MHrei ffl
MISSION
STUDY COURSE
' OMPILED VS A HELP FOR STUDENTS
STI DYJXG FOE MISSIONARY WORK
By REV. J A MIS W. RANKIN
PUBLISHED BY THE MISSIONARY DEPARTMENT
of the
AFRICAN METHODIST EPISCOPAL CHURCH
No. 61 BIBLE HOUSE, NEW YORK CITY, N Y
1914
EMORY UNIVERSITY
MISSION
STUDY COURSE
COMPILED AS A HELP FOR STUDENTS
STUDYING FOR MISSIONARY WORK
By REV. JAMES W. RANKIN
PUBLISHED BY THE MISSIONARY DEPARTMENT
of the
AFRICAN METHODIST EPISCOPAL CHURCH
No. 61 BIBLE HOUSE, NEW YORK CITY, N. Y,
1914
CONTENTS
Pages
Introduction 5
Portrait of Rev. James W. Rankin 7
CHAPTER I.
The Idea of Christian Missions—The Beginning
of Christian Missions 9
CHAPTER II.
How Missions have Gradually Extended 15
CHAPTER III.
Missionary Journey of St. Paul—Spread of the
Gospel to the Gentiles 24
CHAPTER IV.
St. Paul's Third Missionary Journey—His Jour¬
ney to Rome—His Letters and His Death 30
CHAPTER Y.
The Mission of Christianity to the Barbarians—
Paul's Missionary Journey Concluded 34
CHAPTER VI.
Missionary Work of the First Three Centuries;
or, Winning the Roman Empire for Christ 41
CHAPTER VII.
Completing the Missionary Conquest o" Europe 47
CHAPTER VIII.
The Foundation of the Modern Protestant Mis¬
sionary Movement ^
CHAPTER IX.
Founding of Modern Catholic Missions—1521-
1800 60
CHAPTER X.
The 19th Century—Organization of the Modern
Missionary Movement 65
CHAPTER XI.
The Missionary Work of the A. M. E. Church.. 74
CHAPTER XII.
Organization of the Missionary Work of the
A. M. E. Church 81
INTRODUCTION
You will observe the questions are given first
in this Mission Study Course. Let the student
read them carefully and endeavor to answer
them. Then read the text through carefully,
looking up all the references. The text will
enable one to answer all the questions. Having
read the text, the questions may be asked a
second time and ought to be easily answered.
If a class of two or more is formed the same
method may be used. Study must be with
thoroughness and devotion. The Bible will
be the principal text book, but other books will
be needed. These may be purchased from the
Secretary of Missions; or, on paying a deposit,
they will be loaned at the rate of ten cents per
week. The Secretary will be glad to discuss
by mail any topics that are not clear to the
student and welcome all suggestions.
AUTHOR.
REV. J. W. RANKIN, D.D.,
Missionary Secretary of the A. M. E. Church.
MISSION STUDY COURSE
CHAPTER I.
The Idea of Christian Missions—The Beginning of
Christian Missions.
1. What is the definition of the term Missions?
2. From what word is it derived?
3. What four things does the term Mission signify?
4. What is meant by Christian Missions?
5. What is the difference between "Christianize" and
Evangelize?"
6. What are the two great divisions of Christian
Missions?
7. What is the aim of foreign Missions? Of Home
Missions?
8. When did Christian Missions begin?
9. Were there no Missions before this?
10. What of Missions during our Lord's life?
11. What does the Old Testament say about Missions?
12. Was the Jewish religion a missionary religion?
13. How had the Pharisees obscured the Missionary
point of view of the Jewish religion?
14. What did our Saviour teach about Missions?
15. What was the basis of His Mission?
16. Did our Lord plan a Universal Religion?
17. Why did He confine Himself to the Jews if His
religion was universal?
18. What was our Lord's last command to His disciples?
19. In His command to His disciples, what did Jesus
teach as to the preparation for the Missionary work?
20. What as to the method of the Missionary work?
9
Topics for Discussion.
(1) The Bible Method of Securing Power for Missionary
Work.
(2) The Field of Missions for the A. M. E. Church.
a. The Idea of Christian Missions.
By the term "Mission" is meant a sending. It is derived
from the Latin word "Mitto,"—"I send," whose past par¬
ticiple is "Missus," meaning "someone sent." A mission
is any definite object upon which any one is sent. The
term, "mission," therefore make necessary four things:
1. There must be a person who sends, let us say, a
"sender."
2. There must be someone whom the sender sends,
i. e., "the one sent."
3. There must be someone to whom he is sent.
4. There must be a purpose for which he is sent, that
is, the object to be accomplished.
By Christian Missions, therefore, is meant the "sendings"
for Christian purposes. The first person in Christian
Missions is Jesus Christ, the sender; the second, is the Chris¬
tian man or woman who is sent, whom we call the mission¬
ary. The third is the heathen who knows not Christ,
to whom the Christian is sent; and the fourth thing is
that the purpose is to give the Gospel to the heathen.
As to the purpose, it must be borne in mind that to carry
the Gospel is a different thing from the Christianizing
of a people. The whole final purpose of missions is not
accomplished until every man, woman and child accept
Christ not only in theory but in practice. But commonly
we mean by evangelize, "to carry the Gospel." Evange¬
lize comes from a Greek word, in fact two Greek roots,
meaning, "to carry good news." When we have carried
all over the world the good news of redemption through
Christ for all mankind, we have evangelized the world,
provided those to whom we carry it accept it as a fact.
Now, they are not Christianized until they practice the
life of Christ, and act from Christian principles.
At present the task of missions is to evangelize—to
preach to the heathen and get them to "acknowledge"
10
Christ. But in our own country, where the Gospel has
been preached, we have a different problem. Our people
acknowledge Christ, but they do not practice the religion.
We have therefore to convert theory into practice, i. e.,
to more fully Christianize.
There are two great divisions of Christian Missions:
(1) Home Missions, and (2) Foreign Missions. Home
Missions have to do with the home field, where men have
already heard the Gospel, where to a large extent they
have been under the influence of Christian civilization;
but they have not accepted Christianity as a principle
of every-day life. Home missions are at present interested
(a) in the frontier portions of the country, only lately
settled, and (6) in the rural districts, sparsely settled and
(c) in the large congested cities. Where people move
about frequently, losing touch with their church and the
restraints of home, there is an excellent field for home
mission work. By Foreign Missions is meant the evangeli¬
zation of the heathen—those persons who have not heard
the Gospel. In a word, Home Missions aim to reach the
unchurched at home; Foreign Missions aim to reach the
unevangelized heathen abroad.
b. The Beginning of Christian Missions.
Christian Missions began when Jesus Christ gave His
last command to His disciples and ascended to Heaven.
He had been with them for nearly three years and had
taught them His principles and the principles of His religion,
which were very different from those of the Jewish religion.
He had been persecuted and had died for these principles,
so they knew something, not only of the theoretical sjde,
but of the practical life—the persecution and sacrifice they
must undergo for it. He had been sent to them; now
He sends them to the world: "Go ye therefore and teach
all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost, teaching them to
observe all things whatsoever I have commanded you;
and lo, I am with you alway, even unto the end of the
world."—Matt. 28:19, 20. See also Mark 16:15.
It must not be understood, however, that there were no
11
missions before the ascension, for we find Jesus himself
sending out His disciples (see the sending of the Twelve,
Matt. 10, Mark 6:6-13, Luke 9:1-6; and the mission of the
Seventy, Luke 10-1-24), giving them definite instructions
as to their missionary tour. On many occasions he referred
to Himself as a missionary, and He sent others on definite
missions, as the woman at the well, etc. But these mis¬
sions were with the visible presence of Christ. After
this, when real Christian missions started, it was when the
Saviour was physically absent and the Holy Spirit was
the guide of the missionaries.
But even before Christ there were missions. The
prophets were all missionaries. Jonah stands out clearly
as the foreign missionary. In fact, Old Testament mis¬
sions would be an interesting study, and before this course
is over, we shall look more in detail into it. But this was
under the old dispensation, and was pre-Christian rather
than Christian missions. Indeed, Judaism in its purity
was a missionary religion, although the Pharisees had dis¬
torted it and made it.appear as an exclusive religion for
the Jews. But even they recognized that some day they
would conquer the world and bring it under the subjection
of a theocratic kingdom, when through the Jews the one
just God would be ruler over all men.
By the over-insistence on the law the Pharisees had ob¬
scured the real spiritual ideal of Judaism. So, when our
Saviour came, He spent much time in showing how far
wrong the Pharisees had gone. The whole Sermon on the
Mount is a rebuke to the Pharisees' wrong notions of the
law. Our Saviour says He came to fulfill the law, not to
abrogate it. He came to spiritualize the law. And the
Sermon on the Mount is an application of the spirit of
Missions to the law.
Continually in his parables, such as the Good Samaritan'
the lost sheep, the lost piece of silver, the prodigal son'
etc., Jesus tells of his mission. If there is any one thing
of which Jesus is ever conscious, it is His mission and
that it is from God. For the basis of it all is as John
says, "God so loved the world that He gave His only
12
begotten Son, that whosoever believed in him should not
perish but have eternal life."—John 3:16.
If the source of Jesus' mission was God, the basis of
it was love; for "God so loved the world"—that is the
reason He sent His Son. This must be made clear to
every missionary that love (God's love, Christ's love,
our love) is the basis of Christian Missions. It is not to
make treaties, not to open up commerce; but to show
God's infinite love, and its transforming power, that we
send missionaries.
And it must be noted that this is for the world. God
so loved "the world." He sent His son, that "whoso¬
ever" believed might have eternal life. By this, it is
clear, that God's purpose was to save the world, and it
was also Jesus' purpose as in His last command, He sent
His disciples "to every nation," "unto all the world."
The only reason Jesus did not go to the whole worl 1 was:
first, He wanted to respect the people through whom God
had hitherto worked and given revelation; secondly, He
wanted to train men who would go to all the world.
He did not even go to all the Jews'. He was a systematic
teacher who knew that if He trained twelve men with the
enthusiasm of His holy mission, they would do more
than a whole nation who are lukewarm.
After he had trained them, after they had passed through
the sad experiences of Gethsemane and Calvary, our Lord
called them together and gave this last command (Read
Acts 1:1-15): "But ye shall receive power, after that the
Holy Ghost is come upon you: and ye shall be witnesses
unto me both in Jerusalem, and in Judea, and in Samaria
and unto the uttermost part of the earth."—Acts 1:8.
In this last command our Lord teaches distinctly, that
the requisite for missionary work is power which comes
with the Holy Ghost. No one can become a missionary
who does not possess power. We cannot give what we
have not. A man cannot teach Greek unless he has it
in his mind, having learned it. He cannot teach Christ
unless Christ is King of his heart. So Jesus commanded
His diciples, these first Christian missionaries, to "not
depart from Jerusalem, but wait for the promise of the
13
Father,' for "ye shall be baptized with the Holy Ghost
not many days hence." (Acts 1:4-5). No one was to
leave the city till he had received power. So they went
"up into an upper room," and there "they nil continued
with one accord in prayer and supplication."
Jesus here teaches also that Christian Missions must be
methodical. He bade His disciples to witness in Jerusa¬
lem—where they were, then in Judea, the province; then
in Samaria, a sister province, and then unto "the uttermost
part of the earth." Missions must start at home. A man
or woman must himself or herself be converted; and must
show his or her power on those of the household and
community. Home missions are first, because we need
a base from which to operate. We need a place where
those who have suffered the privations and discourage¬
ments of the foreign field can come ever now and then for
comfort and inspiration. But "the uttermost part of the
earth" should be the aim.
14
CHAPTER II.
How Missions have Gradually Extended.
1. What is the first book on Missions?
The Acts of the Apostles. This book includes the mission¬
ary activities of the days immediately after the ascension.
But it does not tell of all the apostles, chiefly of Peter and
John, and later of Paul.
2. What was the mission field to which our Lord pointed
His diciples?
When our Saviour ascended to Heaven He left the world
as a mission field for His disciples. Only in Palestine,
a little country about one hundred and forty miles long
and from twenty-five to forty miles wide, comprising about
6,000 square miles, with a little of Perea on the east side
of the Jordan river, had the Gospel been preached.
All the rest of the world, Europe, Asia and Africa, Aus¬
tralia, North and South America was as yet unevangelized,
and a large part of this unknown to the disciples who bore
the Gospel.
3. What was the preapration which the disciples had
and what further preparation was expected of them?
The first missionaries had had about three years of prep¬
aration in personal contact with Jesus Christ, hearing the
Gospel from His lips. Jesus began His ministry about the
year 27 A.D, during which time He chose His first dis¬
ciples (John 1:15-51). It was nearly two years after
that, in the winter of 29 A.D., that he sent the twelve
forth on their missionary tour (See Matt. 9:35; 11; Mark
6:6-13; Luke 9:1-6). It was about April 30 A.D., that
He was crucified, and about May 18, 30 A.D., that He
gave His last command and ascended into heaven (Acts
1:9-12; Mark 16:19; Luke 24:49-53). During these three
years the disciples were almost continually with Jesus.
Now that He was gone, He tells them to tarry at Jerusa¬
lem, and not to depart therefrom until they had received
15
the baptism of the Holy Ghost. And after the Ho y
Ghost had come upon them they would receive power
(See Acts 1:4-9). This power of the Holy Ghost was
absolutely necessary for the accomplishment of t eir
mission.
So the disciples did as Jesus had commanded them.
They went into an upper room and there remained har¬
moniously in prayer and supplication.
4. What was the first opportunity for the spread of the
Christian Church?
The first opportunity for the spread of the Gospel was
given at the feast of Pentecost, which was a feast held fifty
days after the resurrection. The disciples must have
therefore spent ten days in prayer and supplication in the
upper rooms, during which time the place of Judas was
filled by lot. Read Acts 2:1-4 for the manner in which
the Holy Ghost came. A rushing mighty wind came
suddenly from heaven, and tongues as of fire appeared
unto them and they were filled with the Holy Ghost; and
they began to speak with tongues.
Now God never lets a man prepare himself for His work
without giving him an opportunity. So when the disciples
were filled with the Holy Ghost and ready for their mis¬
sion, God had all things ready. There had come to the
feast of Pentecost, men from all parts of the civilized world
to trade, for every devout Jew went to Jerusalem; and
beside Jews, thousands of others made their way hither.
At the Pentecost, Acts 1:6-13 tells us that there were Par-
thians and Medes from far-off Persia in the East; Elamites,
persons from Mesopotamia in old Babylonia in the valley
of the Euphrates from Phrygia, and Pamphilia, from
Lybia, Egypt and Cyrene in Africa, from Crete, an island
south of Greece, and from Arabia on the east, and even
from Rome itself.
Not only did God make the opportunity by bringing the
people there, but he had the man. Peter, the impetuous,
the vaccilating, the unstable and unreliable, now filled
with the Holy Ghost, preached boldly to the assembled
crowds (read carefully Acts 2:14-47). He defended the
disciples and he proved the resurrection of Jesus Christ,
16
and concluded with a call to repentance. And three
thousands souls were saved.
5. What.time in the history of the world was Christian
Missions started, and what was the state of civilization?
As has been stated, the ascension and final command
were given, as nearly as we can get at it, about May 18,
30 A.D., forty days after the resurrection, which was
April 8, 30 A.D., so reckoned by the best calculators.
So, Pentecost was May 28, 30 A.D. At this time, how¬
ever, time was not reckoned according to the Christian
era (A.D. means "Anno Domini," the Latin for "in the
year of our Lord." It was only long years after Chris¬
tianity had been accepted by the civilized world that all
calendars were changed and reckoned from Christ. All
time after His birth being A.D., and before Him B.C.,
"Before Christ.") Time was then reckoned from the
founding of the great Roman City, and this was about
784 years after Rome was founded. Augustus Caesar
was the ruler.
Many things made it the best time for the beginning
of Christian missions.
(a) The government was unified over all the civilized
world. Rome had conquered the world. Roman citizen¬
ship was good everywhere. This, we shall later see, helped
Paul in his missionary work.
(b) There was unified language. Nearly everywhere the
Greek was spoken. So this made preaching easy, and the
letters of Paul, written in Greek, were thus made almost
universally readable.
(c) Augustus Caesar was a great road builder, all roads
leading to Rome, his great capital This made travel for
the missionaries easier and safer.
(d) But chief of all, the old religions of -the world were
decaying and mankind everywhere was hungering for a
new spiritual force which should inspire them to nobler
thinking and purer living. Judaism had degenerated
into Phariseeism and Scribism. The Jews had forgotten
their world-wide mission in their narrow nationalism and
the spirit of the law had been destroyed by the stringent
insistence upon the letter. No^longer was it a matter of
17
heart, but of head and outside show. Read Matthew, 23rd
chapter, and see how Jesus rebukes the "blind guides,
the "Pharisees, hypocites." But not only Judaism, but
Paganism had even more and more decayed. If there
ever was a time when the heathen did believe in their many-
gods of wood and stone, it was not now. The learned
Greek and Romans despised the old religion, and the poor
people saw how weak it was. When Paul went to Athens
he found that, notwithstanding there were temples for
all the various gods, the Greek mind was not satisfied.
It was seeking for something higher, and so it raised an
altar "TO THE UNKNOWN GOD." (Read Acts
17:16-34).
Not only was the religious conditions deplorable, but the
moral condition was far worse. Rome was rich and power¬
ful and her sons and daughters knew no restraint. No
wonder the old philosophers were looking for something
else to pave the moral life of the civilization.
So it was "the fullness of time" for this missionary
work of the Christians. All things were ready. The world
needed Christ. The world was prepared for Christ though
it knew it not. And though it fought hard to destroy the
religion it most needed, yet Christianity was bound to
win.
6. Do we have any record of the missionary activities
of the disciples after Pentecost?
Yes, the Bible has records. The first twelve chapters of
the Acts of the Apostles give some idea of the work of the
early apostles; but this only in part. Tradition supple¬
ments this by giving a great deal more; but we shall never
know the great work done by the eleven men whom Jesus
himself chose and sent forth.
7. Give a full description of Peter's missionary activities.
Peter after Pentecost seems to have taken the lead of
the apostles in missionary endeavor.
His great speech at Pentecost, resulting in the addition
of 3,000 members to the Church, laid the foundation for
the future missionary work throughout the civilized world.
But his activities were chiefly with strengthening Chris¬
tianity in Jerusalem; here he preached. He healed the
18
lame man (Acts 3), preached Christ, and with John, was
imprisoned and seemed to exercise general supervision
over the Church. He also with John was active outside
of Jerusalem in that he was one of those sent out to
strengthen the Christians of Samaria who had received
the word of God (Acts 8:14). Acts 9:32 seems to show the
general activity of Peter. At Lydia he restored Aeneas,
at Caesarea he baptized Cornelius, the Centurian, thus
extending the Gospel to the Gentiles. Peter was connected
also with the Christians at Antioch (Gal. II.), and at Cor¬
inth (I Cor. 1:12, 3:22), and he carried the Gospel as far
as Babylon (I Peter 4:13). The greater period of his life
is however obscured; but tradition makes him suffer
martyrdom at Rome; where under Nero he was crucified
with his head downward, his wife suffering with him.
He is the author of Epistles of Peter, which were written
toward the close of his life. Peter's life illustrates the
power of the Holy Ghost to change a fickle man into a
strong, forceful character for Christ.
8. Give a complete account of the Missionary activities
of John.
John was the disciple whom Jesus loved, and must be
carefully distinguished from the prophet John the Baptist
who preached in the Wilderness. They were not related.
John the Apostle took Jesus' mother home after the cruci¬
fixion (John 19:17). He was associated with Peter in the
early missionary work at and after Pentecost. Though
there is no definite information regarding John's activities,
they must have been in keeping with the title he bore, "the
disciple whom Jesus loved." He became the head of the
church at Ephesus, was banished because of his religion to
the isle of Patmos, and suffered other persecutions. He,
however, returned to Ephesus and continued there to
preach and teach until he died. His writings were the
Gospel of John, and the three Epistles of John, and the
Revelation. The last named shows that he had a wide ac¬
quaintance with the Church. He was the longest lived of
the apostles, dying about 98 A.D.
9. Give an account of the missionary activities of James.
James, brother of John and one of the three favorite
19
disciples of our Lord, was the son of Zebedce. He was
one of the twelve apostles, and must be distinguished from
James the half-brother of Jesus, who not only was not an
apostle, but did not believe in the Saviour during his
earthly residence. This latter James, our Lord's brother,
became, after our Lord's death, a most active missionary,
and later succeeded Peter as head of the Church at Jeru¬
salem, and wrote the Epistle of James. James the son of
Zebedee, must have been a zealous missionary, for he was
the first of the apostles to suffer martrydom, being killed
with the sword by the then ruling Herod in 44 A.D.—
fourteen years after the death of Christ (Acts 12:1-2).
Another apostle bears the name of James also—James
the Son of Alphaeus, or James the Less. But we know
nothing of his missionary activities. He doubtless took
the Gospel into a far-off country and was little heard of by
his brethren who remained in Palestine and around Jerusa¬
lem.
10. What do you know of the missionary work of
Matthew?
Matthew is not mentioned in the Acts of the Apostles
as taking any great part in the missionary enterprise after
Pentecost. He was a great preacher, however, and he
preached chiefly to Jews, endeavoring to prove to them,
that Jesus was the Messiah promised by the Scriptures.
He wrote the Gospel of Matthew.
11. What can you say of the missionary work of Philip?
There are two Philips, often confused—Philip the apostle
and Philip the evangelist. Philip, the apostle, was one of
the first disciples called by our Lord (John 1:43), and was
of Bethsaida of Galilee, the city of Andrew and Peter and
John (John 12:21). After Pentecost we hear but little of
him. Poly crates, bishop of Ephesus, in the second cen¬
tury, stated that he was "one of the great lights of Asia,"
and that he lived and was buried at Hierapolis. Tradi¬
tion says he traveled throughout Lydia and Asia. He is
said to have lived in Athens two years, establishing a
church. He died a natural death.
Philip, the evangelist, is the Philip mentioned in Acts
8th chapter. He was not one of the twelve apostles, but
20
one of the seven deacons (Acts 6:5). Soon after his ap¬
pointment as a deacon the violent persecutions resulting
in the death of Stephen broke out, and the disciples were
scattered. Then it was that Philip entered the work of
preaching. He went to Samaria (Acts 8:5). Here he
drew the people from Simon Magnus by his powerful
preaching and works of mercy. Next he is found on the
road to Gaza in the south where he baptized the Ethio¬
pian eunuch (Acts 8:28). He did further work in Azotus
and Caesarea and lived in the latter place for a long time
(Acts 2:28). At the persecution in 61 A.D. he probably
went ot Tralles, where he preached, wrought many mir¬
acles, and died.
12. What about the missionary work of the other dis¬
ciples?
There is no Bible narrative of the others. But it is
probable that under the new inspiration of the Holy Ghost,
all preached Christ enthusiastically.
13. What were the strong characteristics of the early
missionaries?
(a) They were filled with the Holy Spirit which is able
to make the weak strong, the timid fearless and the coward
brave, as illustrated by Peter.
(b) They followed the leadings of the Spirit as shown
by Philip, whom the angel of the Lord sent even to a
desert; but in that desert he found his most precious
convert?
(c) They were constantly in prayer.
(d) They were of one accord and entirely unselfish.
(e) They were entirely fearless and severely direct in
their preaching.
(/) God called even the "server of tables," whose heart
was right to great service. Philip and Stephen occupy
places as high as the apostles in the spread of the Gospel.
14. What influence did the persecution of the Church
have on missionary work?
Persecution helped missionary work. The apostles were
confirming their work to Jerusalem. But after Stephen
was stoned (Acts 7:54-60) great persecution arose, led by
Saul, "who made havoc of the Church, entering into every
21
house and haling men and women, committed them to
prison." This persecution scattered the Church. But it
did not discourage them, for "everywhere they went
preaching the word."
15. What influence did the spread of the Church have
on persecution?
When the persecutors saw that the Church was spread¬
ing they became more and more incensed. They were not
content to drive the Christians out of Jerusalem, but pur¬
sued them, even to strange cities. But this was all God's
plan for strengthening the Church.
16. What great force came into the missionary field as
a result of persecution?
Paul, the greatest missionary of all times, came to the
Christian Church as a result of his persecuting the Church.
17. Give an account of Paul's life.
Paul was born about 5 or 6 A.D. His given name was
Saul. His native city was Tarsus, the capital of Cilicia,
then a part of the province of Syria, a free city of the
Roman Empire, the seat of a great institution of learning.
His father was a Jew, and he was brought up in the way
of the Jewish law. He doubtless, however, imbibed much
of his learning from the Greek culture about him as shown
in his power of argument and in his general temper of
mind. He was sent to Jerusalem as a boy, and here given
the best training of his time, being a student of the great
teacher, Gamaliel. Like all Jewish boys, however, he
learned a useful trade, that of tent-making. As a young
man, he made rapid advancement. When the new Chris¬
tian religion was spreading, he was one of the most zealous
to try to stop it. He was one of those who partook in the
murder of Stephen, and the next year he led a company to
Damascus to persecute the Christians. On the road to
this city, about 37 A. D., seven years after the death of
Christ, he was converted. He spent some time in soli¬
tude, and came forth to become the greatest instrument
in the hands of God for the spread of the Gospel. He
lived till about 60 A.D., when under Nero, he was put to
death at Rome.
18. Tell of Paul's conversion.
22
This is best told in his own words. Read Acts 9:1-16.
the account by the author of the Acts. Also, Acts 22:4-16,
Paul's speech before the people of Jerusalem, and Acts
26:9-18, his speech before King Agrippa and Festus at
Caesarea.
19. What basis do we find in the missionary work of
the apostles of our modern work?
(а) For home missions, we see that the apostles began
in Jerusalem—at home.
(б) For foreign missions, we see that they went abroad
as soon as they got a start at home. God did not want
them to wait until everybody at home was Christianized—
till the seed had grown to a full grown tree—before they
went out. Hence he sent persecution to scatter them.
Peter went to Cornelius the Gentile; Philip went to the
African.
(c) For City Missions—the work in Jerusalem, and in
the city of Samaria.
(d) For rural missions—they worked in the country
round about.
(e) For medical missions: Peter and John healed the
sick, and everywhere the Gospel was preached the apostles
exercised some' healing powers.
(J) For social service. The apostles shared their goods;
they lived in peace; they made provisions for serving
tables, etc.
23
CHAPTER III.
Missionary Journey of St. Paul—Spread of the
Gospel to the Gentiles.
1. Why is St. Paul's life so important in the study of
Christian Missions?
The life of the Apostle Paul is important because he
was the first great Christian Missionary who did not have
direct personal association with our Saviour. His life
shows the earliest conception of the first missionaries of
the great work God had given to them. Paul illustrates
in his life the possibilities of a persecutor becoming a
greater advocate of Christianity. His life shows what a
single individual can do when he gives up all he has to
follow Christ as Paul did.
2. What was the probable number of Christians when
Paul was converted.
St. Paul was converted about 37 A.D., seven years after
the death of Jesus. The Christians had been scattered all
over Palestine and had gone even to foreign countries.
There is no definite census of the number, but there were
no doubt many thousands who named the name of Jesus.
(Acts 2:41).
3. From what class of people were they secured?
The converts up to Paul's missionary journeys were
chiefly Jews and proselytes.
4. To whom was Paul called to preach the Gospel?
Paul was called to preach to the Gentiles. When God
spoke to Ananias of Paul's conversion, He said, "He is
a chosen vessel unto me, to bear my name before the Gen¬
tiles, and kings, and the children of Israel." (Acts 13:46,
18:6, Romans 11:13).
5. Why is Paul called the "Apostle to the Gentiles?"
Paul is called the "Apostle to the Gentiles" because he
was the first of the apostles to do his greatest missionary
work among them. Through his preaching Gentile Chris-
24
tianity was to supercede Jewish Christianity; the Jewish
law was to give way to Christian liberty and justification
by faith.
6. What is meant by the term "Gentile?"
By Gentile is meant "all the rest of the people except the
Jews." Just as the Greeks divided the world up into
Greeks and barbarians; or the Romans divided it into
Romans and plebians; so the Jews divided humanity into
Jews and Gentiles. The Greek term used in the Bible for
Gentile is "ethnos, "from which the English word "heathen"
comes. It meant literally the nations. The English
word "Gentiles" is from "Gens," a Latin word which is
the equivalent of the Greek word "ethnos."
-7. Was Paul the first to go to the Gentiles?
Paul was not the first to go the Gentiles. Their con¬
version had been predicted by the prophet Isaiah (Isa.
11:10; 42:1; 49:6; 62:2) as well as by the prophets Jere¬
miah (16:9) Hosea (2:23) and Malachi(l:ll). Our Lord
himself referred definitely to them (John 10:16) and at
the well preached to the Samaritan woman. Philip
preached to the Ethiopian eunuch, who was possibly a
prosetyle. Peter preached to Cornelius the Centurian and
his household. At Ephesus Paul found that John had
preached there probably before him.
8. What preparation did St. Paul have for his missionary
work, and how long was it between his conversion and his
first journey?
After his conversion Paul was put into the charge of a
devout Christian man—Ananias (Acts 9:10-22). Then he
went into Arabia (Gal. 1:17), where he pondered over
what God had told him. (Gal. 1:16) and he went back to
Damascus, presumably fraternizing with other Christians.
After further travel finally he went to Antioch, where there
was a flourishing colony of the disciples, who because of
their almost fanatical insistence that Jesus was the Christ
caused themselves to be known as "Christians." Here
he stayed with the Christian community under the leader¬
ship of Barnabas. It was eight years between his con¬
version and his first journey that he put in as a preparation
for his great work. These years were put in in prayer,
25
study, and association with Christians and communion
with Christ.
9. Who were Paul's companions on the first missionary
journey?
Barnabas and John Mark, the cousin of Barnabas (Acts
12:25) were Paul's companions on this tour. Barnabas
went all the way, John returned to Jerusalem after arriving
at Perga in Pamphylia.
10. What did the Holy Ghost mean when he said, "Sep¬
arate me Paul and Barnabas?" Read Acts 13:2.
It is the same sense in which the Lord said unto Moses,
"Separate the Levites from among the children of Israel,
and the Levites shall be mine." (Number 8:14).
Paul considered himself to have been so separated or
chosen even from birth for this great and peculiar work.
A great deal of the missionary's success depends upon his
being separated, and his conviction that God has set him
apart.
11. What was the time of Paul's first missionary
journey?
Paul's first missionary journey began about A.D. 45,
fifteen years after the death of Christ, and eight years after
Paul's conversion. It lasted a little over one year.
12. Trace the course of Paul's first missionary journey.
Read Acts, ch. 13 and 14.
From Antioch, the capital of Syria, where Paul and
Barnabas had been for a year or more, the apostle went
down from Barnabas and John Mark to Seleucia, the sea¬
port of the same province, and from there set sail to the
southwest to Salamis, on the island of Cyprus. Passing
through the island they went to Paphos on the southwest
coast. Here the first notable occurrence of the journey
took place. Sergius Paulus, the Roman proconsul of
Cyprus was converted, and Elymas, a magician who tried
to defeat Paul's work, was struck with blindness. Here it
was that Paul got his name "Paul." Up to this time he
was known as Saul. From this time on, however, he is
known as Paul. Some think he assumed the Roman
name out of respect to Sergius Paulus, his first important
Roman convert.
26
From Paphos, having left witnesses on the little island
of Cyprus, the missionaries proceeded northward to Asia
Minor and landed at Perga, the ancient port of the pro¬
vince of Pamphylia. At this point John Mark left the
Apostle Paul and Barnabas and returned to Jerusalem.
(Acts 13:13).
From Perga the apostle journeyed inland to the North
to Antioch, capital of Pisidia. Here Paul preached by
invitation of the rulers of the synagogue. Multitudes
were impressed with his speech, both of Jews, proselytes
and Gentiles. So successful was his preaching that the
very ones who invited him now sought to persecute him
and drove him and Barnabas from the city. Thus the
beginning of successful missionary work was the beginning
of persecution. (Read Acts 13:14-50). And it is ever so.
The true missionary must expect persecution.
From Antioch they went to Iconium (Acts 13:50; 14:6)
and preached, and a great multitude both of the Jews and
also of the Greeks believed (Acts 14:1). Paul and Barna¬
bas remained here a long time. But on account of the
great persecution they left and went to Lystra (Acts 14:6-
20). Here they preached the gospel, healed the sick
and so deported themselves that they were worshipped as
divine—Paul being taken for the Greek god Mercury and
Barnabas for the god Jupiter. But persecutors came
from Antioch and Iconium and turned many against the
missionaries, so greatly that Paul was stoned almost to
death.
From Lystra the disciples went to Derbe and preached
with success (Acts 14:6-21). Then they returned to
Lystra, Iconium, Antioch, and sailed from the port of
Attalia in Pamphylia to Antioch of Syria, from which they
originally departed. (Acts 14:21-28). This concluded
the first missionary journey of St. Paul.
13. What was accomplished on this journey?
Paul carried the Gospel into the Greek provinces of the
Roman Empire and preached to the Jews who distributed
among them and who may have heard of Christ, but had
never believed. Though he was persecuted everywhere, he
succeeded in placing the Gospel witnesses in every place he
27
visited, as a basis for his further work which would reach
even to the Roman capital itself.
14. How many were converted on this journey?
There is no indication of the exact number of persons
converted. They preached in Salamis, but the results are
not told. At Paphos the governor was converted, and it is
reasonable to suppose that a multitude of his subjects also
expressed belief in the Gospel of Christ. At Antioch
"many Jews and proselytes followed Paul," and "the next
Sabbath almost the whole city turned out to see him."
At Iconium "a great multitude followed Paul and Barna¬
bas." And we have seen how they were worshipped at
Lystra.
15. What did Paul preach?
He was exceedingly simple and direct. He told every¬
where that Jesus was the expected Messiah; through Him
was salvation, and he called men to believe in Jesus.
16. Where did Paul's second missionary journey begin?
Paul's second missionary journey began from Antioch,
of Syria, the same city from which he started on the first
journey.
17. When did the second journey start and how long
did it last?
The second journey started A.D. 50 and lasted more
than three years to A.D. 53.
18. What was the purpose of the second missionary
journey?
The first journey was to plant the Gospel in new ter¬
ritory; the second was to strengthen the Christians already
converted, and to further extend the borders of the Gospel.
(Acts 15:35).
19. Who were Paul's companions on the second journey?
Silas started out with him from Antioch after Barnabas
withdrew. At Lystra he was joined by Timothy, who was
probably one of the converts of his earlier journey. Tim¬
othy was the son of a Jewish woman who believed the
Gospel, and a Greek father. He was to become next to
Paul the greatest preacher of the disciples who were not
28
with Christ. Others joined him at different places and
were for a longer or shorter time with him.
20. Describe the new places touched by Paul in the
second missionary journey.
He went through Syria and Cilicia strengthening the
churches (Acts 15:41). Then he went to Derbe and
Lystra and the Christians of Phrygia and Galatia.
Having completed the work started on the first journey,
the Holy Spirit called him to go in to Asia, a Roman
province of Asia Minor, and he went to the city of Troas.
Here in a vision Paul saw a man who prayed saying,
"Come over to Macedonia and help us." He recognized
this as the call of the Holy Spirit, and with his companions
he crossed the northeastern end of the Aegean Sea to
Neapolis, and journeyed straight to Phillipi. This was
the first time the Gospel had been brought to European
mainland. Here Lydia was converted, and with her
household baptized; Paul caused the evil spirit to depart
from a possessed damsel. Then followed the imprison¬
ment of Paul and Silas in the Phillipian jail, their miracu¬
lous delivery and the conversion of the jailer and his
household. After his release from prison Paul sojourned
at the house of Lydia, and preached the Gospel until his
departure from Phillipi.
Leaving Phillipi, they passed through Amphipolis and
Apollonia and came to Thessalonica, where Paul and Silas
preached in the synagogue, resulting in the conversion of
great multitudes, among them some of the devout Greeks
and chief women. (Acts 17 :l-4). Here also there was
an uproar created by the Jews.
From Thessalonica they went to Berea (Acts 17:10-15)
and from there to Athens, where the wonderful Mars' Hill
speech was delivered. (Acts 17:16-34).
From Athens he went to Corinth, where he found
Aquila, and Priscilla, his wife, and in their home he abode
for a while, working with them at the trade of tent-making
He returned, via Ephesus, Caesarea and Jerusalem, to
Antioch. (Acts 18:18-22).
29
Chapter iV.
Paul's Third Missionary Journey—His Journey to
Rome—His Letters and His Death.
1. What are the periods into which the history of Chris¬
tian Missions is divided?
There are six periods of the history of Christian Missions.
(1) The founding of the Church and the beginning of
Christian Missions from the preaching of John the Baptist
to the death of John the Apostle. 26 A.D. to 98 A.D.
(2) The conquest of the Roman Empire. 'From the
death of John to the Edict of Toleration by Constantine.
98 A.D. to 313 A.D.
(3) Missions to the Barbarians. From the Edict of
Toleration to the Crowning of Charlemagne. 313 to 800
A.D.
(4) Missions of the Mediaeval Church. From the
Crowning of Charlemagne to the Reformation, 800 to
1521 A.D.
(5) Missions of the Reformation. From the Excom¬
munication of Luther to the nineteenth century. 1521-
1800.
(6) Modern Missions. From 1800 to the present.
2. Who was the last of the apostles who had been with
Jesus?
John, the author of the Gospel, the Epistles, and Revela¬
tion, who was "the disciple whom Jesus loved," and who
died about 98 A.D.
3. What was the characteristic of this first period?
This period is characterized by the spread of the Gospel
by Christian missionaries who had not seen Jesus; and
through them the winning over of the Roman Empire from
paganism to Christianity.
4. What were the strongholds of the Church at the
beginning of this period?
They were Jerusalem, Antioch, Ephesus, Athens
30
Corinth, Rome—the large cities, which the missionaries
used as centers and which played a great part in the spread
of the Church.
5. What part did persecution play in the work of mis¬
sions during this period?
Persecution extended over the whole period, and for
two-fold effect. First, it caused the Christians to scatter
and hence spread the Church. Second, because of the
bravery with which the Christians stood the persecution
and their loyalty to Christ, a profound impression was
made upon the pagans, and in spite of their efforts against
Christianity, many of them, like Paul, were converted.
6. What were the great persecutions?
Persecution extended over the whole period, and for
two hundred years never let up. But it was worse at some
times than at others. The great persecution of Nero,
from 64 to 68, when Paul, Peter and others suffered, was
duplicated many times, and nearly every great missionary
became a martyr. There were not less than ten great
persecutions during this period. The Roman emperors
vied with one another in their attempts to see which one
could inflict greater persecutions. Under Antoninus Pius
(138-161 A.D.), the persecution was unusually violent.
Christians were burned, crucified, torn asunder, and even
buried under ground. The great leaders were especially
singled out for martyrdom.
7. Who were some of the great missionaries of the period,
and what of their work?
Justine Martyr Polycarp
Clement of Rome Tertullian
Origen Ireneaus Augustine
8. When did the African missions start?
Christianity was very early carried to Africa. Our
Saviour,when an infant, was sheltered in Egypt(Matt.2:13).
Philip baptized the Eunich of Ethiopia (Acts 8:26-40).
The coast of Africa was only a few miles from Jerusalem,
knd it is probable that Alexandria, the leading seaport of
Africa, had the Gospel even before Rome. When Paul
was on his journey to Rome he went part way in an Alex¬
andrian vessel.
31
9. Where and by whom was the first missionary college
started?
The first missionary college was started in North Africa,
at Alexandria, by Paulenus, about the year 180 A.D.
10. What was the work of this college?
At this college Christian missionaries were trained and
sent to all parts of the world to carry the Gospel. They
were especially trained to combat the errors of pagan phil¬
osophy.
11. How far eastward was the Gospel carried?
The Gospel was carried eastward into Mesopotamia,
Persia, India, Siam and China.
12. How far north and west?
It was carried to Spain and Gaul and to England.
13. What part did the Roman army play in this?
Many soldiers of the Roman army were converted, and
they took the glorious message everywhere they went.
14. Did Christianity ever reach the royal families?
Christianity was not confined to the poor. Ea,rly it
made its way into the house of Caesar at Rome. Some of
the early friends of the missionaries were members of royal
families.
15. What great emperor first recognized Christianity?
The Emperor Constantine first recognized Christianity
by an edict of Toleration in 313 A.D.
16. What was this edict of Toleration?
Up to this time Christianity had been an outlaw religion,
only to be persecuted. For three hundred years the Jews
and Roman government tried to kill it out, but every¬
where it grew. "The blood of the martyrs became the
seed of the Church." The people believed in it so thor¬
oughly that the government decided it would no longer
persecute it, but would merely tolerate Christianity.
Thus an edict to that effect was issued by Constantine.
17. Was Constantine a Christian at the time of the edict?
No. His edict was purely for political reasons. He saw
that it was unwise to continue to persecute a religion for
which so many of his subjects would gladly die.
18. Did the Emperor Constantine finally become con¬
verted? What is told of his conversion?
32
He finally professed Christ. It is said that in a battle¬
field he saw appearing in the heavens a great cross and
the words "Eu touto nika" ("By this sign, conquer"). He
took that to be a message of the Lord Jesus to him, and
he thereafter professed Christianity.
19. What next great act did Constantine do?
He issued an edict making Christianity the religion of
the Roman Empire in 323 A.D. He also built the City
of Constantinople, meaning city of Constantine, called
after his name, and raised the Bishop of this city on an
equality with the bishop of Rome.
20. During these three years what had the Christian
missionaries done?
They had conquered the Roman Empire—-the greatest
military empire of all history. They had done so without
shedding a drop of blood except their own. They had won
with the Sword of the Spirit—the only weapon with which
the true missionary can win.
21. What cities did Christianity now possess?
Nearly all the great cities were now strongholds of Chris¬
tianity". Rome, Jerusalem, Constantinople, Antioch, Cor¬
inth, Ephesus, Alexandria, Lyons, Athens, etc.
22. What literary helps did the missionaries use?
Just as Paul wrote his epistles to the churches, these
early missionaries, the chief men now known to us as the
Early Church Fathers, wrote letters to the Christians
The writings of the early church fathers have to do with
explaining every phase of the Christian religion, and com¬
batting false doctrine. The missionaries made constant
use of the Gospels, and during this time the canon came
into existence. Translations of the Scripture or parts of
them were made into many different languages in order to
aid in the missionary work; and Peahito and Curetonian
Syr Lac for Syria and Mesopotamia; the Memphetic, The¬
baic and Bashmuric for the Upper Nile Valley, etc. These
were written with great care and pains, as there was then
no such thing as the printing press. These are today
among the most valuable possessions of Christianity.
They were carefully read and highly treasured by the early
Christians, and did much to explain the Christian religion.
33
CHAPTER V.
The Mission of Christianity to the Barbarians—
Paul's Missionary Journey Concluded.
1. What is the approximate date of St. Paul's third
missionary journey?
The third missionary journey began in the year 54 A.D
and closed about the year 58 A.D. It was the longest of
the missionary journeys of the apostle.
2. From what place did the journey begin?
This journey began at Antioch of Syria, the starting
point of the others journeys.
3. Who were the companions of St. Paul on this jour¬
ney?
Timothy was his principal companion and probably
Titus. Others were with him at various points, viz.:
Sopater of Berea, Aristachus and Secundus of Thessa-
lonica, Gaius of Derbe, Tychicus and Trophimus of Asia
and probably Luke.
4. What were the places visited?
From Antioch the missionaries journeyed northward
through Galatia and Phrygia (probably visiting again
Issus, Tarsus, Derbe, Lystra, Iconium, Antioch, Pessimus,
Tavium, Ancyra, Sardis); thence to Ephesus, Mitylene,
Assos and Troas, to Neopolis and Phillipi; thence probable,
via Troas and Ephesus to Corinth, and back to Phillipi,
Troas, Assos, Mitylene, Trogyllium, Miletus, Patria,
Tyre, Ptolemais, Caesarea and Jerusalem
5. What did he do in Galatia and Phrygia?
Acts 18:23 merely states that "he departed and went
over all the country of Galatia and Phrygia in order to
strengthen all the disciples." From I Cor. 16:1, it is prob¬
able that he took a "collection for the saints" while in
Galatia.
6. What was accomplished at Ephesus?
Paul had been to Ephesus before and established a
34
church there. After he left Apollos, an African Jew, born
in Alexandria, preached boldly and eloquently, "showing
by the Scriptures that Jesus was Christ" (Acts 18:24-28).
But because he did not know the baptism of Christ he
left his converts without knowledge of the Holy Ghost.
When therefore Apollos had gone to Corinth, Paul went to
Ephesus and there laid hands on the disciples of John and
"baptized them in the Name of the Lord Jesus," and "the
Holy Ghost came unto them." Paul preached here three
years. First three months he preached in the synagogue
(Acts 19:8), then in the school of Tyrannus for over two
years (Acts 19:10). Using Ephesus as center, he reached
persons in all parts of Asia, preaching, working miracles,
and refuting the heathen doctrines. Such was the effect
that "many of them which used curious arts brought their
books together, and burned them." So great was the
influence of Paul's preaching in Ephesus in turning the
people away from heathen worship that there was a great
falling off of the sale of images of Diana, the patron goddess
of the city. One Dimetrius, an image maker, led a mob
against Paul at the time of the great Pan Ionic Festival,
and caused Paul to leave the city to save his life.
7. Where did Paul go from Ephesus?
After embracing the disciples he went into Macedonia,
and after giving the churches exhortation here he went into
Greece, probably to Corinth, where he spent three months;
being intent there to retunn to Syria, where the Jews laid
in wait for him, caused him to return again to Macedonia
(Acts 20:1-4). He visited Phillippi, and then returned to
Troas.
8. What remarkable thing happened at Troas?
Paul here celebrated the Lord's Supper and preached in
an upper room. Eutychus, one of his hearers, falls asleep
and falls out of the window and was taken up dead. Paul
restored him. This miracle had a great influence on those
who witnessed it.
9. What are the further incidents of the journey?
At Troas Paul's companions take a ship for the port
Assos, where Paul met them. Paul had gone on foot from
Troas to Assos, preaching the Gospel through the country.
35
They sailed south to Mitylene, Chios, Samos, Trogyllium
and Miletus. At Miletus, the ancinet capital of Ionia,
Paul waited to see the elders of Ephesus and delivered to
them his last charge, counseling them to rare for the flock
over which the Holy Ghost had made them overseers
and warning them of the wolves who should enter the
flock.
10. What have you to say about the valedictory Paul
delivered to the elders of the Ephesian church?
It was an appeal to his record. "Ye know from the first
day that I came into Asia, after what manner I h ave been
with you at all season." When a missionary worker can
point to his or her life with this assurance it is always an
indication of the good work that has been done, and that
the future is bright for further growth of the Church.
This parting at Miletus is one of the most affecting in th°
Bible.
11. From Miletus where did Paul go?
From Miletus he journeyed to Jerusalem, being ever
more conscious that there, some great evil would befall him,
but he said, "None of these things move me." (Acts 20:24,
also 36-38). From Miletus they launched to Coos, then to
Rhodes and to Patara, and from there on a Phoenician
ship to Tyre. At Tyre he spent a week when he met the
disciples and their families. From Tyre he went to Jeru¬
salem via Ptolemias and Caesarea, in both of which places
the disciples met him.
12. How was Paul received at Jerusalem?
Paul was received gladly by the Christians at Jeru¬
salem, who honored him on account of his great work for
the spread of the new religion. He told of his journeys to
the disciples, James being present. Paul, in order to show
that he was not for destroying the Mosaic law, consented
to take the vow of the Nazarites, showing that he also
kept the law. (Acts 21:20-26).
13. Give an account of Paul's arrest.
After a week it became noised abroad among the Jews
that Paul was in Jerusalem. They laid hands on him in
the temple and would have lynched him but for the quick
action of the chief captain, who protected him with Roman
36
soldiers. He was arrested, being taken by the soldiers for
an Egyptian who had previously incited a riot. Paul,
speaking in the Greek language, asked leave to speak to
the multitude. Then, upon the castle steps, he made his
defence, telling his story and of his conversions, and his
mission to the Gentiles. So great a confusion did the
mention of the Gentiles make that Paul was taken into
the castle to escape the mob, and there to be scourged.
Whereupon Paul declared his Roman citizenship, and the
soldiers did not scourge him; but brought him before the
chief priests and the council, who after they heard him,
were divided; the Pharisees saying he was blameless.
Paul was again brought into the castle; the Jews further
sought vengeance against him and conspired to kill him.
To avoid this conspiracy Paul was sent, accompanied by a
heavy guard, to Felix, the governor, at Caesarea. Thus
the third missionary journey ended in Paul's imprisonment
on no charge worthy of recognition of Roman courts.
Paul's Imprisonment.
14. How long was Paul kept in prison at Caesarea?
Paul and his accusers were heard before Felix after five
days. But Felix kept Paul under pretense of getting in¬
formation, but really with the hope that Paul would offer
a bribe for his liberty. For two years Paul remained a
prisoner in Caesarea. Festus, Felix's successor, after two
years heard Paul and wanted him to go to Jerusalem, where
Paul knew his chances for release were not good, but
where he could run great danger of being killed by the
Jews. So he appealed to Caesar, as was his privilege as a
Roman citizen.
15. Give an account of Paul's voyage to Rome.
After having appeared before Agrippa, it was determined
in 60 A.D. that Paul should go to Italy to appear before
the Emperor. In a ship of Adramyttium, a seaport of
Mysia, in charge of Julius, the Centurion, they touch Sidon,
where Paul is met by disciples, who cheered him. Thence
they sail to Myra, a city of Lycia, where they change boats,
being transferred to an Alexandria corn vessel, which
was on its way to Italy. Thence they sailed slowly on
37
account of unfavorable winds, coming over against Cnidus,
a promontory of Caria, after many days. Thence, still
forced by ill winds, they sail southward, passing the east¬
ern point of the Island of Crete at Salamone. Proceeding
to Fair Havens on the south of the island, thence to Phoe¬
nix and Clauda, where they were caught in a storm. From
Clauda the attempt was made to go to Melita (the modern
island of Malta) when there occurred the famous ship¬
wreck (Acts 27:9-44). The party remained three months
on the island of Melita, where Paul found great oppor¬
tunity to spread the Gospel. He healed the sick, and
wrought miracles, and was "honored with many honors,"
and upon his departure was laden with many things.
From Malta they proceeded to Sicily, stopping at Syracuse
three days; from thence to Rhegium and Puteoli, Appi
Forum, the Three Taverns, and then to Rome.
16. On the journey to Rome, what evidence did Paul
have that God was with him?
First, God sent him friends all along the line to cheer
him. Perhaps no prisoner, ever sent from Jerusalem to
Rome, had the attention showed him, by the people of
various ports, as Paul. Then God sent his angel to warn
him of the storm, and also to assure him that death would
not happen to any person on board the ship. Then his
miracles and healing brought the sympathy of all the crew
and passengers. There were about 276 souls; none was
lost, as Paul had said.
17. What was the attitude of the Roman Emperor?
His attitude seemed one of lenient indifference. It ap¬
pears that he knew that Paul was guilty of nothing; but
to hear him and acquit him, might infuriate the Jews, so for
two full years, Paul remained in his own house.
18. Besides traveling and preaching, what other method
did Paul use in spreading the Gospel?
He used his letters, and also trained young workers to
carry on the work; especially we note Timothy and Titus.
19. Why was it necessary for Paul to write letters?
Travel was difficult, and as we have seen, Paul could
not visit the cities frequently—once in three or five years
was the best he could do. Meanwhile there grew up
38
questions of great importance; as, for instance, the relation
of Christians to the Mosaic law, and the tradition which
troubled the Galatian churches, the relation of the Chris¬
tians to the present and future life, which troubled the
Thessalonians, the many questions which troubled the
Corinthians, etc. There were also letters to the preachers,
such as to Timothy and Titus. These different letters
give a better insight than the narrative in the Acts of the
Apostles, as to the missionary preaching of St. Paul.
They ought to be studied carefully.
20. What letters or epistles were written by St. Paul?
When? Where?
There are fourteen Epistles which are known to have
been written by St. Paul, and one, the Hebrews, supposed
to be his. They are as follows:
1. Written during the Second Missionary Journey:
(a) I Thessalonians, written from Corinth about 52
A.D.
0b) II Thessalonians, written from Corinth about 53
A.D.
2. Written during the Third Missionary Journey:
(c) I Corinthians, to the Christians at Corinth, in spring
of 57 A.D., from Ephesus.
(rl) II Corinthians, to the Christians of Corinth, written
in summer of 57 A.D., from Macedonia.
(e) Galatians, written about 58 A.D., to the Christians
of Galatia, from Corinth.
(/) Romans, written to the Romans from Corinth in the
early spring of 58 A.D.
3. Written during his Roman Imprisonment:
(;g) Phillipians, written to the Christians at Phillippi
in 62 A.D., from Rome.
(h) Colossians, written from prison to Christians of
Colossae, a city of Phrygia, in 63 A.D.
(i) Ephesians, from Rome to Christians at Ephesus,
63 A.D.
(j) Philemon, a personal letter to Philemon, a Christian
at Colossae, 63 A.D., written from Roman prison.
Qc) Epistle to the Hebrews (?). Supposed to have been
39
written about A.D. 63 by Paul, but the authorship is not
certain.
4. After the Imprisonment:
(iI) I Timothy, about 64 or 67 A.D., from Macedonia.
(m) Titus, about 64 or 67 A.D., from Macedonia.
(n) II Timothy, about 66 or 68 A.D., while in prison at
Rome awaiting martyrdom.
21. Were these all the letters written by Paul?
By no means. It is probable that he wrote many times
this number. It is almost certain that he must have writ¬
ten to the Church at Antioch, his headquarters. He must
have communicated with Sergius Paulus and the Church in
the island of Cyprus, also to the Atheninans, to the Church
in Troas, and certainly he sent another letter to the Gala-
tians. But we do not know. We do know from hints in
his letters that there must have been another letter to the
Thessalonians, also two other letters to the Corinthians.
22. What were the results of St. Paul's missionary
labors?
The most important results of St. Paul's missionary
work are:
(a) The spread of the Gospel over a large extent of
territory from Jerusalem to Rome.
(b) The acceptance of the Gospel by the Gentiles, many
of whom were prominent political and military officers, and
soldiers who became militant missionaries.
(c) The theoretical and practical exposition of Gospel
for the intellectual and practical needs of the Gentiles—
i. e., for all men, for the human race, thus freeing Chris¬
tianity from the narrowness which may have been inherited
from Judaism.
(d) A model of consecrated zeal for Christ, and an ex¬
ample for missionaries of all the world and for all time.
(e) More than half of the books of the New Testament
are out of the inspired experiences of this missionary
preacher stamping Christianity as above all, a missionary
religion. For the whole of the Acts of the Apostles, and
all the Pauline Epistles, together with the Petrine and
Johanine Epistles, as well as that of James, are but a com¬
mentary on Mark 16:15 and Acts 1:8.
40
CHAPTER VI.
Missionary Work of the First Three Centuries; or,
Winning the Roman Empire for Christ.
1. What is the third period of missionary history?
The third period is from the edict of Toleration by Con-
stantine, 313, to the coronation of Charlemagne, 800 A.D.
2. What was the result of Constantine's edict?
Constantine made Christianity the official religion;
changed pagan temples into Christian churches, exempted
the Christian clergy from military and municipal duty,
ordered the observance of the Christian Sunday, promoted
Christian education and otherwise favored the new religion.
The result of this was to make it socially, politically and
financially beneficial to be a Christian. This of course
tended to lower the moral and spiritual standard of the
religion, to which all now flocked from various motives.
Constantine called himself head of the church. This was
the foundation of the long fight between church and state.
His establishment of Constantinople also laid the founda¬
tion for the future division of the church.
3. What was the moral effect of the legalizing of Chris¬
tianity?
Under persecution only those genuinely converted pro¬
claimed Christ; and many of them deserted. The morality
of the Christians was therefore of the very highest type.
For every Christian had to be tried, many by actual fire.
The toleration and final adopting of Christianity made it
easy to profess. Not only that, but it made it more profit¬
able to be a Christian than not to be. And that lowered
the general moral tone.
4. What new mission fields were opened?
During the period, Christianity took deep and lasting
root among the outer Roman provinces and most advanced
European tribes not yet attached to the empire. The
Gospel was extended eastward as far as China, southward
41
into the valley of the Nile, northward into Germany and
Britain.
5. What other opportunities came to the Christians?
The Barbarians invaded and conquered the Roman Em¬
pire of the West. These conquerors were not Christians.
They overthrew the existing order, but were eventually
converted by the Christian missionaries.
6. What methods were used in reaching the Barbarians?
The Barbarians were uncultured and much impressed by
outside show. So there was possibly too much emphasis
placed upon outside show, gaudy vestments, elaborate
ritual, etc., in order to impress them.
7. Tell of the mission work in Britain.
Roman soldiers who had been converted took the mes¬
sage of the Gospel to Britain with them. Christians who
had been spread abroad because of the persecutions, also
took the Gospel to Britain, so that before the end of the
first century, after the death of Christ, there was a consid¬
erable number of Christians in Britain. When the orders
of monks began many of the first ones found their way to
England. So far back was the mission work in its origin
that it is not definitely known when Christianity was first
found there.
8. What was the method of the mission workers?
They strove chiefly to convert the chief or king, and
through him the people. If he were converted he an¬
nounced it and his people usually followed him.
9. Who were some of the most prominent missionary
monks of the period?
Thousands of missionary monks gave their lives for the
cause of Christ, extending his Gospel to the unconverted
heathen. Among the chief ones were Ulfilas, born 311,
died 381; St. Patrick, born 396, died 469; Columbsl, born
521, died 597; Columbanus, born 543, died 615; Boniface,
born 680, died 755. Williboard
10. Give an account of Ulfilas' work.
Ulfilas (meaning little wolf), was the great missionary
to the Goths, who had invaded the Balkan peninsular. He
wras born of Christian parents who had been captured by
the Goths. He studied ten years in Constantinople and
42
went back to the Goths as a Christian missionary. He
made an alphabet for the Goths and translated portions
of the Scriptures for them. He taught the people to read
the Bible, and he put emphasis on life rather than creed.
So profound was the impression he made that when the
Goths overran Italy, ravaging everything in sight, they
were especially lenient to churches, and treated the Chris¬
tians with consideration. But for his work the Barbarians
might have wiped out Christianity from Italy.
11. What can you say of the work of St. Patrick?
St. Patrick is known as the Apostle of Ireland and even
to-day, March 17, is a holiday wherever Irishmen live, for it
is "St. Patrick's Day." He was born of Christian parents,
in Scotland, in 396 A.D. He was captured by the Irish
and held as a slave. He escaped, but had a vision calling
him back to help redeem Ireland. So he spent years in
study, and in 425 started back to Ireland. He preached
and the people were converted to him, chief after chief,
leaving Druid religion for Christianity. He invented an
alphabet, extablished schools and laid plans for the spirit¬
ual development of Ireland which are felt to this day. He
died in 469 after forty-five years work.
12. What work did Columba do?
Columba was born in 521 of noble parents. He was
much influenced by learning of the work of Patrick, who
died many years before his birth. He becane a missionary
to the Picts, a savage tribe of Scotland. He founded also
the monastery of Iona, one of the most famous schools of
the middle ages, and a center for missionary endeavor
throughout central Europe.
13. Who was Augustine?
About 597, the Pope, Gregory the Great, saw some
Saxon slaves in the slave markets of Rome and was so
impressed with them that he decided to send the Gospel
to their kinsmen. The men selected for this was Augus¬
tine, who understood the work. He died in 604, only having
been among them a short time, but he made a profound
impression upon them and baptized Ethelbert, King of
Kent, who had, with his soldiers, acknowledged Christian-
43
ity. He brought the English churches under the jurisdic¬
tion of the Roman Pope.
14. What do you know of the work of Columbanus?
Columbanus was an Irishman, born in 543. He, under
the influence of the spirit of Patrick, with twelve com¬
panions, went to France in 580 to evangelize the neglected
parts of that country. He started work in the Vosges
Mountains in Burgundy; but on account of his austere, but
simple life, he was driven out. He founded another mon¬
astery in the neighborhood of Lake Constance. He
preached and the people were converted. He burned the
temples of the pagans, broke down their idols and threw
them into the lake. He was again driven out and founded
another monastery among the Apennine Mountains.
Here he died in 615, after having made a valiant fight for
the purity of Christian life.
15. Give a description of Boniface's work.
Boniface, also called Winifrid, is known as the Apostle
to the Germans. While not the first to carry Christianity
among these people, he did more than any other person to
evangelize them. He was born of noble parentage in
Devonshire, England, in 680, and became a monk very
early. He first went to Friesland on the coast of the North
Sea, but on account of war, made no headway. Then he
secured a commission from the Pope, Gregory II, to go to
Germany. For forty years he labored among the Ger¬
mans. He was a thorough scholar. He founded monas¬
teries and traveled all over the country establishing
churches among these crude people. He is sincerely loved
by the Germans to-day. He, at the age of seventy-five,
endeavored to start a new missionary work in Friesland,
the land of his youthful efforts, and there died a martyr,
as one author says, "at the hands of the rude ancesters of
the Dutch, as he lay on the banks of the Zuyder Zee, with
the volume of the Gospel for a pillow." He died in 755.
16. Give an account of the life of Willibrood.
Willibrood was also an Englishman who went to Ireland
and imbibed the zeal of Patrick. He became a missionary
to Friesland.
44
17. What help did the rulers give to the spread of re¬
ligion?
Without the rulers there probably could not have been
such quick missionary success. For many rulers heard the
missionaries, and when converted, became ardent advo¬
cates. Clovis of France, Charlemagne, and others gave
marked service.
18. What may be said of the education of the mission¬
aries?
Most of the missionaries were highly educated. St.
Patrick, Ulfilas, and others, when they felt the call of
God to go to the heathen, first prepared themselves in the
schools, and when they had mastered the Scriptures, they
went forth to the heathen.
19. What can be said of the literary helps of the mis¬
sionaries?
Like Paul and other missionaries before them, the mis¬
sionaries of this period used literary helps to great advan¬
tage. Yet they labored under very great disadvantages.
For many of the savage tribes to whom they went had no
written language, they had not even an alphabet; and
many of them had no uniform spoken language. The
missionaries had to construct languages, then teach them
to the people, and then translate the Scriptures into them.
This was tedious and laborious work, requiring not only
the highest learning, but the greatest patience and self-
sacrifice. Yet these missionaries were the advance guards
of European civilization in their literary work, as well as
in their religious and moral endeavors.
Besides the Bible there were on every hand treatises on
the Scriptures, and the religion of Jesus. As in the period
before, Christians had to combat the pagan religion and
philosophy, so in this period they had to do the same.
Among the great writers of the period were Chrysostom,
and St. Augustine, the author of the "City of God."
20. How long did a missionary stay on the field?
Every missionary looked upon the work as a lifetime
work. Most of them went out in young manhood and
remained until death. Most of the great missionaries
45
died on the field after twenty-five to fifty years of service.
Theirs was the highest devotion.
21. At the close of this period what progress had Chris¬
tianity made?
Christianity had become the religion of the Roman
Empire; it had been accepted in England, Scotland, Ireland,
France, Germany and the Balkans. Monasteries had been
established in all of these countries. Christian literature
was being written; some of the most beautiful examples of
Christian character had been given to the world, and the
religion was preparing to withstand the tendencies toward
decay soon to come upon it.
4ti
CHAPTER VII.
Completing the Missionary Conquest of Europe.
1. Who were some of the royal women who aided the
missionaries?
Clotilda, the wife of Clovis, the most distinguished chief
among the Franks, influenced her husband to become a
Christian, and on Christmas Day, A.D. 496, he was bap¬
tized and 3,000 of his soldiers were proclaimed Christians.
Bertha, the wife of Ethelbert, King of Kent, persuaded her
husband to embrace Christianity, and under the preaching
of St. Augustine, he and 10,000 of his soldiers were bap¬
tized, professing Christ. As early as 58 A.D., Pompania
Graecina, wife of the consul Plantus, the conqueror of the
Britanni, was a Christian. Women were of greatest ser¬
vice in carrying the Gospel and in persuading the great
chiefs to embrace the religion of Jesus.
2. What are the limits of this period?
This period is from 800 A.D., the coronation of Char¬
lemagne, to 1520, the excommunication of Martin Luther.
3. What political condition tended to the spread of
Christianity?
During the preceding period the Roman empire had
been conquered by the barbarians and Rome had fallen.
The barbarian authority was weak, and there was no strong
force to preserve the social order except Christianity. This
condition caused the Bishop of Rome to be raised to the
position of Pope and to assert political as well as religious
authority, thus bringing unity both in matters of church
and state.
4. What effect did Charlemagne have?
He at first strengthened the political power; but after
his death in 1814 the whole of Europe was thrown into
chaos. There were no strong rulers, and the church was
forced to assume more temporal power to keep from going
to pieces. Feudalism grew up in this age.
47
5. What effect did the assumption of the temporal politi¬
cal power have on missions?
As is always the case when the church gets too much in¬
terested in politics, the spiritual side must go down as the
missionary spirit becomes less. Political intrigue and cor¬
ruption began to destroy the spirit of the church.
6. How was the missionary spirit kept alive?
Chiefly by the monks who had withdrawn themselves
from the corruption of the politics of the church and dedi¬
cated themselves exclusively to religious works.
7. What were the monastic orders of the time?
Monasticism is an adaptation of the eastern asceticism
to Christianity. The monastic orders grew up about A.D.
1000 as a protest against the loose and corrupt practices
of the times. As a rule the monastic orders took vows
of poverty, to work, serve and to preach. The chief orders
were the Benedictines, Cluniacensians, the Franciscans,
the Dominicans, the Carmelists, the Augustines.
8. What young monk was sent to the North?
Anskar, a monk of Conley, is called "the apostle to the
North." He was born in A.D. 800, and died in 865. At
the request of Louis the Pious, he accompanied King
Harold and Queen of Denmark, who had been converted
and baptized on a visit to Louis. The Danes did not take
kindly to giving up their religion, and drove King Harold
out of the country. Anskar, after a while, was also com¬
pelled to flee, and went to work as a missionary to Sweden,
but he had laid the foundation of the Christian Church
in the north of Europe.
9. What of early missionary work in Sweden?
Sweden was a savage, heathen country. Anskar and
another monk, named Witmar, went there in 831. They
were severely persecuted; but for the better part of thirty-
four years Anskar labored with the Swedes and Nor¬
wegians, and when he died a martyr's death in 865, most
of these countries were Christian. An author says of him,
"In charity, personal exposure, fearlessness of danger or
death, and sublime devotion to his work, he was sur¬
passed by no one of his times," and "after suffering more
abundant than those of any of this predecessors, he died
48
with the words of the martyr Stephen on his lips."
10. Give an account of the continuation of Anskar's
work in Norway.
So profound was the impression of this young monk that
Christianity never died out in the North. Olaf the Saint,
in 1019, brought Norway, Denmark, and Sweden under
Christianity's sway, and destroyed the heathen image of
Thor. Little by little the ancestral religions of the North
were disappearing before Christianity.
11. When and how was Christianity carried to Iceland
and Greenland?
About the tenth century Christianity was established in
Iceland, being carried from Norway. There was no formal
organization. The first great missionaries were transient
preachers. Olaf Tryrgvesen established the Gospel perma¬
nently in Iceland. From Iceland it was taken to Green¬
land.
12. When was Christianity taken to the Bulgarians?
The Bulgarians had conquered the lower parts surround¬
ing the Danube River. Two monks, Cyril, a theologian,
and Methodius, a painter, preached to them. The Prince
Bogoris was influenced to be a Christian by his sister
who had been a captive in Constantinople. He sought
Greek, Roman and Armenian missionaries to preach to his
people. The Bulgarians were the first of the slaves to re¬
ceive ^Christianity.
13. What was the next Slavic people to receive the re¬
ligion of Christ?
The Moravians were next. They were a powerful
people who conquered the northern Danube country.
At the request of their king, Rostislav, the Greek Emperor
Michael, sent learned men to translate the Bible into their
tongue. This work was done by the two missionaries,
Cyril and Methodius, who composed a new Slavonic
alphabet of 40 letters, using Greek, Armenian and Hebrew
characters. They began their work about 863 A.D.
14. What other countries and tribes were brought under
allegiance to Christianity about this time?
Russia was brought under Christianity largely by Vladi¬
mir, who was persuaded by his grandmother, Olga, the
49
Russian princess, who was converted in Constantinople in
955. He caused churches to be organized and the people
to be instructed in the Scriptures and the liturgy.
The Wends, who lived between the Saale and the Oder
rivers, owe the introduction of Christianity to the Gott.-
salk, who united the various tribes into one Kingdom in
1047. He was, however, assassinated, and Christianity
banished. But in 1168 the religion of Christ was finally
established and the last idol of the ancestral religion burned.
Poland received Christianity in a formal manner in 966,
when Miecislaus, the Duke of Poland, married a Bohemian
princess who was a Christian. But as in other cases, it
was a long time before the people actually gave up idolatry
for Christianity.
Hungary first got knowledge of Christianity through the
Christian slaves whom the Hungarians captured in war.
Duke Geysa built Christian churches during his reign from
972 to 997. His son Stephen became a zealous advocate
of Christianity and traveled over the country, preaching,
baptizing, organizing and building churches, schools and
monasteries. The Pope gave him a golden crown and the
title "apostle king" for his work.
The Finns received Christianity as a result of the work of
Eric the Saint, King of Sweden. Other small tribes dur¬
ing the eleventh and twelfth centuries embraced Chris¬
tianity.
15. What was the state of Europe during the twelfth
century?
By 1200 practically every country in Europe had nom¬
inally accepted Christianity. All Europe had been evan¬
gelized.
16. After Europe had been evangelized, what was still
to be done?
As in our first lesson we said there is a great difference
between Evangelization and Christianization, we now see
that the people of Europe had not become Christianized in
the full sense. The rulers were converted; they called on
people to accept and the people often as a whole, and by
thousands, accepted and were baptized. But that made
them only nominal Christians. They still held to many of
50
their heathen customs. They needed yet to be taught the
Scriptures and the true meaning of Christianity. That is
Christianization and a long process is still going on.
17. What two great movements affected the growth of
Christianity during this period?
The two great movements were Mohammedanism and
the Crusades.
18. Tell about Mohammedanism.
Mohammedanism takes its name from Mohammed, its
founder, who was born in Mecca, a city of Arabia, about
572 A.D. He believed he was divinely commissioned and
began to preach that "there is but one God and Moham¬
med is his prophet." He was much persecuted and had
but few followers. In 622 he was forced to flee from Mecca
to Medina. This was the beginning of the rapid growth
of his religion, which soon spread over Arabia and North
Africa, and finally crossed over into Spain, where, through
the Moors, it became a serious menace to the spread of
Christianity. Its conquering march was halted at Tours
by Charles Martel in 732 A.D. It was finally driven out
of Spain about the time of the discovery of America; but
has remained in Europe till this day, Turkey being Mo¬
hammedan. Its leader, Mohammed, died in 632. Its
Bible is the Koran. Its five rules are: (1) United of God;
(2) Stated times for prayer; (3) Giving of alms; (4) The
fast of Ramedan; (5) Observance of festival of Mecca.
It allows polygamy, and extends itself by the sword.
19. Tell of the Crusades.
The Crusades, otherwise called the Holy Wars, began in
1096 and went on till 1270. Europe became aroused over
the fact that Mohammedans had conquered Palestine and
held Jerusalem, the Holy City, and the Tomb of Christ.
The first crusade was successful in capturing Jerusalem
from the Mohammedans. Jerusalem was seized in 1099
and held until 1187, when the Mohammedans retook the
city. Millions of lives were lost in these crusades, and
Christianity was done but little good.
20. What other misfortune had Christianity to combat?
The Church split into two parts in 1054—the Greek or
51
Eastern division of the Church, with headquarters in
Constantinople, and the Roman Church in Rome and the
West. These were hostile to one another. Later there
was a split in the Roman Church, two Popes trying to
rule at the same time, one in France at Avignon, and the
other at Rome. This began in 1309, and continued to
1377. A lax condition grew more and more characteristic
of the clergy, and a reformation seemed inevitable.
21. Was there any missionary attempts among the
Mohammedans?
Yes, there were many efforts to convert the Mohammed¬
ans. Though many of the rulers sought to meet the
advance of the Mohammedan host with arms, there were
some who thought that the same spiritual methods ought
to be used with Mohammedans as with others.
22. Tell of the efforts made to evangelize Moham¬
medans.
The efforts which had greatest results were those of
Francis of Assisi and Raymond Lull. Francis of Assisi
was the son of a rich merchant and was born about 1182.
He was converted and founded the order of Grey Friars or
Franciscan Monks, who labored among the poor. He went
among the Saracens at the time they were besieged by
crusading Franks, and entered the presence of the Sultan
himself, chaiiting the twenty-third Psalm. He was kindly
received and had great influence upon the Sultan. He
died in 1226.
Raymond Lull was born in 1236 of noble Spanish
parents. Seeing a vision of the Crucified Christ, he became
converted, sold all he had, took a monk's garb and began
to preach. He learned Arabic from a slave and started
a system of missionary training. He had several confer¬
ences with scholars of Mohammedanism and made an
impression on them. He made many attempts to estab¬
lish missions among the Mohammedans in North Africa,
but failed. In 1315, at the age of 78, he was stoned to
death in Africa while on his mission of love.
52
CHAPTER VIII.
The Foundation of the Modern Protestant
Missionary Movement.
1. What is the fifth period of Missionary history?
The fifth period of Missionary history is from 1520,
when Martin Luther was excommunicated from the Roman
Catholic Church, to 1800, the beginning of the nineteenth
century.
2. What is meant by the Reformation?
By the Reformation is meant the period of the history
of the church during the sixteenth century, when a large
part of the Catholic Churches protested against certain
practices in the Roman Catholic Church and withdrew
therefrom. Because they drew up a statement of their
protests they were called "protestants" or Protestants.
The Reformation began in Germany, but spread to Switz¬
erland, . France, England, Scotland, Norway, Sweden,
Denmark, and other countries. It was in a sense a re¬
forming the church, the beginning of our various Protestant
denominations. It also had the effect of reforming certain
abuses in the Roman Catholic Church itself.
3. What were the causes of the Reformation?
The causes of the Reformation were:
(1) The spiritual deadness of the church; worship being
more a matter of form than of spirit.
(2) The abuse of indulgences. Representatives of the
Roman Catholic Churches went about selling indulgences.
These allowed a person to buy permission to -do a thing
which the church prohibited. This the people said was
wrong. If a thing is prohibited no amount of money could
make it right.
(3) In consequence of the spiritual deadness and the
temptation to evil by the sale of indulgences, or privileges
to do wrong, the Church was fast becoming morally loose.
This aroused the pious to protest.
53
(4) The Roman Church taxed the outside churches too
heavily, and the Pope and his court lived in luxury, while
the other people were in poverty. This aroused the gov¬
ernments and the common people as well.
(5) The Pope had assumed a higher power in temporal
matters than the kings. He used the church organization
to tax, coerce and intimidate earthly lords. Furthermore,
this temporal authority did not make the spiritual body
any more holy, but less so.
(6) The Church had kept the Bible from the people, and
Biblical doctrines had been obscured.
These are some of the reasons which led Martin Luther
and others to protest against the practice of the Church,
and which led to the Reformation.
4. How can the Reformation be called a Missionary
Movement?
The Reformation may be called a missionary movement
in that (1) it loosened the Church from the dead forms and
traditions; (2) it started a new branch of Christian work¬
ers with high Christian ideals; (3) it gave the people the
Bible and its doctrines; (4) it brought back to the people the
idea of individual responsibility in justification by faith.
5. Who were some of the leaders of the Reformation?
Savonarola, the great Italian leader; John Huss, the
martyr of Bohemia, who was burned at the stake for his
liberal teachings; Jerome of Prague; John Wickliffe, the
English reformer, were among those who were the fore¬
runners of the Reformation and laid the foundation for
the great work of the real leaders of the movement. These
leaders were Martin Luther in Germany, Ulrich Zwingli
in Switzerland, and John Calvin in France and Switzer¬
land.
6. Give an account of Martin Luther.
Martin Luther, who is called the leader of the Reforma¬
tion, was born November 12, 1483, in Eisleben, in Saxony,
Germany. He was a peasant, but was ambitious. Though
he had but meagre advantages, he originally thought of
preparing for the law; but a remarkable evidence of God's
goodness to him moved him to enter the ministry. He
entered a monastery and became a devout and thorough
54
student of the Scriptures. He became a lecturer in the
University of Wittenburg in 1506. Here he developed
his powers of self-expression. A visit to Rome in 1508,
and the relations with those who sold indulgences, con¬
vinced him that something must be done to reform the
Church. He resolved to make his attack on indulgences
and upon the authority of the Pope. He formulated his
attack in 95 paragraphs or propositions, and on October
31, 1517, he nailed these, his famous "Ninety-five Thesis,"
to the church doors at Wittenburg, as a public declaration
of his position and his willingness to defend that position
against all comers. This was regarded as open hostility
to the Church. He was requested to recant and to apolo¬
gize. Failing to do this, he was excommunicated; that is,
expelled from the Church. The letter of the Pope ex¬
communicating him, called the "Papal Bull," he publicly
burned before a great crowd, December 10, 1520. This
put him at the head of the German Reformation. He
appealed to German people in a letter addressed to the
"Nobles of the German People." Thousands flocked to
his standard. The rulers of Germany, especially Frederick
of Saxony, stood by him. He was brought before the
Council of Worms, but refused to give over to the Pope.
He was finally captured by his friends in order to save his
life and confined in the Castle at Wartburg, Germany.
Here he translated the Bible into German. He married
a former nun in 1525, and was in the midst of the German
side of the Reformation as its leader till his death, Febru¬
ary 18, 15-46.
7. What were the chief events of the German Reforma¬
tion?
The chief events of the German Reformation were:
(1) The nailing of Luther's Ninety-five Thesis on the
Church door at Wittenburg.
(2) The excommunication of Luther and burning of the
Papal Bull.
(3) The Diet at Worms when Luther was requested to
recant.
(4) The translation of the Bible in German by Luther.
(5) The Augsburg Concession.
55
8. Give an account of Luther's helpers.
Among Luther's helpers was Phillip Melachthon. He
was bom in 1497 in Brettin, South Germany, and educated
at Pforzheim, Heidelberg and Tubingen Universities. He
was lean of body, but keen of mind, being accounted one of
the most brainy men of his day. At seventeen years of age
he was professor in Tubingen University. Later he was
associated with Luther in Wittenburg University, where
he became a fast friend and earnest supporter of Luther. He
was the theolgian of the Reformation and principally the
author of the Augsburg Confession and the apology for the
Augsburg Confession. Ulrich Yon Hutten and Franz Von
Sickingen were two knights who were fearless in their de¬
fense of Luther, and are counted among his chief helpers.
9. What of the Reformation in other countries than
Germany?
About the same time the Reformation began in Switzer¬
land. Its leader was Ulrich Zwingli, who was born in
1484 in Wildhaus, Switzerland. He was well educated,
having studied under some of the leading progressive
scholars. Unlike Luther, he went to the Church rather
than the school for his life's work. It was while at Zurich
that he broke with the Church. Indulgences were being
sold in the city. He openly protested. The time was ripe,
and the independent nature of the Swiss asserted itself
and followed Zwingli's lead. He died October 31, 1531.
near Zurich.
John Calvin was another leader of the Reformation.
He was born in Noyon, France, in 1509. He was also well
educated, stuying at the Universities at Paris, Bourges,
and Orleans. He was more of the temperament of Melan-
chthon than Luther, and he attempted to systematize
the theology of the Protestants. He published his "In¬
stitutes of the Christian Religion" in 1536. He led the
Reformation in Geneva, and was the practical dictator of
the city for many years. He died in 1564, and his influ¬
ence spread all over French Switzerland and into France.
10. What great secular events gave impetus to the
modern missionary movements?
The spiritual revival of the Reformation was aided by
56
certain secular events. The invention of printing made
possible the multiplying of Bibles and Christian literature.
This was one of the fundamental material helps of modern
missions. The discovery of America and the finding of a
route to India opened up new fields to be evangelized. And
the invention of the compass made navigation safer and
quicker.
11. What was the last mission to Europe?
To the Lapps in Northern Europe. This was sent in
1559 by Gustavus Yasa of Sweden. Christian schools
were established and churches founded.
12. What was the first missionary endeavor to America?
When Columbus landed in America on his voyage of
discovery in 1492, he knelt in prayer and planted a cross
and a flag, taking charge of the new country for the Cath¬
olic Church and the Spanish government. This was, how¬
ever, not a regular missionary journey. In 1555 fourteen
young missionaries from Geneva were sent out by Admiral
Coligny to Brazil. They were chosen by Calvin and
sought a home free from religious persecution. They were
sent back by the governor in less than a year, five of them
having been hurled to death into the sea from a precipice
Coligny, in 1562, made a second attempt to plant a Hugue¬
not colony in Florida, but was not successful.
13. Give an account of Protestant Missions in America.
In 1620 some English Protestants, the Pilgrim fathers,
came to Massachusetts. This was primarily a refuge from
European oppression; but it later became a center of Pro¬
testant missions in America, not only to the Indians, but
to other colonies, and later to the negroes in the south.
14. Give an account of the work among the Indians.
"The New England Company" took upon itself the task
of converting the Indians. John Eliot (1604-1690) was
the "Apostle to the Indians," and he strove to reach them
in many ways, translating the Scriptures for them. Roger
Williams, the founder of the Baptist Church in America,
and Thomas May hew were also ardent missionaries to the
Indians. But in this early pioneer time little thorough
57
missionary work could be done by the American Protes¬
tants because of the poverty of their colonies, which could
hardly support themselves.
15. Give an account of the missionary work of the Mor¬
avians.
The Moravians were converted largely under the in¬
fluence of Missionaries Cyril and Methodius (see Lesson
IV), who composed the Slavonic alphabet and translated
the Scriptures for them during the latter part of the ninth
century. Being grounded in the Scriptures, notwithstand¬
ing the Moravians lost their government, they clung to
their Saviour. They had been greatly influenced by John
Huss, and had kept the standard of their famous martyr
alive in Northern Bohemia, where they had been driven
by persecution. Persecution drove them to Saxony.
Here Count Zinsendorf (1700-1760), an Austrian noble¬
man, befriended them, and they built the Herenhut vill ige
in 1722, which became a center for their activities. In
1732, the Moravians sent missionaries who went to the
Eskimos, to Greenland and Labrador, some to the West
Coast of Africa, and also to India, the Caribbean Islands,
and America. It was the Moravians who made such a
profound impression upon John Wesley. They did a great
deal to quicken religious feeling all over Christendom, and
are among the pregenitors of our Methodism.
, 16. Give an account of Wesley and Whitefield.
John Wesley and his brother, Charles Wesley, came as
missionaries to America in 1733, under the English Epis¬
copal Church. John Wesley was born in 1703 and Charles
was born in 1708. Their father, Samuel Wesley, was the
Rector at Epworth. Two sons attended Oxford Uni¬
versity, where they were distinguished for their piety.
They formed with George Whitefield and other pious stu¬
dents, "The Holy Club," to study the Scriptures in the
original tongue, visit and give to the poor, unfortunate and
imprisoned. They were so regular and devoted in their
work till they were called "Methodists." This was the
beginning of the Methodist movement. Another influence
came into the Wesley's lives, and this was the Moravians
whom they met on their trip to and from America. Peter
58
Brachter, the Moravian Bishop, had great influence upofl.
Wesley. May 24,1738, John Wesley experienced a strange
warmth of his heart;" he experienced conversion and from
that day knew what the real religious life was. The next
year, 1739, he organized the first Methodist society. He
was a genius in organizing and the Methodists increased
rapidly. He was at first greatly assisted by George White-
field, who was one of the most powerful preachers of the
times, and Charles Wesley, who had the gift of song.
These two, however, did not carry their theory to the prac¬
tical ends that John Wesley did. John Wesley died iD
1791.
17. When were Protestant Missionaries sent to India?
The opening of a new way to India was accomplished
by Vasco de Gama in 1498. He sailed under the flag of
Portugal, and Portugal was Catholic. But the Protes¬
tants made some attempts. England led. The East In¬
dian Company, formed about 1600, sent missionaries,
though its object was one of trade and not religion. Bar¬
tholomew Ziengenblg, a student of the University of Halle,
and another student established the Danish Halle Mission.
They arrived at Tranquebar in 1706 and were the first real
Protestant missionaries in India. They opened Christian
schools and translated the Scriptures, wrote a grammar
and dictionary and erected a printing press. Ziengen-
blg's life was cut short, for he spent only twelve years in
India, and died at the early age of thirty-six.
59
CHAPTER IX.
Founding of Modern Catholic Missions—1521-1800.
1. What reaction did the Reformation have on the
Catholic Church?
Sober heads in the Catholic Church saw that the move¬
ment led by Luther, Zwingli, Calvin, Knox and others- was
not a mere personal rebellion, but a great revolt of the
people against wrongs in the Church, and that the ojily
remedy was to correct these wrongs. Accordingly in
1515 the Council of Trent was called to take action to
counteract the Reformation. Its work was not concluded
until 1563. Some great abuses were condemned and every
phase of Catholic doctrine and life was discussed. A
vigorous missionary policy, home and foreign, was adopted.
Many of the old monastic orders were revived and new
orders formed. The Catholics were quicker to see the
missionary possibilities of foreign lands than the Protes¬
tants. and started on a vigorous missionary campaign.
2. Who were the leaders of the modern Catholic mis¬
sionary movement?
The leaders of the movement outside of the Pope were
Francis Xavier and Ignatius Loyola. These two men
were most interested in our spreading the "Society of
Jesus," known popularly as the Order of Jesuits. Its par¬
ticular object was to overcome by foreign missionary con¬
quests, the loss to the Catholic Church at home. It would
become world-wide in its operations, binding together all
peoples in the great Catholic Church.
3. What was the work of Ignatius Loyola?
Ignatius Loyola was the founder of the Jesuits. He was
born in Spain in 1491. He was a soldier, but being woun¬
ded in battle, his thoughts turned very seriously toward
religion. He then resolved to establish the "Society of
Jesus," which should be a religious society organized on
60
a military basis. Its members would renounce the world,
take a vow of poverty, chastity and obedience to the
constituted church authority. They would preach, teach,
care for the sick and add members to the Church. In
1540, Pope Paul III confirmed it. Though it met opposi¬
tion in some quarters, it had rapid spread. Its European
missions were planted in the countries of Austria, Bavaria,
Poland, Sweden, the Baltic Provinces, and Great Britain.
It followed commerce to the New World. In 1563 a
mission was established among the Copts of Egypt for
Christopher Roderic, and another in Abyssinia. A mis¬
sionary expedition was sent to Brazil by King John III of
Portugal. Florida, Mexico, Canada and the Mississippi
Valley, all had Jesuit missions during the sixteenth and
seventeenth centuries, and for a time it looked as though
the New World would become Catholic.
4. Give an account of the work of Francis Xavier.
Francis Xavier was born in 1506 and died in 1552, He
was a friend and associate of Ignatius Loyola. The work
of the Order of Jesuits in Europe was chiefly under Loyola,
while that in the foreign countries was largely under
Francis Xavier. In 1542, the King of Portugal asked him
to go to Goa, in India, to establish missionary work. He
worked in South India and then went to the Chinese Archi¬
pelago to Malacca, the Moluccas, and other islands, where
many thousand natives were converted to Christianity
and baptized. In 1549, he went to Japan and labored two
years. Forty thousand natives were baptized here. His
next plan was to enter China, but he died in 1552. It is
seen, therefore, that more than two hundred years before
Protestants sent missionaries to the East the Catholics
were at work there.
Robert Nobile and DeBrito, and other learned Jesuits,
carried on the work in the East for nearly fifty years.
The converts baptized by them numbered hundreds of
thousands.
5. What of the work of the Catholic Church in Africa?
When Prince Henry, the navigator of Portugal, started
his expeditions, one of the things he had in mind was
the conversion of the natives. In 1490, a Congo King
61
was baptized in Portugal and took Catholic Christian
missionaries back to his country with him.
Later the Dominican missionaries worked in Africa.
These were followed by Jesuits, who established com¬
munities. But their good work was made of little effect
because of the growth of the African slave trade, which
nullified the efforts of missionaries. For many years
Christian Europe and America looked upon the African,
not to convert him, but to enslave him.
6. What other orders were established?
The old orders revived the Franciscans, revived in
Capuchis, founded by Matthew de Bassi, to care for the
poor and needy; the Carmelites, revived by Theresa of
Spain; the Cistercians, revived by Jean de Barriere.
These were all limited in their missionary efforts, however,
to home missions. New and smaller orders were the
Theatines, founded by Gautona de Thiene; the Angelicas,
founded by the Countess Guastalla, for work chiefly
among women; the Priests of the Oratory, organized by
Philip de Neri for promoting Biblical learning; the Barna-
bilities, founded by Antonio Marie Saccaria; the Ursalines,
an order of females founded by Angela of Brescia; the
Brothers of Mercy, founded by John de Dis of Portugal.
These societies and orders gave themselves up to charitable
work among the poor, the orphaned, the sick, the young,
and for the purposes of education, and did much good as
home missionaries.
7. What part did the Catholic Church take in the
evangelization of America?
The Catholics were, however, possibly more zealous for
the conversion of America than for Asia and Africa. The
Spanish monk, Las Cassas, was early sent to this country,
and did such noble Work as to earn the title the "Apostle
to the West Indies," and the "Protector of the Indians.'*
He it was, who in his zeal to protect the Indians, made the
great mistake of suggesting that African slaves be brought
into America to do the work the Indians refused to do.
Wherever Spain and Portugal secured a colony or made a
conquest, there the Roman Church held sway. Not only
62
in North America, in the territory now occupied by Canada
and the United States, but also in Peru, Paraguay, Co¬
lombia, Mexico, Brazil, etc., the Roman Church had its
missions.
In North America Franciscan monks started work in
1528 in Florida. Other missions were in New Mexico-
among the Zuni Indians. In French America there were
missions among the Iroquois, Hurons, Dakotas, and other
tribes of Indians. La Salle, Joliet, Marquette and other
Catholic monks worked in the north and central portion
of the country with great success among the Indians.
Such was their success that when the French and Indian
War broke out between Protestant England and Catholic
France, the Indians took the side of the Catholic French.
8. What is the Roman Catholic "Propaganda," and
what is its origin?
"The Propaganda" of the Roman Catholic Church is the
official organization of the Roman Catholic hierarchy for
the purpose of missions. The mission work was at first
under different societies. But now under the "Propa¬
ganda" just as our missionary work is under our Mission¬
ary Department. The official title is "Congregatio de
Propaganda Fide." It was formed in 1622 by Pope
Gregory V., who was a pupil of the Jesuits. Its seat is
Rome, and it is composed of about thirty cardinals. It
divides the world into Catholic territory and missionary
territory, all lands not giving allegiance to the Catholic
Church being placed under the head of missionary territory.
A college for priests is maintained, and priests from all
parts of the world are brought to Rome for training, so
as to preserve the uniformity of Roman Catholic practice
in all parts of the world.
9. What were the methods of Roman Catholic mission¬
aries of this period?
The Roman Church sought to secure the allegiance of
the political government. In this it differed from the
Protestants, who made but little attempt at political
allegiance.
It also sought the young by education and by establish-
63
ing orphanages. This gave them great influence among
the people, and also created much sympathy for them,
drawing large numbers of converts to their Church.
10. What were some of the mistakes of the Catholics of
this period?
It was a mistake to make too close an alliance with
political governments. It was also a mistake to try to
force upon the missionaries the Roman type of Chris¬
tianity. The missionaries, both Catholic and Protestant,
were a very long time learning that they must adapt the
religion to the training and customs of the people, and that
if the heathen accepted Christ the chief end of the mis¬
sionary was accomplished.
It was also a mistake to put emphasis more upon forms
than upon the spirit. The heathen were soon attracted,
but not permanently held by forms.
64
CHAPTER X.
The 19th Century—Organization or the Modern
Missionary Movement.
1. What is the last period of Missionary history?
The Nineteenth Century, from 1800 to the present,
1914.
2 What are the characteristics of this period?
This period is characterized chiefly by the organization
of the Protestant movement and the happy blending of in¬
dividual and organized effort in reaching the heathen, to¬
gether with the wonderful spread of the missionary enter¬
prise. During this period the missionary work became
by far the most important work of the Church.
3. What are the divisions of this period?
This period has two phases of work. (1) The organiza¬
tion of the modern missionary movement, and (2) the work
in the missionary field.
4. How is the work of organization divided?
Into the Church organizations which control the princi¬
pal boards or societies and subsidiary or secondary organi¬
zations, such as women's missionary societies, young
people's, laymen's and other missionary organizations
which are to aid the Church societies.
5. What influence gave rise to the vigorous missionary
endeavor?
The growth of various denominations of the Protestant
Church was most influential in the growth of foreign mis¬
sionary effort.
6. Who was the first great foreign missionary of this
period?
William Carey, who was an English cobbler, laid the
beginning of the modern foreign missionary movement so
far as Protestantism is concerned.
7. Give an account of Carey's life.
65
William Carey, the eminent Orientalist and missionary
was born August 17, 1761, at Paulerspury, Northampton¬
shire, where his father, Edmund Carey, who was clerk ot
the parish, kept a small free school for the educational
benefit of the boy. At 14 years he was apprenticed to a
shoemaker at Hackelton, becoming religiously affected,
joined the Baptist connection in 1783. In 1786, he was
chosen minister of the Baptist congregation at Moulton.
He had lately married on so slender an income that meat
was a rarity at his table. After holding a ministry at
Lucester from 1789 he joined the movement which cul¬
minated in the formation of the Baptist Missionary Society
and was (with a Mr. John Thomas) chosen to be the first
Baptist Missionary to India. Though of humble birth,
he was studious, and mastered many languages; beside the
English, his native tongue, also the Latin, the Greek,
Hebrew, and French and Dutch languages. He studied
indefatigably and became expert in geography, botany
and zoology. He was impressed with the imperative
duty of the Christians to go to the heathen, and in 1792
he published his "Enquiry into Obligations of Christians
to Use Means for the Conversion of the Heathens, in
which the Religious State of the Different Nations of the
World, the Success of Former Undertakings and the
Practicability of Further Undertakings are Considered."
This made a profound impression and the next year he
landed in Calcutta, India. His linguistic mind led him to
master the languages of the new country, and he trans¬
lated the Scriptures into "twenty-four Indian languages."
He labored with, marked success for forty-one years,
dying in 1834.
8. Who were some of the other missionary pioneers of
this century?
Duff, of Scotland, was the first missionary to India who
started the "English language school system of missionary
work." He went to India in 1830.
Dr. Morrison, of England, was the first Protestant mis¬
sionary to China, going there in 1807, and laboring there
for fourteen years, making a Chinese dictionary and trans¬
lating the Bible into Chinese. This was many years be-
66
fore China was opened up to missionaries bv the treat,
of 1844.
Adonirum Judson, who was also a Baptist, being, im¬
pressed with the zeal and devotion of Carey, becam^the
first Protestant missionary to Burmah. He went in 1788
and remained until his death in 1850.
9. What were the organizations which grew up to foster
missions?
The "Particular (Calvinistic) Baptist Society for Propa¬
gating the Gospel among the Heathen," was the first for¬
eign missionary society. It was organized in October,
1792, as a direct outcome of the agitation begun by Carey.
Twelve Baptist ministers at Kettering were the founders
of this society, and they raised subscriptions amounting
to about $65.52 in our money for the foreign missionary
enterprise.
10. What other missionary society was formed?
In September, 1795, the London Missionary Society
was formed in London by Congregational, Wesley an and
Episcopal ministers. Their purpose was to emphasize no
one form of church government, or the doctrines of any
particular denomination. They asked for missionary
volunteers and for funds. In June, 1796, they had raised
in our money about $50,000, and in August sent Duff, with
twenty-nine missionaries, to Tabite, India. The London
society soon extended its work to Africa and the South Sea
Islands.
11. What was the next organization in England?
In 1799, the Church Missionary Society for Africa and
the East was organized. It was even broader than the
London society, and its object was to do "spiritual work
by spiritual man." Other societies were formed.
12. What were the beginning of missionary organiza¬
tion in America?
In 1796, the New York Missionary Society was formed
by Presbyterians, associated with Baptists and Reformed
Dutch. Their work was chiefly for the Indians. In 1797,
the Northern Missionary Society was formed. Since then
there have been over a hundred foreign missionary societies
67
formed in America. Practically every Christian denomi¬
nation has its own missionary society.
13. What is the origin of the American Board?
To Samuel J. Mills, a student of Williams College in
Massachusetts, is due much of the spirit which brought
forth the establishment of the American Board. He was
a student there from 1806 to 1809. The famous "Hay¬
stack Meeting" was held by him and several schoolmates,
who banded themselves together for the purpose of en¬
couraging the missionary spirit. In 1809, Mills, with
two of his companions, went to Andover Theological Semi¬
nary, where they found the spirit of missions much en¬
couraged. They added a new force, and as a result, the
very next year, June 1810, the American Board of Com¬
missioners for Foreign Missions," briefly known as "The
American Board," was organized. This included Congre¬
gational, Presbyterian, Reformed and Baptist Churches.
14. What of the growth of the organization for missions?
Not only in England and America, but in Germany,
France and Scandinavia and other Protestant countries
much headway was made in organization.
15. What were some of the subsidiary secondary move¬
ments?
The secondary movements organized under, or in close
affiliation with, the missionary movement were the Church
Tract and Bible Societies; also the Women's Missionary
Societies, Medical Missionary Societies, Educational Socie¬
ties, Young Men's Christian Associations, Student Volun¬
teer Movement, Young People's Missionary Movement,
Young People's Society for Christian Endeavor, etc.
16. What are the principal Bible and tract publication
societies, and what their origin and purpose?
The Bible societies published Bibles for free distribution
or to be sold at small cost. They are printed in various
languages for various nationalities where missions are in
operation. The tract societies furnished tracts, or short
papers on the Christian doctrine, Christian life, the Bible,
etc., calculated to lead to conversion and to better under¬
standing of Christian doctrine and better Christian life.
68
The Society for Promoting Christian Knowledge was
formed in England in 1698. The Religious Tract and
Book Society of Scotland was formed in 1793, and the
Religious Tract Society of London in 1799. The British
and Foreign Bible Society was formed 1804. The Amer¬
ican Bible Society was established in 1816 and the Amer¬
ican Tract Society in 1823. These are the largest Bible
and tract societies, and they distribute millions of books
and Bibles every year. The headquarters of the American
societies are in New York, and they have branches through
the country. They furnish Bibles and tracts free to needy
home work as well as to foreign work.
17. Do you know the story of the founding of the first
Bible society?
The founding of the British and Foreign Bible Society in
1804 has connected with it a beautiful story which should
point a moral to every missionary worker. There lived in
Britain a little girl named Mary Jones who had never
owned a Bible. She wanted one very much, but in that
day, before the modern improvements on the printing
press, Bibles were very costly. But Mary was so anxious
for a Bible that she denied herself and saved up her pennies
for many months. Finally she had enough to purchase a
Bible. But there were none sold in Mary's neighborhood.
She had to go to London, and that was far away and she
had no money to take her there. So she walked all the
way to London, and tired out and exhausted, she found the
place where her Bible could be purchased. She was over¬
joyed when it was given her. She returned home. But
what she had done, her saving, her sacrifice, and her jour¬
ney were told to some of the church people, and it was
resolved to start a society to print the Bible and put it in
reach of thousands of other girls and boys, men and women,
who wanted it as much as Mary Jones, but whom poverty
kept from that precious book.
18. What was the origin of the women's missionary
societies?
Women had been helping in the missionary work, but not
systematically. Nor had any of them gone to foreign
fields, except with their husbands. In 1800, the first local
69
society was established in Boston—the Boston Female
Society for Missionary Purposes—-uniting Baptists and
Congregationalists. The idea spread very rapidly and
there soon grew up among all denominations these women's
societies. By 1839, 680 were known to be organized.
These societies were first merely to raise funds. But
they grew in importance so that they became administra¬
tive as well Every large denomination now has its
Denominational Women's Missionary Society. The
A. M. E. Church has two—the Women's Mite Missionary
Society and the Women's Home and Foreign Missionary
Society.
19. Who were the first women missionaries to foreign
lands?
Women went to foreign lands, but as wives more than as
missionaries. The first single woman to go was Miss
M. A. Cooke, who went as missionary to India in 1820,
being sent by the British and Foreign School Society. She
went to establish a school in Calcutta for Hindu girls.
In 1830 Miss Mary Reynolds went from this country to
Smyrna, being sent by the Female Foreign Missionary
Society of New Haven, Connecticut. She did educational
work among Greek women. In 1836, Eliza Agneu went
to Ceylon, India, and Fidelia Fisk went to Persia in 1843.
Since then hundreds of consecrated women have gone to
foreign fields, and many special training schools for them
have been established.
20. What was the origin of the educational work in
foreign missions?
From the beginning it was seen that the missionary must
be a teacher. Jesus himself taught the twelve whom He
selected from the rest. Paul taught Timothy and Titus
and others. Baulenus started a school for Christians. All
the successful missionaries of the middle ages were school
men and the monasteries were seats of education. It was
natural therefore that the modern movement should have
the school as a basal institution in its operations. All the
missionary boards have organized schools, colleges and
universities.
70
21. What was the necessity for and the origin of the
medical work in missions?
Jesus was the Great Physician. His healings brought
thousands to Him. All through the middle ages the
church ministered to the sick. With the organizing genius
of the nineteenth century, the "visiting of the sick" became
organized, and experts in medicine, and enthusiastic for
Christ were sent abroad to minister to the sick. Then,
too, practical necessity called for this sort of service. The
heathen died so soon. They in only a few cases knew
anything of the methods of healing and preventing disease.
In 1819, Dr. John Scudder went as a medical missionary to
India, and in 1834, Dr. Porter Parker went to China.
These were pioneers in this much-needed work. Their
example led others to follow and to the organization of
the work. In 1841, the Edinburg Medical Missionary
Society was formed; in 1878, a similar society in London;
in 1852, the Zenana Bible and Medical Mission was formed,
and in 1862 Dr. Clara Swain was sent to India as the first
female medical missionary. In 1874, the first woman's
missionary hospital was opened at Bareillv.
22. Give an account of the Young Men's Christian
Association.
The Young Men's Christian Association is primarily a
home missionary movement. It was preceded by several
organizations for men, which did not last long. Its defi¬
nite origin is in London in 1844. Mr. George Williams, a
clerk from the country, gathered a few other clerks about
him, and they held prayers and religious worship. The
association seemed to meet a definite need and spread
rapidly over England and America. Organized originally
for clerks, it now has a railroad men's department, stu¬
dent's department, industrial department, colored men's
department and foreign department. It is not opposed
to, but auxiliary to the church. Its active members must
be church members. In 1855, at Paris, is adopted the fol¬
lowing declaration known as the "Paris Basis." "The
Young Men's Christian Association seeks to unite those
young men who, regarding Jesus Christ as their God and
Saviour, according to the Holy Scriptures, desire to be His
71
disciples in their doctrine and their life, and to associate
their efforts for the extension of His kingdom among young
men." The foreign work of the Y. M. C. A. foreign
department is chiefly to work through colleges in foreign
countries.
23. What is the Student's Volunteer Movement?
The Students' Volunteer Movement was the result of a
canvass of the leading schools in the country to interest
students in Christian and missionary work. It grew out
of the student conferences of the Y. M. C. A. work, the
first Christian student's conference being held at North
field, Massachusetts, at the invitation of D. L.Moody.
Two hundred and fifty delegates from 80 colleges came;
21 expressed themselves as having decided to go to foreign
fields, and 100 said they were willing and desirous to
become foreign missionaries. In 1888, at the second of
these conferences, the Student's Volunteer Movement was
organized. The purpose was to interest students in
missionary work so as to get missionaries for the field.
It has greatly succeeded in this, in that it had brought
into the work some of the finest characters which the
missionary enterprise has had. Through this one move¬
ment thousands have entered the missionary field.
24. What is the Young People's Missionary Movement
So successful was the student movement in arousing
enthusiasm for missions that it was suggested to extend
the call to young people in general, as well as students, and
enlist the youth of the land, young men and young women,
in the great cause of missions. Accordingly in 1902, the
Young People's Missionary Movement was organized.
Its purpose is to not only have public meetings, but to
organize small mission study groups to lead the young
people intelligently into the missionary work. It has also
started a publication house to publish special books for
missionary work, and many of the best study books for
persons interested in missions have been published by them.
25. What other young people's movements are there?
To arouse enthusiasm among the young for Christian
life in general there are the Christian Endeavor Societies,
founded in the early eighties by Rev. F. E. Clark of Maine.
72
Adopting his suggestions to the needs of its denomination
there are organized the Allen Christian Endeavor League
of the A. M. E. Church, the Varick Endeavor League of
the A. M. E. Zion Church, the Epworth League of the
M. E. Church, the Baptist Young People's Union of the
Baptist Church, the Luther League, etc. While not pri¬
marily missionary in origin and purpose, each has a mis¬
sionary committee and regular missionary meeting. The
Sunday schools also have a missionary day.
26. What is the Laymen's Missionary Movement?
Having secured the churches in general, and specially
the women, the students, the young men, the young people
in general, it was left to enlist the men in general, and hence
the Laymen's Missionary Movement to secure the active
interest of business men who are often so much occupied
that they neglect their duty. In 1907, this movement
was formed. Because of it, thousands of dollars have been
collected by the business men for the cause of missions,
and many men of influence have made journeys to foreign
mission fields, and the reports that have brought back
have greatly aided the mission work. Out of this has
grown the Men and Religious Movement of 1911-12,
which sought to put the idea of religion in closer touch
with every day practical life.
27. What great change is undergoing present day mis¬
sionary organization?
There is a great desire for unity among all churches to¬
day than ever before. The Federal Council of Churches
of Christ has done much to bring this about. There is
also more emphasis upon the Social Mission of Christianity.
This is opening up great fields for missionary endeavor
at home as well as abroad.
73
CHAPTER XI.
The Missionary Work of the A. M. E. Church.
1. What part lias the A. M. E. Church taken in the
Modern Missionary movement?
The A. M. E. Church has taken a large part considering
the resources at our command, and the vast field for work
here at home.
2. When was the first missionary work done?
Daniel Coker, of Baltimore, Maryland, one of the prom¬
inent men in the organization of the A. M. E. Church, was
the first A. M. E. missionary to the foreign field. In
1817, he went to Africa. He was not, however, an official
missionary of the A. M. E. Church in that he carried
credentials from the church as a foreign missionary.
3. What official recognition was made of the missionary
work?
From the very first, official notice was taken of the mis¬
sion object of the church, and in the first discipline we find
that the churches in 1816 were required to take an annual
missionary collection, and the annual conference was to
take a public missionary collection.
4. Have you the full text of this missionary legislation
from the first discipline?
SECTION III.
Of Raising a General Fund for the Propagation of
the Gospel.
(1) Every preacher who has the charge of a cicuit
shall make a yearly collection, and if expedient, a quarterly
one, in every congregation where there is a probability
that the people will be willing to contribute, and the money
74
so collected shall be lodged in the hands of the steward or
stewards, and brought or sent to the ensuing Annual Con¬
ference. To this end, he may read and enlarge upon the
following hints:
"How shall we send laborers into those parts where they
are most of all wanted? Many are willing to hear, but not
to bear the expense. Nor can it as yet be expected of
them. Stay till the word of God has touched their hearts,
and then they will gladly provide for them that preach it.
Does it not lie upon us, in the meantime, to supply their
lack of service—to raise money out of which, from time to
time, that expenses may be defrayed? By this means those
who willingly offer themselves may travel through every
part, whether there be societies or not, and stay whenever
there is a call, without being burdensome to any. Thus
may the Gospel, in the life and power thereof, be spread
from sea to sea. Which of you will not rejoice to throw
in your mite to promote this glorious work?
"Besides this, in carrying on so large a work through
the continent, there are calls for money in various ways,
and we must frequently be at considerable expense, or
the work must be at a full stop.
"The money contributed will be brought to the ensuing
Conferneee."
(2) A public collection shall be made at every Annual
and every General Conference for the above purposes.
5. Who was the first general missionary of the A. M. E.
Church, and when was he active?
In 1840, William Paul Quinn, afterward Bishop Quinn,
was appointed General Missionary of the A. M. E. Church,
6. Give a sketch of his work.
Rev. William Paul Quinn had been doing work in the
West, that is, in Pittsburgh, Ohio, Indiana and Illinois,
for about seven years preceding the General Conference
of 1840. He was one of the founders of the Indiana Con¬
ference in 1840, and he was at one time presiding elder
over the States of Indiana, Illinois and Missouri. In his
report to the General Conference in 1844 he told of his
missionary work in the West. He had assisted in carrying
African Methodism in Kentucky, establishing what i,s
75
How Quinn Chapel in Louisville, also a church at St.
Louis, Missouri, and he made a report of the condition
of the colored people of the West. He was one of the first
African Methodist preachers to cross the Mississippi River.
His work in that section has its lasting monument in
some of the most thriving churches of our connection to¬
day, many of which are named for him—Quinn Chapel.
So impressive was Elder Quinn's report of his missionary
work that the next day he was elected a bishop of the
A. M. E. Church.
7. What new missionary field was opened by the
Emancipation?
The result of the Civil War was the freedom of the
slaves. There were 4,000,000 of our fathers and mothers
who were unorganized. There was no A. M. E. Church
anywhere in the South, except in New Orleans, Washing¬
ton and Charleston. The whole colored population of the
South was thus a new field for operation for all churches.
Among them the A. M. E. Church set forth upon a vigor¬
ous campaign of organization.
8. Who were the leaders of this movement?
The Bishops took the lead. Bishop Daniel A. Payne,
who was an original South Carolinian, Bishop Wayman
and others. In April, 1863, the New York Conference
voted to send a minister to the Southland on motion of
A. W. Wayman. Bishop Payne appointed Revs. James
D. S. Hall, of New York, and James Lynch, of Baltimore.
They.sailed from New York May 20, 1863, on the Arago,
arriving soon at Hilton Head, South Carolina.
9. Give an account of the establishment of the Church
in the South.
Many of the colored people were left by their white
pastors, and they received the colored preachers gladly.
The first annual conference was established in Charles¬
ton, South Carolina, May 16, 1865. The Georgia Con¬
ference was organized in 1866, and others in a very short
time. Our ministers went in wherever the Union army
had made an opening. In 1863 we entered Tennessee.
Not only our preachers went, but our teachers also. So
by the time the war was over our missionaries were well
76
distributed over the southeastern section of the country.
Arnett's Budget says: "Rev. J. D. S. Hall and James Lynch
were the pioneer missionaries to the Southland. They
were soon followed by Revs. James A. Handy, Jas. H. A.
Johnson and T. G. Steward. As the work proceeded Rev.
H. M. Turner took charge of the forces of Georgia, Rev.
R. H. Cain in South Carolina, Rev. G. W. Brodie in North
Carolina, Rev. Charles H. Pearce in Florida, and under
the leadership of Bishop J. A. Shorter the work spread
into the Mississippi Valley, and Bishop J. P. Campbell
carried the Episcopal banner of African Methodism and
planted it at the Golden Gate on the shores of the Pacific."
10. When was the A. M. E. Church officially intro¬
duced into South Africa?
In 1898, Bishop H. M. Turner went to South Africa
and organized two Annual Conferences, the Transvaal
Annual Conference, March 9, 1898, and the South African
Annual Conference, April 12, 1898. The former organized
at Pretoria, contained a membership of 7,175, and the
latter, which was organized at Queenstown, had 3,625
lay members. Upon this visit, Bishop Turner ordained
31 elders and 29 deacons.
11. How has the work in South Africa prospered
since then?
In 1900, the General Conference sent Bishop L. I. Cop-
pin to South Africa. He spent four years there, estab¬
lished Bethel Institute and the South African Christian
Recorder.
In 1904, Bishop C. S. Smith was sent to South Africa.
In 1906, Bishop W. B. Derrick made a tour of South
Africa and Bishop W. H. Heard to West Africa.
In 1908, the General Conference elected two Bishops to
be assigned to the African Missionary work, Bishop J.
Albert Johnson being sent for twelve years to South
Africa, and Bishop W. H. Heard to West Africa.
12. When was the missionary work started in Hayti?
In about 1824, the first A. M. E. Church was started in
Hayti. Many of the persons who immigrated to Hayti
from this country during the first part of the last century
were African Methodists; and they called upon Bishop
77
Allen to send them an ordained missionary, as Bishop
Payne says in his history, "to care for their moral and
spiritual education." Scipio Beanes was the first mission¬
ary, laboring nearly ten years in the Republic of Hayti.
13. When was the church organized in Cuba?
August 12, 1898, the A. M. E. Church was organized in
Santiago, Cuba, by Rev. H. C. C. Astwood. This was
the first Protestant church organized in that country.
14. When was the General Missionary Society organ¬
ized?
The missionary work of the A. M. E. Church became a
regular department of the Church in 1844 when the Par¬
ent Home and Foreign Missionary Society was organized
by the General Conference at Pittsburg after the report
of the work done by General Missionary William Paul
Quinn. At this General Conference, Missionary Quinn
was elected Bishop and Rev. T. M. D. Ward was made
his successor.
15. What was the status of the Missionary Society from
1844 to 1864?
From 1844 to 1864 the Parent Home and Foreign Mis¬
sionary Society was under the control of the Board of
Managers of the Baltimore Annual Conference.
During this time we had the General Missionaries.
16. Who has been the General Missionaries?
William Paul Quinn was General Missionary before the
Parent Society was organized, and he was followed by
T. M. D. Ward.
17. What happened in 1864?
In 1864, the Parent Home and Foreign Missionary
Society bepame truly connectional, and a corresponding
secretary, popularly called the Missionary Secretary, was
elected.
18. Who have been the Missionary Secretaries?
The Church did not have a missionary secretary until
1864, when Rev. J. M. Brown was elected. He served
until 1868, when he was elected Bishop. Other missionary
secretaries have served as follows:
Rev. J. A. Handy, from 1868 to 1872.
Rev. G. W. Brodie, from 1872 to 1876.
78
Rev. R. H. Cain, from 1876 to 1880.
Rev. J. M. Townsend, from 1880 to 1888.
Rev. W. B. Derrick, from 1888 to 1896.
Rev. H. B. Parks, 1896 to 1908.
Rev. W. W. Beckett, from 1908 to 1912.
Rev. J. W. Rankin, from 1912 to present.
19. When was the Woman's Parent Mite Missionary
Society organized?
The Woman's Parent Mite Missionary Society was
organized May, 1874, in the financial headquarters at
Washington, D. C. The purpose then stated was "the
evangelization of the world, and especially of the island of
Hayti, and to secure the co-operation of the sisters in the
ministry in carrying forward the work."
20. Who were the leading spirits in the meeting?
Those present were:
Mrs. Mary A. Campbell, wife of Bishop J. P. Campbell.
Mrs. Mary L. Brown, wife of Bishop John M. Brown.
Mrs. Harriet Wayman, wife of Bishop A. W. Wayman.
Mrs. C. M. Burley, wife of the Financial Secretary, Rev.
J. M. Burley.
Mrs. Campbell was elected President; Mrs. Burley,
Secretary; Mrs. Wayman, Treasurer.
21. Who have been the Presidents of this society?
Mrs. Mary A. Campbell, 1874 to 1895.
Mrs. Sarah E. Tanner, 1895 to 1899.
Mrs. Florida Grant, 1899 to 1903.
Mrs. Lillian Derrick, 1902 to 1903.
Mrs. M. A. Mitchell, 1903 to 1904.
Mrs. Mary F. Handy, 1904 to 1913.
22. When was the Women's Home and Foreign Mis¬
sionary Society organized?
The Women's Home and Foreign Missionary Society
was organized September, 1893, by order of the Missionary
Department, Bishop W. B. Derrick, Corresponding Secre¬
tary. It was approved and established as a connectional
organization by the General Conference May, 1896, at
Wilmington, N. C.
79
23. What have been the literary help our Church has
had in its missionary work?
The Christian Recorder, 631 Pine Street, Philadelphia,
Pa., has been the general connectional organ. Later,
Bishop H. M. Turner started the Voice of Missions, pub¬
lishing the same in Atlanta, Ga., in connection with his
work. This paper afterwards became the official organ of
the Missionary Department, the Missionary Secretary
being its official editor. The South African Recorder was
established to aid our African Missionary work. The
Woman's Missionary Recorder, edited by Mrs. L. L. Turner,
was the official paper of the Women's F. and H. Society
from 1908 until 1912. The Missionary Trumpet, edited
by Mrs. Bell Tanner Temple, and other missionary papers,
have been locally published. The General Conference of
1912 established the Women's Recorder, with Mrs. L. L.
Turner, editor; Mrs. B. T. Temple, assistant.
80
CHAPTER XII.
Organization of the Missionary Work of the A. M. E.
Church.
I. What are the divisions of the Missionary work of the
church?
Home and Foreign.
II. Who has charge of the work?
The local work is under control of the Annual Confer¬
ences and the general work under the control of the Mis¬
sionary Department.
III. What is the organization of the Missionary Depart¬
ment, its branches and auxiliaries?
The Missionary Department consists of:
(1) The Parent Home and Foreign Missionary Society
of the A. M. E. Church, headquarters 61 Bible House,
New York, which is the parent of all the missionary work,
so to speak.
(2) The Local Home and Foreign Missionary Society.
(3) The Parent Women's Mite Missionary Society.
(4) The Annual Conference Branches of the Woman's
Mite Missionary Society and the auxiliary societies of
the same.
(5) The Woman's Home and Foreign Missionary Soc-
iety.
(6) The Conference Branches and Auxiliaries of the
same.
(7) The Board of City Missions.
IY. Where do we find a description of the objects, pur¬
poses and work of this Department?
The Constitution of the Department and laws governing
the same are found in the Discipline of 1912, from pages
298 to 340.
81
V. What axe the objects of the Missionary Department?
The objects of the Missionary Department are to diffuse
more generally the blessings of education and support mis¬
sion schools and churches throughout the United States
and in foreign lands.
VI. What are the conditions of membership in the
Parent Home and Foreign Missionary Society?
Any person of good moral character may become a mem¬
ber upon the payment of One Dollar.
VII. What classes of membership are there?
There are three classes of membership:
(1) Annual membership renewed from year to year upon
payment of One Dollar.
(2) Life membership for payment of Ten Dollars at
once.
(3) Honorary Manager for life upon payment of Twenty
Dollars.
(4) Honorary Patron for life upon payment of Fifty
Dollars.
VIII. How is the Department managed?
It is managed by a Board of Managers called the "Mis¬
sionary Board," consisting of the Bishop, one of whom is
designated by the Bishops' Council as President of the
Board, eleven traveling ministers, nine laymen, the Presi¬
dent of the Woman's Parent Mite Missionary Society and
the President of the Woman's Home and Foreign Mission¬
ary Society, and the Corresponding Secretary. This
Board has general supervising power over all the missionary
work of the church, planning for the same and disbursing
the funds of the Department.
IX. Who is the Executive officer of the Society?
The Executive officer is the Corresponding Secretary,
generally called the "Secretary of Missions," who is elected
by the General Conference.
X. What are the duties of the Corresponding Secretary?
The Corresponding Secretary attends to the routine
work of this office, keeps in touch with the Annual Con¬
ferences, District Conferences, Church Missionary Societies
82
the Women's Societies, etc. He raises money and properly
disburses the same for missionary work. He keeps in¬
formed as to the mission field, edits The Voice of Missions,
preaches, lectures and writes in behalf of missions, giving
his time exclusively to that work.
XI. How is the Missionary Department supported?
The Missionary Department is supported as follows:
(1) Annual dues of Conference, Missionary Society—
usually One Dollar for each member, itinerate and local.
(2) Annual dues of each charge.
(3) One half of collection of Churches and Sunday
Schools on Easter Day.
(4) One half of Children's Day Collection for local
purposes.
(5) Eight per cent of the Dollar Money, one half of
which goes to home missions and the other half to foreign
missions.
(6) A missionary collection at the Annual Conference
missionary anniversary night.
(7) Amounts reported to Conference by pastors from
missionary efforts during the year outside of Easter Day.
Half of this shall go to the general department.
(8) Subscriptions and advertisements from the Voice
of Missions.
(9) Donations, etc.
(10) Money from Women's Missionary Societies.
XII. What auxiliary does the P. H. & F. Missionary
Society have?
It has an Annual Conference Missionary in each annual
conference composed of the bishop, all itinerant, local and
lay members of each Annual Conference, who pay $1.00
per year. This Annual Conference society should be duly
organized, with officers prescribed by the Discipline to do
everything to push forward the missionary work of the
conference. It should have also an Annual Conference
Missionary Board of five members which shall proportion
the amounts to be raised among the several charges, and
receive the funds, fifty per cent being sent to the Mis¬
sionary Department and fifty per cent kept at home for
conference purposes.
85
XIII. What are the funds which are kept at home for
conference purposes?
Fifty per cent of the Easter Collection.
Fifty per cent of Children's Day collection.
Fifty per cent of moneys raised by Women's Missionary
Societies.
Fifty per cent of money raised by Annual Conference
Board through the local missionary organization or other¬
wise.
XIV. What is the Local Home and Foreign Missionary
Society?
The General Department is called the "Parent Home and
Foreign Missionary Society." It is located in New York.
In every charge there should be organized a local H. & F.
Missionary Society, whose object "shall be to bring into
its fold all those in the A. M. E. Church who are desirous
of laboring for the promotion and extension of Christian
missions at home and abroad-" It shall send half of the
money raised to the missionary secretary at New York,
the other half to go to the pastor in charge, to be reported
to the Annual Conference Missionary board.
XV. Who may be members of this society and what are
their duties?
All persons of good moral character are eligible to join.
"There shall be an entrance fee of ten cents, and a monthly
fee of five cents." Meetings shall be held once per month.
The Discipline provides for suitable officers and regular
order of business.
XVI. Under what auspices does the Parent Woman's
Mite Missionary Society work?
The Parent Woman's Mite Missionary Society works
under a constitution of its own, which may be altered by
the General Conference.
XVII. What are its objects?
Its objects are "to aid the Home and Foreign Missionary
Society of the A. M. E. Church in its effort to support
missionaries and extend the Foreign Missionary work."
84
XVIII. Who constitute its members?
Every woman paying annually $1.00 shall be a member;
and payment of $5.00 shall constitute life membership.
XIX. Has this parent society any auxiliaries?
It may organize in every conference a conference branch,
and this conference branch may organize in every charge in
its boundaries a local Mite Missionary Society. All money
collected by the local societies shall be reported to the Con¬
ference Branch and distributed as follows: Fifty per cent
to the Secretary of Missions at New York and fifty per
cent to the Annual Conference.
XX. What meetings shall be held by the Parent Mite
Missionary Society?
The annual meeting shall be held the first Thursday in
November and the quadrennial meeting shall be held every
four years in the October preceding the General Confer¬
ence. There shall be two delegates from every Conference
Branch. The President of the Mite Missionary Society
shall be a member ex-officio of the General Missionary
Board.
XXI. What are the conditions of membership in the
Annual Confernece Branch?
Any woman or girl approved of by the Society may
become a member upon payment of fifty cents annually.
Life membership is Five Dollars. Men and boys become
honorary members by paying fifty cents entrance fee and
twenty-five cents annually.
XXII. What meetings shall be held at the Annual Con¬
ference Branch?
There shall be annual meetings. One delegate for every
twenty members or fraction thereof shall be sent from the
auxiliaries. The business shall be:
(1) To hear reports from each auxiliary society in the
jurisdiction.
(2) To receive funds collected for sustenance or other
purposes.
(3) To render a dignified and thoughtful program, re¬
membering always to give much time to spiritual services.
(4) To devise and formulate plans for strengthening the
work.
(5) To simulate subscriptions to The Voice of Missions.
(6) At the fourth annual meeting in each quadrennium,
to elect delegates to the Quadrennial Convention of the
Parent Woman's Mite Missionary Society, whose expenses
shall be specially provided for.
XXIII. How are the funds of the Conference Branch
disbursed?
The funds are disbursed as follows: Fifty per cent to the
General Secretary of Missions and "fifty per cent to the
Missionaries in the bounds of the Annual Conference under
the advice of the Bishop, recommended by the Presiding
Elder." Special funds maybe raised for special purposes.
XXIV. What is meant by a Woman's Mite Missionary
Auxiliary?
A Woman's Mite Missionary Auxiliary is a local organi¬
zation to aid the Parent Woman's Mite Missionary, Society
in its effort to support the foreign work of the Parent
Home and Foreign Missionary Society, and the homg work
within the bounds of an annual conference.
XXV. Who may be members of an auxiliary society?
The pastor is a member ex-officio, women and girls may
become active members; men and boys honorary members.
Fees and dues are to be fixed by the auxiliaries. All
moneys collected as fees shall be forwarded by the treas¬
urer once every three months.to the Conference Branch
Treasurer to be divided half and half between the home
and foreign work.
XXVI. What shall be the officers of the local auxiliary?
The officers of the auxiliary shall be a president, two
vice-presidents, a corresponding secretary, a treasurer, a
librarian, and an executive board of three, all elected by
ballot at the first monthly meeting after the Annual Con¬
ference Convention of the Woman's Mite Missionary
Society.
XXVII. What meetings are to be held?
Meetings shall be held once a month. There shall
86
always be a suitable program, and much emphasis should
be put upon the spiritual work. The auxiliary ought to
also set apart a special time for the Mission Study Course in
order to have its members well informed on missionary
topics. Special efforts ought to be made to increase the
circulation of The Voice of Missions. Missionary col¬
lections should be taken at least once a month in regular
church service.
XXVIII. What shall these auxiliaries do for the chil¬
dren?
Each local auxiliary shall organize a juvenile society for
the training of the children in missionary work.
XXIX. What is the Woman's Home and Foreign Mis¬
sionary Society?
This is a society of our women organized by the Mis¬
sionary Department in 1898 and approved by the General
Conference in 1896.
XXX. What is its purpose?
The object is to aid and accelerate the mission work of
the A. M. E. Church by raising funds to support our mis¬
sionaries, missionary schools, mission churches, etc., and
otherwise. It shall operate in connection with and be
subordinate to the connectional Missionary Department.
XXXI. Who shall be the officers of the society?
There shall be a president from each Episcopal District, a
recording secretary, a treasurer, and an executive com¬
mittee of at least one from each Episcopal District.
Officers shall be elected annually by the connectional con¬
vention.
XXXII. Who shall compose the annual Connectional
Convention?
The president, first vice-president, secretary, treasurer,
and two to five delegates from each conference, W. H. &
F. M. Society.
XXXIII- What societies shall be under and report to
the Connectional Woman's Home and Foreign Missionary
^°Iifeach Conference there shall be organized a Conference
87
Woman's Hpme a^d Foreign Missionary Society with the
proper officers. AnH in each church there shall be a local
auxiliary Woman's Home and Foreign Missionary Society,
and each local auxiliary may organize juvenile auxiliaries,
all contributing to the work of the W. H. & F. M. Society.
XXXIV. How are the funds distributed?
The funds are distributed fifty per cent for the General
Secretary and fifty per cent for the home work, to be spent
within the bounds of the conference. This does not include
special collections for special purposes. The Treasurer of
the auxiliary must send funds to the conference society
treasurer. In special cases, however, they may help a
mission and report to the corresponding secretary.
XXXV. What are the conditions of members to an
auxiliary society of the W. H. & F. Missionary Society?
"Any person may become a member of the auxiliary
society by paying ten cents on joining the same and such
weekly or monthly dues as the society may adopt by a two-
thirds vote." Efforts should be made to have every female
member of the church to join this society.
XXXVI. What are the sources of revenue to auxiliaries?
The sources are:
(1) Entrance fees and monthly or weekly dues.
(2) Funds from donations.
(3) Funds from lectures, fairs, and other entertainments.
XXXVII. What business shall be transferred by the
auxiliary?
It shall listen to reports, collect dues, and have an ad¬
dress on a missionary topic. It shall also have a literary
program and shall encourage intellectual study. Special
emphasis should be put on the spiritual side of the work
which is fundamental.
Auxiliary societies should make special provision for the
pursuing of the Mission Study Course.
XXXVIII. What is the Board of City Missions?
To meet the growing demands for the extension of our
work in cities the General Conference provided for a Board
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°f city missions which shall consist of all pastors of city
churches, with one layman from each city church.
XXXIX. What is the object of the board?
It shall secure a place of meeting and organize Sunday
Schools, furnish the same with supplies and officers and
teachers from the membership of well established churches,
and otherwise extend the A. M. E. Churches in the cities.
XL. What are the necessities of such a work and the
possibilities of it?
This work is made urgent because of the great influx
of the people to the cities, and the general indifference of
so many of the people of the cities to the church. Many
people go to the large cities and never go to church. It
is necessary for us to go into the highways and from house
to house and bring them in. This will also bring the lay¬
men of the church more and more in touch with the real
missionary work. And if properly proceeded upon, it will
enlarge our church numerically in all the large centers and
bring thousands into the fold of our Lord Jesus Christ.
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