sta- 
 tion. 
 
 Some weeks after, we called the mission station natives together 
 and laid before them the perilous journey into the forbidden land 
 to King Lukenga’s capital. We explained that Mr. Lapsley proposed 
 taking the journey, and now we would, with the help of the Master, 
 carry out those plans. We had previously studied the language of 
 the interior people, the Bakuba. Whenever they came down from 
 their country to trade, we would entertain them at our station, and 
 in this way learned the language and made maps of the many trails, 
 markets and villages. We were two months on the road, not because 
 of the distance, but because the many difficulties we encountered 
 from trails, elephants, leopards, and frightened natives detained us. 
 We made the journey, and through a superstition which God per- 
 mitted we were not murdered. 
 
 In 1893 we were reinforced by three white missionaries and 
 their wives. The missionaries studied hard on the language, all the 
 villages in the neighborhood were visited and prayer meetings were 
 established for our own spiritual growth. The ladies visited the 
 women and the sick in the villages daily, and as we learned the lan- 
 guage better, we preached daily in some of the near villages, holding 
 our services under big bamboo trees. In 1894 we had more com- 
 fortable houses and a church building, seating 100 people. Some 
 of our number had been called home to glory in the meantime, and 
 the Lord sent four colored missionaries to join us. 
 
 We had long been praying fora soul. In April, 1895, five young 
 men came to us saying that they had renounced their idols and be- 
 lieved in the Lord Jesus Christ as their personal Savior. We were 
 indeed happy. These were carefully instructed and trained, and af- 
 ter some months, when we felt sure of them and had seen evidence of 
 their changed lives, we received them into the church. At once these 
 five started out as missionaries of Jesus and preached daily to their 
 brethren. Soon others followed. In 1896 a beautiful church, with 
 steeple and bell, was erected, which held 600 people. The Holy 
 
296 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 Spirit honored the Word which was daily preached by his faithful 
 missionaries. The last building for worship at Luebo is the “Slay- 
 maker Memorial Tabernacle.’’ The building is well ventilated, daily 
 services are held in it, and on the Sabbath there is hardly standing 
 room in the spacious building. In 1897, forty miles northeast of 
 Luebo a new work was started, with only a handful of faithful fol- 
 lowers of Jesus. There are now more than 1,000 Christians there. 
 The last church erected is on the famous spot where from time im- 
 memorial the accused witches have had to be tested by drinking 
 poison. Fifty native evangelists, teachers, and helpers have been 
 sent out from the Luebo church. There are twenty-five of the same 
 faithful kind sent out from the Ibange church. These are all sup- 
 ported by the natives themselves. Every new mission established 
 is self-sustaining. 
 
 Fifteen years ago, when the missionaries landed at Luebo, 1,200 
 miles from the coast, the natives had never seen or heard of a mis- 
 sionary, had never seen a book, had never sung a hymn, had never 
 heard of Christ! The giving of poison to supposed witches was a 
 daily occurrence; the Holy Sabbath and week days were all the 
 same. The sacredness of the marriage tie and the taking of but one 
 wife had not been taught them. Of all people these were most mis- 
 erable, most neglected. 
 
 To-day what has God wrought? There are two well-manned 
 mission stations, Luebo and Ibange. The orphan children, who are 
 often sold for goats, are now housed in two comfortable homes— 
 the ““Pantops” and the “Maria Carey’ Homes. Day and Sabbath- 
 schools have been established through the country, which are taught 
 and supported by natives. The poisonous cup is a thing of the past. 
 Whenever the Gospel is preached, the Sabbath is observed, even by 
 sinners. Polygamy is fast being abolished. The people desire and 
 have Christian marriages and funerals; no one is again buried with 
 the dead. Family prayer has been established in every Christian 
 home. Natives, once savages—some were cannibals—are now in 
 the “Leighton Wilson” printing office, setting up type or printing 
 and binding books for use in church and school. Their houses are 
 larger and cleaner, their homes are happier, their children are learn- 
 ing to wear clothes. The prayer meeting, Christian Endeavor So- 
 ciety and catechumen classes are conducted by intelligent Christian 
 natives. They are indeed happy and are daily following the teach- 
 ings of the lowly Jesus. 
 
 Had you not sent them the Gospel, to-day they would be in all 
 the darkness and wretchedness of their fathers. As you so gener- 
 ously stretch out your arms to China, Japan, Korea, and other mis- 
 sion lands, you have not forgotten poor Africa, the darkest spot on 
 the planet. 
 
a 
 
 : 
 
 WORK OF THE UNITED PRESBYTERIANS IN 
 NORTHEASTERN AFRICA 
 
 THE REV. JAMES G. HUNT, EGYPT 
 
 IN THE study of Africa as a mission field it should be remem- 
 bered and emphasized that the dark continent is not all Pagan. It 
 is estimated that forty-seven millions of her population, or prac- 
 tically one-third of her people, are the followers of Mohammed, the 
 false prophet. In other words, one-fourth of the great Mohammedan 
 field, the greatest unoccupied field in the mission world to-day, lies 
 in the dark continent. Egypt is a part of this Mohammedan field, 
 for nine of her ten millions are followers of Mohammed, and Egypt 
 bears a peculiar relation to the Mohammedan field. You will re- 
 member that the Arabs, among whom Mohammedanism had its 
 origin, were for the most part descendants of Ishmael, the son of 
 Abraham; and you remember that Ishmael’s mother was Hagar, an 
 Egyptian, and that Ishmael’s wife was an Egyptian, so Mohamme- 
 dans in their religion were three-fourths Egyptians. More than 
 that, after the Arab conquest of Egypt, for a long time it was the 
 seat of the highest Moslem Court in the world. Even now a sort 
 of official prominence is given to Egypt in the view of all Moham- 
 medans, in that the great carpet, which is sent to cover the 
 sacred shrine every year at the time of the pilgrimage, is sent 
 from Cairo. A real prominence belongs to Egypt in the Moslem 
 world for the reason that the great Mohammedan University is 
 located there, and from every part of the Mohammedan world 
 students come to Cairo. Twelve thousand of them are gathered 
 there to study the doctrines of the Koran, and then they scatter 
 to every part of the Moslem world to teach the millions. 
 
 Egypt is a very small country on the map, but you will notice 
 that it stretches its long arm away down into the interior of Africa. 
 The Mohammedans wend their way up the Nile and southeastward 
 thousands of miles to teach heathen the doctrine of their land and 
 to teach them to say, “There is no God but God, and Mohammed is 
 the Apostle of God.” If you had ever heard how that sounds as 
 they chant it in their native tongue hundreds of time at the head of 
 their processions, you would feel that that weird strain, as it was 
 being carried up into the interior of Africa, would not prove a 
 
 Stepping-stone to Christianity, but that rather it would make 
 
 297 
 
298 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 those simple. ignorant heathen more hardened and bitter, when the 
 Gospel is presented to them. 
 
 The United Presbyterian Church went to Egypt fifty-one years 
 ago. It found two classes in the population. First, there was the 
 great mass of Mohammedans, and then the small remnants of the 
 ancient Christian Church, the nominal Christians; but the latter 
 class was found to be as ignorant, as superstitious, and as deeply 
 sunk in sin as their Moslem neighbors. So it was as necessary to 
 present to them the Gospel as it was to the Mohammedans. It was 
 accordingly presented to them, and they, having more in common 
 with us, gave a more ready response than their Moslem neighbors. 
 Later, when they began one by one to be brought to a real spiritual 
 life in Christ Jesus and sought the company of the missionaries, 
 they were excommunicated by their own Church, and the mission 
 was driven to provide for them a church home. 
 
 In the course of this half century there has grown up a native 
 Church with fifty-three congregations, seventy-five church build- 
 ings, seventy-four native pastors and preachers, a membership of 
 8,000, and a Christian evangelical community numbering some 7,000 
 souls. Among these are hundreds of transformed lives and trans- 
 formed communities. This Church, it must be said, is largely com- 
 posed of those that come nominally from the Christian Church; 
 but the mission has never lost sight of the fact that it is working 
 in a Mohammedan land, that the great field is the Mohammedan 
 field, and that the formation of this native Evangelical Church is 
 considered practically preparatory work. May God help us to 
 have our part in making this Army of Africa a force that shall turn 
 and open the heart of interior Africa, not to Mohammedanism and 
 the false prophet, but to Jesus Christ and His faith. 
 
 THE AMERICAN BOARD’S WORK IN WEST CENTRAL 
 AFRICA 
 
 THE REV. WALTER T. CURRIE 
 
 I HAVE spent the greater part of twenty years in Central Africa, 
 and now, after being buried for the past thirteen years, I am only 
 home for my second furlough. I said buried; and, if that be the 
 proper term to use, I should be glad if a large part of those 
 present were buried in like manner. 
 
 I bring the greetings of the West Central African Mission of 
 the American Board. We are laboring among a promising, enter- 
 prising people, who speak a very improved dialect of the Bantu and 
 whose language is interesting from its commercial use, reaching as 
 
IN BRITISH CENTRAL AFRICA 299 
 
 it does into the Lake Region. They are a people that have divided 
 with the Arabs the questionable honor of being the greatest slave- 
 traders in Central Africa. We have enjoyed our work among them, 
 notwithstanding the latter fact. Large numbers have been led to 
 Christ, and schools are being opened more quickly than we can 
 supply them with teachers who are qualified to carry on the work. 
 The Gospels have been several times revised and are now ready 
 for the Bible Society to publish; the people sing 300 hymns in their 
 native language; they read the Pilgrim’s Progress, much of the Old 
 Testament, including the Psalms and Proverbs. So, we feel that we 
 are making progress in Africa. Our great want is more mission- 
 aries and more money to support them. 
 
 IN BRITISH CENTRAL AFRICA 
 THE REV. DONALD FRASER 
 
 I wisH to speak to you this afternoon about the triumphs of the 
 Gospel of peace and liberty in British Central Africa. The region 
 about which I speak is that situated on the west and south of Lake 
 Nyasa the most southerly of the great lakes in Central Africa. 
 
 You may reckon that Africa is not being redeemed without a 
 great deal of pain and suffering and death. There are many brave 
 men living in isolation, enduring the long pains of continued fever 
 and laying down their lives for Africa’s redemption; but I am quite 
 sure that there is nobody there in the Church militant or in the 
 Church triumphant that regards the price he paid too great, or that 
 the gift he gave for Africa is not worth the return that is now being 
 given by God. I think that must be particularly the feeling of 
 David Livingstone to-day, as he looks down from heaven on those 
 inland regions. 
 
 Central Africa is peculiarly identified with him, for he it was 
 that first opened up to the world the miseries and the horrors of 
 that land. In 1859 he made his first journey up the Shire River 
 and saw for the first time Lake Nyasa. He was at once seized with 
 that fascination of the land that comes to every one of us who live 
 there. He found in the low levels, rich valleys affording wonderful 
 opportunities for cotton cultivation and a teeming population. He 
 found in the high levels a more scanty population, but table-lands 
 from three to six thousand feet high, affording opportunities for 
 the over-crowded poor of Scotland. And into this land there had 
 come the curse of man’s inhumanity to man. First of all, there was 
 the slave-trade, carried on by the Portuguese, the first to adopt and 
 
300 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the last to abandon this cursed traffic. Many times he came across 
 the tracks of these degraded half-castes, and more than once his life 
 was in danger when mistaken for these slavers. Then they were 
 followed by the Arabs, carrying universal massacre. He saw the 
 horrors perpetrated throughout all Africa, in the maintenance of the 
 power of the greater tribes. He saw how the warlike tribes preyed 
 on the weaker. He found the Yao raiders pouring down from the 
 Highlands on the more effeminate tribes of the lower levels; he 
 found the Ngoni or Mazitu from the Nyasa Highlands preying on 
 the people on the lake levels. Many times he passed over whole 
 tracts of country desolated by these intertribal wars; sometimes for — 
 a week passing on day by day through territory where no living man 
 could be found, where a year or two before there were large and 
 populous villages. Then his letters home revealed to the people of 
 Britain the awful conditions in those inland places. He felt that a 
 - little gunboat, placed on these inland waters, would break the back- 
 bone of the slave-trade; that a little colony of Europeans on those 
 upland regions, carrying on legitimate commerce with the interior, 
 would put an end forever to those intertribal wars. But those 
 were not the days when Great Britain recognized her world-wide 
 responsibilities, and the only answer from the government was a 
 recall. However, before he left Central Africa, he saw one answer 
 to his appeals, and this came from the Universities’ Mission, a mis- 
 sion sent out under Bishop Mackenzie from the Universities of 
 Oxford and Cambridge. He welcomed them with great exultation 
 of spirit; but before they had settled down, or had chosen their sta- 
 tion, they were thrown into the midst of the havoc wrought by the 
 slave-traders, and their generous hearts compelled them to inter- 
 fere for the protection of the weaker tribes. Their interference was 
 immediately misinterpreted. The weaker took them as defenders 
 against the strong; the strong tribes took them to be the enemies 
 of their strength. Immediately intertriba! complications followed, 
 alarms, war, and famine. Mackenzie and some of the bravest of 
 the party lay down to die. Ninety-nine per cent. of the population 
 whom they came to evangelize were killed by famine and war, and 
 finally the Mission had to retreat out of Central Africa. 
 
 Calamities, however, had not come to David Livingstone singly. 
 At the same time his wife, who had come out to join him, had died 
 and they buried her in a little lonely grave on the banks of the 
 Zambezi. The members of his expedition had died and been in- 
 valided home, and now he was recalled by the government. No 
 wonder that he was inclined, as he wrote to a friend, to sit down 
 and cry. But this was the type of the work that David Livingstone 
 had always to do. He initiated many an effort, called people to 
 follow, but every attempt to follow ended in disaster and failure; 
 and in the end, like his Master, he died alone, by the shores of 
 Lake Bangweolo. He had seen days of clamorous popularity and 
 
IN BRITISH CENTRAL AFRICA 301 
 
 days of clamorous criticism; but to-day he sees enterprises of gov- 
 ernment, commerce, and missions, which owe their inspiration to 
 his life and to his lonely death by the Bangweolo. 
 
 Before he left Central Africa he was joined by a Scotsman, Dr. 
 Stewart, who died just a month ago. He had come out as a deputy 
 from the Scotch Churches to see what could be done for the re- 
 demption of Central Africa. He immediately set about raising in 
 Scotland some permanent memorial to the name of David Living- 
 stone, and as a result the Livingstonia Mission of the United Free 
 Church was started. It was immediately followed by the Blantyre 
 Mission of the Church of Scotland, and to these two missions be- 
 longs no small share of the credit of winning back this land to peace 
 and prosperity. 
 
 The early history of the foundation of the mission in Central 
 Africa furnishes one of the most thrilling romances of missionary 
 work, The little steamer Ilala was transported along the Zambezi 
 and up the Shire River and finally sailed into the waters of Lake 
 Nyasa, and the first mission was founded on that Lake. From the 
 very first the mission was blessed with the wisest and best instruc- 
 tions from home. The committee said that they must in no case 
 interfere in intertribal disputes or in the Arab slave traffic. It 
 was pretty hard sometimes to look down from the decks of the 
 Ilala on the dhows crowded with slaves, crossing the lake to the 
 East Coast, when a single shot would have set the whole boat free. 
 - It was hard to see the great slave train of men and women, loaded 
 with ivory and chains, pass by, when a slight show of resistance 
 would have set the whole gang free and put the Arabs to flight. 
 But the missionaries had to learn something of the patient waiting 
 for the redemption morning, which God has been showing to this 
 world through all these years of sinning, and this policy of non- 
 resistance and patience paid; paid triumphantly. 
 
 Another mission, led by generous minds, tried to interfere with 
 those atrocities that were being committed around about them, and 
 the result was that its very presence in the country hung in the 
 balance for some time, and its usefulness for several years afterward 
 was severely handicapped. 
 
 The Mission started at Cape Maclear at first among a scanty 
 population, but soon the population grew. But what.a population! 
 Runaway slaves they were, fugitives from village justice and tribal 
 cruelties—men and women who carried with them the degradation 
 of bondage. Then the little steamer cruised up and down the Lake, 
 discovering the populations lying around it. After eight years of 
 waiting, the first Christian was baptized. From that moment the 
 Kingdom of God began to make visible progress year by year. A 
 new station was opened half-way up the lake shore, another in the 
 north, at Koranga; then to the south, at Liolezi; and then, to check 
 the annual maraudings of the Ngoni, pioneers were sent out into 
 
302 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the hills to the west among these unsettled people, until there were 
 six stations where the missionaries were at work. 
 
 Of what types were the people among whom they came? There 
 were, first of all, the Tonga and the Nyanja, further south, a people 
 living in a rich territory among petty chiefs, who afforded splendid 
 raiding grounds to the more warlike tribes. Year by year the 
 Ngoni from the hills came down among them, raiding their vil- 
 lages, carrying off the women and girls, and any cattle they could 
 find in the villages, until at last, terrorized, the people lived in vil- 
 lages with double and even triple stockades around them. They 
 even built in the unhealthy marshes; others had their houses out in 
 the lake itself, anywhere that they might escape from their ene- 
 mies. 
 
 Another type was the Konde, livirlg on the north end of the 
 lake, a rich, agricultural people, with beautiful herds of cattle, liv- 
 ing in neat villages, surrounded with banana groves. They used 
 to pay an annual tribute to the Ngoni, and so saved themselves to 
 some degree from those annual raids; but by and by the Arabs came 
 among them, coming first as quiet traders, but when they had gained 
 sufficient influence and an armed following, they started quarrels 
 with the jealous chiefs and suddenly broke out into general massacre. 
 Whole villages were swept out of existence, and an attempt made 
 to exterminate them entirely. These poor people were only saved 
 from extermination by the plucky resistance of a little band of 
 whites, who for more than a year fought and defended themselves 
 within the stockade to defeat this Arab power. By their resist- 
 ance they not only saved the Lake District for the British Empire, 
 but forever broke a great Mohammedan empire that was to stretch 
 from the Congo down to the Zambezi. 
 
 The other type was the Ngoni; they were the fighting people 
 of Central Africa, a branch of the Zulu race, who had fought and 
 plundered through 700 miles of territory, settling down in the high- 
 lands to the west of Lake Nyasa. There they conquered all the 
 surrounding tribes, lived their own open, free life of warfare, having 
 no industry but that of plundering and killing. Such was the type 
 of tribes into which the Mission had come. Their social life was 
 rotten to the core. Among them infanticide was practiced, little 
 twins were buried alive, and ordinary tender family relations were 
 ignored. A husband might sell his own wife to the Arab slaver 
 for a little cloth; an uncle might kidnap his own nieces to sell them. 
 And what shall we say of polygamy, of ignorance, of foul social cus- 
 toms, and of all the degrading rites and ceremonies through which 
 boys and girls had to pass? Such was the rottenness of the people 
 when these missions came among them. J 
 
 What had the missionaries to bring for the settlement of those 
 lands? They came with the omnipotent and living Christ as the 
 Redeemer of the people. First of all, they began with industry, 
 
IN BRITISH CENTRAL AFRICA 303 
 
 teaching the people to do an honest day’s work; then they estab- 
 lished schools, gradually creating a sort of intelligence; then they 
 went on with the preaching of the Gospel, Sunday by Sunday, 
 meeting the needs of the heathen with the truth that is in Jesus 
 Christ, until slowly there broke over the whole land with the silence 
 of the dawn a great peace and pacification. Then there came the 
 march of commerce immediately in the train, opening industrial 
 opportunities for the people. These were followed by the British 
 government, which spread its shield of peace over the whole land. 
 
 _Then there came other missions, industrial and otherwise, until 
 
 now through that whole region of Central Africa there are no less 
 than thirteen missionary societies at work for the salvation of the 
 people. 
 
 Let me sum up. I cannot trace in detail the differences that 
 have come over this land, but just let me mention one or two strik- 
 ing contrasts. Remember that ten years ago this whole land of 
 Central Africa was held by anarchy. The Portuguese down in 
 the south determined to prevent the British settlement, trying to 
 close the interior against the entrance of British influences; they 
 had seized the little steamer that carried provisions to the missions 
 in the interior and refused any steamer permission to sail in the 
 Zambezi, except under the Portuguese flag. At the same time, and 
 in the same year, the Arabs were besieging, within the stockades, 
 this little, plucky band of missionaries and traders, who were fight- 
 ing for their lives and for the lives of the people. In the same year 
 the British Vice-Consul had been seized, stripped, and publicly in- 
 sulted by the natives, showing what little respect they had for the 
 power of the government. 
 
 Pass through that land to-day, and you will find the whole ter- 
 ritory administered by British officials, who try to mete out even- 
 handed justice to everybody in the Protectorate. You will find 
 a country entirely pacified, where the enemies of peace have almost 
 entirely disappeared, and in that land the loneliest European lady 
 will be safer than she could be in the streets of Nashville. Think 
 of it, that just ten years ago the Arabs were in the height of their 
 power and prosperity. Then Mlozi, the great raider, was hanged, 
 and the backbone of the slave-trade was broken. From that day 
 slavery has almost ceased, but not entirely, for there. are still se- 
 cretly shipped across the Lake little canoes of slaves sent to the 
 coast for the market there. However, you can no longer in these 
 lands see the Arab dhows cross, crowded with slaves, nor the cara- 
 van processions of slaves winding along. A fleet of steamers sails 
 on the Shire and Zambezi, and on Lake Nyasa; and on those high- 
 lands you may find to-day cotton and coffee plantations, the whole 
 country dotted over with European bungalows, and tens of thou- 
 sands of natives there at work. 
 
 Intertribal war has ceased; the armies of the Ngoni no longer 
 
304. STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 go out to raid; those stockades have been broken down, and 
 marshes are no longer inhabited, but have been turned into rich 
 rice gardens. .You will find, instead of the stockaded villages, one 
 continuous village extending for miles along the lake shore, open 
 to the sea breeze and with all the signs of peace and prosperity. 
 Those fifty miles of uninhabited territory that used to surround 
 Ngoni-land no longer re-echo to the cries of the beasts; but there 
 you may see the signs of prosperous villages, with their rich gar- 
 dens, and those very Ngoni warriors will be found to-day working 
 as hired laborers for the Tonga, working in their gardens, or build-. 
 ing their houses, and working as servants, 
 
 Think what a change has come over the land educationally. 
 Thirty years ago not a single language in Central Africa was re- 
 duced to writing; there was no book in all that land. Those were 
 days when the intelligent men asked whether it was true that white 
 men with long ladders pushed up the sun each morning; whether 
 the moon had a wife, and the stars were her children; whether 
 clothes were fruit of our trees, and pots and tables grew like vege- 
 tables in our gardens. Go through that land now, and you will 
 find a regular school system that is second to none in Africa, with 
 720 schools, and 55,000 pupils in daily attendance. You will find 
 some eight languages reduced to writing. You will find some 
 eight mission presses at work constantly, turning out tens of thou- 
 sands of volumes year by year, which are read by the natives them- 
 selves. Go through that land, and you will find great printing 
 offices, carpenter shops, contractors’ yards, where every one of 
 the skilled artisans are Central Africans themselves. 
 
 What a change has come over the social customs! Were you 
 there you might still hear the rattle of drums calling the people 
 to licentious dances. True, there are people who are never sober 
 when they can be drunk; yet it is something that wherever a school 
 is built, these foul dances disappear, licentious customs of the past 
 cease; every one of the thousands of church members in the land 
 are total abstainers from strong drink. 
 
 What a change has come over the land religiously! Thirty 
 years ago there was no man in Central Africa who knew the name 
 of Jesus Christ. They sought God in the mountains, in the trees; 
 and they found Him in their dreams, and saw Him in their shad- 
 ows, but there was nobody who knew Jesus Christ. These were 
 the days when witch doctors held undisputed sway over the people; 
 when men were done to death for imaginary crimes; nay, when 
 little ones were sometimes sacrificed that the spirits might be 
 appeased. Go through that land to-day, and see what a change. I 
 am well within the mark when I say that next Sunday in Central 
 Africa there will not be less than 2,000 services, with people gath- 
 ered together to worship God, where the preachers will be native 
 Central Africans themselves, where 200,000 souls will be lifting up 
 
IN BRITISH CENTRAL AFRICA P 305 
 
 their voices to praise God. Think of it, that twenty years ago 
 Albert, the first Christian, was baptized at Cape Maclear—the first 
 Christian—and he complained of his loneliness; the only man in 
 all Central Africa who was a believer in Jesus Christ. To-day 
 Albert still preaches Christ at Cape Maclear, not now as a lonely 
 Christian, but as one of not less than 10,000 who name the name 
 of Christ, and who are called by Him and have entered His church. 
 Here is the evidence of God in the world, indisputable and con- 
 vincing. Not by might, nor by the power of men; not by force 
 of arms, nor by the authority of administration, but by the glorious 
 demonstration of the power of God’s Gospel, war has been turned 
 into peace, indolence into industry, and ignorance into intelligence, 
 and Jesus Christ is being crowned King in those lands. 
 
 Yet I may not leave you with the impression that all Central 
 Africa is all Christian. Alas! far from that. True it is that there 
 are many vicious customs suppressed, many wild atrocities that are 
 no longer committed; true it is that a great addition to the Chris- 
 tian Church has been made. But we shall not be content with a 
 mere statistical growth; it will take years and years of patient 
 teaching before there is formed there a Church without spot and 
 blemish, formed after the image of Christ. It will take long years 
 of patient service before the people are redeemed and set free from 
 features of degrading superstition which for years have been holding 
 them down. It is a lamentable fact that in spite of this triumph, 
 ninety-six per cent. of the people are absolutely pagan, and not 
 more than four per cent. have made any profession of Christ. But 
 I say that those signs of triumph of God in the lands are prophetic 
 and moving appeals to the people of His Church to go and save, and 
 we dare not cease when God is giving such manifest signs of his 
 presence with us, until x that darkness is flooded with the light 
 of His presence. 
 
 I hope that many men and women here will reckon it the high- 
 est privilege of their life to go as God’s messengers into that land 
 for its redemption. Do not think that we are only to throw out into 
 Africa the men that are not skilled enough for China and other 
 countries. Africa demands the best that we can give; not mere 
 men, but men clothed with the power of God, who have no ambition 
 except to see Jesus Christ come into His inheritance. With such 
 men, the day is not far distant when Africa shall be redeemed and 
 Christ shall have His inheritance. 
 
reo a aS do AOI ARE 
 
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 bard deel aly stewed odes Rael ane 
 
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ASSAM, BURMA, CEYLON, AND MALAYSIA 
 
 Assam as a Mission Field 
 
 Gospel Triumphs in Burma 
 
 The Ceylon Mission of the American Board 
 Mission Work in Malaysia 
 
 The Buddhism of Southern Asta 
 
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ASSAM AS A MISSION FIELD 
 THE REV. W. E. WITTER, D.D., FORMERLY OF ASSAM 
 
 THE strategic importance of Assam in relation to the Kingdom 
 of God can hardly be over emphasized, both on account of the char- 
 acter of the peoples there being evangelized, and of their relation 
 to contiguous portions of Central Asia, whose millions will in the 
 very near future be the natural foreign mission field of the native 
 Christians of this province. 
 
 Assam is in the very heart of heathenism, where India, Tibet, 
 China, and Burma dovetail into one. On the map it has been likened 
 to a finger-post pointing to the dark regions of Central Asia. “In 
 shape it is a majestic amphitheatre whose sides rise on the north 
 toward the white crest of the Himalaya Mountains and on the south 
 into the ranges known as the ‘Hills’ of Assam. Through the valley 
 between flows the great Brahmaputra River.” 
 
 Here under British protection are found those Indo-Chinese 
 races which furnish some of the most manly and vigorous material 
 to be found in Asia. Indeed, notwithstanding the fact that Assam 
 has always been inadequately manned and the missionaries have been ' 
 forced to work far apart, under crippling conditions, among many 
 different tribes, the harvests already are nothing short of miracu- 
 lous, both in the number and in the quality of the converts. Pos- 
 sibly no mission field has yielded larger fruitage in proportion to the 
 labor expended, a fact which cannot but emphasize the responsibility 
 of adequately occupying this important and strategic mission in the 
 near future. 
 
 The statistics of the last thirty years show that the member- 
 ship of the American Baptist Missionary Union in Assam has 
 increased from 870 to 8,214; while the total cost per convert has 
 steadily decreased, until this past year it is less than half what it was 
 thirty years ago. When compared with the Baptist mission fields 
 of Japan and China, where are three times as many missionaries as 
 in Assam, we find to our amazement 1,286 more church members 
 here than in both these missions combined. These facts are not men- 
 tioned for the purpose of lessening our appreciation of the unprece- 
 dented need of more men and money for China and Japan, but sim- 
 ply to emphasize the responsiveness of the people of Assam to the 
 Gospel message and the providential, urgent call to American Chris- 
 
 3°9 
 
310 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 tians to awaken as never before to the strategic importance of this 
 field, and to give to it the attention it deserves. 
 
 Until a few months ago Assam, the northeastern province of 
 the great Indian Empire, was about the size of the State of New 
 York, with a population exceeding somewhat that of the six New 
 England States. Now a portion of the province of Bengal has been 
 united with the province of Assam to form a new province, to be 
 known as Eastern Bengal and Assam. The area added is a little 
 more than the combined areas of Maine, Connecticut and Rhode 
 Island, and the population of the new province is about 31,000,000, 
 of whom 18,000,000 are Mohammedans and 12,000,000 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 311 
 
 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 100 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 Calvinistic 
 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 different boards 
 aggregated more than three and one-half millions of dollars. Mr. 
 
_ 
 ~ “a 
 ‘ 
 
 GOSPEL TRIUMPHS IN BURMA 313 
 
 and Mrs. L. W. B. Jackman, already on the field, are sending back 
 their importunate calls for more laborers, seeing, as they do, the ne- 
 cessity of ‘‘a large, permanent dynamic plant, not a single small bat- 
 tery.” To this recent advance step so full of promise, there has been 
 within the last year, the opening in Jorhat in the plain of Assam of a 
 training school, which it is hoped will ultimately prove to be a Mecca 
 for prospective preachers from all parts of Assam. 
 
 The fields mentioned above are only a tithe of those that might 
 be mentioned, in many of which the first herald of the cross has never 
 entered. Not long since the Telugu Conference, in session in South 
 India, unanimously urged the more adequate manning of the Assam 
 field, 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 Phcenicia, 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. Cushing 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 
 
 * For further information, the reader is referred to the pamphlets, “Cutting the 
 Cords” and “The Revival at Keng-tung,’”’ published by the American Baptist Missionary 
 Union. 
 
—' <—— 
 
 ee ——— a eS ee 
 
 GOSPEL TRIUMPHS IN BURMA 315 
 
 accessible to a large number of heathen villages. About 1899 he 
 
 began to make regular visits to these places. Wherever he went, the 
 people came together in large numbers. In October, 1902, over 
 5,000 people came together at Okkan and stayed there three days, 
 many of them hearing the Gospel for the first time. Ko San Ye is 
 himself unable to read and feels incompetent to assume the position 
 of teacher; so, whenever he goes to one of these places, he always 
 has with him some native pastor or missionary besides the pastor 
 stationed permanently at each one of these centers of work. His 
 method is to state his own experience, his dissatisfaction with demon 
 worship and Buddhism, and his complete satisfaction in Christ. 
 Sometimes he goes on to propound some parable illustrative of some 
 phase of Christian truth as he has experienced it. Then with a state- 
 ment of his own dependence on the instruction of others he asks the 
 people to listen to the Christian preachers. Such an introduction en- 
 sures a hearing, and the message of God’s love in Christ is given to 
 the people. In this way thousands who have never before heard the 
 Gospel, or who, having heard it casually, have been indifferent to it, 
 have listened attentively to the truth. The history of one of these 
 centers of work must suffice to show, not only the influence of the 
 movement that has sprung up about this man, but also the hand and 
 power of God in it. 
 
 Work among Karens has from the first been greatly blessed of 
 God. The converts are numbered by the tens of thousands. In my 
 own mission we have 140 self-supporting churches and over 10,000 
 communicants. The baptisms last year were 1,295. But this is not 
 to be interpreted as meaning that all work among Karens has met 
 with immediate response on the part of the people. There have been 
 many rebuffs, and there are many sections in Burma where work 
 among Karens has not had great results. Donabyew is one such 
 district. In 1844 Mr. and Mrs. Brayton tried to establish a mission 
 station at this place. After some years it was abandoned and moved 
 to Rangoon. But the people of that district were not deserted. From 
 Rangoon and Ma-ubin on the south and from Henzada on the north, 
 missionaries and native workers still sought entrance into the hearts 
 of the people, but after long years of effort there was little to show 
 for it all except a handful of Christians at the town of Donabyew. 
 In 1902 Ko San Ye began work at that place. At the first visit peo- 
 
 _ ple were in to see him from 111 heathen villages, and they stayed 
 
 there three days. At first they did not wish to listen to anyone ex- 
 cept Ko San Ye himself. An Edison phonograph, for which Ko 
 San Ye had had prepared several records containing pithy state- 
 
 - ments of Christian truth, had to be resorted to a number of times, 
 
 but it was not long before they were interested in the truth itself and 
 
 began to ask questions. Two years later, just fifty years after the 
 
 first attempts to open work in the place, there was indeed a fitting 
 jubilee service, when within a month’s time fully 1,000 confessed 
 
316 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 out 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 floor, 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 Jaffna 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 English 
 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 
 Jaffna 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 
 
318 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 different 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 Jaffna 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 work jwas 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 
 
a 
 
 THE CEYLON MISSION OF THE AMERICAN BOARD 321 
 
 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 
 that 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 Chris- 
 
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 will 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, Angiican, 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 the 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 we 
 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 325 
 
 Sakai and Semangs of the Malay Peninsula, and the various tribes 
 of the Aetas of the Philippine Archipelago. Among these peoples 
 we have tribes on the very lowest scale of civilization, some actually 
 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 for 
 the Master, a prophecy of greater achievements for the future. 
 
 When our crucified and risen Lord lifted up His hands on Olivet 
 to impart His parting blessing upon His disciples, the vision of the 
 glorified Lord brought to them not merely hope, but responsibility 
 and commission. “Go ye into all the world,” He said to them. As He 
 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, and 
 shall be satisfied.” Oh, the wonderful condescension of our Lord 
 to commit His case to our feeble hands, promising, however, to 
 strengthen us by the bestowal of “all power” even in the uttermost 
 parts of the earth. 
 
 THE BUDDHISM OF SOUTHERN ASIA 
 THE REV. J. E. CUMMINGS, D.D., BURMA 
 
 BuppHISsM, strictly speaking, is an atheistic and ethical philoso- 
 phy that denies both God and the human soul; yet it holds sway in 
 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-five 
 centuries of history and to-day numbers 300,000,000 followers, more 
 or less. Its Pitakas, or sacred books, are estimated to contain twice 
 as many words as the English Bible. Manifestly, Buddhism can no 
 more be fully presented to this Convention in ten minutes than can 
 Christianity to a Buddhist audience in five minutes. There is possible 
 only the briefest sketch in broadest outline, a general characteriza- 
 tion, and a statement of its fatal inability to meet the human need for 
 which Christ alone is adequate. 
 
 Buddhism, like Christianity, centers in a person, Gautama, the 
 Buddha. The traditional date of his birth is 543 before Christ. He 
 was the son of a king; he was born in princely estate, brought up 
 amid the luxuries of a court, and married at nineteen ; at twenty-nine 
 he left wife and child, the palace, and all the luxury that attends a 
 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 master’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 fourthis 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 of 
 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 (without 
 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 nat 
 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 to 
 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 existence 
 to Nirvana. 
 
 Buddhism has a stern moral code that stands next to that of 
 Christ. It interprets the commandment “Thou shalt not kill” to 
 cover all animal life; because the chicken out there in your yard 
 may be your deceased grandmother in her present state of exist- 
 ence ; and the mosquito, that is biting you, may be your grandfather 
 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 to 
 make a pair of nippers with which he carried the venomous thing 
 to a safe place in the jungle lest harm should accidentally come to 
 it—a scorpion, which, had it bitten the man, would have caused 
 him to quiver with pain, and had it bitten a child would have caused 
 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 discipline. 
 
 Second, it calls for a pursuance of the Eight-fold Path: (1) 
 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, (1) 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, truth, 
 resolution, kindness, equanimity. , 
 
THE BUDDHISM OF SOUTHERN ASIA 329 
 
 The only conception of salvation is to get out of the chain of 
 existence. Gautama taught that all life is a curse. The only good 
 is to get out of it. The ultimate goal is Nirvana, which is not only 
 the extinction of desire, but is the extinction of consciousness, is the 
 extinction of being. Nirvana is not described in positive terms in the 
 Pitakas, except to say that it is a going out, as a candle is extin- 
 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, and 
 Nirvana attained? Ina word, it is to be done by the individual, each 
 for himself, by his own unaided resolution throttling and killing and 
 absolutely crushing out all passion, all desire, all love even for the 
 things that are desirable. To a Buddhist, this is the only way; be- 
 cause Gautama taught that penalty inevitably follows sin, that there 
 is no God to help, no possibility of forgiveness, no external help. 
 The penalty of every sin must be endured in hell, until, by a process 
 of expiation lasting through eternal ages and ranging up and down 
 the scale of endless existence, sins are overcome, though with no 
 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 one 
 of good works, so much for so much; considered as a life, it is one 
 of suffering, delusion and change, spent in self-seeking and ending 
 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, Buddhism 
 is rank idolatry, the images of Buddha, the pagodas, and the priests 
 being worshiped. In every village are idols and pagodas and mon- 
 asteries. Every boy in that land must put on the yellow robe of the 
 Buddhist priest and pass into the monastery as a novitiate for the 
 priesthood. He may remain a week, or a month, or a year, or a life 
 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 Buddhist 
 religion. How is the Kingdom of God ever to get a start under 
 such conditions as that? “Not by might, nor by power, but by my 
 Spirit, saith the Lord of Hosts.” 
 
 I would like to call your attention to an important implement of 
 Buddhism. It is a gong which a Buddhist strikes as he goes to the 
 pagoda to announce that he, in his own strength, by the offerings 
 which he himself has made, is to seek further merit in worship; or 
 he may carry it in stately procession about the town seeking further 
 offerings that there may be more pagodas, more monasteries, more 
 idols. As the priest strikes it, he says: “Suffering, change, illu- 
 sion. I take refuge in Buddha; I take refuge in the law; I take 
 refuge in the priesthood.” 
 
 Oh, young people, I wish you could hear in that the call of God 
 to bring hope in place of despair, to bring a God who changes not 
 
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 him to 
 accomplish satisfactory results. 
 
 ©. Is a man often called upon to learn more than one lan- 
 guage? <A. Yes; oftentimes three or four. This is not usually 
 necessary, but 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. 
 
2 CAREY OCA 
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 Chieti ie bit) ya ae “OH rT ye ye Were, ee #4 ™ 
 ET oni “reek Ae RAY SR Ne Ce a 
 
 alt Sanh ete eityaga " vs . 
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 Ce aa hie RA sil A RD ty meeycld onenihir ie ce, 
 na OO Mind rene) peers cont peel: PL Lae A 
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 ort Rea EPA ita Wael) “orrantye VERNON Bm revel ag 
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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 Appeal to Life 
 
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 ‘ ’ , 
 
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, such 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, and 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 
 Tuis 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 example, 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 féng-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 CuIna, 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 partfy 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 doubt whether the ultimate results of that prestige 
 will prove for the best good of China. 
 
 The old régime 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 light 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 Ssti-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 Ytin-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. 
 
 Ssu-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. Ssti-chuan, being also the most accessible of the 
 western 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. 
 
- i 
 _ 
 
 PROSPECTS IN WESTERN CHINA 341 
 
 As illustrating the progress made in this province, in 1895 the 
 Methodist Episcopal Mission reported 130 church members; in 
 1905, 2,658. Ssii-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 launch one university for all missions. It is to be hoped that 
 their plans will succeed, and at Chéng-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 Ssti-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 Chéng-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 line 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 namé 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-offices 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. “Ged 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 us 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 
 
346 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 ineart 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 1,800 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 WOMEN 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 
 
 Ir 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 realization 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 sleepest!” 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 officials 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 holidays. 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 stuff 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 
 burn 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 him 
 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 life 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 itso. 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 Son. 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 effectually, 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 
 
 35! 
 
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 which 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, controlling, 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 Clfristian 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! 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 and 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. 
 
 II. 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 1860 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 débris. 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 longing 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 
 
‘ 
 358 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). 1. “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 us.” 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 1:1, ‘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.” 
 
 Ill. THE MANIFESTATIONS OF SPIRITUAL POWER 
 
 In the next place, let us notice four ways in which this spiritual 
 power works, or manifests itself: (1) 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. 
 
 (1) 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 1 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 prayed 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. (1) 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? (1) We must 
 have our lives in line with God’s will. There can be no spiritual 
 
SPIRITUAL POWER 361 
 
 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.” (1 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.” (1 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 LIBRE 
 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 pad eg 
 
 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 no client running around 
 here trying to find you, a lawyer. I 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 God, 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! 
 
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INDIA 
 
 Signs of Spiritual Awakening 
 
 Work for the Women 
 
 Medical Opportunities 
 
 Educational Work 
 
 Mass Movements 
 
 Some Statistics and Deductions Therefrom 
 
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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 them 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 must 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. 
 
 1. 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 
 cnes 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 371 
 
 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 you 
 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 healing 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 iear 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 intelligent 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 ke 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 Rocky 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 stepped over the low thorn hedge toward a 
 little 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 everything 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, 
 “T 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 A fri- 
 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. 
 T 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 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 in these Imperial universities in English, and only through 
 preparing 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. f 
 
 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 influence 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 Christian 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 like this, he 
 has far greater influence in a land like India, where the gulf be- 
 
378 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 has 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 toa 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, 
 “Ts 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 liiting his clasped hands to 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 
 way. 
 
MASS MOVEMENTS IN INDIA 
 THE REY, H. F, LAFLAMME, COCANADA 
 
 WE Azz 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 evangelize. 
 
 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 responsibility and leader- 
 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. For 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 different places 
 
MASS MOVEMENTS IN INDIA 381 
 
 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 
 I 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! 
 
 Our 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 
 
 Ir 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 1gor 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 population 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 I15 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, 189I-I9oT. 
 
 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 negligible 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 STUDENTS 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 sbslpless 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 
 
INDIA’S CLAMANT APPEAL 385 
 
 William Carey, and was finally adopted in a pagoda in which Henry 
 Martyn lived: 
 
 “Tn 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 
 
 If 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 al! 
 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 century, 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 
 
rt 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 does 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 
 éclat. 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. Laflamme 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 
 community 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 Thoburn. 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 
 
 QO. 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. 
 
 QO. Are they antagonistic at allP 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. What 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. Isa 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 Encyclopedia 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 
 
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 CO eo) 
 
 Mariiiivs | CT WE EAM te 
 
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 ate hy at 
 
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 s) eves eee DY be 0) 
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THE INFLUENCE OF CHRISTIANITY IN JAPAN 
 THE REV. HENRY B. PRICE, KOBE 
 
 Tue 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 395 
 
 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 the 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 areas 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, including 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 difficulties 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? Intwo 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 401 
 
 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 English 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. But 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 for 
 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 Christianitv. 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 495 
 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 by 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 which 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 affect 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 
 iransform, 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. Her 
 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 409 
 
 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 J 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- 
 
410 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 tude 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 difficulties. 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,” 
 
 | i pracy 
 
 we think that the “wrecks” are the wrecks of 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 
 
 411 
 
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, and 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 
 great 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 heard 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. Ifthe 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. 
 
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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 
 
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IS THERE A CALL TO LABOR FOR LATIN AMERICA? 
 THE REV. JOHN GAW MEEM, B.S., BRAZIL 
 
 I nore 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 
 
418 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 vears’ 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 modern 
 facilities at their command as if they were in Paris or Berlin. 
 
 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 bands. 
 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 42t 
 
 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. 
 
 ' If. 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, Abbé 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 $100. An adobe hall in a small village may 
 be erected for $100, while a chapel accommodating a like number in 
 a town will require $1,000; 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 sparsely 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. They 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 afford. 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 
 
 425 
 
/ 
 
 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 
 régime. 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 J 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. Ina 
 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, 
 
bs 
 
 : | 
 
 ANSWER TO THE CALL—SOME RESULTS 431 
 
 and it has begun to transform that Church. I have seen it in the 
 severa! 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 mission 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: ‘I 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 no 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. 
 Going 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 iet 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. And 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- 
 _ yerts 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 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 une 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 to Cuba: “To Chris- 
 tianize Cuba 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 permanently. 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 
 reasonably, 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. 
 
* 
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 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 
 
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ISLAM IN THE LEVANT 
 THE REV. JAMES L. BARTON, D.D., FORMERLY OF TURKEY 
 
 Tue 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 
 believes 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 life, 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 off 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 he 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: 
 “T 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 relieved 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 Christian 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. 
 
 Our work 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 
 effect 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 much 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 necessarily 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 
 
q 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! 
 
 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-_ 
 
 sicians, 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 
 
 unless circumstances arise which allow a call at their home. 
 wr 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 
 ne 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. Notwithstanding 
 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 1 
 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 they 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-wet 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 
 evail 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 
 
 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 Ig0I 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 High 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 
 ai | 
 “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 
 
“ a ee 
 
 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 establishment 
 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 diffused 
 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 
 
456 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 Catechism, 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 missicn 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 
 
~~ ee 
 
 a] 
 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 effectively. 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 paganism 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 Egypt 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, yot: 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. 
 
 II. 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 
 
a 
 ? 
 5 
 4 
 
 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 Fgypt, 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 
 
 , 
 
 460 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
ISLAM IN AFRICA 461 
 
 generally speaking, you have the degradation of woman by po- 
 lygamy. 
 
 Then you have 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 young 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 millions, 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 
 ] 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 missiunaries 
 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 Moslems, said, “Now let me 
 
4 
 
 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 boré 
 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 
 1o 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. 
 
 ©. 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? 
 
 ©. What scholastic preparation 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 Jslam, and wherever the Mohammedan prays 
 he looks toward the Turkish Empire. The Sultan is also the keeper 
 of the 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 established 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. 
 
 ©. 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 
 
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THE DUTY OF EMPHASIZING EVANGELISTIC WORK 
 THE REV. S. M. ZWEMER, D.D., F.R.G.S., ARABIA 
 
 Ir 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 life 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 indifference 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 ihe 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 and 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 the 
 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 GLap 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. é 
 
 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 list 
 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. LEWIS 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 accommodated; 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 
 vou 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 
 message 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 turban, and he said to me: “My father is the chief doctor 
 
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. ‘hey 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 
 
 Gopv’s Worp 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 
 homes, 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 lite, 
 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 effective, 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 
 cppose 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 efforts 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 100 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 because 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 talked 
 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 tewns 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- 
 sitv 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, LAFLAMME, 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 ; 491 
 
 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 1,000 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 
 think 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. 
 
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MEDICAL MISSIONS 
 
 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 
 
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 THE IMPORTANCE OF 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 501 
 
 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 i 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 European to go to them. Yet they have 
 heard of the power of the English 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: 
 “Tspahan 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 
 different 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 503 
 
 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 believe 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 for 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- 
 ie 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 long 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 
 lessons and any patient who is present any four or five consecutive 
 
THE MEDICAL MISSION AS AN EVANGELISTIC AGENCY 505 
 
 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 community 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 work 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 suffered 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 affords, 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 suffering 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 GROENENDYKEE, 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 “J 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 
 
508 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 unbelieving. 
 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 time 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 run 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 by 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 sur- 
 
MEDICAL WORK AMONG WOMEN 509 
 
 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, the 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 100 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 calls 
 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 
 
 510 
 
WOMEN’S MEDICAL ITINERATING WORK ‘511 
 
 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 eves 
 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, ‘If 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 friends 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 oByect 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- 
 
516 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 
 earliest 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 
 it, and of that little no small portion adhered to the fingers of the 
 
MEDICAL MISSIONS IN KOREA 517 
 
 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 as 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 
 
518 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 heathen whose sick have died for want of simple medical treatment, 
 “Tf 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 rdle 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. Ifa 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 suchaone? 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. 
 
 ©. 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. Ifa 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 
 
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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 effort 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 ior the share in 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 any 
 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 525 
 
 $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,- 
 o00—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 constitute 
 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 wiil 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 likeness 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 the 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 
 
 CurRISTIANITy 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 
 
 53° 
 
CHRISTIAN COLLEGES IN MISSION LANDS 531 
 
 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 in 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, where 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 
 will come 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 
 te 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 535 
 
 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?” 
 “Ts 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 
 
5360 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 Bible- 
 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. 
 
 Q. Can a man who is going into educational work, while in 
 college here, afford to specialize? A. Yes, I think 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 are 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. 
 
 ©. 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. 
 
 ©. 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 sufficient 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. 
 
 ©. 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 
 
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THE IMPORTANCE OF GIVING MISSION STUDY A 
 PROMINENT PLACE IN THE SEMINARY PROGRAM 
 
 PROFESSOR O. E. BROWN, D.D., VANDERBILT UNIVERSITY 
 
 Ir 1s 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 differ 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 courRSsE, 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. Ata 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 missions. 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 
 very wisely, but not very wickedly. Some of his acquaintances 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 
 
§50 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 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! 
 
 wherever God 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 by members 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 missionaries. 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. 
 
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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 
 
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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 lie 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 amelioration 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 Greco-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 110 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 561 
 
 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 OF A COLLEGE OR UNIVERSITY FAC- 
 ULTY IN AROUSING OR FOSTERING THE MISSION- 
 ARY SPIRIT 
 
 PRESIDENT HENRY CHURCHILL KING, D.D., OBERLIN 
 
 I am nor 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 religious 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 admitting 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 CRUSADE 
 
 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.” The 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 China, 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—TI 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 that 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, 
 “Tt 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: 
 
 “Tf 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, Fidelia 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 !”” 
 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 offered, 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 BEEN DONE BY MOUNT HOLYOKE 571 
 
 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 THE MODERN MISSIONARY 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 573 
 
 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 
 te 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 was able to leave the wife in comfort and with 
 
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 WESLEYAN 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 goo 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 Christians, 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 
 
 _toserve. 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 toa 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. 
 
 a 
 
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 
 
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NECESSITY FOR THE PEDAGOGICAL TRAINING OF 
 MISSIONARY CANDIDATES 
 
 DEAN E. H. KNIGHT, M.A., HARTFORD SCHOOL OF RELIGIOUS PEDAGOGY 
 
 Tue 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 you 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 method 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 
 
 Ir 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 realize 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 
 religions. 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 Gospel.” 
 
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 evangelized. 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 
 
: ’ e 
 Hi Lie Bate 
 
 Qiaerlh. tTaneod io7D. Wiiood: "Sir te 
 
 a) 
 
WHY THE RELIGIOUS WEEKLY PRESS SHOULD GIVE 
 AN ADEQUATE TREATMENT OF MISSIONARY 
 PROBLEMS 
 
 MR. JOHN W. WOOD, THE SPIRIT OF MISSIONS, NEW YORK 
 
 Ir 1s 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 take 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 
 
 Sapty 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- 
 
 59% 
 
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 absolutely. 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 the 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 offering, 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 like 
 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 the 
 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 
 
 Ir wouLp 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 officials; 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, Lonpon.—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 gota 
 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 feeling 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 
 Office. I suppose many here are editors of missionary magazines. 
 I have been struck withthe 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. 
 
 Tue Rev. Georce Rosson, D.D., EpInsurcH.—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 our 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, 
 Cuicaco.—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 these 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 STUNENTS 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 with 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. 
 
 Tue Rev. H. A. BripeMan, 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 
 i. 603 
 
604 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 the whole man and prepares him for whatever work God 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 5,000 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, ] 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? (1) 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 
 
608 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 difficulties 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- 
 lieve 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. 
 
 “Ts 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 acl, ot 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 AppRESsEs 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 
 
610 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 aim is to accomplish that object by an appeal that shall come 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 money 
 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 would 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- 
 
ie hae 
 
 THE MONTCLAIR PLAN © . 611 
 
 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 
 
612 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 the 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 enlisted. 
 
 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 
 in the world is the saving of men and developing them into noble, 
 Christian characters. It is for this that He sent His Son from 
 heaven. This is the answer 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 
 
PASTOR'S RESPONSIBILITY IN DIRECTING HIS PEOPLE 61 3 
 
 of the saints, 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 
 
 WueEn Mr. Mott invited me to take part in this meeting I felt 
 very uncertain as to the propriety of my doing so, because 1 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 
 anew 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 
 
616 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 = 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 five 
 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, God’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 
 
618 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. 
 
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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 
 
D™) 4P 
 
 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 messengers 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 
 
 623 
 
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 world 
 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. 
 Runaway! 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., 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 confine 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 1860 for much the same cause. England and France 
 then united their armies to march to Peking and dictated the rela- 
 
 626 
 
 ee a 
 
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 establishment 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 police 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 CRUSADE 
 
 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 
 going through a period of transformation, and that of itself would 
 cause great unrest and would put our missionaries, as well as all 
 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 to 
 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 
 
 ooo, 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 
 
ht bile i 
 
 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 
 field, 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 
 be 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 
 salary 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 633 
 
 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 home for the people in the field. 
 
 STUDY AND PRAYER AS RELATED TO THE MAINTEN- 
 ANCE OF MISSIONARY INTEREST 
 
 MR. JOHN W. WOOD, NEW YORK 
 
 WE HArpDLy 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 privilege 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 
 
 | 
 { 
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 : 
 
 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 1,000 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 
 4 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 
 g that in view. I believe the first cardinal principles of this work 
 _ must be to set every man at some active work. 
 
 f 
 * 
 
 >. i 
 
 Ta > <. 
 
 ‘+ a> on 
 
636 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 I have here some copies of the constitution under which | 
 men’s organization is going to operate. If I had time, 1 would 
 read you eleven different departments of service which these men 
 are going to take up. One is the department of promoting rcligia is 
 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. Yo 
 heard the other day what was possible by the regular offering of a 
 single penny a week. That would bring $10,000,000 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 power at His disposal for the redemption o i 
 the world. 
 
¢ 
 « 
 t 
 
 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, 
 toa 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 
 
 ’ 
 ? 
 ; 
 : 
 ’ 
 } 
 
 ' 
 4 
 ; 
 
 country 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 
 are gathered there the different 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 
 
 _ 150, the women being excluded. After the dinner as a rule we have 
 
 a 
 
 637 
 
638 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
 
 two addresses. We sent for Dr. Arthur Smith, our great missionar 
 statesman in China, and wherever it is possible, we use him and t 
 a second speaker, to bring the direct message home. We then 
 around the cards, and we urge those present to come into f 
 ship with us on this new basis. It works well so far, though tt 
 are some cases where the pastor is timid. In one place the 
 got frightened by two or three men who thought that we were g 
 to emphasize the money side too strongly; and he said that noth 
 of the kind should be done. But it worked out for the furthe 
 of the Gospel; for his laymen found it out and became indignant 
 wanted to know why they could not have a hand in this great w 
 So a lawyer and another gentleman said, “We will canvass thi 
 gion, for if our pastor is afraid, we are not.” 
 
 That is the simple plan on which we are working. We are t 
 ing to get the 10,000 men to make these gifts, and in “The Con: 
 gationalist” you will see that we have two thermometers marke 
 from one to a thousand, one representing men and the other thi 
 money. The campaign is working well, and we are stirring u 
 interest, as it is a great campaign of education. 
 
 WHAT NORTHERN PRESBYTERIAN LAYMEN ARE 
 DOING 
 
 MR. DAVID MCCONAUGHY, NEW YORK 
 
 a EE a 
 
 cae THE-annals of the Scotch-Irish in North America it is told 
 that at the Battle of Kings Mountain, in which every officer was 
 Presbyterian elder and every man in the ranks a Presbyterian m 
 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 witl 
 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 go 
 into a gold mine, but that those who stayed at home must hold # 
 ropes. We are looking for men to hold the ropes to-day, while thes 
 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. 4 
 
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; 
 another 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 
 
j 
 
 CO-OPERATION BETWEEN STUDENTS AND THE 
 YOUNG PEOPLE OF 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 
 young 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 persons 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 
 effectively 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 sey- 
 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 Epworth 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 
 some of the most prominent missionaries in that field, and in gen- 
 
 | 
 
 ae 
 
: STUDENT LEADERSHIP AMONG CHURCH YOUNG PEOPLE 645 
 
 ; 
 7 
 
 ; 
 
 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 [ 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 indifferent 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 wili 
 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 1s 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 and 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 omni- 
 
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 100 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 
 
650 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 
 100 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 
 } 
 
 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 plana 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. Griffis. 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 
 
 Ir 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 
 
Ee 
 
 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. 
 
 ©. 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 
 
 The Exhibit 
 Organization of the Convention 
 
 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 
 1. General missionary outfit. (Furnished almost entirely by Montgomery, 
 Ward & Co., Missionary Exporters.) 
 ‘ 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. 
 (1) 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. 
 (1) 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 
 
 Work of evangelization illustrated. 
 Medical work illustrated. 
 Literature and publication work. 
 Educational missionary effort. 
 Woman’s work for woman. 
 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 under 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. 
 
 Sta Nar 
 
 HOME OPERATIONS 
 
 I. Work of Missionary Societies 
 
 1. Administration. 
 (1) 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. 
 a. 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. 
 (1) 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 Sunday-schools. 
 (5) Women’s work. 
 (6) Mission study. 
 
EXHIBIT 661 
 
 II. Student Volunteer Movements 
 
 1. Student Volunteer Movement of the United States and Canada. 
 (1) 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. 
 (1) 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. 
 1) Forward Mission Study Courses. 
 (2) Missionary libraries, general and reference. 
 (3) Helps for Mission Study Classes. 
 (4) Study Class accessories. 
 ) Maps and charts. 
 ) Pamphlets unclassified. 
 ) Sunday-school material. (See below.) 
 Sunday-school Department. 
 ) 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 
 
 (7 
 3. The 
 (1 
 
 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, 514x734, 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, Har“taAn P. A Geography and Atlas of Protestant Missions. Vol. 
 I, 534x834, pp. ix, 571, 1901; vol. II, rox14™%, 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. 5x7™%4, pp. xi, 224. 1904. Funk & 
 Wagnalls Co. $1.00. 
 
 Best book of popular methods of carrying on the foreign missionary propa- 
 ganda in church and young peoples’ societies, with added general matter. 
 
 CANTON, WILLIAM. The Story of the Bible Society. Illustrations, 5%4x8, 
 pp. x, 362. 1904. Dutton. $2.00. 
 
 Story of the first hundred years of the greatest Bible Society, the British and 
 Horie glimpses of the work at home and in the many lands where its Bibles 
 are so 
 
 *CLARKE, WILLIAM Newton. A Study of Christian Missions. 5x734, pp. 268. 
 goo. Scribner. $1.25. 
 
 One of the most thoughtful and suggestive volumes on missions and mission 
 theory, written from the modern point of view. 
 
 CoLguHouN, ARCHIBALD R. The Mastery of the Pacific. Illustrated, 6x8%4, 
 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, 934xII, 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, 62x9, vol. I, pp. xvi, 468, 1897; vol. II, pp. 
 xxvi, 486, 1899. Revell. $2. 50 per vol. 
 
 A monumental work syperior_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. III wili appear 
 within a month or two. 
 662 
 
BIBLIOGRAPHY 663 
 
 *Dwicut, Henry Oris, 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. 6x9%, pp. 
 558, 484. 1900. American Tract Society. $1.50. 
 
 Addresses delivered at the Ecumenical Conference of 19005 valuable bibliography 
 of missionary literature; excellent book of missionary reference. 
 
 Gorpon, A. J. The Holy Spirit in Missions. 5x734, pp. 241. 1893. Revell. 
 $1.25. 
 
 The best volume on the place of the Spirit in the = Tam, preparation, adminis- 
 tration, and jag ee missionary effort, together wit ible prophecies concerning 
 missions and the Spirit’s present help. 
 
 Grant, WiiuraM D., editor. Christendom Anno Domini MDCCCCI. Two 
 vols. in one. Illustrations, 534x9%, 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, Epwarp A. Introduction to the Study of Foreign Missions. 5x7%, 
 pp. 143. 1901. Student Volunteer Movement. 40 cents. 
 
 Constitutes the permanently valuable pris of the following volume, being a 
 reprint for study class use of Chapters I, IJ, VII, VIII, IX. 
 
 *LAWRENCE, Epwarp A. Modern Missions in the East. Illustrated, 514x7%, 
 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. 
 
 Mactiear, G. F. The Celts. Maps, 43%4x6%, pp. 189. 1893. The English. 
 
 Maps, 4%4x6%, pp. 186. 1893. The Northmen. Map, 414x6%, pp. 202. 
 n.d. The Slavs. Map, 434x6%, pp. 202. 1879. 
 
 MERIVALE, CHARLES. The Continental Teutons. Map, 414x6%, 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. 
 
 *Mortt, JoHN R. The Evangelization of the World in This Generation. 5x7%, 
 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, FriepRicH. The History of Mankind. 3 vols. Illustrated, maps, 
 
 7x9%, 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, Emm. Success Among Nations. 534x8%4, pp. xi, 293. 1904. Harper. 
 $2.00, net. 
 Dissent will be expressed by many from some of the sitions taken by this 
 
 ; gale 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 
 gg London, 1888. 2 vols. 534x834, pp. xlvii, 560; iv, 624. Revell. 
 .00. 
 
 Though conditions abroad and missionary methods have changed somewhat since 
 1888, 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. 5%4x8%, pp. 714. 
 1904. Revell. $4.00. 
 
 _ The strongest work on missions of a strong missionary writer; discusses twelve 
 important movements of the last sixty years affecting missions; closes with “Mis- 
 sions and the World Movement.” 
 
 STRUMPFEL, Emi. Was jedermann heute von der Mission wissen muss. II- 
 lustrations, map, 534x8%4, pp. I91. 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 quarterly 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. 
 
 Tytor, Epwarp B. Anthropology. Illustrated, 514x734, 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 ot 
 the foremost English authorities. 
 
 *WetsH, R. E. The Challenge to Christian Missions. 5x7%4, 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. 514x8%, pp. xii, 198. 1806. 
 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. 
 
 *WarRNECK, Gustav. Outline of a History of Protestant Missions. Seventh 
 edition. Portrait, maps, 6x9, pp. xiv, 364. 1901. 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, 
 5x74, pp. 309. 1893. Congregational Publishing Society. $1.25. 
 Paraphrase of the Japanese account of the life and teachings of Buddha. 
 
 Beat, S. Buddhism in China. Map, 414x634, 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, Pau. Lao-tze’s Tao-teh-king. Frontispiece, 5%4x8%4, pp. xxxiii, 
 345. 1808. 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. 
 
 *Davins, T. W. Ruys. Buddhism: Being a Sketch of the Life and Teach- 
 ings of Gautama, the Buddha. Map, 414x634, pp. viii, 252. 1894. E. S. 
 Gorham. 75 cents. 
 
 Interesting summary of Buddhism by the foremest British authority; full enough 
 for all but specialists. 
 
 Davins, T. W. Ruys. Buddhist India. Illustrations, map, 5%4x734, 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 
 
 lustrated by Some Points in the History of Buddhism. 534x8%, pp. xi, 
 . 262. 1897. Williams & Norgate (Scribner). $1.50. 
 
 The Hibbert Lectures of 1881 give a view of Buddhism in brief form; appendixes 
 especially good. 
 
 Davins, T. W. Ruys. Lectures on the Origin and Growth of Religion as II- 
 
 _ Dovcras, Rosert K. Confucianism and Taouism. Map, 4%4x6%4, pp. 287. 
 1889. E. S. Gorham. 75 cents. 
 
 Prof. Douglas gives the fullest and most satisfactory account of China’s two in- 
 Sabie on religions to be found within so brief a compass; full enough for all but 
 specialists. 
 
 *GriFFIs, WILLIAM Ettior. The Religions of Japan. 5x7™%, 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, 
 
 Hatt, Cuarres Curupert. 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. 
 
 *Hopxins, Epwarp WASHBURN. The Religions of India. Map, 6x8%, pp. 
 xvi, 612. 1895. Ginn & Co. $2.00. 
 
 _ Prof. Washburn writes as a specialist who has studied in India the various re- 
 nt a included herein; in many respects the best comprehensive work on the 
 subject. ? 
 
 Islam and Christianity: or The Quran and the Bible. By a Missionary. 
 54x74, pp. 225. 1901. American Tract Society. $1.00. 
 
 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. 
 
 Kettocc, S. H. A Handbook of Comparative Religion. 5x7%, pp. x, 185. 
 1899. Student Volunteer Movement. 75 cents. 
 
 A brief comparative study of the various great religions in their main teachings; 
 — - one who had had years of contact with some of these faiths on the mis- 
 sion field. 
 
 *Keiiocc, S. H. The Light of Asia and the Light of the World. 5%4x7%, 
 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, Georce WiLtLtIAM. The Direct and Fundamental Proofs of the Chris- 
 tian Religion. 514x734, pp. ix, 196. 1903. 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, 
 
 Lecce, JAMES. The Religions of China. 514x7%, 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. 
 
 Lecce, 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, 
 
 Macponatp, Duncan B. Development of Muslim Theology, Jurisprudence, 
 and Constitutional Theory. 54x7%, 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 
 
 *MarcorioutH, D. S. Mohammed and the Rise of Islam. Illustrations, maps, — 
 514x734, pp. xxvi, 481. 1905. 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. THe 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, 534x8, 
 pp. 287. n.d. Revell. $1.50. 
 
 The Duff Lectures, written by a veteran who, in India and at home, was a stu- 
 oon and authority on Hinduism, Zoroastrianism, Buddhism, and native religions 
 of India. 
 
 *MOontrER-WILLIAMS, Monier. Brahmanism and Hinduism. Frontispiece, 
 644x9, pp. xxviii, 603. 1891. Macmillan. 
 
 Exceedingly valuable and readable account of the rise and present status of these 
 Brest religions by one of the foremost authorities; many quotations from sacred 
 books. 
 
 Monter-WILu1AMs, Monier. Hinduism. Map, 414x634, pp. 238. 1894. E. S. 
 Gorham. $1.00. : 
 _Very largely a condensation of the foregoing; less readable but equally authorita- 
 tive. 
 *PARKER, EpwArp Harper. China and Religion. Illustrations, 6x834, pp. 
 XXVil, 317. 1905. E. P: Dutton & Co. $2.50. 
 
 The best, perhaps, of 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. 
 
 Puetps, Myron H. Life and Teachings of Abbas Effendi. 534x8™%, 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. 5x7%, 
 
 pp. x, 300. 1905. Student Volunteer Movement. 50 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. 6x834, pp. viii, 824. 1902. E. P. Dutton . 
 & Co. $2.50. 
 : 
 
 : 
 : 
 . 
 
 Sketches by more than fifty writers, most of them specialists, of pre-Christian, 
 non-Christian, Christian, theistic, and philosophic religions; very comprehensive an 
 valuable, especially Part I, dealing with pre-Christian and non-Christian faiths. 
 
 Rogson, JoHN. Hinduism and Christianity. 514x734, 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. 534x8%, pp. 
 1357 in all. Various dates. Christian Literature Society for India. Rupees 
 14, 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 Upaseoeee the Bhagavad Gita, — 
 Vedanta Sara, Yoga Sastra, Laws of Manu; vol. III has the Ramayana, Mahab- 
 harata, Vishnu Purana, 
 
 *SALE, GEORGE. The Koran. 514x734, 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. 
 
 Scorr, ArcH1BALD. Buddhism and Christianity. 534x9, 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 ou the subject. 
 
BIBLIOGRAPHY 667 
 
 SHEppD, Wirt1aM Amprose. Islam and The Oriental Churches. Map, 5x8, 
 Pp. vii, 253. 1904. Presbyterian Board 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 vant. 
 
 TIspaLL, W. St. Cratr. The Original Sources of the Qur’an. Frontispiece, 
 5x634, 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. 
 _ Tispatt, W. St. Cratr. The Religion of the Crescent. 434x7, 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, 514x7%, 
 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 
 
 *BarneEs, IRENE H. Between Life and Death. Illustrations, 534x8%, pp. 307. 
 1901. 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. 
 
 i ey of the Medical Missionary Association, and gives news from various 
 ands. 
 
 Medical Missions in India. A. Campbell, D.D., Pokhuria, Gobindpur, Man- 
 bhum, India. 1s. 8d. per annum. 
 This quarterly journal of the Indian Medical Missionary Association gives infor- 
 Ay concerning the medical work in one of the greatest medical missionary 
 elds. 
 Mercy and Truth. Church Missionary Society. 1s. 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, Cuartotte S. In and Out of Hospital. Illustrated, 534x8, 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.” 
 
 Wan tess, W. J. The Medical Mission. 414x6%, pp. 96. 1898. Student 
 Volunteer Movement. Paper, Io cents. 
 Valuable summary of many phases of the subject, written by a medical missionary. 
 
 *WitLIAMSON, J. Rutter. The Healing of the Nations. 5x7%, pp. 98. 1899. 
 Student Volunteer Movement. Cloth, 4o 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. 
 
 Goop, JAmes I. Famous Missionaries of the Reformed Church. Illustrated, 
 534x734, 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 
 = Reformed Church from the first Protestant missionaries sent out to the present 
 
 ay. 
 
668 . APPENDIX A 
 
 Gracey, Mrs. J. T. Eminent Missionary Women. Illustrated, 5x7%, pp. xv, 
 215. 1898. Eaton & Mains. 85 cents. 
 
 Twenty-eight brief biographies of women workers in various foreign fields make 
 this the fullest collection of the kind. 
 
 *SmitH, GrorceE. Twelve Pioneer Missionaries. Illustrated, 54x84, 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, 544x7™%, 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. Hotman. Pioneering on the Congo. 2 vols. Illustrations, 
 map, 534x834, 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. GarvDEN. The Personal Life of David Livingstone, LL.D., 
 D.C.L. Frontispiece, map, 514x8, pp. 508. n.d. Revell. $1.50. 
 
 Standard life of Africa’s greatest missionary explorer. Large use of extracts from 
 Livingstone’s pen. : 
 
 *CoILLARD, FrRANcoIs. On the Threshold of Central Africa. Illustrations, 
 map, 644x834, pp. xxxiv, 663. 1903. American Tract Society. $2.50. 
 
 A record of twenty years’ pioneering among the tribes of the Uene 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, 5x7%, pp. xiv, 228. 
 1896. Scribner. $1.00. r 
 
 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. 
 
 Etmsiiz, W. A. Among the Wild Ngoni. Illustrations, map, 514x734, 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, 534x8%, 
 pp. 215. 1905. Revell. $1.25. 
 
 An inimitable story, at once humorous and deeply earnest, of the marvelous prog- 
 tress of Christianity in Western Uganda; sure to interest. 
 
 GIFFEN, J. Kerry. The Egyptian Sudan. Illustrations, maps, 5%4x734, pp. 
 252. 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, CHARLES F. Pilkington of Uganda. Illustrations, 
 maps, 534x8, 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%4x734, 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 
 
 Hucues, Tuomas. David Livingstone. Frontispiece, map, 544x734, pp. 208. 
 1897. Macmillan. 75 cents. 
 
 Perhaps the best brief life of Livingstone; written in the interesting style that 
 attracted the readers of the author’s ‘““Tom Brown’”’ books. 
 
 *Jack, JAMES W. Daybreak in Livingstonia. Illustrations, map, 53%4x8, 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. 
 
 Jounson, 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, 514x734, pp. xili, 349. 1905. The University Press. Henry 
 Frowde, agent. 
 
 Sir Harry Johnston writes from a long experience in Africa, as well as from 
 auch study of the subject; not missionary in character, but very important never- 
 theless. 
 
 Lyatt, C. H. Twenty Years in Khama’s Country. Illustrations, 534x8%, 
 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. Douctas. John Mackenzie. Portrait, 614x834, 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. 
 
 *MatrHEws, T. T. Thirty Years in Madagascar. Illustrated, map, 534x8%, 
 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. 
 
 Muttins, J. D. The Wonderful Story of Uganda. Illustrations, maps, 
 51%4x7'4, pp. xii, 224. n.d. Church Missionary Society. 1s. 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, Ropert HAmiLt. Fetichism in West Africa. Illustrations, map, 
 6x84, 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. 
 
 Naytor, Witson S. Daybreak in the Dark Continent. Illustrations, maps, 
 5%4x7%, 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, 534x8%, 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, ELtEN C. A Life for Africa: Rev. Adolphus Clemens Good, Ph.D. 
 
 Illustrations, maps, 544x7™%, 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, Etten C. Christus Liberator. Map, 5x7¥%, pp. viii, 309. 1905. 
 Macmillan. 50 cents. 
 Text-book for women’s study classes, written by a missionary editor after lon 
 study of Africa; especially valuable for the skillful interweaving of a multitude o 
 a of actual work and for the large place given to strictly missionary 
 material. 
 
670 APPENDIX A 
 
 RusHEr, E. A. Sunshine and Shadow in the Southwest. Illustrations, map, 
 6x94, 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, 614x834, 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%, 
 
 Pp. 1x, 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. 50 cents. 
 
 The only volume treating of missions in detail throughout the continent. Intended 
 primarily for student mission study classes. 
 
 *Brown, Hupert W. Latin America. Illustrated, 514x734, pp. 308. Igor. 
 Revell. $1.20. 
 
 General account of religious conditions in the republics south of the United 
 E States. Papists, pace: Protestants, and mission problems are discussed, as well 
 as the pagan background. 
 
 CASWELL, Mrs. Harriett S. Our Life Among the Iroquois. Illustrations, 
 
 5x74, pp. xili, 321. 1892. Congregational Pub. Soc. $1.50. 
 
 Story of more than half a century’s work done by Mr. and Mrs. Wright amon 
 the Seneca Indians on a New York State reservation. As Scripture translators an 
 as workers, they were most faithful. 
 
 *CLARK, JoSEPH B. Leavening the Nation. Illustrations, 5x7%4, 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, 
 5%4x734, 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. 
 *DuncaAN, NorMAN. Dr. Grenfell’s Parish. Illustrations, 514x734, pp. 155. 
 
 1905. Revell. $1.00. 
 A novelist’s vivid, though brief, portrayal of the personality and self-denying la- 
 
 pore of the famous physician to deep-sea fishermen and the Eskimos of the Labrador 
 ‘oast. 
 
 *GruBB, W. BARBROOKE. Among the Indians of the Paraguayan Chaco. II- 
 lustrations, map, 534x834, 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. II- 
 lustrations, map, 514x7%, 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, Auice J., editor. Snapshots from the North Pacific. Illustrated, 
 54x74, 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, Jutta H. Indian and Spanish Neighbors. 514x734, pp. 194. 1905. 
 Revell. 50 cents. 
 Text-book for women’s classes for interdenominational use; excellent. 
 
— 
 
 BIBLIOGRAPHY 671 
 
 Keane, A. H. Central and South America. Vol. I. Illustrations, maps, 
 514x7%, pp. xxii, 611. 1901. Edward Stanford. Lippincott, agents. $5.50. 
 Volume I deals with the ten sepunncs of South America, and in the main is 
 eecprapiical and ethnographical. Prof. Keane is one of the best authorities on the 
 subj 
 *Lewis, ArtHur. The Life and Work of the Rev. E. J. Peck Among the 
 Eskimos. Illustrated, 51%4x8, pp. xvi, 350. [1904.] Armstrong. $1.75. 
 An interesting picture of a work done by one of the foremost living missionaries 
 to ne Eskimos; intimate account of Arctic life and of Christian object lessons and 
 teachings, 
 
 *Morris, S. L. At Our Own Door. 5%4x8, 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. 
 
 Pace, Jesse. Amid Greenland Snows. Illustrations, map, 5x7%, 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, 
 
 Pace, Jesse. David Brainerd. Illustrations, 5x7%4, 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, 5x7¥%, 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, HucH C. The Bible in Brazil. Illustrated, 5%4x8, 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, 5x7%4, 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. 
 
 *YounGc, Ecerton Ryerson. By Canoe and Dog-train. Illustrated, 534x8, 
 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. 
 
 Younc, Ecerton R. The Apostle of the North, Rev. James Evans. Illus- 
 trated, 5x734, 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. 
 
 Younc, Rosert. From Cape Horn to Panama. Illustrations, maps, 534x8™%, 
 pp. xii, 202. 1900. South American Missionary Society. 
 
 Narrative of, ny 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. 
 
 Wiutarp, Mrs. Eucene S. Kin-da-shon’s Wife. Illustrations, 514x7%4, 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, Wirt1AM EL eroy. Egypt, Burma, and British Malaysia. TIllustra- 
 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 
 
 514x734, 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. 
 
 Littte, ARCHIBALD. The Far East. Illustrated, many excellent maps, 6%x 
 
 9%, 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 live 
 long in China and traveled widely. 
 
 / 
 
 c ; 
 
 *Lewis, Ropert E. The Educational Conquest of the Far East. Illustrations, | 
 . 
 
 CHINESE EMPIRE AND TIBET 7 
 
 diag: J. Dyrr. Things Chinese. 514x834, 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. 
 
 Beacu, Hartan P. Dawn on the Hills of T’ang. Illustrated, mission map, 
 
 5x74, pp. xvi, 209. 1905. Student Volunteer Movement. 50 cents. 
 
 _ Concise summary of China and mission work there. A new and valuable feature 
 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, 6x8%%4, 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 Empire. 
 
 Brown, O. E. anp Anna M. Life and Letters of Laura Askew Haygood. 
 Ulustrated, 6x834, 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. II- 
 lustrated, 534x8, 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, WitttAM. Adventures in Tibet. Illustrations, map, 614x8%4, pp. 285. 
 1eo1. 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. 
 
 *CarRL, KATHARINE A. With the Empress Dowager. Illustrated, 534x8%4, 
 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%4, pp. 151. 1900. Revell. 75 cents. 
 
 Though written before the Boxer Uprising, this is the most widely known BEE. 
 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. 
 
 Dartey, Mary E. The Light of the Morning. Illustrations, map, 534x834, 
 pp. 251. 1903. Church of England Zenana Missionary Society. 1s. 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, 534x 
 814, 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 narratives of survivors; fully illustrated with portraits, 
 etc. 
 
BIBLIOGRAPHY 673 
 
 ‘Gipson, J. CAMPBELL. Mission Problems and Mission Methods in South 
 China. Illustrated, map, 5%4x8, 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, beginning with the religious and_ literary 
 background and proceeding to the full-fiedged church and its external relations. 
 
 Gues, Herserr A. A History of Chinese Literature, 534x7%, pp. viii, 448. 
 Igor. Appleton. $1.50. 
 
 ; Seesesae apprcciation of te: literstare of the obdcet Mtecory melten of Se 
 
 world. i etches of the various periods, as well as numerous illustrative 
 
 translations; by the foremost Sinologue of Great Britain to-day. 
 
 ILMOUR, JAMES. Among the Mongols. Illustrated, map, 5x7%4, pp. xviii, 
 3. m.d. Revell. $1.25. 
 ' A Robinson Crusoe le of book, which is unequalled for vividness and warmth 
 of Christian interest. e¢ reader lives in Mongol tents, rides Mongol horses, 
 P watches the canny Scot as he tirelessly lives and preaches Christ. 
 GRAHAM, J. Miter. East of the Barrier. Illustrated, map, 534x8, pp. 235. 
 1902. Revell. $1.00, net. 
 
 Though based on limited personal experience, the author tells vividly the story 
 of Manchurian missions at a fruitful oe mainly deals with missionary life and 
 
 UINNESS, GERALDINE [Mrs. F. H. Tavtor]. In the Far East. Illustrated, 
 74x10. China Inland Mission. $1.50. 
 
 Highly colored, intensely interesting and moving account mainly of the author’s 
 early experiences as a missionary in Gana. Almost unrivaled in spiritual effective- 
 
 i ness. 
 
 *Harpy, 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 inese from a full study of the race and from a number of jour- 
 meys made; a most readable repertory of things Chinese; only indirectly missionary. 
 
 Hunt, Wu. Remrry. A Chinese Story Teller. Illustrated, 514x7%, 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. 
 
 “*Lanpon, Percevat. The Opening of Tibet. Illustrated, 734x10%4, 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. 
 
 Lecce, Miss. James Legge, Missionary and Scholar. Religious Tract So- 
 ciety. +35. 6d. 
 Account of China’s greatest English-speaking Sinologue and also an earnest mis- 
 sionary; illustrates the value of literary work. 
 Lovett, RicHarp. James Gilmour and His Boys. Illustrated, map, 51%4x7%4, 
 pp. 288. n.d. Revell. $1.25. 
 
 Account of a father’s life and daily employments as a missionary to the a, 
 mainly set forth in letters to his sons in Britain; simple, stirring, moving; one 
 the very best missionary books for boys. 
 
 ‘Loverr, RicHarp. James Gilmour of Mongolia. Illustrations, map, 6x8, pp. 
 336. n.d. Revell. $1.75. 
 An intimate friend’s account of the apostle to the Mongols, his unusual character, 
 unique labors, and pathetic loneliness and lack of perceptible results. 
 v, W. A. P. The Lore of Cathay, or the Intellect of China. Illus- 
 ted, 6x9, pp. 480. 1901. Revell. $2.50. 
 
 Republication of former volumes of the author—with revisions and additions— 
 d with arts and sciences in China, her literature, religion, education, and his- 
 tory. ore than fifty years of diligent study of China and her recondite lore give 
 the volume unique value. 
 
 ftner, Luerra. China’s Book of Martyrs. Illustrations, 534x8, pp. 512. 
 1903. Westminster Press. $1.50. 
 
 Fullest work on the Chinese of the Boxer Uprising of % lereely i 
 the words of witnesses and friends of the slain; deeply pat ray and cheat horrib .- 
 
674 ) APPENDIX A 
 
 *MINER, LueLttA. Two Heroes of Cathay. Illustrations, 54%4x8, pp. 238. 1003. 
 Revell. $1.00. 
 
 The thrilling story, told by the heroes themselves, of their experiences and escai 
 during the Boxer Uprising; the first valuable as an autobiography also, while t 
 second hero is a direct descendant of the great Confucius. 
 
 Nevius, Heren S. Coan. The Life of John Livingstone Nevius. Illustrated, 
 map, 6x8%, 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, Joun L. China and the Chinese. Illustrated, 514x7™%, 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, 54x84, 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, 544x734, 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, 514x734, 
 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, 6xo, 
 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, 6x84, 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, 7 
 *SmitH, ArTHuR H. Village Life in China. Illustrated, 6x8%4, 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, 514x734, 
 Ppp. 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. 
 
 Tayror, CHartEs E. The Story of Yates, the Missionary. Illustrations, 
 maps, 514x7%, pp. 304. 1808. 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. 
 
 Taytor, Mrs. Howarp. Pastor Hsi, One of China’s Christians. Illustrated, 
 maps, 534x734, 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, 54x74, pp. 160. 
 n. d. Revell. 75 cents. 
 
 Useful sketch of a great pioneer, the centennial of whose arrival will be cele- 
 brated in China in 1907. 
 
 *WitiiaMs, S. WELLS. The Middle Kingdom. 2 vols. Illustrated, map, 61x 
 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. 
 
a ‘ BIBLIOGRAPHY ; 675 
 
 INDIAN EMPIRE AND CEYLON 
 
 *Baven-P B. H._ The Origin and Growth of Village Communities in 
 India. 5x7%4, pp. vii, 155. 1899. Scribner. $1.00. 
 
 Technical study of the subject by a very high authority; recommended 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, 534x8, 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. 
 
 _ Beacu, Hartan P. India and Christian Opportunity. Illustrated, map, 5x 
 714, PP. viii, 308. 1904. Student Volunteer Movement. 50 cents. 
 J 
 | 
 
 “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 
 is does.” An unusually full study class text-book; valuable statistics. 
 ry Atonzo, Soo Thah. Illustrations, 5144x734, 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 Witson. Things as They Are: Mission Work in South- 
 ern India. Illustrated, 514x8, pp. xvi, 303. n.d. Revell. $1.00. 
 ) The strongest piece of realistic writing in Indian missionary literature; illustra- 
 tions my subscripts most unusual; depressing because only the darkest side is 
 
 CHAMBERLAIN, JAcon. In the Tiger Jungle. Illustrated, 554x7%, pp. 218. 
 1896. Revell. $1.00. 
 
 The Cobra’s Den. Illustrated, 554x7%4, 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, 534x8, 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, WitttAmM Eteroy. 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. 
 Denninc, Marcaret B. Mosaics from India. Illustrated, 534x8%, pp. 296. 
 1902. Revell. $1.25. 
 Familiar talks about India, its peoples, customs, calamities, religions; written by 
 @ missionary to “inspire pity, sympathy, admiration, love.” 
 Dyer, Heten S. Pandita Ramabai. Illustrated, 514x734, pp. 170. 1900. 
 Revell. $1.25. 
 Story of the best-known Indian woman from her childhood to 1900; intended as a 
 record of answered prayers and fulfilled promises in connection with child widow 
 rescue work and famine relief. 
 
 Futter, Mrs. Marcus B. The Wrongs of Indian Womanhood. Illustrated, 
 514x734, Pp. 301. 1900. Revell. $1.25. 
 Description and discussion of these wrongs in the desire to find a missionary 
 remedy; fuller than ordinary in its scope. 
 Gutnness, Lucy E. Across India at the Dawn of the 20th Century. IIlus- 
 trated, 7%4x9%4, 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. 
 HarsaAnp, Beatrice M. Daughters of Darkness in Sunny India. Frontispiece, 
 534X7%4, 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 sym: y; lacks an 
 account of changes wrought in these same lives by Christianity. : wae, 
 
676 5 Leta APPENDIX A 
 
 *Hoicoms, Heten' H. Men of Might in India Missions. Illustrated, 514x8, 
 pp. 352. 1901. Revell. $1.25. 
 
 Lives of thirteen famous missionaries of various nationalities and ranging from 
 the first Protestant missionary to Dr. sere who died in 1899; selection is good, 
 emphasis satisfactory, and treatment fairly full. : 
 
 Hopxins, S. ARMSTRONG. Within the Purdah. Illustrated, 534x8, pp. +7 
 1898. Eaton & Mains. $1.25. 
 
 Mrs. Hopkins describes her medical work among high-class Hindus with a 
 ness, as well as with some egotism; much material other than medical; of interest 
 to Methodists especially. 
 
 *HumE, Rosert A. Missions from the Modern View, 544x734, pp. 202. 1905.) 
 Revell. $1.25. 
 
 Views of a famous missionary born in India as to God and the world, the an 
 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 Witson. A Brief History of the Indian Peoples. Map 
 544x7%, pp. 250. 1897. Clarendon Press. go’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. 
 
 *HuntTerR, WILLIAM Wiison. The Indian Empire: Its Peoples, History, and 
 Products. Map, tables, 6%4x9, pp. 852. 1893. Smith, Elder & Co. 2is. 
 
 _Encyclopedic account of historical and present-day India from the standpoint of a 
 civilian; most authoritative single volume on the Empire, considering its scope. 
 
 *JonEs, JoHN P. India’s Problem, Krishna or Christ. Illustrated, 534x8%4, 
 pp. 381. 1903. Revell. $1.50. | 
 Ex cctr 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. 
 
 . q 
 
 Jupson, Epwarp. Adoniram Judson. Illustrated, 51%4x7Y%, 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 feo 
 missionaries, the apostle to Burma. 
 
 Karney, Evetyn S., AND WINIFREDE W. S. Marpen. The Shining Land. mh 
 lustrations, 5x74, 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. 
 
 LertcH, Mary AnD Marcaret W. Seven Years in Ceylon. Illustrated, 72x 
 
 814, 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, 514x734, 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 BLackMaAR. The Bishop’s Conversion. Illustrated, 5%4x 
 74, 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. Iilustrated, 5¥4l 
 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. 
 
 RusseELt, NorMAN. Village Work in India. Illustrated, 514x734, 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 677 
 
 *SmirH, Georce. Henry Martyn, Saint and Scholar. Illustrations, 6x8¥%, 
 pp. xii, 580. 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, Georce. The Conversion of India. 5%4x8, pp. xviii, 258. 1893. 
 Revell. $1.50. 
 P 
 j 
 J 
 
 Account of missions in India from 193 A.D. to 1893, by an authority on India; 
 a 
 
 condensed, but picturesque and emphatic on main points; last chapter and appendix 
 
 hardly relevant. 
 
 _ *SmirH, Georce. The Life of William Carey, D.D. Illustrated, 54x8%, pp. 
 . 1887. John Murray. 7s. 6d. 
 *The Life of Alexander Duff, D.D., LL.D. Portrait, 51%4x8%, 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. 
 THogurN, J. M. India and Malaysia. Illustrated, 614x9, 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, 
 TuHosurN, J. M. Life of Isabella Thoburn. Illustrated, 5x74, 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. 
 Tutinc, Constance E. E. A Christian Home in the Panjab. Illustrations, 
 5x74, pp. 60. 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. 
 Wiper, Rozert P. Among India’s Students. 4x7, pp. 81. 1899. Revell. 30 
 cents. 
 
 Vivid portrayal of the conditions—especially the temptations and difficulties be- 
 Enis the Indian student—under which personal work is done for the student 
 class. 
 
 Witson, Mrs. ASHLEY Carus. A Woman’s Life for Kashmir: Irene Petrie. 
 Illustrated, 514x814, pp. xxii, 343. 1901. Revell. $1.50. 
 
 Story of a richly gifted English girl, won to the missionary idea and gladly giving 
 her brief life in beautiful niraintes to the girls and women of the Himalayas. 
 
 JAPAN (INCLUDING FORMOSA) 
 
 Aston, W.G. A History of Japanese Literature. 514x734, 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. 4%4x6%, pp. 333. 1891. 
 Houghton, Mifflin & Co. $1.25. 
 
 Written by one who for years had the best opportunities of studying her subjects 
 on the und; gives an excellent view of all phases of the subject, especially the 
 life of higher class women. 
 
 *BaTcHELoR, JOHN. The Ainu of Japan. Illustrated, 534x8, pp. 336. n. d. 
 Revell. $1.50. 
 The best book on the interesting aborigines of Northern Japan by the best-known 
 missionary among them. 
 BatcHeEtor, J. Sea Girt Yezo: Glimpses at Missionary Work in North Japan. 
 Illustrated, 614x7%4, 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. 
 Cary, Otis. Japan and Its Regeneration. Illustrated, map, 5x74, 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, Basit Hatt. Things Japanese. Fourth Edition. Map, 6x84, 
 
 pp. 545. 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. 1 
 *CLEMENT, ErNest W. A Handbook of Modern Japan. Illustrated, maps, | 
 51%4x74, 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, — 
 514X754, 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 ayxiliary agencies, etc., thus bringing Ritter’s work down to date and 
 improving upon it. . 
 *DeForest, JouN 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, 
 
 Grirris, WitttaM Exziot. 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 Extior. The Mikado’s Empire. 2 vols. Illustrated, 514x 
 844, 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 Exiott, Verbeck of Japan. Illustrated, 51%4x8, 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, SipNEy L. Evolution of the Japanese. 5%4x8%4, pp. xx, 463. 1005 
 (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. 
 
 *Harpy, 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. 
 
 *Macxay, GrorcE Lesiiz. From Far Formosa. Illustrations, maps, 5%4x8%4, 
 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, 514x8™%, 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. 
 
 ScHeErER, JAMES A. B. Japan To-day. Illustrated, 5x7¥%2, pp. 323. 1904. 
 Lippincott. $1.50. 
 Young Japan. Illustrated, 514x734, 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- 
 ment. 
 
 KOREA 
 
 BisHop, ISABELLA Birp. Korea and Her Neighbors. Illustrated, map, 6x8%, 
 pp. 488. 1897. Revell. $2.00. 
 
 \ 
 _ Based on four visits of an experienced world-traveler; mainly a record of journey- 
 Hep but with encyclopedic information inserted, which is made available by a full 
 index; missionary testimony indirect, but valuable. 
 
BIBLIOGRAPHY 679 
 
 *GatE, JAMES S. Korean Sketches. Illustrated, 5x734, pp. 256. 18608. 
 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. 
 
 } 4 James S. The Vanguard. Illustrated, 51%4x8, pp. 320. 1904. Revell. 
 1.50. 
 The story, thinly disguised by fiction, of actual Korean missionaries and Chris- 
 tians, with the old and new life in strong and interesting contrast. 
 ‘Girrorp, DAanieL L. Every-Day Life in Korea. Illustrated, map, 514x7¥%, 
 pp. 230. 1808. 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. 
 
 HA tt, Rosetra SHERWOOD. The Life of Rev. William James Hall, M.D. II- 
 lustrated, 54x74, pp. 421. [1807.] 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. 
 
 *Unpberwoop, L. H. Fifteen Years Among the Top-knots. Illustrated, 514x8, 
 
 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 
 
 Birp, Mary R. S. Persian Women and Their Creed. Illustrated, 51%4x7%, 
 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, WitLIAM ELeroy. To-day in Syria and Palestine. Illustrations, 
 map, 6x9, pp. 529. 1903. Revell. $2.00. 
 
 A well-known poranelist » account of what an unusually keen and sympathetic ob- 
 sea deems of public interest; written on the ground while impressions were 
 vivid. 
 
 *Dwicut, HENry Ortrs. Constantinople and Its Problems. Illustrated, 5%4x 
 8, pp. 208. 10901. Revell. $1.25. 
 
 This city’s relation to the Empire, questions affecting Mohammedanism, Turkish 
 . women, the Eastern Church agen 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- 
 of the Bible Lands Mis- 
 
 | 
 | 
 : 
 : 
 | 
 
 fluence, and success attending the efforts of fifty years 
 sions’ Aid Society. 
 Gottock, Minna C. River, Sand, and Sun. Illustrations, 634x8¥%, pp. vii, 
 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%4x8, 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. 
 
 Lauriz, THomas. Woman and the Gospel in Persia. 514x734, 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, 
 
 i i i” i, el ee ee te 
 
680 APPENDIX A 
 
 *Matcotm, Napier. Five Years in a Persian Town. Illustrated, map, 6x8%4, 
 pp. xv, 272. 1905. E. P. Dutton & 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, CHartes C. Talks on the Veranda in a Far-Away Land. Illustrated, — 
 5x74, 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, 6%x9%, 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. Crospy H. Missions in Eden. Illustrated, 514x734, pp. 193. 
 1899. Revell. $1.00. 
 
 Glimpses of life and missionary labor in the Valley of the Euphrates; from the 
 viewpoint of woman’s work. 
 
 *Witson, S.G. Persian Life and Customs. Illustrations, map, 54%4x8, pp. 333. 
 1895. Revell. $1.25. 
 
 Written after fifteen years 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, 6x8%, 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%4x 
 814, pp. 515. 1805. 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 Hawaii. Illustrated, 544x734, 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. ; 
 
 *Brown, ARTHUR Jupson. The New Era in the Philippines. Illustrations, 
 
 maps, 54%4x8, 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 Bancrorr. An Observer in the Philippines. Illustrations, 
 map, 6x8%4, pp. 416. 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. 
 
 Exuis, JaMes J. John Williams, the Martyr Missionary of Polynesia. Illus- 
 trations, map, 5x7%4, pp. 160. n.d. Revell. 75 cents. 
 
 “A man who has achieved for himself deathless fame’? described in the process; 
 au the more interesting because of his versatility and his adventurous life and sad 
 eath. 
 
 Gorpon-CumMING, C. F. At Home in Fiji. Illustrations, map, 5%4x8, 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, R1cHARD. James Chalmers: His Autobiography and Letters. Illus- 
 trations, maps, 534x8™%, pp. 511. 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 1901. 
 
BIBLIOGRAPHY 681 
 
 *LuMHoLTz, Cart. Among Cannibals. Illustrations, maps, 6x834, pp. xx, 
 305. 1889. Scribner. $2.50. 
 
 Record of four years’ travel and research by a Norwegian specialist in Australia, 
 epecially among the Queensland aborigines, most of whom still belong to the 
 tone Age. 
 
 _ Pace, Jesse. Bishop Patteson. Illustrations, map, 5x7%, pp. 160. n.d. Re- 
 
 ee 
 
 vell. 75 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, 542x8, pp. 886. 1808. Revell. $1.50. 
 
 Life yp to 1898 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, 
 514x8, pp. 514. 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. 
 
 *Yonce, CHArRLoTTE Mary. Life of John Coleridge Patteson, Missionary 
 Bishop of the Melanesian Islands. 2 vols. Portraits, 544x714, 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, LiutAn JoHNson. The Laos of North Siam. Illustrated, 534x8, 
 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 Nevitte. Laos Folk-Lore of Farther India. Illustra- 
 tions, 5x714, 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, 
 ey pp. 552. 1884. Presbyterian Board of Publication, Philadelphia. 
 1.50. 
 
 Collection of articles upon nearly every topic Yarra to a missionary volume, 
 written by missionaries of the Presbyterian Board; not up to date. 
 
 THE JEWS 
 
 GipnEy, W. T. The Jews and Their Evangelization. 434x7, 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%, pp. 
 286. 1902. Revell. $1.00. 
 Though marked by many misstatements, this is the most readable and generally 
 satisfactory brief volume on the subject. 
 Wirxinson, Joun. “Israel My Glory.” 6x8™%, 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 o difficulties and 
 prospects of the work among them, 
 
APPENDIX B 
 ORGANIZATION OF THE CONVENTION 
 
 CHAIRMAN . p Q : i - John R. Mott 
 Vick CHAIRMAN é : : . J. Ross Stevenson 
 GENERAL SECRETARY . : : . $F. P. Turner 
 SECRETARIES OF THE CONVENTION . J. E. Knotts 
 
 T. B. Penfield 
 
 P. A. Conard, Statistics 
 C. L. Boynton, Statistics 
 W. S. Corlis, Section Conferences 
 
 BusINEss COMMITTEE : . . C. C. Michener, Chairman 
 CoNVENTION QUARTETTE . : . =E. W. Peck 
 
 C. M. Keeler 
 
 P. H. Metcalf 
 
 Paul Gilbert 
 ORGANIST . . Bessie Trawick 
 
 EpucaTionaL Exutsir Committee . H. P. Beach, Chairman 
 R. E. Diffendorfer, Director 
 
 Press COMMITTEE ‘ § . C.H. Fahs, Chairman 
 Epitor OF THE REPORT P 3 . 4H. P. Beach 
 OFFICIAL STENOGRAPHERS . - - Nellie M. Wood 
 
 Roy E. Fuller 
 CoMMITTEE ON USHERS . A . E. W. Hearne, Chairman 
 TRANSPORTATION COMMITTEE . . H.P. Andersen, Chairman 
 
 CHAIRMEN OF SIMULTANEOUS MEETINGS: 
 Vine Street Christian Church C 
 First Presbyterian Church . ere Al Ds 
 
 SECTION CONFERENCES 
 
 AFRICA . 3 : { : A . S. H. Chester, Chairman 
 J. H. Safford, Secretary 
 Burma, CEYLON, StAM AND Laos . F. P. Haggard, Chairman 
 B. J. Woodmansee, Secretary 
 CHINA . 5 4 s 4 . H. P. Beach, Chairman 
 W. C. Isett, Secretary 
 INDIA. ‘ if § if A . David McConaughy, Chairman 
 Carl Smith, Secretary 
 JAPAN AND KorEA .. A 5 . R.E. Speer, Chairman 
 C. W. Inglehart, Secretary 
 Latin AMERICA . F A f . J. B. Rodgers, Chairman 
 W. A. McKnight, Secretary 
 MoHAMMEDAN WorLpD : b . S. M. Zwemer, Chairman 
 Paul Barnhardt, Secretary 
 EpucATIONAL MIssIons . : . W. I. Chamberlain, Chairman 
 J. H. Safford, Secretary 
 EVANGELISTIC MISSIONS . i . R. E. Speer, Chairman 
 j C. W. Inglehart, Secretary 
 Mepicat Missions . 3 ‘ . F. A. Keller, Chairman 
 
 Paul Barnhardt, Secretary 
 682 
 
APPENDIX B 683 
 
 : 
 _ CONFERENCE oF Epirors . .  ._ Silas McBee, Chairman 
 : W. C. Isett, Secretary 
 CONFERENCE OF PROFESSORS AND IN- 
 . STRUCTORS IN CoLLEGES. . . EE. C. Moore, Chairman 
 B. G. Woodmansee, Secretary 
 
 _ CONFERENCE OF LEADERS oF YOUNG 
 : PEoPLe’s SOCIETIES : : . H. W. Hicks, Chairman 
 
 E. D. Soper, Secretary 
 CONFERENCE OF PROFESSORS AND IN- 
 STRUCTORS IN THEOLOGICAL SEMI- 
 
 NARIES . 7 p z ‘ . J. Ross Stevenson, Chairman 
 T. B. Penfield, Secretary 
 CONFERENCE OF LAYMEN . ‘ . H.B. F. Macfarland, Chairman 
 David McConaughy, Secretary 
 CONFERENCE ON MISSIONARY AND BI- 
 BLE TRAINING SCHOOLS . : . Elmore Harris, Chairman 
 J. E. McCulloch, Secretary 
 CONFERENCE OF PASTORS . : . J. Ross Stevenson, Chairman 
 
 T. B. Penfield, Secretary 
 
 GENERAL CONVENTION COMMITTEE 
 
 Chairman, Major E. B. Stahlman , 
 Executive Secretary, W. J. Southam, representing the Student Volunteer 
 Movement, New York 
 EXECUTIVE COMMITTEE 
 
 John H. as Witt, Chairman 
 ‘Cole 
 
 E. B. Stahlman W. R.'Co G. M. Neely 
 J. H. Kirkland A. H. Robinson C. F. Frizzell, Treasurer 
 CoMMITTEE ON ASSIGNMENT OF DEL- 
 
 EGATES TO HoMEsS . 3 3 .  S. W. McGill, Chairman 
 Ministers’ COMMITTEE ¢ : . W.M. Anderson, Chairman 
 Lapres’ CoMMITTEE . ; : . Mrs. W. M. Woolwine, Chairman 
 Srupents’ CoMMITTEE : : . <A. C. Hull, Chairman 
 
 RECEPTION COMMITTEE ; . W. W. Crutchfield, Chairman 
 
APPENDIX C 
 STATISTICS OF THE CONVENTION 
 
 Student Delegates 4 Z - 3090 
 Presidents and Faculty Members of Educational Institutions A 5 320 
 Out-of-College Volunteers and Missionaries Under Appointment 
 Fraternal Delegates . : 4 6 
 Officers of National and State Young People’s Movements i i 24 
 Secretaries of Young Women’s Christian Associations : 3 3 38 - 
 Secretaries of Young Men’s Christian Associations 72 
 Secretaries and Other Represea ates of c Possiey Boards and Soci- 
 eties : : : : - : 153 
 Foreign Missionaries (26 countries) A : . A ‘ : : 156 
 Editors and Press Representatives - : 5 A ; 62 
 Speakers é 60 
 Executive Committee and Secretaries of the Student Volunteer Move- 
 ment ; ‘ ! : : ; f : 3 15 
 Officers of the Convention A ; : : ‘ : ; , 41 
 Guests and Special Delegates . i - z : ‘ : : 227 
 4346 
 Deduct for Delegates Counted more than Once ’ : ! III 
 Total Delegates : : ‘ 2 3 A : >) 4235 
 Total Number Institutions Represented . % z : - - 716 
 
 684 
 
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INDEX 
 
 When a letter or letters follow a page numeral, they approximately indicate the part 
 means that the reference is found on the 
 
 “en? 
 
 u 
 ce” on the third quarter, and “ap on the © 
 
 of the page referred to. Thus, ‘‘a’’ 
 
 ter of the page, “b” on the second quarter, 
 
 lower quarter of the page. 
 
 A 
 Abolition of old form of examinations in 
 China, 21ocd. b 
 Aborigines of China, 340bc; of Mexico and 
 South America, 420c. 
 Abraham, 179b. 
 Abyssinia, 288d. 
 Achievements of missions, 617ab. 
 Acts and missions, the Book of, 585d, 586a. 
 Adiaphora, 65c. 
 
 Admiral, concerning missionaries, testi- 
 mony of a British, 21sa. end bi. 
 “Adveniat Regnum Tuum,” Scandinavian 
 
 Volunteer organ, 69d. 
 
 Adventures of a missionary, 291-296. 
 
 Advertising, value of religious, s96cd. 
 
 Aighanistan’s Moslems, 462c. 
 
 Africa: Opportunity for work in, 203-209; 
 missionary work in, 287-305; outlet 
 for the poor of Scotland, 290d; Dr. Shep- 
 pard’s characterization of, 291d; Islam in, 
 458-461. By eae 
 
 African: languages deficient in words for 
 love, go0c; superstition, 207¢cd; women’s 
 condition, 256cd; characteristics of, 289cd; 
 types of, 30zabcd. 
 
 Aga Khan and education, 455cd. 
 
 Agganita of Buddhism, 327a. 
 
 Aglipayan Church, 202c. 
 
 Ahoms, 310c. 
 
 Aim of missionary, 123d, 124a; of woman’s 
 missionary work, 265cd. 
 
 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- 
 Ties, 632; providing a missionary’s sal- 
 ary, 632; sharing missionary’s salary, 632. 
 
 Alexander, Archbishop, poem quoted, 
 184ab, 282b. he 
 Alexandria Seminary’s missionary gradu- 
 
 ates, 551cd; secret of missionary spirit, 
 
 552ab. 
 
 Aligarh College ideals, as5scd. 
 
 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, 26rbc. 
 
 Ameer Ali quoted, 454bc. 
 
 Ament, Dr., 248a. 
 
 American and Canadian Volunteer Move- 
 ment, 7ob. 
 
 American Bible Society in Japan, 402, 403; 
 securing a contribution for, 611ab. 
 
 688 
 
 er quar- 
 
 American Board: work in West Central 
 Africa, 298, 299; in Ceylon, La oom 
 
 American Catholics approve rotestant 
 work in Philippines, 428d. 
 
 American Christians’ opportunity in Latin 
 
 America, 436d, 437a. __ 2 
 American College for Girls, Constantino- 
 ple, 450a 
 
 American Tract Society, 611ac. 
 
 Ancestors, rude notions of propriety among 
 our, 115d, 116ab. 
 
 Anderson, W. B. Address on “Signs of 
 Spiritual Awakening in India,” 367-370; 
 
 ew Vision of God, 367, 368; great tide 
 
 of prayer, 368; native Church convicted 
 of sin, p°2. 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, 381d; illiterate, 524d. 
 
 “Anno Domini,” a painting typical of the 
 Far East, 215b. 
 
 Annotated bibliography of missionary 
 books: See Appendix A, Bibliography. 
 
 Anti-foreign spirit in South China, 338c. 
 
 Antiquated missionary literature, 169c. 
 
 Aos, the, 3124. 
 
 Apathy at home discouraging, missionary, 
 
 156be. 
 
 Apologetic literature for Mohammedans, 
 2224. 
 
 Apologetics aided by Movement, 48cd. 
 
 Apostolic conception of the Church, 21a; 
 view of non-Christian religions, 87d. 
 
 Appeal: of China’s women, 347-350; of In- 
 dia, 385-388; of Mohamedan to American 
 Board, 442d, 443ab. 
 
 Appeal to life, “Chings, 362, 363. 
 
 Aptitude insufficient, 583a. 
 
 Arab slave-dealers, 256d. 
 
 Arabia. See Zwemer, Mrs. S. M. 
 
 Arabian missions, history of, 465be. 
 
 Archbishop of Canterbury quoted, 53a. 
 
 Argentine Republic, 2orb. 
 
 Argument for student giving, 567he. 
 
 Armory, seminary should be candidate’s, 
 549d, 550a. 
 
 Armstrong, General, 645d. __ en 
 
 Army officers in Brazil active Christians, 
 
 432b. 
 Arthington, Robert, 312d. és 
 Articles helpful to missions, kind of, 591- 
 
 595- 
 Arupa of Buddhism, 327b. 
 Aryan race, 310¢. 
 “Ascent Through Christ’ quoted, 98cd. 
 Ashanti, soldiers in, 250d, 251a. 
 
 Asheville Conference, a. 
 Assam as a mission field, 309" 13; nature 
 of work in, 330b; growth o ristianity 
 
 in, 383a. t 7 yep 
 Athletes prominent in missions, 73d. 
 At-one-ment, 84d. 
 
 | 
 | 
 
INDEX 
 
 Attractiveness of love, 229b; of medical 
 work, sorcd. 
 
 Augustine: ae 6b, 7c; prayer of, 7c. 
 
 Australasian Volunteer Movement, 53c. 
 
 Authority of Jesus Christ, supreme, 233- 
 
 240. 
 
 Autonomy soon probable in the Chinese 
 Church, 21qa. 
 
 Auxiliaries in mission work, 475d. 
 
 Awakening in India, signs of spiritual, 367- 
 
 eiciah, V. S., 387c- 
 
 B 
 
 Babis in Bagdad, meeting of, 222c. 
 Balfour, Premier, 289d. 
 Baluchistan’s Moslems, 462c. 
 Banyan tree, Mt. Holyoke likened to a, 
 571d, 572A. ele 
 Baptism the proof of Christianization, 65d. 
 Baptist missionary in Philippines, 203a. 
 Baptist Missionary Union in Western 
 hina, nS 
 Barber, B. R. Address on “The Students 
 of India,” 190-192; number of Indian stu- 
 dents, 190; work anlong them, 190, 191; 
 Calcutta students, 191; those in Ceylon, 
 191; Christian organization of, 191; estab- 
 lishment of native mission society, 
 191; revival fires peeping 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- 
 4563 forms of opposition, 456, 457; signs 
 of ultimate triumph, 457, 458. 
 Barton, J. L. Address on “Intellectual 
 Equipment and Continual Growth Indis- 
 ensable to Largest, Success in Mission 
 ork,” 108-114; Spiritual ualifications 
 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, 110; must know 
 their thoughts and beliefs, 110; success- 
 ful missionaries, not college graduates, 
 no exceptions to rule, 110; ten phases of 
 the qed message, III-I13; many- 
 sided mind of Jesus, 113; intellectual re- 
 uirements demanded by boards, 113, 114; 
 d 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, 441, 442; Christian books, 442; walls 
 
 beginning to crumble, 442; appeal of Al- 
 banian Mohammedan, 442, Address 
 on “Theological Training Schools in 
 
 Mission Lands,” 533-536: Evolution of 
 missionary theological seminaries, 533; 
 need for native pastors, 533; must be 
 trained by missionaries, 534; high grade 
 of graduates, 5343 teaching in these semi- 
 maries a test 0 “ss nah 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, 155cd. 
 
 Battak nation, 324d. 
 
 Batticotta Seminary, 318d, 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, ¥ c. 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- 
 
 689 
 
 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, 213¢. 
 
 Beggar woman, a Chinese, s12be. 
 
 Beirut College, 464c, 6314. 
 
 Belgium, King of, 292b. 
 
 a’ essential to missionary success, 
 550D. 
 
 Beneficence of missionaries, 22b. 
 
 Benga word for “‘bless,” 118d. 
 
 Bengal: Growth of Christianity in, 383a; 
 revivals in, 457d. 
 
 Bengal Missionary Union, rg1c. 
 
 Benson, Archbishop, quoted, 1oc. 
 
 Berlin Academy of Science, charter of, 64d, 
 
 65a. 
 
 Bible: Teachings concerning Christ’s own- 
 ership, 29bc; the missionary call, 246cd; 
 attractive to Orientals, saat floating in 
 Nagasaki harbor, 402d; practically un- 
 known in South America, 417d; Persians 
 desire to hear the, 444a; Arabian women 
 afraid of, 447ab; text-book for training 
 evangelists, 486d, 487a; text-book in mis- 
 sion institutions, 537d; value in mis- 
 sionary training, 581b. 
 
 “Bible a Missionary Book,” Horton’s, 545a. 
 
 Bible classes in Japanese schools, qo4ed. 
 
 ar aed Department’s achievements, 
 tab. 
 
 Bible study in the missionary’s prepara- 
 tion, 585, 586. 
 
 Bible training schools, conference of, 581- 
 
 586. 
 Bible societies in Japan, 402, 403, 406a. 
 Pinos as of literature at Nashville Con- 
 vention. See Appendix A, Bibliography. 
 Biographies of missionaries. See Appendix 
 A, Bibliography. 
 Births in China, 507c. 
 Bishop in Philippines, Catholic, 
 Bishop’s testimony concerning 
 Mrs., sapd, 
 Blackwood, Sir Arthur, 243d, 244a. 
 Blantyre Mission, ola. 
 Bless, Benga word for, 118d. ; 
 Blind groping of non-Christian religions, 
 
 7a. 
 
 Bios, Miss Anna, 570a. 
 
 “Blue Book of issions,” 421b. 
 
 Boards require intellectual candidates, 
 
 », 4908, 
 inese, 
 
 113d. 
 
 Body taught by missionaries, care of, 111¢; 
 influenced by mind, 106bc. 
 
 Bokhara Moslems, 463a. 
 
 Bolivia, 201b; work in, -435C. 
 
 “Bombay Guardian” quoted, 51d, 52a. 
 
 Bonar’s wife, Dr. Andrew, 127c. 
 
 Bondage of Ja anese women, early, 398c. 
 
 Books for study of Buddhism, 4 7 
 
 Books on missions. See Appendix A, Bib- 
 
 liography. 
 Boone, Dr. W. JT ssic. 
 Boxer Uprising, 87a, 349cd, 354¢, 355d. 
 Boycott of Americans in China, 3% 
 em, 456c. 
 
 Boycotting mission schools, Moslem, . 
 Brahman’s view of different religions, 
 
 133¢d. 
 
 Broinerd, David, 123a, 125¢. 
 
 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, 128bc. 
 
690 
 
 Brahma Somaj, 98b. 
 
 Brayton, Mr. and Mrs., 315¢. 
 
 Brazil, religion in, 418d. 
 
 Brazilian Indians, 116a; Brazilian Presbyte- 
 rian Church, 201b; woman _ convert, 
 433abe; women, 425d, 426a. 
 
 Breaches of propriety, 115-122. 
 
 Breadth of ministry aided by mission 
 study, 6o4cd. 
 
 Brethren, Society of the, 548c, 
 
 Bridging a river in Civil War, 166d. 
 
 Bridgmias, Dr., a secretary of Embassy, 
 140b. 
 
 Bridgman, H. A., remarks in Editors’ Con- 
 ference, 7 
 
 Britain’s helpful influence in Africa, zosbe. 
 
 British and Foreign Bible Society, 449d. 
 
 British Central écicn mission work in, 
 299°305- : 4 
 
 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, 111d. 
 
 Brown, A. J. Address on ‘‘The Unpreced- 
 ented Opportunity in the Far East,’ 209- 
 215; Numbers involved, 209; yaeae 5 
 emergence, 209, 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, 213, 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 pressin 
 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,” 
 543-545: 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, 544, 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, 89d, 
 goab; view of woman, 95c, 96c; idea of a 
 creator, 97a; of Southern Asia, 325-330; 
 losing hold on educated Japanese, 4osd; 
 inactive in Korea, 411cd, 412a. 
 
 Buddhist monk and his austerities, 182d, 
 
 183a. 
 Buddhist tradition helpful to missions, 
 214b. 
 Bulgaria, condition in, 448d. 
 
 Burma: Judson’s labors in, 131be; col- 
 lege in, 191d; missions in, 313-317. 
 
 INDEX 
 
 Burning Bibles in Brazil, 417d. 
 
 Burr, Aaron, 142d. 
 
 Bushido in Japan, 4osd. 
 
 Business of Church is world-wide evangeli- 
 zation, 19-25. _ mis 
 
 Business can in* missions, 162c-163a; 
 business men_ helpful in mission lands, 
 199c-200a; business men, etc., in Africa, 
 279d, 290c; business man’s view of mis- 
 sions, 623-625. 
 
 Busy missionaries, danger of, 124b. 
 
 Butler, Dr. William, 61o0bce. 
 
 Cc 
 
 ee H. O.. Address on ‘Prospects in 
 
 estern China,” 339-342. Northern pair 
 of provinces, 338; southwestern provinces, 
 3405 Ssti-chtian, 340; Methodist work, 341; 
 
 ohammedan possibilities, 341; gateway 
 
 to Tibet, 341. 
 
 Cain, 257bc. 
 
 Cairo, a Mohammedan center, 297¢; con- 
 vert from Mohammedanism, 466d, 467ab. 
 
 Calculations concerning world’s evangeliza- 
 tion, mechanical, 123a. 
 
 Calcutta students, 191b; impure wemen of, 
 
 37ICc. 
 
 Call: To foreign field, ideas concerning, 
 246ab; to mission work, 232cd. 
 
 Calls: formal, 120ab; in Persia, 482be. 
 
 Calvary and the non-Christian religions, 
 
 gb. 
 
 Cambridge Inter-Collegiate Christian 
 Union, 243-245. ' 
 
 “Cambridge Seven” and their influence, 
 8b, 2454. 
 
 Cambridge Uae _ Missionary meet- 
 ings, 73bc; Prayer Union, 73c; Christian 
 
 work of professors in, 
 Campaign: 
 
 tion needed for young people, 646abc. 
 Canadian Methodists in estern China, 
 
 340d. 
 
 Candidates for mission fields increased by 
 Movement, number of, 41d, ae 
 
 Candido and Marcelina, story of, 429b, 43ob. 
 
 Cane carrying in China, 118a. 
 
 Cannibalism, t2tc. 
 
 Cantilever bridge theory of Movement, 44d, 
 
 45a. 
 
 “Canterbury Tales,”’ r19¢c. 
 
 Cape Maclear Mission, jord. 
 
 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, 163-165; 
 resource found in union, 165; individual 
 effort a resource, x65, 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 neglecte » 645; 
 pastors unable to adequately lead, 645, 
 646; student leadership of missionary ed- 
 ucation, 646; result of such leadership, 
 
 Caravansary keeper, Mohammedan, 441d. 
 
 Cards used at Nashville, decision, 246cd. 
 
 Care of missionary’s health, 103-108. 2 
 
 Carey, William: Epitaph of, 384c; his li- 
 brary, 384c, 605c, 638d. 
 
 Carpenter, African master, 494c. 
 
 Carr, Dr. 5o2b. 
 
 Cartridges, bad consignment to China, 5504. 
 
 Carver, W. O. Address on ‘‘The Monthly 
 
 576-578. ; 
 missions a, Les of educa- 
 
: 
 
 INDEX 
 
 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 
 the denomination, 547; a supplemental 
 agency, 547; program, 5 
 Casalis an cites to 
 
 Cans in India, 49xb, 
 » _530bc. 
 
 Catechism, ode Shorter, 456c. 
 
 Categorical imperative of life, 236b. 
 
 man. See Latin-American 
 
 rench students, 
 
 missionaries 
 should not quarrel with it, 429a; led by 
 P i ic, 43tabe. 
 Cattell, Dr. Frances F. Address on “Wom- 
 en’s Itinerating Work,” 510-512: Itiner- 
 ating outfit, 510; outside the city walls, 
 510; Sunday work, 510, 511; cases treated, 
 511; bringing others, §12; the aftermath, 
 
 12. 
 Cattle, African women looked upon as, 
 
 507' J 
 Causes for volunteering, 43c. ee 
 Cemetery in Persia, American missionary, 
 
 1 
 Census of India, 382d. 
 Centennial of Protestant Missions in China, 
 
 Central Asia, relation of Assam to, 3ogab. 
 Central Committee on the United Study of 
 Missions, 651a. ‘ 
 Cc Provinces, growth of Christianity 
 
 im, 3830. : 
 Ceylon: Mission of American Board, 317- 
 322; converts resulting from educational 
 work, 523c. 
 Chairs of missions, 544d, 545bc, s4od. 
 Challenge, voicing the missionary, 56sd. 
 Chamars, 217d, 218a. 
 Chamberlain, W. I. Address on “Some 
 og eee oe a 
 : aracter of i901 census, 382; 
 Row in Madras presidency, 383; in oth- 
 
 er macericnces, ati general conclusions, 
 
 383, 384 Nation: issionary Society, 384; 
 
 its call, 38s. 
 
 Chandra Lila, 372a. 
 
 Chang Chih-tung, $3. 
 
 Character: Foundation of, 127ab; of stu- 
 dents affected by Movement, 178b-181a; 
 
 er building in missions, 320b. 
 
 Chaucer quoted, r19c. 
 
 Cheap missions expensive, 208d. 
 
 Chéng-tu, 341b. es 
 
 Childishness of fetishistic religions, gob. 
 
 Children: Relation between missionaries 
 and their, 117bc; child and the Sistine 
 oe 61d; indian ae and a 
 
 eeper life, 370ab; in India, suffering of, 
 373bc; of Latin-America, 425-427; child 
 mothers in Turkey, 451c. 
 
 Chili, 2orb. 
 
 China: French and German wrongs to, 
 137b; part of United States treaty with, 
 137d-138b; American diplomats in, 139ab, 
 140a, 141c; Russia’s treaty with, 139¢; 
 Britain’s intercourse with, 1996, 140A ; 
 
 erican students’ responsibility for, 
 193d; appeals for woman’s help, 78ab; 
 need of medicine, 254a; under Japanese 
 leadershi ; international difficulties 
 
 with, , saat 
 
 “China and the Chinese” quoted, 87c. 
 
 China Inland Mission, 274cd; in North- 
 western China, 340a, 
 
 China shop, mules in, r1sabc. : 
 
 Chinese: in Malaysia, 323d, 324ab; the Chi- 
 
 nese, 343ab; characteristics of, 352d, 
 
 691 
 
 353abc; wronged, p53ed; 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, 310d, 3114. 
 
 Christ: S ifted a power, 4b; His pres- 
 ence, fullness of, 9-15; universally need- 
 ed, 23abc; ownership and lordship, 29-36, 
 255, 256; attitude toward non-Christian re- 
 ligions, 99bed; the Prince of Peace, 145cd; 
 hungering, 282cd; the Christ of South 
 _American Romanism, 422a. 
 
 Christian, what it means to be a, 8sc. 
 
 Christian civilization not necessarily Chris- 
 tian, 86cd; 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, 340d. 
 
 Christian Endeavor Society in Africa, 296d, 
 431d, 432a. 
 
 Christian Student Unions of Germany, 71Cc. 
 
 Christianity: the only absolute religion, 81- 
 85; the fruitage of Jewish religion, 81c; 
 Saati the truth of non-Christian re- 
 igions, 88a; eae pap enh pt im- 
 parts power to love righteously, » 938; 
 respected in South China, 3380; statistics 
 of in Japan, 
 
 BF elem praad influence of colleges, 53od, 
 5gibe. 
 
 Christians are all obligated to missions, 
 
 24c. 
 Christlieb on the German Associations, 76c. 
 Christmas gift of West African slave girl, 
 
 354, 36a; “Christus Liberator,” 651c; 
 ‘Christus Victor,” 651d. 
 Church, churches: supreme business is 
 
 evangelization, 19-25; induced to support 
 missionaries by semi graduates, 48b; 
 in he, evangelizing the Empire, 194d; 
 stimulated by Movement, 175¢-178a; de- 
 cadent without missionary spirit, 239a; 
 in Korea, character of the, 410a, 4o8bc; 
 of Brazil, independent native, 432a; con- 
 ceptions of the Church, s46bce- object of, 
 612d, 613a; developing the missionary in- 
 terests of a, 614-619. 
 
 Church Missionary Society: work in Cam- 
 bridge, 73bc; its medical department, 
 1ogb; instructions to its missionaries, 
 125d; in Western China, 340d; origin of 
 their medical work, 499c-sooc; study 
 course for hospitals, soqd, sosa. 
 
 Church Missionary Union at Cambridge, 
 
 | Co : 
 aa t iagaiins study classes, graduations 
 in, 655d. 
 
 Church of Scotland’s Blantyre Mission, 
 
 1a. 
 
 «@hurch of the Heavenly Rest,” 18s5be. 
 
 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, 13a-14b. 
 
 Civilization: defined, 83ab; a criterion of 
 truth of religions, S6cd, 87a; rooted in 
 Christianity, 149ab; relation of newspa- 
 pers to, 149d; to be determined by mis- 
 sions, 249b; without Christianity in 
 Japan, good; helpful to Moslem women, 
 
 Cisims of other | ery g63ab. 
 
 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, ; 
 some results of mission work, 399; Ja- 
 
 n’s relation to China, 399, 400. 
 
 Cleanliness taught by missionaries, 111b. 
 
 Cleveland Convention utterance, sob, 6so0c. 
 
692 
 
 Closed countries opened by medicine, sozab. 
 Cochran on Mohammedanism, g1ab. 
 
 Code of Manu referred to, 96c. 
 Coillard an incentive to French students, 
 
 ic. 
 
 eolcdes oe Re eSuace 
 
 Colleges: interest in missions in, now and 
 twenty years ago, 55d-57b; religious life 
 of a help to missionary interests, 75d; col- 
 lege training and efficiency, 175abc; of 
 China, Christian, 192d, 193ab; defined, 
 236a; women graduates and missionary 
 work, 264-269; and the missionary sup- 
 ply, 267cd; 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, 575be. 
 
 Collegium Orientale, 66b 
 
 Columba, Saint, 184d. 
 
 “Come Unto Me,” 477a, 485c. 
 
 Comfort-bags for Japanese soldiers, 4o2d, 
 403a. 
 
 Comity in the Church, 142c. 
 
 Commercial contact with lower races likely 
 to be a curse, 558d. 
 
 Committee of laymen for churches, 640ab. 
 
 Common sense: an argument for medical 
 ee, 253cd; and the missionary call, 
 
 ab. 
 
 Peaponplace ministry, how to avoid a, 
 
 jo4be. 
 
 Communion Table and prayer, 103d. 
 
 Comparative opportunities at home and 
 abroad, 437cd. 
 
 Compassion of Jesus, 273cd. 
 
 Competitive examinations, Indian Chris- 
 tians successful in, 218d. 
 
 Concessions to foreigners in China, 336a. 
 
 Conditions: demand more volunteers, 58ab; 
 favorable and unfavorable to missionary 
 work in Japan, 396-398a. 
 
 Confederate soldier’s grave, 284a. 
 
 Conferences: influenced by Volunteer 
 Watchword, 54d; on missions in educa- 
 tional institutions, 56c. 
 
 Confession of inadequacy of non-Christian 
 religions, 98ab. 
 
 Confucianism: and human relationships, 
 88b; waning in Korea, 98a; losing ground 
 in Japan, 4oscd; inactive in Korea, 4rtc. 
 
 Confucius: not a moral ideal, 92c; quoted, 
 11gb, 121d, 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, 
 114b; of life required, 261d. 
 Conservatism of Movement 
 
 volunteering, 41d, 42a. 
 
 Constitution of Bolivia, changes proposed 
 in, 434¢c. 
 
 Constitutional government, slow progress 
 in establishing, 628cd. — 
 
 “Constraining,” literal sense of, 2312. 
 
 Constraining Love of Christ, 229-233. 
 
 Continental students and the volunteer 
 idea, 53b: why so little interested in mis- 
 sions, 7obed. 
 
 Continental universities, facts in the mis- 
 sionary life of, 64-71. 
 
 Contrast between two Korean 
 4ogcd. : 
 
 Contribution to missions: actual and pos- 
 sible amounts, 33d, 34a; aggregate from 
 denying one’s self little luxuries, 33d, 34a; 
 contributing in boyhood, 166c; increase 
 with prayer, 613be. 
 
 Convention experiences in India, 369abc. 
 
 Convention: possibilities of Nashville, 3-8; 
 
 concerning 
 
 women, 
 
 INDEX 
 
 organization of, see Appendis 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 
 d, 138a; aided ~ 
 
 e be molested, ae I 
 y our prayers, 185a; in 
 of, 218cd; a notable Ko 
 livia, 434d, 
 445bed; among African Moslems, 
 a Brazilian “Doctor,” 474b; a Brazilian 
 woman, 474d, 475a; a Mohammedan, 484d, 
 485abc; winning a Chinese, 487a. 
 Co-operation: of churches 
 missions, 24d, 25a; aided by Movement, 
 52b; of missions in Western China, 340d; 
 of denominations in Japan, 395c; of fac- 
 ulties in promoting missions, 561-564. 
 Coote, Sir Algernon. ‘“‘The Story of the 
 Cambridge  Inter-Collegiate istian 
 Union,” 243-245: 
 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; 
 
 ndia, strength 
 rean, 408ab; in Bo- 
 
 Moody and Sankey at Cambridge, 244, 
 
 245; the message from this Union, 245. 
 Coptic Church, missions to the, 298be. 
 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, » 345; obe- 
 
 dience, 345; searchers after God, 345, 3465 
 
 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, 487; sympathy 
 
 necessary, 488; joy of the work, 488. 
 “Core of Hinduism” quoted, 89be. e 
 Correctives in religion furnished by Chris- 
 
 tianity, 88b. i 
 Correspondence with missionaries helpful 
 
 in missionary giving, 610d, 611a, 631cd. 
 Cosmopolitan character of Malaysia, 323d, 
 
 324ac. 
 
 Cost: of being a missionary, 32cd; of win- 
 ning converts, 34bc; of missionary ser- 
 vice, 269b; 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, 
 179a-180a. 
 
 Criticism: of missionaries in the East, 
 131cd; and reformation, 2744, z 
 Cross: attractions of, 4b; an affecting mis- 
 sionary motive, 74c; the message of, 81d, 
 82a; influence upon a volunteer, 248b. 
 
 Cuba, tidings from, 435, 436. 
 
 Cummings, J. E. Address on ‘‘The Bud- 
 dhism of Southern Asia,” 325-330: Extent 
 of Southern Buddhism, 325; 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, 3275 way 
 of salvation, 328, 329; pee ly con- 
 sidered, 329; popular Buddhism, 329; the 
 Buddhist gong, 329. 
 
 Curio collecting helpful to missions, 107d. 
 
 Curriculum, finding room for missions in 
 seminary, 550C, 552c. 
 
 Currie, W. T., account of American 
 Board’s work in Africa, 298, 299. 
 
 Curtis, W. E., quoted, qard. 
 
 Curzon, Lord, quoted, 220d; 
 education, 524ab. 
 
 on Indian 
 
 emanded by — 
 
 4358; persecuted Persian, ; 
 ics 9 
 
 Characteristic of the — 
 
4 
 
 INDEX 
 
 Cushing, Caleb, work in China, 140b. 
 Cushing, Dr. J. N., 314a. 
 
 Custom an obstacle to missions in India, 
 
 1 
 eeatoms Official in Turkey, 452ab. 
 Czar Russia, 221b. 
 
 D 
 way opportunities for evangelistic work, 
 
 ; David, 180a. 
 
 Dayaks, head-hunting, 324d. 
 Dean aids in American treaty-making, r40a. 
 Death not to be spoken of in some coun- 
 
 tries, 119d. 
 Death of Christ the center of revelation, 
 
 82c. 
 
 Death of Livingstone, Mose 
 
 Death-rate of the non-Christian world, 3od, 
 gia. 
 
 Debt-paying results from Protestant teach- 
 Ing, 432c. 
 
 Decennial_ Conference appeal, Madras, 
 
 Defection from a religion no necessary ar- 
 
 gument against it, 86he. 
 
 Defenders of the weak, 236b. 
 
 Defense of Islam, Societies for the, 457b. 
 
 Definite prayer aided by personal work, 
 
 4 
 Deities, number of Indian, 4ord. 
 elay a preventative of war, 144d. 
 Delicacy of displacing non-Christian re 
 ligions, 110bc; delicate work of mission- 
 
 aries, 1352. _ 
 Denby in China, Colonel, 139a. 
 Denison University Band, sod. 
 Denominationalism minimized 
 395¢. 
 Denominations’sending out volunteers, 42d. 
 Dentistry in Africa, soga. 
 Dependence an element of religion, 9sd. 
 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- 
 Tica, 291- 
 Development of the race, God's plan for, 
 
 in Japan, 
 
 Devil in a bottle, 433c. ; 
 ns, 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, s91; attractive, 
 591, ; informing, 592; truthful, 592, 
 593; of present-day interest, 593; picture 
 r life, 593, 594; difficulty in securing 
 information, 594. ‘ 
 
 ge spirit of professors influential, 
 
 5 
 
 ears of Chinese, Dr. Williams’s, r41b. 
 
 Difference between man’s and woman’s 
 work abroad, as og 4 : 
 
 Difficulties of work in Latin-America, 419- 
 
 Difficulty of interesting students in mis- 
 
 sions, 
 Diplom: and Christian missions, 136-141. 
 Diplomatic missions aided by Judson, 132c. 
 Diplomats not to be undervalued by mis- 
 sionaries, 136a. ae red 
 Diplomat’s view of Christian missions, 131- 
 Discouragements in public missionary 
 work, 476a. |. 
 Discussion in mission work, 492d. 
 Diseases: of mission fields. should be 
 known, rosa; met with in China, sr1cd; 
 in Korea, 517d. E 
 Disobedience prevents knowing God’s will, 
 
 Daptisery work, advantages and disad- 
 vantages, s5oscd, s5o6a. 
 
 693 
 
 Disqualifications for indety of non-Chris- 
 tian religions, supposed, Bcd, 86ab. 
 
 Disraeli quoted, 3b. 
 
 Distributing missionary literature, 171cd. 
 
 “Distribution of Distinctions,” 175, foot- 
 note. 
 
 Distribution: of volunteers in the fields, 
 43ab; of unreached Moslems, 462c, 463b. 
 Division: of territory in Philippines, 2o1ed; 
 
 of Africa, 289b. 
 Divorce in Moslem Africa, 461a. 
 Doctors for Moslems desirable, d. 
 Doctor’s reasons for going to ina, 253. 
 
 254. 
 Dodge, William E., 163a. 
 Domenech, Abbé, 421c. 
 Door, showing men the, 247, 248. 
 Doshisha University, s53cd, 189c. 
 Doves, missionary likeness to, Mg 
 Dowkonnt’s medical institution, Dr., 520a. 
 Dress of missionaries, 117d; changing in 
 China, 337ab. i! 
 Drill-sergeant’s division as to religions, 
 
 142b. 
 Drunkenness in Africa, 208a. 
 Dublin Inter-Collegiate Christian Union, 
 
 244c. 
 
 Du Chaillu quoted, 375cd. 
 
 erg eking, me 4 
 uels a century ago, 142d, 144d. 
 
 Duff Soars, 531d. 
 
 Duff quoted, Dr., 492d. | 
 
 Durand, Sir Henry Mortimer. Address on 
 “A Diplomat’s View of Christian Mis- 
 sions,” 131-136: Oriental missionaries not 
 always spoken well of, 131; Britain and 
 America will sustain their missionaries, 
 131, 1335 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 Rear Py 
 Persia, 134; testimony of converted Mo- 
 hammedan, 134; qualifications of success- 
 ful missionaries, 135; candidates should 
 carefully count the cost, 135; referred to, 
 
 s9ob. 
 
 Durham, Bishop of, 605a. 
 
 Dutch Student Movement, 69a; Govern- 
 ment and Moslem missions, 221c; prem- 
 ises in Ceylon, 317b. Nap 
 
 Duty: of being a medical missionary, 253d, 
 254a; failure to hear voice of, 281c. 
 
 “Dux Christus,” 651c. 
 
 Dwight, H. O., quoted, 94be, 42r1b. 
 
 Dying, Chinese fear of those who are, 
 
 479d. 
 Dying words of Adam McCall, 35c. 
 Dynamic of civilization, missions the, 151d. 
 Dynamo, Convention likened to, sbe. 
 
 ‘ 
 
 E 
 East India Company aided by Morrison, 
 
 139d. P 
 
 Eastern China, present status in, 336, 337- 
 
 Ecumenical Conference, 629b; and Volun- 
 teer Watchword, 54d. 
 
 Eddy, George S., 387b. 
 
 Editor’s advice to a reporter, sord. 
 
 Editors, conference of, 589-600. 
 
 Educated men _ must be familiar with mis- 
 sions, 633c; India’s educated men influ- 
 enced by heathen wives, » 78a. 
 
 Education: of girls demands women mis- 
 sionaries, 77bc; in China, 210d, . 
 strategic in Ceylon, 322bc; Buddhism’s 
 contribution to, 329¢; as a home-maker 
 in Japan, go1abc; problems in Korea, 
 4robc; strong factor in Moslem work, 
 454d-456b; in non-Christian lands, = 
 sgia; defined, 564d; a Persian Mt. Hol- 
 
 ein s69bed. P 
 
 ucational centers in China, 337c. 
 Educational changes in Africa, 3o4b. 
 
694 
 
 Educational Department of the Volunteer 
 Movement, 46a-47c. 
 
 “Educational Review,” 175, foot note. 
 
 Educational revolution in China, 336b. 
 
 Educational values of literature to be con- 
 sidered, 169d-171b. 
 
 Educational work: Opportunity in West- 
 ern China, 341b; in India, 376-378. 
 
 Educationiate: work of missionary, 
 526a. 
 
 Educative value of missionary literature, 
 167-174. 
 
 Edward VII, 221b. 
 
 Efficiency in missionary service aided by 
 regard for propriety, 114-122. 
 
 Eien Missionaries required in Africa, 
 208d. 
 
 Egypt: as a mission field, 297abc; a Mos- 
 Iem stronghold, 4s59b. 
 
 Egyptian and Jewish temples compared, 
 tab. 
 
 Eighteenth century missionary movement, 
 
 zobc. 
 “Eightfold Path” of Buddhism, 328b. 
 Elementary education in missions, 523-526. 
 Elements of religion, three great, 95d. 
 Eliot, John, early Indian missionary, 2ob. 
 Elisha and the Shunamite’s son, 471ICc. 
 Ellison, Canon, quoted, 616ab. 
 Elmsley, Dr., soob. 
 “Eltheto,” 67b. 
 Emperor’s message to soldiers, Japanese, 
 34d; donations to Christian institutions, 
 
 525d, 
 
 Dowager of China, 211a, 527¢, 
 Encouragements in Moslem work, 457a- 
 
 456a. : 
 Endowment of missionary chairs, 545bce. 
 Enemies, love for, 229abc. : 
 Hagssement an obstacle to volunteering, 
 68 
 
 268d. 
 
 Engine without fire, 181cd. 
 
 Engineers on mission fields, 538c. 
 English a help to Christianity, teaching of, 
 377a; teaching English in Japan, 4o4ab. 
 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, 540; 
 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,” 443-446: 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 graduates, 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. i 
 Evangelism, world-wide 
 for, soc; defined, 471d. 
 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, 
 
 582bed. 
 
 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, Brab. 
 
 campaign called 
 
 INDEX 
 
 Evolution of forward 
 
 movements in 
 churches, 629c. 
 
 Exaggerated criticism of missionaries, 
 132ab. ; 2 
 
 Examinations in China, change in, 21ocd, 
 354¢. 
 
 Example in missionary matters, the pastor 
 an, 615d. Mi 5 ses 
 “Excelsior,” Scandinavian missionary or- 
 
 gan, 69d. 
 Exclusion of Chinese, 353d, 627d. 
 Eaxelene medical missionary work, 515d, 
 516a. 
 Excuses for not being a missionary, 245¢. 
 Executive Committee: of the Volunteer 
 Movement, 40c; proportion who have 
 gone as missionaries, 43d, 44a. 
 Exegesis, pastors need missionary, £434. 
 Exhibit of Nashville Convention. e Ap- 
 pendix A. ny i 
 Existence according to Buddhism, thirty- 
 one states of, 326c-327b; a curse, 329. 
 Expectorating in non-Christian lands, 118cd. 
 Expensiveness of Latin-American missions, 
 423-4244. P 
 Experiences of the past no guide for the 
 future, 9c. 
 Exterritoriality in Asia, 136c-137a, 627bc. 
 “Extra gift’ plan of American Board, 637c. 
 Eye case in India, 373be. 
 Eye of Jesus, the searching, 232a. 
 Ezekiel’s watchman, 281d. 
 
 F 
 
 Faber, quoted, 563a. ete 
 
 Faculty co-operation helpful to missions, 
 561-564. 
 
 Failure in missionary 
 472d, 4734. 
 
 Fairbairn, Principal, quoted, 454b, 456a. 
 
 Fairness to missions due from mewspa- 
 pers, 149d. 
 
 Faith: a factor in Volunteer Movement 
 successes, 70d, 71a; how it comes to non- 
 Christians, 471d. 3 
 
 “Family clubs’ of Scandinavians, 116b. 
 
 Family worship established in Africa, 206c. 
 
 Family transformed by Christianity, 409d, 
 410a. 
 
 Fanaticism of Moslems, 466cd. 
 
 Far East, missionary opportunity in the, 
 ek 
 
 Farewell messages from volunteers, 279- 
 
 effort, secret of, 
 
 281. 
 Fatherhood of God: superior conception 
 of Christianity’s doctrine of, 97b, 262cd. 
 Fear of God’s will, 363cd. Dis 
 Federation, World’s Student Christian, 
 
 54ab. 
 
 Fellowship an element of religion, 95d. 
 
 Fellow students, work for one’s, 247d. 
 
 Féng-shui disappearing, 337b. : 
 
 Ferguson, Miss A. P., 570: 
 
 Fetishistic religions, weaknesses of, gobc. 
 
 Fever, African, 293a. 
 
 Field of the Volunteer Movement, 4oc. 
 
 Fields, value of the vision of, 282be. 
 
 Filipinos, how reached, 2ord, 202a. 
 
 Final and supreme authority of Jesus 
 Christ, 233-240. : 
 
 Financial support of missions by students, 
 47cd; financial possibilities of a church, 
 606-609; financial support of missions aid- 
 ed by laymen, 630-633. 
 
 Finland’s Volunteer Movement, 69d, 70a. 
 
 First Aid a help in missions, ro6a. 
 
 First Presbyterian Church at Wichita, ex- 
 perience of, 6o7abd. 
 
 Fish, Secretary of State, estimate of Dr. 
 Williams, r41a. 
 
 Fish to be sought, 473d. 
 
 Fisher, 404c. 
 
 Fiske, Fidelia, Persian work of, s569bcd. 
 
 Folk, Governor, 1674. 
 
INDEX 
 
 Folk-lore song of Southern India, 97d. 
 Following the Lamb whithersoever fe go- 
 
 231d. 
 
 Foochow Colle e, revival in, 193b, 337d. 
 
 Food and drink in mission fields, 1osa. 
 
 Forman Christian College and Mohamme- 
 dans, axed. 
 
 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 parent 
 of Christianity, 530; mission colleges a 
 Epustioni=ing agency, 530, 531; urch 
 obligated to found colleges in non-Chris- 
 tian centers, 531; lower schools insuffi- 
 cient for mission demands, 532; analogy of 
 ceeeeroenoual and oe sig i a here, 
 532; the Church’s God-given task, 532, 533. 
 
 Forty Wrestlers, The, 252c, 253b. 
 
 Forward Movement Missionary Library, 
 173¢. 
 
 Foster, J. W. Address on “The Relation 
 of Christian Missions to Diplomacy,’’ 136- 
 141: 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 rench missionaries, 137; 
 China’s treaty with the United States of 
 1903, 137, 138; property rights in China, 
 198 close relation between United States 
 
 iplomats and missionaries, 138; helpful 
 diplomats in ieee and China, 139; op- 
 ortunity for diplomatic service, 139; 
 
 tholic 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: men in 
 migsion lands, 626; Dr. S. Wells Will- 
 jams, 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 ‘ers 402, 403: 
 The floating Bible, 402; Bibles and the 
 soldiers, 402, 403; letters of thanks, 403; 
 the blind soldier,’ 403. 
 
 France and Moslems, 221b. 
 
 Francke, Professor: Leader of the Ger- 
 man missionary movement, 6s5bc; relation 
 to the Danish movement, 6sabc. 
 
 Fraser, D.: Aids Volunteer Movement of 
 South Africa and Europe, 530; 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 
 
 spels and the spiritual missionary, 123; 
 the Scotch Church crisis, 123; continue 
 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; enry Martyn and 
 Jesus, 126; successful missionaries are 
 reflections of Christ, 126; fellowship win 
 
 essential in the building up of true 
 character, 127; McCheyne, 127; seekin 
 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 
 
 695 
 
 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, 
 2555 bought by Calvary, 255; place of 
 greatest need to be considered, 255; rela- 
 tive claims of America and Africa, 256. 
 Address on mission work in British Cen- 
 
 tral Africa, 299-305: cost of redeem- 
 ing Africa, ; Livingstone’s work, 
 299, oo; Universities’ Mission, 300; 
 r. tewart’s work in 1; Scotch 
 
 neg lye work in carly jays, 3o1; at 
 
 ape faclear, 301; types of Africans, 302; 
 
 industrial work, 3}; Portuguese opposi- 
 
 tion, sag Pig ritish influence, 303; 
 changes effected, 303, 304; religious trans- 
 formation, 304; work remaining to be 
 done, 305; kind of workers needed, jos. 
 
 Address on ‘Principles Underlying Evan- 
 gelistic Missions,” 493-495: Christ affects 
 the whole life of man, 493; phibosepy 
 and education insufficient, 493; evangel- 
 istic work does not prevent other effort, 
 94; master carpenter in Africa, 494; 
 ’aul’s emphasis of evangelism, 494, 495; 
 the daily opporttinities, 495. 
 
 French rotestants and missions, 69b; 
 French Student Movement, 69b; French 
 Catholics in China, 137b. : 
 
 Fisioue IV of Denmark and missions, 
 
 Free literature harmful, 171¢. 
 
 “Freshmen’s term,” work in Cambridge, 
 England, 244¢. 
 
 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, 145a. 
 
 Fries, K. Address on “Some Facts in the 
 Missionary Life 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, 65; 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, 193b, 337d. 
 
 Fuel, missionary literature as, 170bc. 
 
 Fugitive from God, 256-259, passim. 
 
 Fullness: of the presence of Christ, 9-15; 
 of God, address on, at Keswick, 358bc. 
 
 Fulton, Dr. Albert, rene 213d. 
 
 Funston, Bishop, ssid. | 
 
 Furthering, missionary interests in Pres- 
 byteries, 630b. 
 
 G 
 
 Gailey, R. R. Address on “The Students 
 of China,”’ 192-194: A field for evangeli- 
 
* 696 
 
 zation, 192; the Literati, 192; China’s new 
 students, 192; 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, 335; 
 development of patriotism, 335; reform 
 movement, 335, 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- 
 
 ared, 81; pre-eminence of Jewish Re- 
 igion, 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- 
 straining power, 84; Christianity absolute 
 because the revelation of God, 84, 85; 
 whole of Christianity defined, 85. 
 
 Gambling in Siam, 2rtc. 
 
 Garibaldi quoted, 447d. 
 
 Garo work, 311bc. 
 
 Gautama, 325d, 326ab. 
 
 Gavel from Japan’s student volunteers, 189b. 
 
 Genesis I a model of concise writing, 591d. 
 
 Geography of missions not known, 168c. 
 
 Geographical difficulties in Africa, 203d- 
 204¢. 
 
 George, Henry, quoted, 2372. 
 
 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, 71d; German en- 
 croachment in China, 137b; German idea 
 of theological education, 546b. 
 
 Germans in Brazil, 421a. 
 
 Gesturing in missionary addresses, 118bc. 
 
 Giddings, Professor, quoted, 564a. 
 
 Girls’ schools in China, native, 348a. 
 
 Girls’ magazine in Shanghai, 529a. 
 
 Giving: in Korean churches, 412d; plan 
 adopted at Mercersburg Academy, 
 566bcd; possibilities of single churches, 
 606-612; Scotch methods of, 618be. 
 
 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, 425; their con- 
 dition in Brazil, 425, 426; religious views, 
 426; mothers strategic in community, 426, 
 427; appeal, 427. 
 
 “Glory Kindergarten,” 537b. 
 
 God sought for His own _ sake, 128bc; 
 known by Hindus, 216c; Christian ideas 
 of, 262bed. 
 
 Gods: of Egypt, 81a; of Hinduism infe- 
 rior to men, 92c. 
 
 Goethe criticised by Theodore Parker, 236a. 
 
 Gong of Buddhists, 329d. 
 
 Good in non-Christian religions, 87d, 88a. 
 
 Good works taught by missionaries, 1124. 
 
 - Goodwin quoted, 128b. 
 
 Gordon, Dr. A. J., quoted, 30c, 173d, r74a. 
 
 Gordon, Chinese, a maker of the Soudan, 
 1zbc; his monument, 237a. 
 
 Gordon, Maxwell, 224d. 
 
 Goucher, Dr. J. F., quoted, 34b. Address 
 on “The Strategic Importance of the 
 Student Volunteer Movement to the 
 World’s Evangelization,” 174-181: 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 character of students, 178-181. 
 
 INDEX 
 
 Government opposition in Africa, 206be; 
 government attitude toward _ missions, 
 290a; government colleges in India, 376d, 
 
 3774. 
 
 Gospel: power of the, 359ab; eagerly re- 
 ceived in Korea, q11be. 
 
 Gracey, Dr. J. T., quoted, 209c. 
 
 Graduates, outlet for missionary activities 
 of Christian, 643d. 
 
 Greco-Roman world’s 
 Christianity, 560a. 
 
 Gratitude of Chinese women converts, 478a. 
 
 Great commission binding on pastors, 
 603bc. 
 
 Great Easterns in mill ponds, 604b. 
 
 Great men needed for large enterprises, 
 
 contribution to 
 
 234cd, 
 
 Greatness: of man depenitent upon his pur- 
 poses, s61c; of St. Paul, 604a. 
 
 Greeks desire to see Jesus, 11d, 180b. 
 
 Green, Dr. , referred to, 11c. 
 
 Greenman, A. W. Address on ‘‘Practical 
 Difficulties in Answering the Call from 
 Latin-America,”’ 419-424: 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, 
 
 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 good 
 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, ev. 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. 
 
 Groping after truth, 412a. 
 
 Gulick, Mrs. Alice Gordon, work in Spain, 
 570¢, i 
 
 Gulick, Dr., quoted, 394b. 
 
 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 “fA Doctor’s Rea- 
 
 sons for Going to China,” 253, 254: The 
 dictate of common sense, 253; a_dictate 
 
INDEX 
 
 of common duty, 253, 254; a unique, un- 
 measured privilege, 254. 
 ji, story of a Persian, 482-484. 
 ey, Erof., = 
 Hadley, m, 23 
 d, F. P. Address on “The Educa- 
 tive Value of Missionary Literature,’’ 
 ale Need for Soococtang education, 
 168-169; literature requisite for this, 169; 
 its preparation should receive highest con- 
 sideration, 169-171; wisdom needed for its 
 istribution and use, 171, 172; concrete 
 facts of missions should be presented, 
 172-174. : 
 Convention, 143c. 
 truths an obstacle in missions, 88cd. 
 Hall, Dr. C. C., quoted, sid, 52a. 
 Halle: Orphanage of Francke, 65b; Volun- 
 teer Conference, 71d. 
 Hamilton, Alexander, 142d. 
 Harford, Dr. C. F., rosd. 7 
 = +s, Tee cacy on “Bible rae 
 e issio s Preparation,"’ 58s, - 
 Bible itself too little studied, 585; meth- 
 ods, 585; New Testament and missions, 
 ; reward of Bible study, 586. 
 arris, Townsend, in Japan, 1392. 
 Hartford layman an authority on missions, 
 
 633b. 
 Hartzell, J. C. “General Survey of Afri- 
 can Fields and of Methodist Work,”’ 287- 
 a: Size of Africa, 287; river systems, 
 , 288; wealth, 288; commerce, 288; Pow- 
 ers in, ‘a. aro territory, : Fes 
 population, ; duty to evangelize Ti- 
 cans, 289; Methodist work in, 289, 290; 
 work of other denominations, 290; 
 needed, 290; vision of Africa’s 
 
 291. 
 
 Harvard: influenced by Toronto Conven- 
 tion, sc; Harvard Mission, 48a; Harvard 
 sermon, 160b. 
 
 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- 
 tio: 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 
 
 rayer 
 uture, 
 
 n » 322. 
 Hawaiian Church evolution, 533bc. 
 Hayeesck: braces’ Mecti at 
 a er Meeting, , 142d. 
 Health: meen for paeicney societies, 
 ogc; of the missionary, 103-108. 
 Heart of man a creation of God, 82b. 
 Heart of the Sacred Cross of Jesus, 431d. 
 Hearts, reaching African, 294d. 
 Heathen obliged to use ristian truth, 
 Hell: two conceptions of, 249cd; of Bud- 
 
 dhism, 
 
 Helm, V. W. “Greetings from the League 
 
 of Student Volunteers in Japan,” 189-190: 
 
 Its membership, 189; — 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; er Church _as- 
 suming the responsibility for evangeliza- 
 tion, 194, 195; Student Association men 
 
 the oe ed of Christian workers, 195; 
 
 Japan’s relation to the Orient, 190, 195, 
 
 196. ddress on “The Opportunity for 
 eachers’ in J apence Government 
 
 Schools,” 403-405: The beginnings, 403; 
 
 present scheme, 404; Bible class opportu- 
 
 nities, 
 
 Gendetn a Address on “The Pastor 
 a Student of Missions,” 603-605: The 
 great commission suggests this, 603; con- 
 
 tional prayer life demands it, 603, 
 ; faises ministry from the common- 
 
 697 
 
 place, 604; essential for a broadening min- 
 istry, 604; results in missionary recruits, 
 604, 605; an aid to those at the front, 
 
 5. 
 
 Heroism: of missionaries at the front, 214d, 
 215a; fostered by mission study, 634a. 
 
 “Hibbert Journal” quoted, 4o0c, 454c. 
 
 Hibernian Church Missionary Society, 243a. 
 
 Hicks, H. W. Address on “Co-operation 
 Between Students and the Young People 
 of the Churches,” 643-645: uch co- 
 operation would inspire, i + other rea- 
 sons for co-operation, 643, ; organiza- 
 tions interested in missions, 644; text- 
 books of the Movement, 644, 645. 
 
 High school boys warned not to study 
 medicine, 253d. 
 
 Highlands of gcthe goob. 
 
 Hill, Dr. J. H., ss51c. 
 
 Hill tribes of Burma, 313d. 
 
 Hills, lifting up the eyes to, 283cd. 
 
 Hindrances to spiritual power, 36ocd. 
 
 Hindu: gods not equal to men, g2c; mind, 
 characteristic of, ; women, 256d; wom- 
 an’s gift of her child to the god, 372ab. 
 
 Hinduism: on God, 88&b; immortality, 
 89abc; number of its gods, 96d; affected 
 by Christianity, 98c; revival of, 321bc. 
 
 Hippopotamus story, 293ab. 
 
 ay oe may God’s plans, teachings 
 of, 351cd. 
 
 Hoar, Senator, quoted, 160bc. 
 
 Hobbies valuable for missionaries, 107d; 
 danger of making missions a, 615¢. 
 
 Holiness: in God essential to holiness of 
 man, 93a; and characterized, 
 
 235cd. 
 
 Holland: Student Christian Federation 
 meeting, 76bc; Holland’s Student Mis- 
 sionary Association, 76b. 
 oly Spirit: His office, 22d; prominent 
 factor in the British Volunteer Union’s 
 work, 72c, 74c; essential for evangelists, 
 
 7b. 
 
 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. forei work for women, 266ab. 
 
 Homeland of the Church, 23a. 
 
 Homes of Japan, importance of the, 400 
 
 402. 
 
 Hong Ye, story of, 479c-481d. 
 
 Honor roll, 276, 277. 
 
 Honorifics in languages, 119d. 
 
 Hope lacking in non-Christian religions, 
 
 97¢. 
 Horton's “The Bible a Missionary Book,” 
 
 545a- 
 
 Hospital: operation in New York, 283b; 
 cases in India, 373bed, 374ab; Christian 
 teaching in Japan, god; case of Persian 
 woman, 444d, 445a; spel work in, 447b; 
 advantages of, 506b; Korean National, 
 516d, 517ab; Korean missionary, 518b. 
 
 Hospitality of Brazilians, 4392. 
 
 Hostility overcome by medical missions, 
 so1b, soga. 
 
 Houghton, Lord, quoted, 96a. 
 
 Huguenot Seminary, 570ab. 
 
 — features in missionary work, 147d, 
 1 
 
 Hu-nan twenty years ago and now, 313c. 
 
 Hungering Christ, the, 6 : 
 
 Hunt, J. G., “Work of the United Pres- 
 
 results, 298. 
 Hunt, W. B. Address on “The Essential 
 for Korea’s Uplifting,” 407, 408: Dark- 
 
 — disappearing, . tee na for 
 rist - orean example, 8 
 Church 5 ok sl A the Bible, 408. 
 
698 
 
 Hunting in Africa, 292b. 
 
 Husband and wife on mission field, rela- 
 tions between, 117ab. 
 
 Huxley quoted, 237b. 
 
 Hsi-an, ina’s old capital, 330d. 
 
 Hypocritical Moslem inquirers, 456d. 
 
 I 
 
 Ibange, 296c. 
 
 Icecream and missions, 34a, 35d. 
 
 Ideals: Power of, 4b; a missionary re- 
 source, 160bcd; of Christianity, 234bc; in 
 India, Christian, 384ab. 
 
 Idolatry an obstacle in India, 4o1d. 
 
 Idols cast in river in China, 2r1od. 
 
 Ignorance of Moslems in Africa, 459cd. 
 
 Illiteracy: a difficulty in India, 492a; of 
 Chinese women, 528c; definition of in Ia- 
 dia, 524c. 
 
 Iloilo, work in, 490ab. 
 
 Immigrants lacking, literature for, 611bc. 
 
 Immorality in Japan, 249b, 257a; of Cal- 
 cutta women, 371c; pledge against, 4o5a; 
 of African Mos ems, 459d, 46o0ab. 
 
 Imperative of life, categorical, 236b. 
 
 Imperial Commission, Chinese, 527c. 
 
 Importance: of Japan’s homes, 400-402; of 
 Japan as a mission field, unique, 405, 
 
 oes 5 Ae 
 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: idolators, 23b; death-rate, 30d; wom- 
 
 an’s home missionary work, 76d; women 
 revent husbands’ conversion, 77d, 78a; 
 ohammedanism in, 91a; students of, 190- 
 
 192; women and girls, 218d, 219c; Chris- 
 
 tian Church in, 386c; educated Moslems 
 
 of, 453-458; see also under Assam and 
 urma. 
 
 Indian Christian Workers’ Band, rorc. 
 
 Indians: of Brazil, 116a; North American, 
 1zsc; of South America and Mexico, 
 42ocd, 421a. 
 
 Indirectness of Moslem women’s 
 448b. 
 
 Individual responsibility of laymen, 166abc; 
 individual work, 238b; individual support 
 of missionaries, 610d, 6r11a. 
 
 Indo-Chinese races, 309c. 
 
 Industrial missions in Africa, 209a, 302d, 
 303a, 304c; industrial plant, 290a. 
 
 Infanticide in India, 372bc, 388d. 
 
 Infidel literature: lacking in Korea, 411bc; 
 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 t A., 551d. 
 
 Injudicious missionaries, 133b. 
 
 Inspiring missionary literature meager, 
 
 work, 
 
 gIc. 
 
 Institutions affected by Volunteer Move- 
 ment, 41a. 
 
 Instruction possible in hospitals, 
 matic, 504d. 
 
 Instructions to early medical missionaries, 
 
 syste- 
 
 4990. - ae 5 
 
 Intellectual: bias and non-Christian relig- 
 ions, 85d, 86a; needs of men not met by 
 non-Christian religions, 91d; equipment 
 essential to missionary success, 108-114; 
 developmette fostered by missionaries, 
 12b. 
 
 Intemperance, theoretically and practically, 
 in Mohammedanism, g4cd. 
 
 Talerceseice for missions demands study, 
 03d. 
 
 Intercessory prayer and missions, 181-185. 
 
 INDEX 
 
 Inter-Church Conference on Federation re- 
 ferred to, 52d, 62a, 
 
 Inter-Collegiate Christian Union of Cam- 
 bridge, England, -245. 
 
 Interdenominational Conference of Wom- 
 
 _ en’s Boards, 652b. 
 
 Interest in missions; now and twenty years 
 ago, 55d-57b; lacking, s58cd; awakening 
 an, 610bc; 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, 15oab. a 
 
 Interparliamentary Union, r44a. 
 
 Interpretation of Christianity by mission- 
 aries, 11ab, 
 
 Interpreting social development a newspa- 
 per function, r5od, 151a. 
 
 Inter-Seminary Missionary Alliance, 548c. 
 
 Inventions in China, Western, 338b. 
 
 Investment in missions most profitable, 
 
 34be. 
 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; ee 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, s5o2b. 
 
 Italians in South America, 42ta. 
 
 Itineration: evangelistic, 473-475; 
 work, s5o5b, 510-512. 
 
 Ito, Marquis, quoted, 398d. 
 
 medical 
 
 J 
 
 jee L. W. B., 3138. 
 
 ackson, General, and foreign missions, 
 159be. 
 acob, 179c. 
 affna: Foreign Missionary Society, 191b; 
 work in, 317-322; Jaffna College, 319ab. 
 ail, singing in a Philippine, 428bc. 
 ames, Professor, quoted, 561d. 
 apan: See Table of Contents. Source of 
 
 Savant rogress, 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, 195d; women, 257a; reaching them, 
 398-400; representatives praying, 2114; 
 prestige in China, 338b, 399d, 4ooa. 
 
 Jay, John, treaty of, 143a. 
 erome, William Travers, 167a. 
 esuits furnished Leibnitz with missionary 
 data, 65a. 
 
 Jesus Christ: pre-eminent in the mission- 
 ary enterprise, 64b; King in India, 378d, 
 537c; essential for the missionary’s life 
 and usefulness, 407cd; an illustration of 
 soul winning, 583bc. 
 ibara, changes in, 436b. 
 ob’s question, 184ab. 
 ohn 3:16, 263cd. 
 onah, 258a. 
 ohn, Griffith, quoted, o8cd. 
 ones, S. Address on ‘‘Tidings from Cuba,” 
 435, 436: Missions aided by United States 
 Government, 435; corner-stone laying, 
 436; Panama Canal, 436; changes in Ji- 
 bara, 436; Christianity’s opportunity, 436. 
 
: 
 
 INDEX 
 
 with God, 122d. 
 e¢ American Medical Asso- 
 
 oshua walkin 
 
 hae The need an 
 357, 3, 
 
 Kerr, Dr. J. G. 
 
 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, 312b. 
 Khasi Hills, revival in, 381a. 
 Kindergarten: helping Japanese mothers, 
 
 p74, 398a; in Japan, 4go1c; preparation 
 for work, 536d, 537b. 
 ing, H. ¢. “Address on “The Reasonable- 
 
 ness of Expecting the Co-operation of a 
 University Faculty in act ge | 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, 106d, 107a. 
 
 Hing om of God without boundaries, 255d. 
 pli 
 
 uoted, 396b. 
 
 Kipp, Bisho ssid. 
 
 Kissing in frica, 117b. 
 
 Kitchener, rd, 461c. 
 
 Kiushiu, work in, sosabe. : 
 
 Knight, E. H. Address on “Necessity for 
 the Pedago ical Training of Missionary 
 Candidates,” 581-583: 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 pedago especially desir- 
 able, 583; example of Jesus, 583. 
 
 Knowle ge: requisite to missionary conse- 
 eration, 3oab; of the body essential to 
 missionaries, 1oqc; of missions not suffi- 
 cient to create genuine interest, 172d; 
 of God among lower races, 216c; of mis- 
 sions a help to giving, s84ab. 
 
 Konde, the, 302b. 
 
 Kongo Free State, 206c. : 
 
 Korea: religion of, childish, 90b; begin- 
 ning of missions in, 21oab; training 
 classes in, 212d, 213a; essential for, 407, 
 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, 
 454¢; permits four legal wives, 460d. 
 
 Ko San Ye, 313-317 passim. 
 
 Krishna’s view of falsehood, 93d. 
 Kwei-chou, 340b. 
 
 Kyoto, an experience in, 624b. 
 Kyrias, Mr. G., 449b. 
 
 L 
 
 Labrador, work in, s82cd: 
 
 Ladders, story of the two, 426bc. 
 
 Latlamme, 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, 
 81; Madras Conference appeal, 382. Ad- 
 ress 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, 
 492; 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, 5233 need of this work, 
 23, 524; lack of schools, 524; Madras 
 residency 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, 233c. 
 
 Lambeth Conference and the Watchword, 
 
 544, 55a. 
 
 Lancet opened Korea, 516b. 
 
 Land donations to missions, 290a. 
 
 Language: examinations and ill health, 
 106c; attainments of missionaries, 133ab; 
 learning in Africa, 294b; facility in, de- 
 sirable, 3314. 
 
 Languages: of Assam, 310obe; spoken by 
 Moslems, 221c, 222a; an obstacle in Ma- 
 laysia, 323¢. 
 
 Lanier quoted, 233c. 
 
 Lankester, Dr, Address on “Care of 
 One’s Health a Divine Requirement, and 
 the Essentials of Maintaining Physical 
 Se 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 body, 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, oF 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, to 
 503; nurses almost as influential as - 
 tors, 503; demand for such workers, 503. 
 Remarks in Editors’ Conference, 598, 599. 
 
 Laos, recent news from, 21qc. 
 
 Lapsley, an African missionary, 291-296, 
 passim. 
 
 Latent powers in nature, 159d, 160a; latent 
 resources of the laymen, 159-167. 
 
 199203, 
 
 Latin-America, Mission work in, 
 417-437. j . 
 
 “Launch out into the deep,” 243-245,, pas- 
 sim. 
 
 Lawrence, potent epitaph of, g8sb. 
 
 Laws, Dr., quoted, rasab. 
 Lay medicine in Africa, aggcd. 
 
700 
 
 Laymen: latent missionary resources of, 
 159-167; influential in plans for giving, 
 610b; 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, 
 157cd; demanded by India, 387ab; among 
 church young people, need for student, 
 645, 646; of mission study class, 649d. 
 
 50ab. 
 
 League of Student Volunteers in Japan, 
 189, 190. 
 
 Lectures: on health in Church Missionary 
 Society’s institutions, 105c; for student 
 volunteers, 38oc. 
 
 Lectureships, missionary, 544¢. 
 
 Legend, ancient Jewish, 234d, 235a. 
 
 Leibnitz’s missionary scheme, 64d, 6sab. 
 
 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, 511d. 
 
 Lessons: from British Volunteer Union, 
 72-75; taught the heathen, false, raqcd. 
 
 Levant, Islam in the, 441-443. 
 
 Liberia, 288d, 289a. 
 
 Liberty lacking in Persia, religious, 445bcd. 
 
 Libraries in institutions, missionary, 56bc. 
 
 Liddon, Canon, on prayer, 182bc. 
 
 Lien-chou massacre, 213c. 
 
 Life: of the missionary, 21d, 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, 4o3bc. 
 
 Liquor traffic in Africa, 206d, 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, 192cd. 
 Literature: of missions not widely known, 
 30ab; educative value of missionary, 167- 
 174; prepared for Moslems, 221d; 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, 610d, 611A. 
 
 eae Estone College and medical training, 
 105d. 
 
 Livingstone’s African travels referred to, 
 229b, 283a, 299d, 300d, 603b, 623bc; his call 
 to the field, oe as a doctor, 508d. 
 
 Livingstonia ission, jora. 
 
 Lloyd, Dr., 551d. 
 
 “Lo, T am with you alway,” 292b, 293c. 
 Lockhead, J. L., quoted, 46o0b. 
 
 Lodging house in Singapore, 479c. 
 
 London Mission in Western China, 340d. 
 “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 Abaeon religion, 90b; “Love of 
 Christ Constraineth Us,” sermon on, 229- 
 233; conquering opposition, 429b-430b, 
 508be. 
 
 INDEX 
 
 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, 611; Tract Society work, 611; re- 
 sults, 611, 612; effect on young people, 
 612; missionary prayer meeting, 612. 
 
 Luce, H. W. 
 
 oe demand in China, 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, coged 
 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 
 se 325. Address on “A Typical esult 
 of wangelele Work,” 479-481: Preach- 
 ing in Singapore, 479; a Chinese dor- 
 mitory, 479; sick man cured, ; his 
 conversion, 480; becomes a ristian 
 worker, 480, 481; his labors in China, 
 
 I. 
 Lull, Raymund, 224d. 
 Luther’s relation to Christ, 29a. 
 “Lux Christi,” 65rb. 
 Luxuries and missionary contributions, 33d, 
 Ue 632c. sea, oe 
 yon, Mary, 568cd, a. 
 iene D. Ww first Paueadenat Secretary, 
 46c. 
 
 M 
 
 Mabie, Dr. H. C., and his parishioner mis- 
 sionaries, 605a. 
 
 Macartney, Lord, Embassy to China, 139d. 
 
 Macaulay quoted, 8gab. 
 
 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 home, 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. Address on “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 Conny 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, 
 1453 rist the bond of peace, 145. 
 
 Machine, body a valuable, 103b. 
 
 Mackay quoted, 207b. 
 
 Mackenzie, Bishop, 3ooc. 
 
 Mackenzie of Tientsin, Dr., 514b. 
 
 Madden, Archdeacon, quoted, 358bc. 
 
INDEX 
 
 Madeira Islands, 288b, 
 Madras: Decennial Co Call is- 
 
 sued ; Mearas gid, 382ab; religion in, 
 
 I 
 is reside mad illiterates, s24cd. 
 eae =. to get missionary, 
 ee oy Charta of the Kingd b 
 e igdom, ; 
 pepper teachings _poreadlcn we false- 
 
 Making ist known, three ways of, 21c, 
 
 Malarial fever in Africa, 205d. 
 
 Malaysia, mission work in, 322-325. 
 Mammon a great enemy to missions, 625ab. 
 Manifestation of spiritual power, 3594, 360b. 
 pranlcy, G. T. Address on “Valuable Les- 
 
 from the Student Volunteer Mis- 
 giouary Union of Great Britain,” 72-75. 
 Obedience to the Holy Spirit key to the 
 Union’s success, 72; British universities 
 of missi origin, 72; begi _— sofa 
 Volunteer Union, 73; Mr. dy’s rela- 
 tion to S ; impulse from Stanley Smith 
 and Stu ee 73; aid received from R. P. 
 Wilder, 74; experiences of two of the 
 Union’s leaders, 74; Divine communion 
 —— 7s-_ Address on “Not Pressed 
 but Volunteers,” 245-247: Volun- 
 tte an issue not to be avoided, 2453 
 = uestion of being called to the mission 
 eld, 245, a sign not to be asked 
 for, 246. A » all on “Professorial Up- 
 anities for Exertin; a Christian and 
 issionary Influence,” 576-578: Liver- 
 pool Volunteer Convention, 576; result- 
 oo 576, 577; cape oar life of 
 professors not own by students, 577; 
 winning men for ry 5773 seeking for 
 missio: recruits, 578. 
 Manning — noted, 2374. 
 Manu. See cod 
 Many-sidedness es Tesus, 113¢ed. 
 waters of, 1 
 Marcelina and Candido, b-430b. 
 Marriage to the gods in India, 371cd. 
 Married question in Bolivia, 434d. 
 missionaries’ leverage in Japan, 
 
 erence, 
 
 eee, E. Address on “Importance of 
 
 the Study of Missions,” 583, : Jesus’ 
 comman 3, 584; ignorance o missions, 
 : shoul study for the sake of the 
 
 eathen, oe should study for practical 
 ints, 
 ’s aaa for China, W. A. P., r4rbe. 
 Martineau referred to, 563b. 
 — Henry, 126ab, 244d, 246ab, 384d, 
 
 M in China: women, 349d, 350a; mar- 
 message to his boy, 33b. 
 
 Mary, Mother of Jesus, 233-240, 
 
 i of the Virgin, g2sbec 
 movements toward Christianity, 313- 
 
 os > 
 
 Mz: 379-382. 
 
 assacre of Presbyterian missionaries in 
 China, 213c. 
 
 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 craduates, 551; reasons 
 for that Seminary’s missionary interest, 
 
 Master and servant, relations between, 117c. 
 
 ll Dr. Calvin, quoted, 2r4a. 
 
 Ma‘ 95%, 273-275; Matthew 19:29, 278c. 
 
 Maya. Bud ha’s mother, 327a. 
 
 Maz bi Sikhs, ave. bt are 
 
 vise quoted, 2 
 
 McBee, S., 
 
 McCall. Allen, dying words, 35c. 
 
 127¢. 
 
 McClure, Mrs. A. Address on “Work for 
 the Women of India,’ 370-372: Women 
 meeded to lead women, 371; prevalence 
 
 701 
 
 of sin, 371; three varieties of sin speci- 
 fied, 371; desire for yy A gee a7 
 372; Hindu woman's er god. 
 McConaughy, D. A oe pect 63 = 
 Northern Presbyterian La nen Sa Do- 
 ing,” 638-640. attle of o——- 
 tain, 638; rope holding, 638; 
 and missions, 639; laymen of Zanesville 
 Presbytery, 639; committee of laymen in 
 each church, 640. 
 McCosh, President, testimony to the Move- 
 
 nent ea F. Address on “Final and 
 Supreme Authority of Jesus Chri 233- 
 240: Charles Lamb and Lanier on — 
 233; “‘Slaves of Jesus —— a333 met 
 deeply interest Jesus, is 
 great sermon, 234; the aoe ” ideal * — 
 great men needed therefor, 234; need of 
 the filial accent in Christians, 234, 2353 
 character significant in personal life, ; 
 holiness defined, 235; humane s irit ni 
 ed in college lives, 235, 236; “Love one 
 another,” 236; the young ruler’s lost 
 chance, 236; the new Tenth of Mark, 
 236; law of Christian character, 237; Jesus’ 
 social passion, ay: the college student's 
 Scripture, 237; ¢ ye therefore perfect,” 
 237, 238; fundamental categories of Chris- 
 tianity, 238; the future triumph, ; final 
 tests, 238; inheriting eternal li 239; 
 history’s true goal, 239; what prt 
 faith must become, 239; the student's 
 pledge and covenant, 240. 
 
 McLaren, Dr. ‘Alueiine 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, 
 
 Medical: training helpful to missionaries, 
 togd; colleges of India, Christians in, 
 219b; Education, Committee on, 253d; 
 se missionary, reasons for being a, 
 
 » 254; work in Ceylon, 319d; op 4 
 titles in India, 372-375; schools in India, 
 390a, 515b; work in orea, 410b; students 
 willing to volunteer, , . 
 
 Medical Missions: See Table of Contents; 
 books on, see Appendix A, Bibliography; 
 in Burma, 330b; needed in Arabia, 447¢ed; 
 the sick in European a 4s1abe: 
 helpful in Moslem work, 467b; inadequacy 
 of, 472c; in the Philippines, g90abc; case 
 of hand treatment, s09c; secondary school 
 supports a doctor. <66bed. 
 
 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 a 
 418; religious need of Brazil, 418. 
 
 Meetings of Cambridge professors, ae 
 
 Membership: in India, increase of Metho- 
 = ig 218c; of Chinese churches, increase 
 
 350¢. 
 Mercersburg Academy’s plan of raising 
 missionary money, 
 Message of missionaries to ‘non-Christians, 
 5s9¢. 
 Steen from volunteers soon to sail, 279- 
 
 281. 
 Methodist Episcopal. Church Missionary 
 
 Society’s missionaries, 174¢; Methodist 
 University, Peking, 193a; growth in In- 
 pe i” 1905» 218c; wor a Africa, 289d. 
 
 d; work in Western China, 340d, 341a; 
 
 Gaatioecs eas statement of lead- 
 
 ers, 648b, 649b 
 Methods of wouire Reg by Ko San 
 Ye, gr4cd, 315ad; in Korean woman's 
 work, g1oabc; in ‘Latin- ag 427-430; 
 in Arabian women's work, 446c, 447ab; 
 relation of evangelism to other methods, 
 
L 
 
 702 INDEX 
 
 472ab; employed in evangelistic work, 
 477bc, 490-492; of training native physi- 
 clans, 514c-515b; in Bible study, 585c. 
 
 Miao of China, 340be. 
 
 “Middle Kingdom” of Dr. Williams, 141b. 
 
 Milan, Cathedral of, 16o0c. 
 
 Military Department toward Christianity, 
 attitude of Japanese, 3o04c. 
 
 Miller, kK. S. Address on “The Unique Im- 
 portance of Japan as a Mission Field,” 
 405, 406: Educated men usually without 
 religion, 405, 406; open doors, 406; strate- 
 gic relationship to Korea and China, 406. 
 
 Mills, Samuel J., and his mother, 10d; re- 
 ferred to, 384d. 
 
 Mind’s influence upon body, r1o6be. 
 
 ee of Paganism and Romanism, 421d, 
 2ab. 
 
 Minieter to the United States, Chinese, 
 quoted, 354d. 
 
 Minister’s relation to missionary success, 
 155-159. 
 
 Ministerial failure, ae 
 
 Ministry aided by Movement, 42b, 50d. 
 
 “Miracle of Modern Missions,” 4rod. 
 
 Miracle of the loaves and fishes, 607bc. 
 
 Mission bands prominent in the propa- 
 ganda, 50d. 
 
 Mission field: a test of saintshi » 125d; re- 
 lation of theological seminaries to, 548- 
 §59. 
 
 Mission of Christ to us, 4b, sa. 
 
 Mission study fostered by Movement, 44be, 
 46a, 47c; in churches, 168d; in theologi- 
 cal seminaries, 543-545; text-books for, 
 644d, 645ab, 651abc; in Sunday-schools, 
 pepe, 656a; among young people, 647- 
 
 50. 
 
 Mission work: a strong international tie, 
 5d, Be relationship of departments of, 
 76abe. 
 
 Mccroatmies their preaching, 21b; life, 22a: 
 beneficence, 22bc; one needed for each 
 25,000, 31d, 32a; illustrious examples of, 
 11a; deserve strong home base, 158b; and 
 African tribes, 2zosab; qualifications in Af- 
 Tica, 305d; qualifications needed in Japan, 
 400ab, 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, 21abc; spirit influential in 
 all Christian work, 45b; interests in col- 
 leges now and twenty years ago con- 
 trasted, s5d-57b; coileges, 60d; life of 
 Continental universities, 64-71; Magazine 
 of Francke, 66c; possibilities of women 
 students of world, 75-78; health bureau, 
 to4c; graduates from Ohio Wesleyan, 
 572d; training schools, conference of, 581- 
 586; committee in Montclair church, 611d; 
 must know his own religion, 1o9d; should 
 study and practice propriety, r21bce; inner 
 life a battle, 357c. 
 
 Missionary Day in theological seminaries, 
 
 «p45, 546, 547. 
 
 372ab. 
 
 Missionary Week in Scotland, 617d, 618a. 
 issions: 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, 216-219; 
 
 in the Mohammedan world, 220-225; in 
 Burma, 313-317; belated, 346ab; to Mo- 
 hammedans, 441-467; to general progress. 
 of civilization, relation of, 557¢-558d; and 
 international relations, 626-629. 
 
 a traces of Mexico and South America. 
 420d. Sy Mia iS i 
 
 7. 
 Missionary Meviee of the World” quoted, - 
 
 Moffat, Robert, 239b. i 
 Mohammed quoted as to lying, d. ‘ 
 Mohammedanism: impotence and inferior- 
 
 ity, 90c, orb; view of liquor drinking, 
 94cd; creates a moral desert, 96a; hostile 
 to African missions, 207ab; low morality 
 in Africa, 207¢; in Egypt, (tay rayer 
 call, 297d; spread of, in Asia inor, 
 441ab; in Persia 443-446; degrades woman, 
 446bc; view of Jesus Christ, eee 
 Mohammedans: and Henry Martyn, 125b; 
 in Malaysia, 324c; accessible in China, 
 341bc; in India, 388d, 389a; educated In- 
 dian Moslems, 453-458; distribution of un- 
 evangelized, 462c, 463c; conversion of, 
 134cd; converted Mollah, 484d, 48s5abc. 
 
 Money and Missions, 163d, 1 
 
 Mongrel speech, evils of, 119b. 
 
 Monks of Iona, 184d. 
 
 “Monkey theology,” 536be. 
 
 Montclair plan as to missions, 609-612, ___ 
 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 Greco-Roman world to Chris- 
 tianity, 559, 560; the Teutonic contribu- 
 tion, 560; contribution of modern non- 
 Christian nations, 560; the great task de- 
 mands strong men, 561. 
 Moorfields Tabernacle, 605c. 
 
 Moral: law the center of Jewish religion, 
 
 81b; moral needs of men not met by 
 non-Christian religions, 92a-94d; moral 
 chaos of non-Christian religions, 93be. 
 
 Moravian Church missions and their early 
 idea, 2ocd. 
 
 “Morning Star,” 3204 
 
 Morning Watch, 44c, 108b. 5 
 
 Morrison, Dr., diplomatic services, 139d; 
 referred to, 165a, 336c. 
 
 Morse, R. C., and teachers for Japan, 
 
 04a. 
 
 “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; féng-shui disappearing, 
 337; 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, 122d, 
 
 Moslem. See Mohammedan. » 
 
 Mosque, Protestant missionary preaching 
 
 in, 134ab, 482-485. Ty Se 
 
 Mott, i 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 ecutive 
 Committee, “First Two Decades of the 
 Volunteer Movement,” 39-64; Movement’s 
 forerunners, 39; the student missionary 
 situation in 1886, 393 fourfold purpose of 
 Movement, 40; field which it cultivates, 
 40; President McCosh’s testimony, 40; 
 number of institutions touched, 41; work 
 
INDEX 
 
 of secretaries in institutions, 41; some re- 
 sults of their work, 41; increase in num- 
 ber volunteering, 42; effect of volunteer- 
 upon candidates for ministry, 42; 
 number who have gone to the field, 42; 
 mumber 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, 47; influence upon the- 
 ological pee, onary instruction, 
 47; aid rendered Young People’s Mission- 
 ary Movement, 47; promotion of mission- 
 a! giving, 47; support of graduates by 
 colleges and seminaries, 48; influence on 
 the religious life of students, 48, 49; a 
 stimulus to Christian pis 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 “ge Cape: 52; help- 
 ful factor in mission fields, 52; influential 
 in extension of Movement in Christian 
 lands, 53; on student movements in non- 
 Christian lands, 53; 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- 
 —— entrance into the ministry, 59; 
 should aid in missionary work of the 
 , 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, 
 63; crusader spirit called for, 64; exalta- 
 tion of Christ essential, 64: Seminary 
 lecturer on missions, 549¢; at Cambridge 
 University, 576c. 
 Mott, Bishop, _ 
 Mt. Hermon and the Volunteer Movement, 
 
 t. Holyoke’s service to missions, 568- 
 
 Misr, Sir William, quoted, 220b. 
 
 Mules in a china shop, r1sabc. 
 
 Miller quoted, 97a. 
 
 Mullins, President, peed, 546d. 
 
 Multitude, Jesus feeding the, 6o7bc. 
 
 Municipal government agitation, r62ab. _ 
 
 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 
 
 N tribes, work for, 311d, 3122. 
 agents harbor and the floating Bible, 
 
 Name: of God, how to pronounce, 234d, 
 aap: proposed for missionary doctor, 
 
 Nassav, Dr., of Gabun, rrod; quoted, 460d. 
 National Missionary Society of India, 378a, 
 
 Waties: chorches, care of, 379cd, 380a; doc- 
 
 793 
 
 tors, training of, SIS51S3 ministry in Cey- 
 lon, 318b; workers, their training requires 
 knowledge of pedagogy, s82b. 
 Natural history and missionaries, r108a. 
 Necessity of studying world conditions, 
 
 47a. . a 
 
 Necessity of missions, 
 
 Needs: of the Christian, 11b, 12c; of men 
 not met by non-Christian religions, 85, 
 100; of Africa, 208c, 209a; of Japan, 212b; 
 _of spiritual power, 357% 358b. 
 
 Neesima, a address of, 189cd. 
 
 Negative definition of missions, 21abe. 
 
 Neglect of Latin-America, 418c, 419a. 
 
 Negritos, 324d. 
 
 —— problem in Africa, 289be. 
 
 Nelson's signal, 167¢. 
 
 Nervous condition of missionaries import- 
 
 ant, 106c. 
 
 Neve, Dr. Arthur, 499¢. 
 
 Nevius quoted as to Satan’s power in 
 China, 87bc. 
 
 New China, 344ab. 
 
 New creations of Christianity, The, 82d. 
 
 New Guinea cannibals, 23b. 
 
 New Islam, 222d, 456a. 
 
 New message of ristianity, 234b. 
 
 New students of China, 192d. 
 
 New Testament: constantly being written, 
 236d; and a Turkish official, 442b; use of 
 _by Chinese converts, , 
 
 News value of missionary information, 
 597d, s98a. _ : 
 Newspapers: and_ missions, 146-151; in 
 China, 211a; in Brazil, native Christian, 
 
 432a; men, limitations of, 
 
 Ngoni, the, 3ozacd. 
 
 Niagara Falls illustrates Nashville Con- 
 vention, sbc. 
 
 Night of prayer for missions, 273b. 
 
 Nirvana a weakness of Buddhism, 90a, 3272, 
 
 328a, b. 
 “Nobile Truths” of Buddhism, 328a. 
 Non-Christian countries of Asia and mis- 
 sions, 136bce, 
 Non-Christian religions inadequate to meet 
 the needs of men, 85-100. 
 Non-Christian schools of China, b. 
 Nonne Preestes of Chaucer, 116b. 
 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, 380d. 
 
 Northern Presbyterian laymen and mis- 
 sions, 6 o. 
 
 Northfield mission study conference for 
 women, 653cd. f 
 
 Northwestern University Band, sod. 
 
 aks Be missionary revival, 69c. 
 
 Nose-blowing among our ancestors, 116c. 
 
 Nudity in art to be avoided by missiona- 
 ries, r116cd. 
 
 Number of volunteers who have gone to 
 fields, 42c. : 
 
 Nurses almost as influential as doctors in 
 missions, 5034. 
 
 Oo 
 —. use of day of prayer for colleges, 
 ote of this Convention, 4c; of missions, 
 
 Objections best _met personally, 476a. 
 
 Obscenities in Hindu roe 8od. 
 
 Obstacles: to volunteering, bed; to mis- 
 sions in India, 491b, 492a; to missions 
 in the home church, 647d, 
 
 Obtaining spiritual power, 
 
 Officer’s care of health an example to mis- 
 sionaries, 103c. 4 
 
 Officials of Japan favorable to Christian- 
 ity, 397¢. 
 
704 
 
 Ohio Wesleyan University’s work for mis- 
 sions, 572-575. 
 
 Old China disappearing, g3sab. 
 
 Old Dutch churches in ylon, 317d, 318a. 
 
 Omar’s lament, 97c. 
 
 Omdurman, 46rc. 
 
 Openness of ‘he world to missions, 61d; 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. 
 Opposition: to native Christians in India, 
 389b; of Indian Moslems, 456c, 457a. 
 Organization of laymen for missions, 635c, 
 
 Orient: messages from the, 187-196; affected 
 by Japan, 195c, 1 
 
 Oriental Christians, Moslem view of, 44r1cd. 
 
 Orientals must be understood by missiona- 
 ries, r10a, 
 
 Origin of Cambridge 
 Christian Union, 243cd. 
 
 Orphanages in Africa, 296c. 
 
 Orphans in India, 625cd. 
 
 Outfit for Africa, 291d, 292a. 
 
 Oversight of native churches, 379cd. 
 
 Over-supply of doctors in America, 253cd. 
 
 Ownership of Jesus Christ, 29-36. 
 
 Ownership of life, 262ab. 
 
 Oxford Inter-Collegiate Christian Union, 
 244C. 
 
 Inter-Collegiate 
 
 j 
 P 
 
 Pagan element in Africa, 3o5c. 
 
 Pagan vices need not be exaggerated, 82d. 
 
 Pains required in prayer, 182d, | 183a. 
 
 Painting called “Anno Domini,” 215b. 
 
 Panama Canal and missions, 436ab. 
 
 Pantheism an obstacle in India, 491d. 
 
 Parda drawn aside in India, argc. 
 
 Parents: attitude toward volunteering, 32cd, 
 33a; willingness to have children go as 
 missionaries, 33¢. 
 
 Paris Missionary Society, 599b. 
 
 Park, Mungo, 2044. 
 
 Parker, Dr. Peter, aids 
 508d, 513b. 
 
 Parker, seodocs criticism of Goethe, 236a. 
 
 Partnership with God in missionary work, 
 612cd. 
 
 Pastor: and missionary literature, 171d, 
 172a; the missionary as, 379cd; a student 
 of missions, 603-605; an obstacle to mis- 
 sionary giving, 608bc; lacking in mis- 
 sionary leadership of young, 645d, 646a; 
 opposed to forward movement, 6382. 
 
 “Pastor and Modern Missions,”’ 549c, 63oc. 
 
 Pastorate: necessity for a native, 533d; high 
 character of, 534cd. 
 
 Paternal opposition to volunteering, 278cd. 
 
 Patience required in women’s work, 477d. 
 
 Paton, Dr., 614d. 
 
 Patriotism developing in China, 3 
 
 ag of the Kingdom of $54. en,” 
 167 
 
 Patteson, Coleridge, 239b. 
 
 Patterson, Miss F. Address on “The 
 Appeal of China’s Women” 347-350; Re- 
 cent changes in China, 347; the women 
 awakening, ; needs of Women’s 
 Boards, 348; Chinese women’s need of 
 ee 348; their strength. 349; Mrs. 
 
 ishop’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, 122d; 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- 
 
 Cushing, 140bc, 
 
 INDEX 
 
 portant, 260; no reservation permissable, 
 260; two divine works in hee 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., a ae 33d. 
 
 “Pedagogical "Seaenteee suated, 163cd. 
 
 Pedagogical training desirable for mis- 
 sionaries, 581-583. 
 
 Pedagogy, religious, 583b. 
 
 Feane: 114d; woman’s daily paper in, 
 
 Dotiention: Christian, 233- Passat 
 
 “Perils of the Forgiven Life,’”’ rob. 
 
 Periodicals read, how to get missionary, 
 172a 
 
 Permanent factors making China a great 
 mission field, 342-347. 
 
 Perry, Commodore, in Japan, 137a, 138d, 
 140d, 209d. 
 
 Persecutions of native Christians, 389c. 
 
 Persia, Mohammedanism in, g1a, -446. 
 
 Persian Medical Mission, 502ab; +e eine 
 pre Holyoke, 569cd; work for "Moslems, 
 
 462 
 Personal influence, power of, 359c. 
 Personal life, power of the, "350be. 
 Personal work, 475, 476; done by Koreans, 
 
 2134. 
 
 Personality: of laymen to be enlisted for 
 missions, 636cd; the world’s greatest, 
 564be. 
 
 Peru, 2o1b. 
 
 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 Testi ony 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, 2orb- 
 203b; Philippine Moslems, 462c; eager- 
 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, 315d. 
 
 Photography and missions, 107d. 
 
 Physical efficiency of missionaries depend- 
 ent upon health, 103-108. 
 
 Physician in China, late decision of, 363c. 
 
 Pictures of a dying church, 158a; in mis- 
 sionary homes, 116cd; in mission work, 
 492c; from life desired of missionaries, 
 
 5o4ab. 
 Pietists, fundamental prince aples of, 65bc. 
 Pitakas of Buddhism, 325¢ 
 
 eee Horace Tracy, martyrdom, 33ab, 
 
 Pitteburg girl volunteer, 32d, 3 
 
 Pittsburg Laymen’s Coaferenens! 634d, 6354. 
 
 Pilate, 180d. 
 
 Pilgrims in China, 248bc. 
 
 Pioneer on the Congo, experiences of a, 
 291-296. 
 
 Place where one is needed most, 250ab. 
 
 Plagiarized_Christianity, 96d. 
 
 Plague in India, incident of, 374d, 375ab. 
 
 Plan of God for human life, 269be, 
 
 Pledge, the Christian student’s, 24oab. 
 
 Plenteous harvest and prayer, 273-275. 
 
 Plitschau, an Indian pioneer, 66b. 
 
 Poisonous ae abolished in Africa, 296c. 
 
 Ti 
 
 Police of Africa and India, what they 
 prove, 493d. 
 Political: division of Moslem world, 220d, 
 
 changes in China, 335¢c; conditions 
 
 396, 
 
 221b; 
 previously unfavorable in Japan, 
 3974. 
 
: 
 : 
 : 
 
 INDEX 
 
 my: permitted by non-Christian re- 
 ea Bs in Africa, 208b; sanctioned 
 oran 
 
 b 
 Petsheism "an obstacle to Indian missions, 
 
 4gid. 
 
 Poor Richard quoted, 162b. 
 
 vives attack upon Protestant Bibles, 
 431be. 
 
 Popular Buddhism, 329¢- 
 
 Port Arthur, 190a, 193 
 
 Portuguese: rule in Africa, 205c; opposing 
 African missions, sp 
 
 Possibilities of the Nashville Convention, 
 
 Possibilities of women students in mis- 
 sions, 75-78. eae - 
 
 Post mortem examination in Africa, sogb. 
 
 Postulates relating to propriety, 115cd. 
 
 Pott, Dr., of Shanghai, quoted, s9ocd. 
 
 Power: over sin, 35b; to do right not given 
 by non-Christian religions, 92d; spiritual, 
 357-362. hear . 
 
 Practical Christianity proven by medical 
 work, soqc. 
 
 4 og preparation for mission work, 
 
 “Practical training of missionaries,” 536d, 
 
 273-275; 
 Ye’s dependence on, 316ab; 
 
 ing, 3 
 381be; to be taught evangelists, 487c; for 
 
 eparation: of candidates through mission 
 study, 46d, 47a; for the missionary, in- 
 tellectual, 108-114; of women for foreign 
 work, 264d, a; of medical missionaries, 
 518d, s19ab; for educational. work, 536c, 
 537b, Sséacd; for ministry, mission study 
 
 9-15; 
 
 232ab. 
 Presentation of Christ dependent upon spir- 
 itual qualifications, 122-128. 
 Presents, receiving and making, 120c. 
 Presidents of Ohio Wesleyan, S746. 
 Presiding Elders of Methodist Church 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, 590ab. 
 
 Price, H. B. Address on “The Influence 
 of Christianity in Japan,” 393-396. An- 
 at institutions modified, 393; Red 
 
 ross 
 
 Society, 393, ; attitude of Japa- 
 nese public foward’ Christians changed, 
 ; influence of Christians on tne Em- 
 Pire, 394; altered attitude of Military De- 
 partment, 394; hospitals open to ris- 
 tians, 394; favorable Imperial attitude, 
 395; interdenomination co-operation, 
 5; mew responsibility of the native 
 church, 395. 
 Prime Minister, Japanese, quoted, 406c. 
 Princeton youne woman and the Volunteer 
 Movement, 8c; Princeton movement for 
 Chinese Literati, 48a. 
 
 795 
 Principles underlying evangelistic missions, 
 
 13"595- 
 Proting office in Africa, = ge 
 Pritchett, President, quote: 2 fi 
 Privilege: of being a medical missionary, 
 254bc; of the missionary life, 
 
 Problem of missions: stated, 647bc; should 
 be mastered by newspapers, I 
 
 Procrastination, loss due to, gab, 14b. 
 
 Professorial opportunities for exerting mis- 
 sionary influence, 576-578. 
 
 Professors: testimony concerning Move- 
 ment, 41b; conference of theological, 543- 
 33; in Colleges and Universities, con- 
 erence of, 557-578; their lives not known 
 by students, 577bce. 
 
 Program: of missions for pastors, 158d; of 
 missionary day at Louisville Seminary, 
 553a; of Congregational laymen’s meet- 
 ings, 637d, 6388; of Northfield women’s 
 conference, 652, 653. 
 
 Progress an element of religion, gsd. 
 Propagation of religion requires intellectu- 
 ality, 109-114. P 
 Property of missionaries 
 
 treaty, + . 
 
 a oslem expectation of a great, 
 457ab. 
 
 Proportion in vision, 264-269. _ e 
 
 Proportion of German missionaries who 
 are graduates, 67c and foot note. — 
 
 Propriety essential to successful missionary 
 work, 114-122. : ; 
 
 Prostitutes to gods in eg 
 Protestant Christians in the United States, 
 wealth of, 164cd. : ¢ s 
 Protestantism, rumors in Brazil as to its 
 
 methods, 433c. 
 
 Providence of God, 231Cc. 
 
 Psalm 121, 283b. 
 
 Public opinion: affected by students, 144cd; 
 benefited by missions, 321cd. 
 
 Publication work in Ceylon, 319u, 3204. 
 
 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, 4ob. 
 
 Pyeng Yang, Christian canvass of, 212c. 
 
 under Chinese 
 
 Q 
 
 Qualifications of missionaries: improved by 
 Movement, 44b; important spiritual, 122- 
 128; to Arabian women, for train- 
 ing native evangelists, ic, 487b, 488a; 
 for missionary educators, s26be; for edu- 
 cational work, 5358. ‘ 
 
 Quality of missionary candidates, sob. 
 uestions of native theological students, 
 
 535be. cag ; 
 Queue disappearing in China, 337b. 
 
 R 
 
 Railroad companies and missions, 640a. 
 Railroad man and a missionary campaign, 
 
 639abc. 
 
 Ravfroads in Africa, 288a, 290d. , 
 
 Railway employes an example to Chris- 
 tians, 34d. ; 
 
 Railways in Arabia, 222d. 
 
 Rainey, Dr., quoted, r123cd. 
 
 Ramabai, Pundita, 38:bc; revival in her 
 orphanage, 457d. 
 
 Rationalism harmful to missions, 66c. 
 
 Ray, John, quoted, s62c, 
 
 Reaching Hindus, be. 
 
 Reading and missions, 161ab, 162a. 
 
 Real life of mission field to be pictured, 
 593d, so4a. : whi 
 
 Reason to be used in deciding call, 267d. 
 
 Reasonableness of missions, 616cd. 
 
 Reasons for preaching the Gospel to China, 
 
706 
 
 344d, 345ab; for volunteering, 43¢; why 
 intellectual preparation is essential, 108- 
 
 II4. 
 
 Recreation of missionaries, 107cd. 
 
 Recruiting ground for missionary states- 
 men, Seminary the, 550-552. 
 
 Recruits: secured by Volunteer Movement, 
 174d, 175a; professors’ opportunity to se- 
 cure, 578bc. 
 
 nee Cross Society in Japan, 393c, 304a, 
 406a. 
 
 Redeeming power of love, 229d. 
 
 Redemption taught by missionaries, 112d, 
 r13ab. 
 
 Reekie, A. B. Address on “Work on the 
 Western Coast of South America,” 434, 
 435: Pioneering in Bolivia, 434; changes 
 in constitution, 434; civil marriage ques- 
 tion, 434; a Bolivian convert, 434, 435; 
 influence of a converted school boy, 435. 
 
 Reflex influence of missions, 45a. 
 
 Reform workers, 167ab; reform movement 
 in China, 335d, 339a, 354cd. 
 
 Reformation: Leaders slow to realize duty 
 of missions, 19cd; contribution to mis- 
 sions, 20d, 21a. 
 
 Relation of Christian missions to diplo- 
 Macy, 136-141. 
 
 Relationships of missions, wider, 129-151. 
 
 Religion: prominent in British university 
 thought, 72d; makes mental demands on 
 missionaries, 109-114; 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, 216d; inactive in 
 Korea, 411cd; much truth in them, 5s9ab; 
 study of, 584bc. 
 
 Religious: life of students aided by Move- 
 ment, 48d, 49a; changes in Africa, 304d, 
 305a; freedom in Korea, 411b; education, 
 581d, 582a; press should adequately treat 
 missions, 589, 590. 
 
 Report of Volunteer Movement’s Executive 
 Committee, 39-64. 
 
 Representatives, Christian members of Jap- 
 anese House of, 211d, 2124. 
 
 Republics of South America, religious lib- 
 erty in, 417b. 
 
 Requirements of the missionary enterprise, 
 24b-25a. 
 
 Rescue work in India, 371d. 
 
 Rane as occasioned by exterritoriality, 
 137b. 
 
 Resource of the Church, laymen an unde- 
 veloped, 634c. Pi 
 
 Resources of the laymen, missionary, 159- 
 
 167. 
 
 Responsibility: of pastors in missions, 159b; 
 for non-Christian world, 281d; 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, 3z0bc; of Korean work, 410d; of 
 Latin-American work, 430-433; of train- 
 ing native doctors, 51sbe. ‘ 
 
 Revival: in India, tord, 457cd; in Khasi 
 mission, 312b; in Foochow College, 337d; 
 demand leadership, 387cd; stimulate edu- 
 cation, 525b. 
 
 “Rex Christus,’’ 651c. 
 
 Reynolds, Sir Joshua, motto, 121d. 
 
 Rhenish Mission in Sumatra, 223. 
 
 Rice planting in Persia, 444abc. 
 
 Richards of Africa quoted, 9oc. 
 
 Riis’s view of foreign missions, 4gbe. 
 
 Ritual of South American Romanism, 
 423ab. 
 
 River systems of Africa, 287d, 288a. 
 
 Robert College, 464c, 531d, s3ob. 
 
 Roberts negotiates American treaties, 1404. 
 
 Robson, Address on “The Supreme 
 Business of the Church to Make Christ 
 Known to All Mankind,” 19-25: This is 
 
 INDEX 
 
 Christ’s view, 193 Church is appointed 
 thereto, 19-21; the Reformation, 19, 20; 
 gradually realized by the Church, 20; the 
 presentation of Christ, defined eeeerely 
 and negatively, 21; Christ made known 
 by proclaiming facts of His life, 21; by 
 missionary saintship, 22; by missionary 
 beneficence, 22; all men are parish of 
 Church, 22, 23; the last commission of 
 Jesus, 23, 24; Christians must adjust their 
 lives to this end, 24; congregations 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, 615ab. i 
 Rodgers, J. B. Address on ‘‘Opportuni- 
 
 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 ices 
 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- 
 pines, 437; comparative opportunities at 
 home 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, 94a. 
 
 Roosevelt, President, 118b, 200b, 549ab. 
 
 Rose, Horace, 278b. 
 
 Rouse, Dr., quoted, 457d, 458a. 
 
 Rowboat anchored, 7a. 
 
 Rowland, C. 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. ott’s book useful, 
 630. 
 
 Ruler’s lost chance, the young, 236c. 
 
 Rules of propriety in China, 121d. 
 
 Rupa of Buddhism, 327b. 
 
 Ruskin quoted, g1d, 35gb. 
 
 Russia: treaty with ina, 139c; transfor- 
 mation, 628d, 6292. 
 
 Russo-Japanese war, 335d. 
 
 “Rut” defined, 106d. 
 
 s 
 
 Sabbath: and missionaries, the, 1o7bc; le- 
 galized in Japan, 393bc. 
 
INDEX 
 
 Sacrifice: of Christ, 84b; of a West African 
 slave girl, 35d, 36ab; Singhalese Chris- 
 tians averse to, 321d, 322a; of missiona- 
 Ties, 474c; made for Ohio Wesleyan, 573d, 
 
 4a. 
 saned volunteers, 42¢-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 
 
 pina, 6553 fruitage, 655. 
 
 i tribes, 3258. 
 
 Salaries of missionaries, 632c. 
 
 ary-sharing scheme, 632d. 
 
 Salisbury, N. C., Cemetery, 283d, 284a. 
 
 Salutations in Persia, 482c. 
 
 Salvation: not worth passing on, a, 2558; 
 Buddhism’s way of, 328a-329b; demands 
 education, 527b. 
 
 ritan woman, i 
 Sanction evil: non-Christian religions, grc. 
 
 Sanctions of morality lacking in non-Chris- 
 
 tian neligions, Sang : 
 
 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; 
 missio: interest dependent upon re- 
 ligious life, 75; Student Federation and 
 women, 75, 76; countries containing wom- 
 en members of the Federation, 76; Hol- 
 land’s part in missions, 76; 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- 
 dia, 256; in Japan, 257; Cain’s question, 
 257; aul’s answer to it, 257; two sorts 
 re) fugitives, 258; cost of Paul’s decision, 
 259; the face of God, 259. 
 
 Sayad Ahmed and education, 455c. 
 
 Scandinavian Church “family clubs,’’ 116b. 
 
 School attendance in various lanus, 524d, 
 
 5a. 
 School boy convert, 435abc; school boy’s 
 death, 567d, Pcie 
 Schools: in Africa, 294d; in Japan, govern- 
 ment, 403-405; for girls in Persia, 445ab; 
 for Chinese girls, created by missiona- 
 ties, 528b; Shanghai girls’ schools, 529. 
 “Scoops” not helpful to the missionary 
 
 cause ord. 
 
 Scotch-Iris Presbyterians as soldiers, 638c. 
 
 Scottish Church controversy, 123c. 
 
 Scriptural view of other religions, 87cd. 
 
 Scripture: Power of at Nashville, 4b; pas- 
 sages bearing upon Christ’s ownership, 
 29be; circulation in China, 337d; distri- 
 bution, fet 51a. 
 
 Scudder, H. J. Address on “India’s Clam- 
 ant Appeal,” 385-388: The depressed 
 classes, 386; Decennial Conference appeal, 
 386; what it means, 386, 387; leadership 
 
 emanded, Pi the claim of recent re- 
 vivals, 387i ishop Thoburn’s appeal, 388. 
 
 Scudder, . John, 318c. 
 
 Searching the Scriptures, reward of, 586b. 
 
 Seclusion of Moslem women, a difficulty, 
 
 Second, how many non-Christians die each, 
 » gia. 
 
 Second commandment lacking in Roman 
 Catholicism, 426d. 
 
 Secondary Schools of England, s6sb. 
 
 Secretarial visits of Movement, 4ibe, 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, 
 
 Salf-sacrifice of Korean Christians, 412d, 413a. 
 
 7097 
 
 Self-support in Ceylon, 320d. 
 
 Sellers, F. P. Addeces 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, ; cause of 
 Christ a legitimate feature of journalism, 
 596; worthy material secures publication, 
 597- 
 
 Seminaries in mission lands, theological, 
 
 . 533-536. y pias 
 
 a student and his unwilling father, 
 gacd. 
 
 Seminary’s relation to mission fields, 548- 
 559. 
 
 Semi-paganism of Latin-America, 422bc. 
 
 Sensuality of Africans, 207d, 208a. 
 
 Sentiment not necessarily opposed to non- 
 Christian religions, Christian, 
 
 Sepoy Mutiny, 35d. 
 
 Sermon on the Mount, 229c, 234ab. 
 
 Sermons, Convention, +240. 
 
 Sermons to be ibisleivanine Christ's, 487d. 
 
 Serpents, wisdom of, 275b. 
 
 Servant and master, relations between, 117¢. 
 
 Servia, condition in, y 
 
 Service, description of a Mohammedan, 
 483cd. 
 
 Service of secular press 
 sosbe. fia Pint 
 
 Seven principles of human civilization, 83b. 
 
 Shamanistic religions, weaknesses of, gobc. 
 
 Shand, Lord, 123d. 
 
 Shanghai, recent troubles in, 627bc. 
 
 Shan-tung College, 192d, 193a. 
 
 Sheffield, Dr., 349a. 
 
 Shen-si, ssed. : 
 
 Sheppard, W. H. Address on “Experiences 
 of a Pioneer Missionary on the Congo,” 
 291-296. Incident of boyhood, 1; out- 
 fitting in England, 291, 292; earliest ex- 
 periences in Africa, 292; perils, 292, 293; 
 alone in rp on 2935 big visitors, 
 293, 204; the people, 294; first_convert, 
 294; ps Sal teaching, ; Mr. Lapsley’s 
 death, 295; at Lukenga’s capital, 295; re- 
 inforcements, 295; native leaders, 295% 
 church buildings, 295, 296; results of fi- 
 teen years’ labor, 
 
 Shintoism: no longer regarded as a re- 
 ligion, 98a; waning in power, 405¢. 
 
 “Short term missionaries,’’ 206a. 
 
 Showing men the door, 247, 248, 
 
 Siam’s monarch progressive, 211c, 
 
 Siberian Moslems, a6gb, 
 
 Signs not to be asked for, : 
 
 Silence, Christians accountable for, 162b. 
 
 Silliman, H. B., establishes Silliman Insti- 
 
 tute, Soe 
 
 Silver oy 165a, 653cd, 654a. 
 
 Simeon, arles, 605ab. 
 
 Sin: Obstacle to a successful convention, 
 6d-8b; prevents fullness of blessing, tob; 
 must cut loose from, 12d, 13a; prevents 
 coming of blessings to others, 15a; power 
 over, 35b; non-Christian religions lack 
 adequate ideas of, gob, 537d; true idea 
 of, taught by missionaries, 112d; a hin- 
 drance to s sage g60cd; convic- 
 tion of, in India, 368cd. : i 
 
 Singapore, ar street preaching in, 497ab. 
 
 Singing helpful in missions, 492c. 
 
 Sister’s story of the Civil War, 13b. 
 
 Sistine Madonna illustration, 261a, 261d. 
 
 Skandhas of Buddhism, 327c. 
 
 Skepticism a cause of missionary apathy, 
 
 d. 
 
 sick, 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, asm 253. 
 
 Slave convert in West Africa, 35d, 36a. 
 
 to civilization, 
 
708 
 
 Slavery aided by African Moslems, 46rbc. 
 “Slaves of Jesus Christ,” 233c. 
 Slave-trade in Africa, 204d, 3ooab, 3o01b. 
 Smith, Dr, Arthur, 638a 
 
 Smith, Bosworth, on Mohammedanism’s 
 weaknesses, gocd, g2b. 
 
 Smith, Stanley, and British missions, 73d. 
 
 Smyth, Newman, quoted, 235c. 
 
 Social: needs of men not met by non- 
 Christian religions, 95a, g6c; influence 
 and missions, 163bc; teachings of Jesus, 
 237bc;_ changes in Africa, 296cd, 304c: 
 condition of Korean women, 408d, 409a; 
 CONFeIO HESS and efficiency, training for, 
 503d, 504a. 
 
 Scere des Amis des Missions, 69b. 
 
 Societies: laboring in Malaysia, mission- 
 ary, 323ab; working for Moslems, 464be. 
 
 Society taught, true view of, 111d. 
 
 Soldiers: should be esteemed by mission- 
 aries, 136a; Hu-nan soldier’s conversion, 
 359bc; in Philippines, 437d; of Japan and 
 the Bible, 4ogabc. 
 
 South India, progress of Christianity in, 
 
 384a. 
 Sout denied by Buddhism, existence of, 
 327c; Korean woman’s discovery of, 409b. 
 
 Soul-winning, candidates should believe in, 
 
 491ab. 
 
 South Africa, 288d. 
 
 South America: opportunities, 2ora. 
 
 South China, missions in, 338, 339. 
 
 South China Medical College, s1ad. 
 
 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, 570c, 571C¢. 
 
 Specialization in preparation for mission- 
 ary work, 538ab, 530a. 
 
 Speech, sins of, 118d-120a. 
 
 Speer, R. 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, ria 91; intellectual needs not met 
 by non-Christian religions, 91, 92; moral 
 needs not satisfied, 92; lack of moral 
 ideals, 92; non-Christian religions with- 
 out ethical power, 92, 93; without true 
 conception of sin, 93; morally chaotic, 
 93; lack true view of inviolabilit+ 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 
 
 INDEX 
 
 man’s spiritual needs, 96, 97; 
 
 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, 12ob. dhe bl 
 Spirit of God: needed to vivify missionary 
 literature, 173b; infilling of, in India, 
 369d, 3702; power referred to, 5c. 
 Spiritual: personalities, 4c; fulness results 
 from acknowledgment of lordship of 
 Christ, 35d; qualifications of the mis- 
 sionary, 122, 123; power, 357-3623, awaken- 
 ing in India, signs of, 367-370; life essen- 
 tial to preservation of civilization, | 558b; 
 life in relation to fruitful missionary 
 work, 614cd; nature of missionary work, 
 
 17C. 
 
 Spirituality: increased by the Movement, 
 44d; an essential missionary qualification, 
 ro8d. 
 
 Spitting in non-Christian lands, 118ed. 
 
 Spurgeon quoted, 363b. — 
 
 Spy, death of a Christian Japanese, 393d, 
 
 3044. 
 
 Ssu-chuan, 340c, 341b. fi 
 
 Stagnation of Mohammedanism, 90c. 
 State toward education, attitude of the, 
 
 2a. Me 
 Seneenan characterized, the missionary, 
 od, 551a. Hie 
 
 Stitean ee cbiee defined, Christian, 351abc; 
 demand for missionary, 351-356. _ 
 
 Statistics of: Nashville Convention. See 
 Appendix C. Volunteer distribution, 42c- 
 hae Movements mission study classes, 
 45ab; money contributed to missions by 
 students, 47cd; missiona: interests 
 among German students, 68d, 69c; Prot- 
 estant wealth in the United States, 164cd ; 
 Baptists’ knowledge of their missionary 
 organizations, 168b; number of volunteers 
 abroad, 174bc; children and young people, 
 177ab; students in India, 190d; missions 
 in Philippines, 203ab; slave-trade in Af- 
 rica, 204d; Congo Free State, 206c; re- 
 lating to the Far East, 209bc; Christians 
 in Japan, 211d; Brahmans and Chamars, 
 217d, 218a; Moslems, 220be, be; physi- 
 cians needed in America, 253 3 African, 
 287c, 288d, 289b; mission work in Central 
 Africa, 304bc; Baptist work in Assam, 
 309d; its area and population, 310ab; Ka- 
 ren converts, 315¢; Buddhists, 325¢; Meth- 
 odist work in Western China, 341a; wid- 
 ows in India, 374d; Indian mass move- 
 ments, 379c, 380bcd, 381bce, 382a; deduc- 
 tions from Indian, 382-385; missionaries 
 needed in India, 36d, 387a; Christianity 
 in Japan, 406a; orean, 411b, | 412cd; 
 Latin-America, 420ab, 421ab; missions in 
 Brazil, 430d; Christian literature in Tur- 
 key, 442c; Moslems in Levant, 442d; Mos- 
 lems in india, 453cd; African Moslems, 
 458cd, 4s9bc; African Moslem converts, 
 461c; unreached Moslems, 462cd, 463abe; 
 relating to India, 490bc; medical mis- 
 sions, 500cd; Indian missionaries, 523ab; 
 India’s illiterates, 524d; schools in dif- 
 ferent lands, 524d, 525a; India and Cey- 
 lon Christian communities, 525d; illiter- 
 acy of Chinese women, 528c; gifts to mis- 
 sions in Mercersburg Academy, 566cd; 
 wealth in the United States, 6o06bed; giv- 
 ing in Southern Presbyterian Church, 
 628d, 630a; number of Christian laymen 
 in U. eo 634d; young people in churches 
 of United States and Canada, 64442; wom- 
 
INDEX 709 
 
 en’s mission study text-books, 651d; num- 
 a po th missions in ethodist 
 Status of woman, socialy, fundamental, 
 
 Stearns, Dr., quoted, 358d. 
 oe ‘communication in South China, 
 
 pitecptiocs —— in promoting mission- 
 
 interests, 
 Sterility of + onhgre 89d, 2 a 
 Stevenson, a nc a4 work among 
 “A msce-g ¢, 
 Dr in Ai Son, gota. 
 t quoted, 1goab. 
 oo i iss E, M. Address on “Work for 
 Moslem Women in European Turkey,” 
 : Field referred to, rads work in- 
 in early years, 448; freedom in Ser- 
 via and Bulgaria, ; Albanian work, 
 ; civilization and Moslem women, 449: 
 ‘ucation, 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, A5g, 
 Strategic importance of Student Volunteer 
 Mo ge 174-181. 
 na a of, 248-251; preaching in 
 
 gcnnkeee and 8, aoa missions, 73d. 
 Sendenthood voor de Zending, 69a. 
 Studentenbund fir Missions, 69a. 
 Student Foreign Missionary Society of Jaff- 
 
 g2od. 
 Studeat Missionary Association in Berlin, 
 
 Student Volunteer Missionary Movement, 
 Sweden, 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 pry & ——_. 
 Great Britain, Conference of wh , ‘0 
 ool interested in missions, obec; 
 
 ms from, 72-75. 
 Student Volunteer Missionary Union, Ger- 
 
 Student tices of Japan, 189, 190; in 
 ilippines, 4372! 
 
 Students: aiesent See of the word, 70c; 
 Indian student persecuted 78bed 5 Chris- 
 tians desired in Persia, ; are believ- 
 ers in a. aid peat greetings from Ger- 
 man, ay ¢ promotion, 144b, 
 darter y Volunteer Movement, 
 
 er a te 181a; of India, 190-192: 
 
 192-1 x intimately connected 
 
 tN destiny of the Empire, Japanese, 
 194b, 194, 196; Scripture for, 237cd; in 
 er countries, Chinese, 343d; impor- 
 tance of interesting students in missions, 
 $57,S6t: the leaders of young people, 
 
 _ y oe missions: 44bc, 46a, 47¢; numbers 
 177b; scheme oe seminaries, 
 ata; aay of, 583, 584. 
 Stuntz, Dr., 
 fa E "DA Address on “Missions from 
 Business Man’s aaa of View,” 623- 
 Saleen ory quests, 623; a Kyoto ex- 
 missionaries not a cause 
 per international pore ne pe Rig 6a4; reflex ef- 
 fect of missionary effort, 624, 625; aiding 
 Indian orphans, 62s. 
 Success: in mission work dependent on 
 ie ee reparation, 108-r14; missions, 
 1575 dependent on ministry, 155-159; de- 
 
 ent on prayer, 181-185; in Korea em- 
 Parrassing, 410d; of evan ic work in- 
 
 Su-chou revi 
 Sultan’s relation a, PS 406a. 
 
 Summer conferences: for united study of 
 missions, 653; of the Young People’s 
 Missionary Movement, 
 
 Sun a menace to health in tropi 1052. 
 
 —— observance in Japan, ect of, 
 
 Gaamee schools: number of scholars, 177a; 
 summer conference for considering mis- 
 sions, 653d; and missions, 6ob. 
 
 Superficial view: of Christ’s work, 84ced: 
 of missions, sgocd. 
 
 Superiority of Christianity over other re- 
 ligions, 81-85. 
 
 Superlatives i be avoided in missionary 
 writing, s92cd. 
 
 Supernatural power attributed to medical 
 missionaries, 519d. 
 
 Superstition: in Africa, 207¢cd; overthrown 
 by medicine, fare 
 
 en of the student field needed, 61a. 
 ge conten! Association of the United 
 
 esbyterians, 635cd, 636a. 
 
 Support: of missionaries by individuals, 
 63ab; of missions most important, 155¢, 
 a children’s support in a foreign 
 
 e 338. 
 Supreme business of the Church, 19-2) 
 Supreme ery not patronized mu at 
 t, 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 Bree mone > 338; unique op- 
 
 portunity, eres sereatiae, 
 $383 China’s a 4 
 Tai 
 
 dress on 
 ning Natives ry a 513-515: 
 
 Pioneer medical work in China, 513; na- 
 tive helpers essential, 513; aim of such 
 training, 514; need for it, S14; methods, 
 514; eagerness to learn, 514; hospital as- 
 sistants, 9155," ro 515. 
 
 Swearer, Address on “Korean Op- 
 portunities and Needs,” 411-413: Number 
 and homogeneity, 411; religious freedom, 
 411; good literature, 411; religions not 
 —_ 411, 412; eager for Christianity, 
 412; number of converts, 412; illustration 
 of Korean fidelity, 4 oy 
 
 Swift, Miss Eva, quoted, 387d. 
 
 Syria’ massacres of 1860, "355d. 
 
 T 
 
 Tabooed topics of conversation, 119¢. 
 
 Tact need in —a 3224. 
 
 Taft, Secretary, letter —_ 200d. 
 
 are work among, ay eb. 
 
 Task of missionaries should be faced by 
 candidates, 135cd. 
 
 Taylor, Hudson, TS 125a, 274cd, 275¢. 
 
 Taylor, is missions work 
 among pol people. Ad on 
 “Mission Study an Sete Forms of Mis- 
 sonar Instruction of the Young,’’ 647- 
 
 actors of the missionary a: 
 
 oan home church an obstacle, 647, 648; 
 opinion of Methodist Church leaders % 
 649; mission study the best solution, 649: 
 speaker’s experience in leadership, 649, 
 6s0; usefulness of those detained at home, 
 
 Senchers: in Japanese government ory 
 403-405; needed for missionary colleg: 
 , 5338; significance of word in Great 
 
 ritain, foi impress on ome — 
 
 Teheran ission 1 Pres 
 Telegra hy in Africa, native, 292c; tele- 
 Pi Naga language, first 
 
 gram in the Ao 
 
 11d. 
 Taluga Conference, 313a; Telugu awaken- 
 
 ing, 38o0bc; proverb quoted, 4gab. 
 
710 
 
 Temperance movement: in Ceylon, 320c; 
 in Japan, 404d, 405a. 
 
 Temple, Archbishop, quoted, 53a. 
 
 Temple: propriety in, 120d; in Korea, story 
 of, 411d, 412a; becomes a_ Christian 
 church, 481bed. 
 
 Temptation of Jesus, 180b. 
 
 “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, 249; story of volunteering, 249, 
 250; two sides of a street, 250; deciding 
 the question of volunteering, 250; sol- 
 diers in Ashanti, 250, 251. 
 
 tents of Mark being constantly written, 
 236d. 
 
 Testaments used by Roman Catholics in 
 Brazil, 431be. 
 
 Testimony of a volunteer, 278, 279. 
 
 Test: of students, demand for missionaries 
 a, 193bc; for men, the final, 238cd. 
 
 Teutonic contribution to Christianity, s6ob. 
 
 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 
 95c. 
 
 Theological instruction in missions, 47b. 
 
 Theological schools in mission lands, 533, 
 
 Koran, 
 
 536, 
 
 Theological training needed, 538d, 5302. 
 
 Theories concerning missionary methods, 
 488cd, 489a. 
 
 Thieves at communion, converted, 217b. 
 
 Thieving of Oriental Christians, 441d. 
 
 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; the Brahmans and low castes, 217, 
 218; converts of the Methodist missions 
 last year, 218; their intellectual achieve- 
 ments, 218; 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 ele- 
 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, 610d. 
 
 Thompson, D.D., remarks in Editors’ Con- 
 ference, 599, I 
 
 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, 267; 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, 341d. 
 Tientsin, 114d. 
 Tierra del Fuego, 23b. 
 Time: a missionary resource, 160d-162b; 
 given to seminary mission study, 552d. 
 Tokyo Student Association men, r195ab. 
 Toleration: of Oriental religions, 133c, 134b; 
 
 INDEX 
 
 of Indian Moslems increasing, 3 of 
 Chinese, 627d, 628a. Ae 
 
 Topping, H. Address on “Present Condi- 
 tions Favorable and Unfavorable to Mis- 
 sionary Work in Japan, 396-398: Preju- 
 dice being overcome, 396; political obsta- 
 cles disappearing, 396; former injustice 
 to Japan, 396 397; officials favorable to 
 adoption o: Christianity, 397; attitude to- 
 ward Western learning, 3097; Christian 
 love a helpful factor, 397, 398. 
 
 Toronto Convention, 5c, 247d, d. 
 
 Touch with workers egsential to large giv- 
 ing, 630d, 631b. 
 
 Tourists harmful to missions, 624be. 
 
 Townsend, Meredith, quoted, 89bc. 
 
 Toynbee, Arnold, 237d, 2ob. 
 
 pees: useful in aren preaching, 
 316ab. 
 
 Training: classes in Korea, 212d, 213a; the 
 Indian field, 389acd; for Moslem work, 
 46scd; native evangelists, 486-488; natives 
 as doctors, 513-515; training schools for 
 candidates, 549bcd; mission study class 
 teachers, 65s5ab. 
 
 Tranquebar, an early mission field, 66b. 
 
 Transformation: of life, 261a; of Catholi- 
 cism in Brazil, 431abc; in China must be 
 slow, 628ab. 
 
 Translation: Judson’s work on Bible, 135d; 
 of Roman Catholic Bible, 431c. 
 
 Transmigration, 97d, 326d, 327d. 
 
 Travel: in Burma, 316c; in stern China, 
 337a; in Persia, 443d; in Chinese house- 
 boat, 510ab. 
 
 Treaty: between China and United States, 
 137¢, 138b; difficulties in Japan, 396d, 
 
 3074. 
 
 Tribal growth under recent conditions in 
 
 frica, 205¢. 
 
 Trifles, importance of, 121d. § 
 
 Truth: sacredness of, how regarded by dif- 
 ferent religions, 93d, 94ab; desirable in 
 missionary literature, 592d, 593c. 
 
 Tsilka, Mr. and Mrs., 449c, 452c. 
 
 Tuan, Governor, and the missionaries, 
 117d, 118a. 
 
 Tucker, President, quoted, 166d. 
 
 T’ung Chou College, 193b. 
 
 Turkey: and French Catholics, 137ed; re- 
 lation to Moslem world, 465d, 466a; wom- 
 en and girls, 450ab. 
 
 Tylor, Professor, quoted, 116b. 
 
 Tyndall, John, quoted, 181d. 
 
 “Two cents a week for missions,” 156d. 
 
 Two decades of the Volunteer Movement, 
 
 39-64. 
 
 Two Hundred and Three Meter Hill, 
 tgoabe. 
 
 “Two Ladders,” story of, 426bc. 
 
 U 
 
 Uduvil Girls’ Boarding School, 318d, 3194. 
 
 Unbelief an obstacle to a successful con- 
 vention, 8b. 
 
 Uncharitableness an obstacle to mission 
 work, 7c. 
 
 Uncleanness of Hinduism, 89abed. 
 
 Union in Japan and China, Volunteer, 
 
 s52cd. 
 
 ene Theological Seminary, Richmond, 
 552d. 
 
 Union work a missionary resource, 165bed. 
 
 United Free Church of Scotland’s work in 
 Africa, 299-305; circulation of its periodi- 
 cals, 5994. 
 
 United Presbyterian Church: and the 
 Watchword, s5ab; work in Africa, 297, 
 298; work of laymen in, 634-636. 
 
 United States Government helpful to Cu- 
 ban missions, 435d. 
 
 Unity: aided by the Movement, 52a; of 
 mankind denied by non-Christian relig- 
 
 ions, 96be. 
 
INDEX 
 
 Universal peace and the Volunteer Move- 
 
 wis 
 aaversity of Halle, 66a. 
 Miversity of Pennsylvania’s Canton medi- 
 
 U in mission work fostered by the 
 Watchword, 55¢. 7 
 Utrecht 
 
 Vv 
 
 Vance, J. I. Address on “The Minister’s 
 Essential Relation to the Success of the 
 
 enn, Secretary, soob. : 
 
 r Sins against propriety, 118d-120a. 
 
 “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- 
 
 Victoria Cross deserved by missionaries, 
 
 21sa. 
 
 Villages: in Africa, ab; of China not 
 evangelized, 213d; India a nation of, 
 374bc; without schools, Indian, s24c, s2sa. 
 
 Vinton, S. R. Address on “Gospel Tri- 
 umphs in ae 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, 475, 476; opportunity to 
 exercise personality, 476. 
 
 Virtues of Christianity, 83c. 
 
 Vision: of Christ necessary, 11d, 12a; pro- 
 portion in, 264-269; of God, in missions, 
 a of, 367cd; of Jesus Christ, a 
 
 Visiting mission fields, 631d. 
 
 Vivekananda in Chicago, h 
 
 Vocabulary, weakness of a narrow, r1gab. 
 Voluntary mission study, weakness of, 
 
 b. 
 
 i what it costs, 13c, 14b; does 
 not diminish candidates for ministry, 
 42b; reasons for, 43c. b 
 
 Volunteer Bands may study propriety, 12tb. 
 
 Volunteer secretary’s work in South India, 
 19ra. 
 
 Volunteer, testimony of, 278, 279. 
 
 Volunteer Unions in Japan and China, 
 
 Volunteers: who have gone to fields, 
 174c; more needed, 57c-58bd; on fields, 
 
 uence of, 17b; in schools at home, 
 176c; as ‘ors and laymen, 176c; influ- 
 ence on church, 177ab; volunteers 
 
 711 
 
 who have died since Toronto Convention, 
 276, 277; possible cause of lack of, 548d; 
 nom ge rom a single British church, 
 
 WwW 
 
 Wahabi Movement, 222c. 
 
 Walker, President James, of Harvard, 160b. 
 
 Walker, R. H. Address on “The Sources 
 of Missionary Enthusiasm at the Ohio 
 Wesle University,” a7; 75: Number 
 of graduates on mission field, 572; founda- 
 tion of the University, 573; sacrifices 
 made for it, 573, 574; its apes ee ea 574; 
 skepticism a source of lack of missionary 
 interest, 574; revival spirit, 575; mission- 
 ary consecration, 575. 
 
 Walking not desirable, rapid, 118c. 
 
 Wallace, E. M. Address on “Showing Men 
 the Door,” 247, 248: Skepticism in the 
 ersonal life, 247; result of deliverance 
 shag 247; the es Lge bp call, 
 247, ; pilgrim seeking the door, 248. 
 
 Wallace, Prof Louise S. 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. Gulick’s institution 
 in Spain, 570, 571; Mt. Holyoke a ban- 
 yan tree, 571, 572. 
 
 Wanamaker, John, 162d. 
 
 War: between China and Japan of 1894-5, 
 550a; in Africa, inter-tribal, 204d, 205a, 
 
 3d, E 
 
 Wernclh, Hichdaene referred to, 67cd. 
 
 Waste in mission work, 208ed. 
 
 Watchman, Ezekiel’s, 281d. 
 
 Watchdial a reminder of the Non-Christian 
 death-rate, 3o0c: 
 
 Watchword of Volunteer Mcvement, 6c, 
 
 54C, 55¢, 63b. 
 
 Waterbury, Mrs. N. M. Address on “Text- 
 books for Young People’s Classes 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. 
 Witsons A., quoted, 461b. 
 Watson, C. 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, 459; 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. eee 
 
 Wealth in the United States, statistics of, 
 
 Weaver, Mayor, of Philadelphia, 167. 
 
 Webb-Peploe quoted, 36r1b. 
 
 Wedge, medical missions a, 490ab. 
 
 Week of Prayer, value of, aa7e- 
 
 Weekly religious press should adequately 
 treat missions, Ps 590. 
 
 Wellesley student, 173d. 
 
 Welsh Calvinistic Methodists, g12b, 381a. 
 
 Welsh revival, 125c. vu’ 
 
 Weltz, Justinian von, advocate of missions, 
 
 20a. 
 
 Wends and their cannibalistic customs, 
 116ab, 
 
 Wesleyan converts in Ceylon from educa- 
 itonal work, §23c- ‘ P 
 
 West African slave girl’s gift, 35d, 36a. 
 
 Western China, prospects in, 339-342. 
 
 Western South America, work in, 434, 435- 
 
 “What is Religion?” referred to, s562c. 
 
 Wherry, E. M., quoted, fs 
 
 “Whatsoever He Saith Unto You, Do It,” 
 
 sermon on, 233-240. 
 
712 
 
 Which side of the street? 248-251. 
 Whitby Conference, 653d. 
 
 White, J. C. Address on “The Ownership 
 and rdship of Jesus Christ,” 29-36: 
 Scriptural statements, 29; lordship ex- 
 
 tends to our possessions and powers, 29; 
 obligation to know concerning missions, 
 30, 31; to pray for the cause, 31; to go 
 to the fields, 31-33; 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, 635; plans 
 of, 636; personality must be enlisted, eee 
 White people of Africa a mission field, 
 
 b. 
 
 “Who's Who in America,” quoted, 175bc. 
 
 Widowhood in India, 374cd, 389d, 507d. 
 
 Wife of medical missionary, preparation 
 of, 518d. Bre 1 
 
 Wilder, Grace, prays for missionary upris- 
 ing among American students, 68b. 
 
 Wilder, R. $s And Volunteer Movements 
 of America and Great Britain, 53a; pray- 
 ing for missionary revival in America, 
 68b; secretary of Scandinavian Volunteer 
 Movement, 7ob; an originator of British 
 Volunteer Tisian: 74a; at Princeton, 565d. 
 
 Wilhelmina, Queen, 22r1b. 
 
 Will: fundamental in character, 178d; of 
 God central in Christian life, 25rbc. 
 
 Williams, John, 6osc. f 
 
 Williams, S. Wells, service in Japan, 140cd; 
 in China, xen 626c. 
 
 Willingham, R. J. Address on “The Pas- 
 tor’s Responsibility in Directing the Mis- 
 sion Prayer Life of His People,” 612, 
 613: tistians partners with d, 612; 
 object of churches, 612, 613; prayer a 
 potent agency in missions, 613; pastor’s 
 relation to it, 613; a great responsibility, 
 
 613. 
 Raines to be a missionary essential, 
 
 2b. 
 
 “Wills” of the Christian, two great, 283c. 
 
 Wilson, A. S. Address on “Medical Op- 
 portunities in India,” 372-375: Physical 
 suffering, 373, 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, 309; responsive races, 309; Bap- 
 tist statistics, 309; area and government, 
 $203 the Assamese, 310; Garo work, 311; 
 
 aga tribes, 311, 312; Khasi mission, 312; 
 Assam and Tibet, 
 needed, 313. 
 
 Woman: of Samaria, 83d; a chattel in 
 
 Moslem lands, 9sbe; daily paper for, in 
 
 312; reinforcements 
 
 4 
 
 INDEX 
 
 Peking, 211a; her life without Christian- 
 ity, 371ab; college for, at Lucknow, 390d; 
 lot in Korea, 408d, go9a; change wrought 
 by Christianity, bcd; condition of, in 
 Africa, 256cd, 507d; Medical College, Can- 
 ton, 514d; most easily reached by women 
 missionaries, native, 77ab; may be lied 
 to, 95be; in India, 256d, 370-372, 381bc, 
 385; in Japan, 257a; reaching Japanese, 
 398-400; of Latin-America, 425-427; of Bra- 
 zil, oppose Protestantism, 431d; in Persia, 
 444b-445a; in Arabia, 446, 447; physicians 
 needed in Arabia, “447cd; in European 
 Turkey, 449c, 450b; degradation of Afri- 
 can Moslem women, 46oc, 461b; evangel- 
 istic work for, 476-478; medical work 
 among, 506-509; theological schools for, 
 
 36D. 
 Woatets work in India, 370-372; in Korea, 
 408-410; in Congregational Churches, 
 
 637be. , 
 
 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, 184; monks of Iona, 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, 500: Press can convince 
 Church of real character of missions, 589; 
 can show vital nature of the work, 580. 
 590; 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, 634. 
 
 Wooster University Band, sod. 
 
 Biss for seminary students, 
 547. 
 
 Workers in India and America, contrast 
 in numbers of, 49rbe. 
 
 Workers needed, women, 266d, 267ab. 
 
 World becoming smaller, 6c. 
 
 World Student Christian Federation, s4ab. 
 57b; women students’ connection with, 
 75d; countries in which women members 
 are found, 76b. 
 
 ace aos relation of congregational life, 
 
 18¢ed. : 
 
 World’s evangelization and the Student 
 Volunteer Movement, 174-181. 
 
 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, 
 501-595. 
 
 Wirtz, Pastor F., quoted, 223c. 
 
 practical, 
 
 i x 
 ’ 
 Xavier’s exclamation, 211b; work in Ma- 
 laysia, 322d. 
 
 iY; 
 
 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, 1o4bc, r95b, aord. 4o6a. 
 
 Young Men’s Hindu Associatiom, 321c. 
 
INDEX 
 
 Young Men’s Mohammedan Associations, 
 
 Young People’s Missionary Movement: 
 study of missions, 47b; its wider progress, 
 S1abc; conference of, 643-656. 
 
 Young people of churches: aided by Vol- 
 unteer Movement, b; student co-opera- 
 tion with the, ies ; neglected in mis- 
 
 ions, 645c. 
 Young ao le’s Societies: members of, 
 177b; in Brazil, Catholic, 431d; and mis- 
 
 Yuian Shi -Kai, viceroy, 210d. 
 
 Yin- ‘ 
 Young Women’s Christian Associations in 
 Japan, go1d. 
 
 Z 
 
 Zamora, Nicholas, story of, 428bcd. 
 Zenana workers should know something 
 about medicine, rosc. 
 Ziegenbalg a pioneer Protestant mission- 
 Zinzendorf quoted, 128c. 
 Zulus clamorin for education, 581d. 
 Zwemer, Miss Address on “Evangelis- 
 Work for Women,”. 476-478: Different 
 labored for, 476; messages given, 
 477; methods employed, 477; patience re- 
 quired, 477; fruits of the work, 477, 478; 
 workers too few, 478. 
 
 713 
 
 Zwemer, Peter, 224d. 
 
 Zwemer, S. M. Address on “Un 
 ed Opportunities for Evangelizing the 
 Mohammedan World,” 220-225. Popula- 
 tion of the Moslem world, 220; political 
 division of Moslems a enge to Chris- 
 tians, 220, 221; languages spoken suggest 
 opportunity, 221, 222; disintegration of 
 Is) 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. ddress on “The 
 Evangelization of the Mohammedan 
 World in this Generation,” -464: Mos- 
 lem distribution in the world, 462; popu- 
 lations not yet reached, 462, 463; appeal 
 of the unevangelized, 463; will cost life, 
 463, 464. Address on “The Duty of Em- 
 phasizing Evangelistic Work,” 471-473: In 
 danger of neglect, 471; Elisha and the 
 Shunamite’s son, aqt 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. 
 
 edent- 
 
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 14a Ae 
 
 4 
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 P(e aS Fe 
 We ANT nk ty iy 
 
 ates RY 
 
 Ab 
 
 FEM OU ANIME | 
 
 Wh Age 
 
 RR 
 
 Bhan 
 
STUDENT VOLUNTEER MOVEMENT 
 
 The Purpose of the Student Volunteer 
 
 Movement for Foreign Missions is 
 
 (1) 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 agorganized 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 
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 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 
 
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 sionary candidates. 12mo, 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- 
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 periodicals and magazines, and for the conventions of the Studerft Volunteer Movement 
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 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 ps eight years with 
 leaders of classes has determined the selection of a larger portion of general information 
 
 ig 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 hag gs As a book of reference it is most 
 valuable, and the v 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 Cary, 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 posh ag gy 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.—/apan 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. 12mo, 236 pp.; paper, 35 cents; cloth, 
 50 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. ¢ 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 superstitiof 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. t2mo, 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. 1I2mo, 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 
 Church or State can afford to lose this course of study.—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.—Rey. James S. Dennis, 
 D.D., in The Churchman. r 
 
 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. 1I2mo, 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 
 Maes, 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 Medizval Europe. By Rev. G. F. Maclear, D.D., 
 Warden of St. Augustine’s College, Canterbury. 16mo, 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 pote of modern Europe. It is interestingly written by the highest Brit- 
 ish authority on Medizval Missions. 
 
 Protestant Missions: Their Rise and Early Progress. By Augustus C. 
 Thompson, D.D. Appendix, index. 1I2mo, 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 0, grouping his facts largely around ening 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. 1I2mo; 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 ale 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 he yous, and the writers upon each, are as follows: African religicns, 
 
 Et aaa Sep Shintoism, J. H. DeForest, D.D.; Taoism, H. C. ety 
 Confucianism “Sheffield, Di. ms Bedlbinm of the’ Southern type, J. N. Cushing, 
 D.D., of the es type, Rev. A. D. ng; H a, Rev. C. A. R. Janvier; Moham- 
 medanism, S. M. Zwemer, D.D.; 7 a ev 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 ereanny strong argument for Christian Missions derived from 
 the awful social conditions prevalent in non-Christian countries. It is doubtful whether 
 there is a Be found elsewhere so full and compact an exposition of social conditions in 
 mission lands 
 
 CONVENTION REPORTS 
 Reports of Student Volunteer Conventions: 
 
 These ae Slog of the Volunteer Conventions have proved invaluable as reference 
 a to students and pastors, missionaries and editors.—Missionary Review of the 
 or’ 
 
 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, 1808. 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, 1 
 
 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 pamphleis may be ordered at 40 
 cents per dozen.) 
 Bible and Foreign Missions. By Robert P. Wilder. 24 pp.; 5 cents. 
 Bible Study for Personal Growth. By John R. Mott. 24 pp.; 5 cents; 50 
 cents per dozen. 
 
 The College Woman’s Opportunity. By Mrs. Lawrence Thurston. Price 10 
 cents. A comprehensive statement of the need and opportunity for 
 work for women, which college women will read with interest. 
 
 Cycle of Prayer of the Student Volunteer Movement for Foreign Missions. 
 With space for MS. additions. 5 cents; 60 cents per dozen. 
 
 Home Ties and the Call to the Foreign Field. By S. M. Zwemer, D.D. 8 pp.; 
 3 cents; 15 cents per dozen. 
 
 “If God Permit”; a Word to Detained Volunteers. By F. S. Brockman. 8 
 Pp.; 3 cents; I5 cents per dozen. 
 
 Missionary Department. By J. R. Mott. Revised edition; 33 pp.; 5 cents; 
 50 cents per dozen. 
 
 Motives in Foreign Missions. Rev. Griffith John, D.D. 21 pp.; 5 cents. 
 
 Money; Its Nature and Power. By Rev. A. F. Schauffler, D.D. Pamphlet, 
 18 pp.; 5 cents. 
 
 Morning Watch. By John R. Mott. 17 pp.; 5 cents; 50 cents per dozen. 
 
 The Non-Christian Religions Inadequate to Meet the Needs of. Men. By 
 Robert E. Speer. 32 pp.; 5 cents. 
 
 Opportunity of the Hour; or Christian Stewardship. By George Sherwood 
 Eddy. 33 pp.; 5 cents. 
 
 Prayer and Missions. By Robert E. Speer. 26 pp.; 5 cents. 
 
 Scripture Principles of Giving Illustrated. By Rev. Prebendary Fox, M.A. 
 14 pp.; 5 cents. 
 
 Secret Prayer Life. By John R. Mott. 20 pp.; 5 cents; 50 cents per dozen. 
 
 Supreme Decision of the Christian Student. By G. S. Eddy. 40 pp.; 5 cents. 
 
 Value of a Purpose. By Margaret A. Bretherton. 3 cents; 15 cents per dozen. 
 
 Volunteer Band. By D. Willard Lyon. 61 pp.; 5 cents. 
 
 Volunteer Declaration. By D. Willard Lyon. 30 pp.; 5 cents. 
 
 What Constitutes a Missionary Call? By R. E. Speer. 31 pp.; 5 cents. 
 
 Why Promote the Study of Missions? Fennell P. Turner. Leaflet; 5 cents 
 per dozen. 
 
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