^v OF pRi^cr^ Logical ^^^ BV2830;A5 1916 . .. r ^^ ^ Congress on Christian work ui i^atui mn. (1916 : Panama) i Christian wori. in Latin i\menca | CHRISTIAN WORK IN LATIN AMERICA COOPERATION AND THE PROMO- TION OF UNITY THE TRAINING AND EFFICIENCY OF MISSIONARIES THE DEVOTIONAL ADDRESSES THE POPULAR ADDRESSES Being the Report of Commission VIII presented to the CongressXm Christian Work in Latin America^Tranama, Feb- ruary, 1916, with full records of the presentation and discussion of each report and with important statistical appendices. Published for the Committee on Cooperation in Latin America by THE MISSIONARY EDUCATION MOVEMENT New York City Copyright, 191 7 Missionary Education Movement of the United States and Canada GENERAL TABLE OF CONTENTS THE REPORT OF COMMISSION VIII ON COOPERA- TION AND THE PROMOTION OF UNITY The List of Members of the Commission 7 The Report of the Commission 11 Chapter I — The World Movement toward Cooperation and Unity 11 Chapter II — Cooperation in the Distribution of Territory. 21 Chapter III — Cooperation in the Production of Literature 30 Chapter IV — Cooperation in Education 36 Chapter V— Cooperation in Church Discipline, Member- ship and Salaries 40 Chapter VI — Interdenominational Conferences and Con- ventions ; • 42 Chapter VII — Cooperation with Other Religious Forces in the Field 51 Chapter VIII — Cooperation with Governmental and Other Agencies 55 Chapter IX — Cooperation in Ministering to Anglo-Amer- icans ^^ Chapter X — National Ideals as a Unifying Motive 65 Chapter XI — Cooperation at the Home Base 69 Chapter XII — The Case for Cooperation Stated 72 Chapter XIII — Future Cooperation 76 Chapter XIV — Prayer as a Unifying Force 91 Chapter XV — Review and Findings 96 Appendix A : The List of the Correspondents of the Commission 104 Other Appendices 107 The Presentation and Discussion of the Report on Co- operation AND THE Promotion of Unity 127 The Report of the Discussion on Training and Effi- ciency of Missionaries 163 iii iv CONTENTS The Devotional Addresses 179 The Evening Addresses 267 The Records of the Congress 429 The General Appendices : Appendix A: Official Delegates and Visitors 453 Appendix B : Missionary Societies at Work 470 Appendix C : Medical 471 Appendix D : General and Evangelistic Summaries by Countries 472 Appendix E : General and Evangelistic Summaries by Societies 474 Appendix F: General and Evangelistic by Countries and Societies 478 Appendix G: Educational Summaries by Countries... 500 Appendix H: Educational Summaries by Societies.... 501 Appendix I: Educational by Countries and Societies. 504 Index 511 THE REPORT OF COMMISSION VIII ON COOPERATION AND THE PROMOTION OF UNITY Presented to the Congress on Thursday, February 17, 1916 THE CONTENTS The List of Members of the Commission 7 The Report of the Commission 11 Chapter I — The World Movement Toward Cooperation AND Unity 11 1. Difficulties in the way in Latin America 12 2. Special Reasons for Pressing Cooperation.... 13 3. Its Probable Adoption : a. The Willing Participants 14 b. Three Successful Experiments IS 4. The Universal Tendency Toward Comity and Co- operation 16 5. Its Strategic Value 18 Chapter II — Cooperation in the Distribution of Terri- tory 21 1. Argentina 21 2. Brazil 22 3. Central America 22 4. Chile 22 5. Cuba 23 6. Mexico 24 7. Peru 26 8. Porto Rico 27 Chapter III — Cooperation in the Production of Litera- ture 30 1. Argentina 31 2. Brazil 31 3. Central America 31 4. Chile 32 S.Cuba 32 6. Mexico 32 7. Peru 33 8. Porto Rico 33 3 4 CONTENTS Chapter IV — Cooperation in Education 36 1. Argentina 36 2. Brazil 36 3. Chile 2>7 4. Cuba 38 S.Mexico 38 6. Peru 38 7. Porto Rico 39 Chapter V — Cooperation in Church Discipline, Mem- bership and Salaries 40 1. Argentina ^ 40 2. Central America 40 3. Cuba 41 4. Mexico 41 5. Peru 41 6. Porto Rico 41 Chapter VI — Interdenominational Conferences and Conventions 42 1. The Value of Such Gatherings on the Mission Field 42 2. Two Classes of Conferences 43 a. Conferences in Some Special Phase of Work.. 43 1. Argentina 43 2. Brazil 44 3. Cuba 44 4. Mexico 45 5. Uruguay 46 b. General Conferences 48 1. Brazil 48 2. Central America 48 3. Porto Rico 49 Chapter VII — Cooperation with Other Religious Forces IN the Field 51 1. The Individual and Community Need in Latin America of Evangelical Principles 51 2. Cooperation with. Individual Romanists Difficult but Possible 52 1. Argentina 52 2. Brazil 53 3. Mexico 53 4. Peru 53 5. Porto Rico 53 Chapter VIII — Cooperation with Governmental and Other Agencies 55 1. Missions and the Various Governments 55 1. Argentina 55 2. Bolivia 55 3. Brazil 55 4. Chile 56 5. Cuba 56 CONTENTS 5 6. Mexico , 56 7. Paraguay 57 8. Peru 57 9. Porto Rico 57 10. Uruguay 57 2. The Young Men's Christian Associations and the Governments 58 3. Amissions and Other Agencies 60 a. The Pan-American Union 60 b. Conferences Interested in Latin America 61 c. Student International Organizations 61 Chapter IX — Cooperation in Ministering to Anglo- Americans 63 Chapter X — National Ideals as a Unifying Motive 65 1. The Strong Nationalistic Feeling among the Churches , 65 2. The Usefulness of This Feeling 67 3. Dangers to Be Avoided 68 Chapter XI — Cooperation at the Home Base 69 Chapter XII — The Case for Cooperation Stated 70 1. The Number of Agencies Now at Work in Latin- American Countries 72 2. Confusion, Entanglement and Waste in the Nature of the Work 73 3. The Recognition of the Problem by Missionaries... 74 Chapter XIII — Future Cooperation 76 1. Problems Involved in Cooperation 76 a. The Attitude Toward the Historic Church 76 b. The Distribution of Fields and Forces 78 c. Adjustments of Denominational Activities 78 d. The Organization of Cooperative Agencies 78 2. Cooperative Plans for Each Latin-American Country 79 a. In Argentina 79 (1) A Union Press and Depository for Lit- erature 79 (2) A Union School and College 79 (3) Union Evangelical Churches for Student Classes 79 b. In Brazil 79 (1) A Committee of Cooperation 79 (2) Educational Work 80 (3) The Division of Territory 80 (4) The Lavras Plan of the East Brazil Mis- sion 80 c. In Central America 82 d. In Chile 82 e. In Cuba 83 f . In Mexico 85 6 CONTENTS g. In Peru 85 h. In Porto Rico 87 3. The Desirable Outcome of the Congress 89 Chapter XIV — Prayer as a Unifying Force 91 1. The Importance of Emphasizing the Element of Prayer in Cooperation 91 2. Reasons for Urging United Prayer 92 a. Its Effectiveness as an Agency 92 b. The Delicacy of the Contemplated Task 92 c. Its Apparent Insurmountableness 93 d. The Clarified Atmosphere Created by Prayer.. 94 e. Its Reflex Value 94 Chapter XV — Review and Findings 96 1. The Occupancy of the Field and Delimitation of Territory ^^ 2. The Production of Literature 98 3. Education 99 4. Union Evangelistic Work and Moral Campaigns... 99 5. The Evangelical Church 100 6. Conferences and Conventions 100 7. Cooperation with Other Religious Forces in the Field 101 8. Cooperation with Governmental and Other Agencies 101 9. The Findings 102 a. Division of Territory 102 b. Cooperation in Literature 102 c. A Publicity Bureau 102 d. A Joint Educational Survey 102 e. Annual Inter-Mission Conferences 102 f. The Formulation of Rules of Comity 103 g. Cooperative Evangelism 103 h. Campaigns Among the Educational Classes.... 103 i. Fraternal Relations 103 j. The training of Candidates in Cooperation 103 Appendix A — The Correspondents of the Commission.... 104 Appendix B — Questions Sent to Correspondents 107 Appendix C — Constitution of the Federation of the Evan gelical Churches in Porto Rico 109 Appendix D — Conference of Missionaries and Missionary Boards Working in Mexico, Cincinnati, Ohio. June 30- July 1, 1914 Ill Appendix E — The Constitution of the Federal Council of the Churches of Christ in America 121 The Presentation and Discussion of the Report 127 THE MEMBERS OF THE COMMISSION CHAIRMAN The Rev. Charles L. Thompson, D.D., Chairman Home Missions Council, New York City. VICE-CHAIRMAN The Rev. Henry Haigh, D.D., General Secretary Wesleyan Methodist Missionary Society, London. SECRETARY Mr. Charles D. Htjrrey, Secretary International Com- mittee of Young Men's Christian Associations, New York City. executive COMMITTEE The Rev. L. C. Barnes, D.D., Secretary American Bap- tist Home Mission Society, New York City. The Rev. George C. Lenington (formerly Professor in Mackenzie College), New York City. The Rev. Ward Platt, D.D., Secretary Board of Home Missions, Methodist Episcopal Church, Philadelphia, Pa. The Rev. Stanley White, D.D., Secretary Board of Foreign Missions of the Presbyterian Church in the U. S. A., New York City. Mrs. Anna R. Atwater, President Christian Woman's Board of Missions, Indianapolis, Ind. 7 8 COOPERATION AND UNITY The Rev. Enoch F. Bell, Secretary American Board of Commissioners for Foreign Missions, Boston, Mass. The Rev. America V. Cabral, Protestant Episcopal Church, Porto Alegre, Brazil. The Rev. Julian Castro, Methodist Episcopal Church, South, Mexico City. The Rev. J. G. Chastain, Southern Baptist Convention, Guadalajara, Mexico. The Rev. S. H. Chester, D.D., Secretary Executive Committe of Foreign Missions, Presbyterian Church in the U. S., Nashville, Tenn. The Rev. Mattathias Gomez, dos Santos, Egreja Presbyteriana, Sao Paulo, Brazil. The Rev. Eugene Russell Hendrix, D.D., Bishop of the Methodist Episcopal Church, South, Kansas City. Mo. The Rev. Samuel S. Hough, D.D., Secretary Foreign Missionary Society, United Brethren in Christ, Day- ton, Ohio. The Rev. Charles S. MacFarland, Ph.D., Secretary Federal Council of the Churches of Christ in Amer- ica, New York City. The Rev. Allan MacRossie, D.D., Board of Foreign Missions of the Methodist Episcopal Church, New York City. The Rev. Francis J. McConnell, D.D., Bishop of the Methodist Episcopal Church, Denver, Colo. The Rev. M. T. Morrill, Secretary Mission Board of the Christian Church, Dayton, Ohio. The Rev. W. W. Pinson, D.D., Secretary Board of Missions, Methodist Episcopal Church, South, Nash- ville, Tenn, The Rev. John H. Ritson, M.A,, Secretary British and Foreign Bible Society, London. Mr. B. A. Shuman, Secretary Young Men's Christian Association, Buenos Aires. Mr. William H. Smith, Secretary Foreign Mission Board of the Southern Baptist Convention, Richmond, Va. MEMBERS OF THE COMMISSION 9 Mr. Charles E. Tebbetts, Secretary American Friends' Board of Foreign Missions, Richmond, Ind. The Rev. W. H. Teeter, Superintendent Central Dis- trict, Methodist Episcopal Church, Santiago, Chile. Mrs. Katherine S. Westfall, Secretary Woman's American Baptist Home Mission Society, Chicago, 111. The Rev. J. D. Wiixiams, Secretary Christian and Mis- sionary Alliance, New York City. THE REPORT OF COMMISSION ^;T^ ON COOPERATION AND THE PROwlO- TION OF UNITY CHAPTER I THE WORLD MOVEMENT TOWARD COOPERA- TION AND UNITY The historical development of the present religious and social conditions in Latin America, the great need for evangelical endeavor, the most advantageous meth- ods of approach and the spirit and aims that should char- acterize the messengers have been fully stated in the reports of Commissions I to VII. Everyone of these reports has set forth in unequivocal terms and with great emphasis, the urgency for cooperative action and for the spirit of unity on the part of the evangelical forces. It remains for Commission VIII to deal, as effectively as may be, with the problems arising in the securing of such cooperation and unity, and with the inevitable hindrances, the ranges of work in which co- operation and unity may be developed, and the forces and processes that may be set in motion in order that the highest effectiveness combined with the greatest econ- omy in life and fiiviJ?rial support may be achieved. 11 12 COOPERATION AND UNITY I. DIFFICULTIES IM THE WAY IN LATIN AMERICA The Commission approaches its work with full recog- nition of the difficulties to be encountered. Three main hindrances stand out at once : First, the Boards and So- cieties constituting the organizing and directing force of the enterprise have not been keenly alive to the demands of Christian cooperation as an absolute essential to the best success of the work. They have so long gone their separate ways, content with kindly thoughts, that the common road, the common march and battle, have not sufficiently constrained them. There ha\e been receiftij;. indeed, some notable examples of cooperation in th-^ mi^'^sion fields. The record is inspiring and prom- ising, but is far short of the ideal. When concerted movemtif s like those in the Philippines and in Porto Rico become the rule of all mission Boards for every line of advance, we shall see the kingdom of Heaven coming with power. Second, the missions on the field have not sufficiently cooperated. The instances of any close and sustained cooperation have been sporadic. There have, indeed, been good reasons for this. In addition to the lack of push from the home base the missions far separated from one another, and holding broken lines of oper- ation, have found it hard to formulate plans of cooper- eration and harder still to get together to carry them out. But even so, a clear conception of the necessity for cooperation and unity would, in a measure at least, have surmounted the difficulties. A third difficulty lies in the history and character of the prevailing religious faith of Latin America. There exists to-day in Latin America an historic Church which has deeply influenced the life of these republics and which for many generations was the only religious influence operating there. When the inevitable question is raised, whether at any point or in any form we may expect cooperation with the Roman Catholic Church, the usual reply is that such an expectation is hopeless. Moreover in view of the position of the Roman Catholic Church toward the evangelical work, the Commission THE WORLD MOVEMENT 13 feels that any suggestion on our part of cooperation with the Church as an organization is likely to be mis- understood and to provoke responses that would tend to defeat the irenic purposes we have in our approach to all individual members of that Communion who may be willing to cooperate with us in any branch of our mis- sionary activities. Everyone, of course, recognizes the unselfish lives and heroic labors of many priests of the Roman Catholic religion in the past, the Jesuits, Dominicans and others who, by their self-sacrifice, not only gave an example of what the spirit of Christ in a man can do, but also were instrumental in lifting v/hole communities of bar- barians to a higher level of life. The question of pos- sible cooperation with individual members of the Roman Catholic Church must therefore come up for considera- tion from time to time. Even though such cooperation should prove to be impracticable, the field to be culti- vated is yet so great, that both evangelicals and Romanists will have abundant scope for worthy en- deavor, if the full task confronting the Christian forces is to be achieved. 2. SPECIAL REASONS FOR PRESSING COOPERATION Two considerations, however, make a cooperative ap- proach to the religious problems of Latin America on the part of the evangelical Churches especially desirable. There is a large student class, not now appreciably reached by any existing Christian influences. There are presumably about forty thousand such students. Many have become sceptical, or are seeking in skepticism and superstitution some alleviation of spiritual hunger. They are accessible to an earnest and intelligent presentation of the truth. With the awaken- ing consciousness of Latin America, these men and women are to be its leaders. Many of them have had higher education in institutions of North America or of Europe. When they go back to their own country and take a part in its affairs they will need a continuation of the Christian influences which have surrounded them, 14 COOPERATION AND UNITY and have more or less impressed them, during their stu- dent years. There is a chance here for cooperation with government agencies and with all kinds of social and moral forces. For effective service in higher Chris- tian education, a community of effort which will secure such equipment as would be beyond the ordinary reach of individual missions is an absolute requisite. There are also millions of Indians living for the most part in a state of barbarism. The appeal that sends us to North American Indians, or to Africa, is equally co- gent with respect to those who in the mountains and forests of these republics are living wholly without God and without hope, and are in squalor and misery. These people should appeal to every heart capable of being moved by human sympathies. The Indians are the de- scendants of those early tribes who had developed a form of government and made achievements in some industrial arts which were the surprise of their Spanish conquerors. Though living in wretchedness they are not without capacity for useful lives and worthy citizen- ship. The prevailing religion has done something for them in the past, but there is little prospect that any possible extension of Roman Catholic missions will prove adequate to meet their needs. Nor can separate evangelical missions, touching here and there a wander- ing tribe, at all overtake the problem. 3. ITS PROBABLE ADOPTION a. The Willing Participants Cooperation resulting in definite assignment of terri- tory and in any further division of functions and labor as will make for the highest ec Dnomy of effort is of first consequence. There is every reason to expect that such cooperation in the interests of active and applied unity will meet with encouragement in the official circles of each republic. Moreover, at present among the laity of the Roman Catholic Church there is a growing ele- ment which regards the evangelicals with no animosity and would even welcome a participation in the struggle for the betterment of social, civil and religious condi- THE WORLD MOVEMENT 15 tions of all who name the name of Christ. To this increasingly important element in Latin America, to the growing constituencies of the evangelical Churches in these republics, to the missionaries themselves, to the inclusive home base constituencies of the supporting bodies as well as to the Boards and Societies through which these constituencies function, this report would address itself. Since the principal topics which we have had under discussion have been considered also by the other Com- missions it will be appropriate to say a word touching their relation to this Commission on Cooperation, One of the important ends sought by this Congress, with which therefore the work of all of the Commissions stands related, is expressed in the title of this Commis- sion, vis., Cooperation and the Promotion of Unity. To seek these ends is the chief reason for this Congress. The other Commissions thoroughly prepare the way for this ultimate aim. Only by their investigations could we fully realize the need of cooperation and the way leading thereto. It has, therefore, been impracticable and unnecessary to avoid wholly the duplication of state- ments and conclusions. Such repetition seemed essential in order that the whole scope of the inquiries and the re- sponses elicited should be freshly in mind as we advance to the conclusions and recommendations to which our investigations have led us. b. Three Successful Experiments. There have been three good illustrations of coopera- tion in Latin America — two already in effect, and the other proposed and accepted. At the beginning of mis- sion work in Porto Rico the secretaries of the denomina- tions contemplating such work met for fraternal consid- eration of the entire situation, and for constructive cooperation. The result was a definite division of the field. Their plan is more fully detailed in the following pages under the head of "Delimination of Territory." In Chile there has been established definite cooperation in relation to publications, a recognition of territorial i6 COOPERATION AND UNITY limits to a reasonable degree of exactness, a union theo- logical school, a coordination of mission schools, and mutual recognition in the maintenance of church discip- line. The third example was the Conference of Mis- sionaries and Missionary Boards working in Mexico, held in Cincinnati, June 30- July i, 1914. Its importance warrants a brief synopsis of its work. Five commissions outlined the work, each made up of representatives of all the missionary agencies comprising the conference. Their respective subjects were, Press and Publication, Theological and Training Schools, Edu- cation in General, and Territorial Occupation, while one commission considered all other questions. The Com- mission on Press and Publication recommended a joint depository, a uniting of all church papers and a joint publishing plant in Mexico City. The Commission on Education recommended domestic and manual arts in all schools, an elementary school with every organized con- gregation, high schools in each mission territory, the con- solidation of the higher grades of primary schools where there are two or more denominations, a union college with normal, industrial and kindergarten training schools, and the consolidation of normal schools where two or more exist in one center. The Commission on Theolog- ical Education recommended a union theological school. The Commission on Territorial Occupation planned a territorial division of the country. The general com- mission commended a common name for the Churches in Mexico, vis. : "The Evangelical Church of Mexico" with the name of the denomination following in brackets. The Conference finally proposed a Permanent Committee on Reference and Counsel to give eflFect to the plans of cooperation and unity. This program has been ac- cepted by nearly all the missionary Boards concerned, although the disturbed state of the republic will postpone its full realization. 4. THE UNIVERSAL TENDENCY TOWARD COMITY AND COOPERATION A proper study of the important subject of cooperation involves some account of the movements leading up to THE WORLD MOVEMENT 17 this Congress, because they are an outcome of the great movements looking toward cooperation and the promotion of unity throughout the missionary world. Had there not been on every hand a constraining desire for closer fellowship and for more efficient ways of service, it is doubtful whether the World Missionary Conference in Edinburgh would have been called. Those responsible for calling the Panama Congress have felt the same con- straint. The study of the beginnings of the principles of comity and cooperation, and of their slow development during the last sixty years, furnishes an interesting illustration of the fact that Churches of all denominations are taking more seriously, and are working to make more effective, Christ's prayer that His disciples might be one. The struggle for church unity encounters, of course, the in- heritance of many generations of divided Christendorn. But it gains vitality from the fact that all these denomi- nations, so long theologically and ecclesiastically at vari- ance, acknowledge Christ's prayer as the goal toward which all Churches must strive. That the goal is far off, and in many cases is indistinctly seen and imperfectly recognized, does not destroy the cogency of Christ's great ideal. The nineteenth century saw a most wonderful develop- ment of the movement towards cooperation and unity which gathered force as the decades passed and spread into ever wider areas of influences and achievement. The beginnings were most easily noticed in the forma- tion of the great Bible Societies. Later came the Evan- gelical Alliance and the Young Men's Christian Associ- ation. Still later came the great interdenominational missionary conferences, and the development of the stu- dent Christian movements in various lands. The centri- fugal force, released during and following the Reforma- tion and resulting in the denominational groupings of evangelical Christians around organizing ideas of doc- trine, church polity or varied conceptions of Christian experience, gradually began to slacken, and a contrary force grov/ing out of transcendent conceptions of Chris- i8 COOPERATION AND UNITY tian faith and duty, and an enlarging realization of the vast problems confronting the Churches began to come into its own. The twentieth century began with this newer and finer tendency developing by leaps and bounds. Chris- tians everywhere are now learning the values growing out of doing things together and the inadequacies grow- ing out of the attempt to accomplish surpassing ends by unarticulated efforts. It is at such a time and in response to a conviction that is constantly gathering adherents and intensity, that the Panama Congress comes into be- ing. As a type of organization that has been evolved out of this great movement towards cooperation and unity, may be mentioned the National Federation of Churches and Christian Workers organized in North America in 1904. In 1905 it called a meeting of Christian workers to an Inter-Church Conference on Federation. Thirty denominations met and organized the Federal Council of the Churches of Christ in America. By 1908 prac- tically all denominations to which its constitution had been transmitted had voted approval, and the Federal Council thus went into operation for the purpose, as its preamble declares, of more fully manifesting "the essen- tial oneness of the Christian Churches of America in Jesus Christ as their divine Lord and Saviour and to promote the spirit of fellowship, service and cooperation among them." 5. ITS STRATEGIC VALUE A paragraph from the introduction of the report of Commission VIII to the Edinburgh Conference is illuminating with reference to the strategic importance of this movement toward cooperation. "While we recognize the incidental advantages which may result from separate administration, and rejoice in the testimony to many successful efforts which have been made to improve organization and promote cooperation, yet the fact remains that the Christian forces are confront- ing their gigantic task without concerted policy, without THE WORLD MOVEMENT 19 adequate combination, and without sufficient generalship. The work is a campaign of allies ; and yet many of the allies are ignorant of what the others are doing. Over- lapping and competition are to be found in certain dis- tricts of the mission field, while other vast territories re- main practically untouched. The absence of combination robs missionary effort of the results which a strong and concerted united policy might be expected to produce. Weak and scattered communities and feebly-manned in- stitutions are failing to make any impression where co- operation might build up a strong center of far-reaching influence. Many forms of Christian effort that are of the first importance, such as the production of Christian literature, and the training of Christian teachers for schools, cannot be carried out on the scale and with the thoroughness that are necessary apart from cooperative effort. It is the judgment of many who are best ac- quainted with the facts, that the efficiency of the whole missionary forces could be enormously increased, even without any addition to the number of missionaries, if only there were more concerted planning and wise coop- eration." Although the conditions in Latin America are in many respects very different from those which obtain in the non-Christian world, nevertheless the words we have quoted apply cogently to the missionary fields here under consideration. It is the work of this Commission to con- sider, and, if possible, to advance the claims of comity, which means a program for right feeling, for the avoid- ance of interference, and for positive cooperation by which overlapping and overlooking shall each be avoided and activities be combined toward the vast end of the evangelization of Latin America. Many earnest and expectant souls will wish to look still farther ahead to the time of which in their view all present-day plans for cooperation and unity are but fore gleams — the time when the inherent unity of our Lord's kingdom on earth will be set forth through a visible unity in His Church. This yearning desire, this aspiring hope, pertain, however, to conditions far beyond what is at present practicable of attainment or perhaps 20 COOPERATION AND UNITY even expedient for present discussion. The deliberations of this Congress must confine themselves to areas of manifest demand and of present opportunities, and of these there is a noteworthy abundance. CHAPTER II COOPERATION IN THE DISTRIBUTION OF TERRITORY Cooperation based on a division of territory is its lowest form. But such cooperation has operated too successfully in recent missionary work at home and abroad to be wisely ignored. Those who have witnessed the terri- torial strife incident to the active competition of mis- sionary Societies in the great West of the United States of America must realize that any expedient which pre- vents such friction has some practical value. The get- ting-out-of-each-other's-way policy is better than getting into each other's way. In the evolution of effective co- operation it is an important initial step. How far cooperation has been realized in Latin Amer- ica must now be considered. In this section and in the following the countries are reviewed in alphabetical or- der. (i) Argentina. — The size of the republic and the slender missionary line is pleaded as a reason why co- operation has not been further advanced and why there has been no formal recognition of territorial responsi- bility. This fact may easily be turned into an argument in favor of such assignment. While the field is virgin it is easy to divide territory without ecclesiastical complica- tions. As a matter of fact, it would seem there is no formal agreement either as a comity in general or as to distribution of fields in particular. 21 22 COOPERATION AND UNITY (2) Brazil. — Evangelical interests have not begun to act in concert. There have been some general under- standings, to be sure, and these have served a good pur- pose. The British and Foreign and American Bible So- cieties have for years cooperated satisfactorily in dividing the territory, in producing a new version of the Bible in Portuguese, and in other matters relating to their work. There has not been much overlapping on the part of other mission agencies. The Methodist Episcopal Church in 1898 turned over a flourishing work in the south of Brazil to the Methodist Episcopal Church, South, in or- der to prevent this. The prevention of territorial dupli- cation has already occasioned much discussion. Presby- terians, North and South, Methodists, North and South, Southern Baptists, Episcopalians, and one group of the Evangelical Union, have fields which, taken together, cover nearly all of the republic; and the making and definite and permanent of a general territorial division has been often considered. The situation is not without serious difficulties, for not a few of the major obstacles to cooperative effort are met with here and in full force, but in education, in the preparation of literature and in territorial adjustments, cooperation might fairly be sought for in the near future. A general inclusive name for all evangelical bodies in Brazil with the inevitably resultant consciousness of relatedness would be a vast help. (3) Central America. — There has been no general plan looking toward the adequate occupation of the entire field. It could scarcely have been otherwise. The mis- sionary force is so small that it hardly dared contemplate the problem of evangelization in its entirety; but the time hastens when such contemplation is essential. As with Porto Rico and the Philippines, territorial distribu- tion would be easy at the beginning of missionary opera- tions. Several years' delay increases the difficulties. (4) Chile. — One of the progressive republics of South America and one where there is need of a strong ad- vance in evangelistic work, Chile has had little chance for cooperation because so few missionaries have been at DISTRIBUTION OF TERRITORY 23 work. Only three principal denominations are repre- sented there, together with several independent mission- ary bodies. These are established principally in the two cities of Valparaiso and Santiago. The tendency to leave the country and to establish themselves in the city, do- ing their farming, so to speak, from the saddle, is a marked characteristic of the landlords of Chile. It has two results affecting missionary operations. It calls for well-established work in the cities, to which this better class of the population is tending. But it calls also in pathetic terms for some religious work for the utterly neglected peon population of the country regions. In addition, therefore, to strengthening the city work by joint endeavors of the denominations, there should be a vast enlargement of country work. Moral conditions on every level of society in Chile plead cogently for it. There has not been any formal distribution of ter- ritory between the denominations, but providentially there has been a division. The Presbyterian and Metho- dist Episcopal Missions occupy a considerable part of the barren northern part of Chile in regions which border on each other. In the central cities of Valparaiso, Santiago, Vilna and Concepcion both are found, while in the central valley the Presbyterians are found. The Church of England (South American Missionary Society) has work among the Araucanian Indians at Cholchol and Quepe. Still further south, with headquar- ters at Valdivia, is the work of the Christian and Mis- sionary Alliance, while in the Straits region are the Methodists and the Church of England in its work among the Fuegians. (5) Cuba. — There has been no territorial division be- tween denominations in Cuba, largely because no de- nominational conferences were held before entering the field. The Baptists, Northern and Southern, agreed to cultivate respectively the eastern and western sections of the island. Eight other Societies are operating on this island. The Methodist Episcopal Church, South, is in Cuba by agreement with the Methodist Episcopal Church which works in Porto Rico. 24 COOPERATION AND UNITY (6) Mexico. — There is a profound conviction among some of the missionaries that efforts in the direction of territorial delimitations should be energetically made. The findings of the Cincinnati Conference in this regard, in which so many mission Boards and missionaries par- ticipated, indicate that a hopeful spirit of cooperation has seized the missions in that disturbed republic. Principles of comity have been agreed upon by the Methodist Epis- copal, the Methodist Episcopal, South, the Baptist, the Congregational and the Presbyterian missions in central and southern Mexico, and there has been some effort to- ward giving them practical effect ; but so far there have been no constructive plans for the adequate occupation of the whole field. There will doubtless be grave problems in the division of territory. But in Chihuahua, Mexico, the Mexican pastor of the Methodist Episcopal Church, South, (which denomination was to leave that field in case of the pro- posed change going into effect) offered even to leave the ministry entirely if that were necessary in order to effect the withdrawal of his Church, so much did he believe in the proposed plan of dividing the territory so as to occupy the field adequately. On the other hand, much harm has been done because of double occupation of territory in many places. One correspondent writes : "For many years there has been an understanding among many of the denominations that we would not enter towns of less than thirty thousand inhabitants where any mission had preceded us. This matter was discussed among us in the early days of missionary operations in Mexico, and, although not formally acted upon by all the missions, has been considered the rule between most of us. There have been several exchanges of territory between our Church (the Methodist Episcopal Church) and the Methodist Episcopal Church, South, and the Presbyterian Church. These exchanges have been arranged amicably, and we believe to the great advantage of the work, as well as resulting in economy in the matter of men and means." The Baptists, Northern and Southern, have agreed that DISTRIBUTION OF TERRITORY 25 a state occupied by one should not be entered by the other. Another correspondent writes : "In 1888, in the City of Mexico, there was a meeting of representatives of eleven evangelical bodies in an effort to distribute the territory among the different denominations as regards the larger cities. A few years ago some meetings were held by representatives of the Friends' Mission and of the Presbyterians, looking to a division of the territory in the State of Tamaulipas. The disturbed condition of the country has hindered the going forward with this divi- sion." The Commission on Territorial Occupation of the Cin- cinnati Conference recommended that each agency at work in Mexico consider earnestly the location and distribution of its forces, so as to avoid duplication and overlapping, and to secure the occupation and evangelization of the entire field ; and in general that in all new territory as- signed to a single Board all other Boards refrain from entering. So far as cooperative plans have been carried out, their success has been in proportion to the observance of the resolutions of 1888, which recommended a division of territory. Some denominations have not observed them. One correspondent writes : "We are face to face with a Church which has been in absolute control for four hun- dred years with one supreme head ; hence, when the people see evangelicals divided into what they are pleased to call sects, it certainly debilitates and divides up our strength. Moreover, the present status of cooperation is far from satisfactory. We have held two evangelical as- semblies with delegates from nearly all the evangelical bodies in the country. There has been a good deal of union effort along temperance lines. We have a Sunday- school missionary who cooperates with all Sunday-school effort throughout the republic. In the early days of mis- sionary effort we discussed a plan of cooperation. Among other things agreed upon were that a second denomi- nation should not go into any town of less than thirty thousand people ; that workers could not pass from one 26 COOPERATION AND UNITY mission to another without a clean record, and that church members would not be received from another evangelical church without a simple letter of transfer. Now, after years of work, we have a union hymn-book likely to be used by most of the evangelical denomina- tions, indeed, I think, by all except the Episcopalians. Likewise we have the Cincinnati plan which has the hearty approval of many of the native workers. Some of the missionaries and a few of the lady workers are concerned about certain details, which we trust will be adjusted to the satisfaction of all. The problems of larger cooperation are many, such as press, school, ter- ritorial occupation, etc., the great need being to avoid useless competition, unhappy overlapping, waste of effort and resources. Cooperation at the home base must be worked out at that end of the line. Repeated confer- ences and free correspondence between missionary Soci- eties should result in great good." We cannot better present the needs of some delimita- tion of territory in Mexico than by quoting the following resolution of the Commission on Territorial Occupation of the Cincinnati Conference: "The committee believes also that there might be a more effective distribution of the present missionary forces than that which has come about in the natural development of the work hitherto. In some states there is one missionary to each twelve thousand people and in others there is not one to more than a million. There are thirty-nine mission high schools in fifteen states [with a population of nine millions], while the other fifteen states, with a population of six million, have no such institutions at work for their people. We would accordingly urge upon each agency at work in Mexico the earnest con- sideration of the location and distribution of its forces, so as to avoid duplication and overlapping and to secure the occupation and evangelization of the entire field." (7) Peru. — There would seem to be a fine oppor- tunity for territorial cooperation to be worked out along the most approved lines. There are only two missionary organizations of consequence at work in this great coun- DISTRIBUTION OF TERRITORY 27 try — the Evangelical Union of South America and the Methodist Episcopal Board of Foreign Missions. The former has its chief centers in Lima, Arequipa and Cuzco, and the latter in Callao and Lima. This leaves the larger part of the field unoccupied. The whole northern part of Peru has not a single mis- sionary or preaching station in it. It would be a great pity if several missions should start work in these fields and in a small way. Some great missionary organization which is willing to take the entire responsibility for north- ern Peru should be given that work. Progress has been made by the few bodies at work in that republic as is indicated by the fact that they have organized an Evangelical Alliance, the object of which is the promotion of Christian fellowship, cooperation and union among the various denominations. This Alliance plans to organize a central Executive and Arbi- tration Committee to which matters of disagreement be- tween missions, concerning members, territory, or any other cause, may be referred. It will be also the duty of this Arbitration Committee to decide if the occupa- tion of a territory or a city by a Society is effective, and to obtain information concerning the parts of the coun- try not yet evangelized and to advise the respective Boards concerning such regions. (8) Porto Rico. — A good illustration of territorial division is to be found in Porto Rico. Immediately after the occupation of Porto Rico by the United States, secre- taries of the Baptist, Congregational, Methodist and Presbyterian Boards met to consider their duty to the island. It became apparent at once that then, — before any missionary work was undertaken, — was the time to put principles of comity into easy and effective operation. It was resolved, therefore, so far as possible, to eliminate the waste of power which comes by friction, to seek the best economy of operation, and, far above all, to impress on the people of Porto Rico the essential harmony and unity of our common Christianity, It was agreed that not only would principles of comity be observed in relations with one another, but, to make 28 COOPERATION AND UNITY those principles truly effective as well as to economize Christian forces, that the island should be distributed territorially — each missionary Society holding itself re- sponsible for a particular section. This plan has now been operated for fifteen years, and, so far, the compact of comity and cooperation has been firmly regarded. There has been no serious infraction of the plan. The work in all the districts has been pro- gressive. Later, other denominations have come in, but, without assignment of definite territory, they have worked with the others in complete harmony, seeking not for denomi- national advantage, but for the greatest good to the peo- ple to whom they minister. The principal denominations now represented on the island are Baptists, Congrega- tionalists, Christians, Disciples, Lutherans, Methodists, Episcopalians, Presbyterians and United Brethren. Fur- thermore, this plan fostered a spirit of federation. Altogether, big and little, there are thirteen Societies now operating on that island. In comparison with the supply of missionaries for other parts of Latin America this may very properly be regarded as an excessive num- ber. It should be remembered, however, that as an in- tegral part of the United States it might claim a larger proportion of missionary Societies at work than the various republics of South America, for example, which are not united to the United States in such close and or- ganic bonds. The question emerges, however, whether the wants of the field could not now be met by a smaller number, and if so the difficult following question will be as to how to secure this adjustment. To effect the withdrawal of forces now on the field implies advanced federation, and yet it is doubtless one of the present demands of coop- eration that there be such a statesmanlike view of the entire field, that a redistribution of forces may be effected without jeopardizing the fraternal relations of the de- nominations to each other. It would not be in the high- est view a serious matter if it should mean denomina- tional loss in some quarters; but even this would not be DISTRIBUTION OF TERRITORY 29 a necessary result of such adjustment. Redistribution does not mean the lessening of missionary activity of any Society. Thus, if too many Societies are operating in Porto Rico, there are certainly too few in Mexico ; still fewer in Central America. Denominations with- drawing from Porto Rico, and extending their work in Mexico or Central America, could not be regarded as having lost prestige or opportunity. They will only be using both more strategically and, by combining with other Societies in the general rearrangement, be giving a final view of the solidarity of Protestant missions. Throughout Latin America, much of the responsibility for failures of comity in any phrase of it must rest not on the fields so much as on the home base. It is diffi- cult enough for widely separated missionaries, with no facilities for getting together, to come to terms in mat- ters of cooperation. It is more difficult still for them to create the atmosphere for cooperation. That may well be regarded as a primary responsibility of mission Boards. If, with their wide outlook on the entire field, and with their authority for directing missionary ad- vance, these Boards cannot get together to map adequate campaigns, it is idle to expect cooperation in any large and sufficient measure from the lone picket lines on mis- sionary frontiers. As well expect companies under fire in a batttle to plan the campaign as to expect it on the mission field while there is silence or indifference at mis- sion headquarters. The sporadic and independent occupation of Latin America by evangelical forces, often openly divided, makes but a poor impression on the minds of Latin Americans, accustomed to a form of faith which is united, and to campaigns with undivided leadership. As the result of the new day that is coming to Latin Amer- ica there should be a great multiplication of agencies in the field, but in advance of the increase of activity and agencies there should be some wisely fixed principles of united action. CHAPTER III COOPERATION IN THE PRODUCTION OF LITERATURE One of the directions in which the spirit of coopera- tion manifests itself most markedly is in the generally expressed desire for common religious literature. As the denominations generally are agreed on the essentials of divine truth, there would seem to be no sufficient reason why union publications of cardinal gospel truth should not be encouraged and used by all denominations. Dr. Arthur J. Brown, in his book on "Unity and Missions," tells of an Anglican missionary bishop who conceived the idea of a union catechism. He therefore called a meet- ing of all the missionaries in his district and proposed that a committee be appointed to prepare such a cate- chism, suggesting that everything on which they agreed be put into the body of the catechism, and that the sub- jects on which they disagreed be put in an appendix. When the work was completed all were impressed by the strength of the catechism and the weakness of the ap- pendix. Thus far the Christian literature for Latin America has been prepared mainly along independent, denomina- tional lines, and has been attended by much duplication of effort and waste of resources. There is general agreement in all the Latin-American fields that there should be, as to preparation, publication and distribution of Christian literature, a strong cooperative movement. 30 PRODUCTION OF LITERATURE 31 In some fields progress has already been made. It goes without saying that in the matter of Bible translation under the direction of the Bible Societies cooperation between the missionaries and nationals, and between the various Christian bodies interested is already an achieved fact. The publication of the Scriptures is a matter of adjustment between the great Societies concerned, while in the distribution through colporteurs these Societies are working under a plan which carefully assigns the limits within which the agents of each shall work. (i) Argentina. — The matter of union for the publi- cation and distribution of literature has not been much considered. The Methodist press in Buenos Aires has sought to keep in stock all published books and tracts from all sources, offering them on equal terms to all purchasers. Its advertising lists have covered a wide range, but not, however, the whole field. As to the pro- duction of literature, nothing has been done toward spe- cifically determining what translations are desirable and which are most urgent, or toward assignment of given work to certain parties. (2) Brazil. — There is a woeful need of Christian lit- erature. There must be cooperation, if any adequate sup- ply is to be provided. No one agency would be adequate to the task. One correspondent writes: "Projects for co- operation in publishing and educational enterprises have made little headway, because of indisposition to sacrifice certain gains of a local nature for larger ends. Secta- rian interests have also frustrated tentative plans for comity in certain districts." As to religious papers, there are too many. There are eleven, and they are poorly supported. A union publishing house is needed, but the spirit of cooperation does not seem far enough advanced to bring it in sight. The cooperative work of the two Bible Societies in Brazil has already been noted in Chapter II. In addition, the work of the Sunday School Union is of promise. (3) Central America. — There are three monthly pub- lications among the Spanish-speaking people, but no effort, so far, has been made for their consolidation. 32 COOPERATION AND UNITY There is no central depository for literature. Almost nothing has been done in the way of translation, and almost nothing is known of cooperation. All that has been done has been due to the individual efforts of a mis- sionary here and th'^re. There are no funds of any sort to meet the expense of the publication of necessary books, and almost none have been published. At the annual conference of Central American missionaries a union of missionary publications was suggested, but, so far, no union presses have been established. (4) Chile. — There has been considerable progress in the matter of literature. The Presbyterian mission has published a list of books which is used by various de- nominations. It has an understanding with the Metho- dist Episcopal press to prevent repetition in orders and sales. There is no central depository. For many years the Valparaiso Bible Society had a central depository used by workers of different Churches, but it has now gone out of existence. Another advance step is in the matter of union of the weekly religious papers of the Methodist Episcopal Church and of the Presbyterian Church. The printing is done at the Methodist Episcopal press. (5) Cuba. — One conference was held looking to the union of missionary publications, but up to this date no definite result has been obtained. The greatest difficul- ties have been encountered in trying to combine mission- ary publications. (6) Mexico. — Some progress has been recorded. In Mexico City the Methodist Episcopal missions, North and South, and the Presbyterians publish a catalogue containing lists of denominational and general publica- tions. There has been no central depository established, but the listed books and other publications can be had from either the Methodist Episcopal or the Presbyterian press. Sunday-school helps were prepared and pub- lished in one series jointly by the Presb)^erians, North and South, and the Methodist Episcopalians, North and South, one set for the four denominations. This marks PRODUCTION OF LITERATURE - 33 a decided advance in cooperation, promotive at once of economy and efficiency. Recently practically all the denominations of Mexico united in preparing a union evangelical hymn-book, which came from the presses of the American Tract Society in New York in the month of February, 191 5. The success that has attended the cooperation plans so far attempted is most noticeable in the Sunday-school literature with the helps jointly issued. More graded work has been done, and the tendency is toward a higher standard. Interdenominational barriers have as a con- sequence been weakened. It is noted, however, that there has been a lack of centralized authority to bring the publications out on time and for general administra- tive purposes. The plan for cooperation in Mexico is best illustrated by the findings of the Conference of Missionaries and Missionary Boards Working in Mexico, held June 30 July I, 1914, in Cincinnati. The matters discussed re- lated to cooperation on press and publications, on educa- tion and on territorial occupation. In the matter of pub- lications it was agreed that a joint depository should be established in Mexico City, that all present church papers should be united in one, that an illustrated young people's paper should be established and that a joint publishing plant should be established in Mexico City. The Northern Presbyterian Church has published a general list of evangelical publications in Spanish. The Southern Presbyterian Church has a series pub- lished in Spanish on Sunday-school work. A few years ago an agreement was entered into by several of the denominations working in Mexico by which the Sunday- school literature of these denominations was coordinated. (7) Peru. — There is only one evangelical press. It is hoped that in response to the liberal schedule of prices for work done for the other missions they will bring all their work to the now existing press and there will be no desire or need for the installation of another. (8) Porto Rico. — Five mission Boards are now united in maintaining an evangelical semimonthly paper. 34 COOPERATION AND UNITY A central depository has already been established under the auspices of the Federation of Evangelical Churches in Porto Rico. This depository and that of the American Bible Society are in connection with the printing estab- lishment of Puerto Rico Evangelico. In the matter of translations, also, the Seminario Teologico Portoricqufio of Mayaguez and the Puerto Rico Evangelico have co- operated. An interdenominational committee is prepar- ing tracts and is publishing them in Spanish. The Pres- byterian, United Brethren, Baptist, Disciples and Con- gregational missions have united in the support of the printing plant and of the paper. At the conference of South American Young Men's Christian Associations, held in Montevideo, May 29 to June 5, 1914, it was voted that "It is the judgment of the Commission that an international publishing house would be desirable, and we look forward with keen an- ticipation to the projected union publishing house being suggested by the Committee on Cooperation for Latin America of the various church Boards to which we pledge our cordial support." It is difficult to see why two, or at most three, such houses should not manage the printing and output of all the literature for Latin America and thus render unnecessary a large majority of all the printing presses that now exist in most of the fields. This would be in accord with the large majority of the replies that were received from the missionaries. Almost all spoke of this as desirable, although in a num- ber of cases union press work had been tried and failed owing to the inability of the missions to work in har- mony, or to bad business management. Even were it impracticable to have a union publishing house, there should be some form of cooperation in the preparation of text-books, Sunday-school literature and tracts, as well as of periodicals. There is also a large need for the preparation of an apologetic literature. A writer from Colombia emphasises this point as follows : "The need is exceedingly great, the demand is quite good. The situation needs urgent treatment. The supply of literature is inadequate and its character is a disgrace PRODUCTION OF LITERATURE 35 to Protestant civilization. French free thought is twenty times better presented to the readers in Colombia than is evangelical faith. Books on free thought are more numerous, are cheaper and are written in good Spanish. A catalogue of such antichristian literature should be ob- tained and the efficient answers from an evangelical point of view should be sought out. We have a limited amount of really excellent controversial literature, but where shall we go for a first-class modern apologetic against the ravages of free thought and atheism?" What was said by the Cincinnati Conference on this subject is equally applicable to Latin America generally : "The production of literature involves two branches of labor, the editorial and the manufacturing. The liter- ature itself also naturally falls into two classes, books and periodicals, the permanent and the temporary, in- cluding tracts and leaflets with the periodicals. In no department of this work is cooperation impossible. In some, as for example in manufacturing, it may perhaps be accounted difficult. Yet we believe that the difficulties involved even in the community ownership and direction of publishing plants are by no means insurmountable. Certainly there should be no serious obstacles in the de- partment of editing. Our denominational beliefs are suf- ficiently near to identity with one another and the taste of Mexican readers is so indifferent to the distinctions which may still persist among us, that authorship and supervision by those of one Church for readers of another offer no obstacles that need give us pause." CHAPTER IV COOPERATION IN EDUCATION The World Missionary Conference, after most thor- ough investigation, expressed its judgment of the de- sirability of cooperation in education in these words: "We have come to the conclusion that there is probably no branch of missionary vi^ork, in respect of which joint action is so feasible and so manifestly desirable, if not absolutely necessary, as in educational work, and we think that every effort should be made to overcome the diffi- culties and to extend cooperation." Our examination has not disclosed serious difficulties, but has shown mani- fold advantages. (i) Argentina. — Christian education is yet in its be- ginnings, so far no plans have matured looking to any definite cooperation. One of our correspondents writes that there has been for some time under consideration the whole range of Christian education. It is recog- nized, moreover, that in theological education some co- operation is possible. (2) Brazil. — As a hopeful indication of a union spirit it may be mentioned that it has recently been proposed that the courses of the colleges at Lavras, at Juiz de Fora and at Sao Paulo be standardized and agreements entered into concerning examinations and discipline. It is hoped that the Baptist College at Rio may also enter into this arrangement. A further indication of union tendencies is manifest in the steps already taken looking to the union of the 36 EDUCATION 37 Southern Methodist mission with that of the Presbyte- rians in the Theological Seminary at Campinas, State of Sao Paulo. This institution is owned and directed by the General Assembly of the Presb3d;erian Church in Brazil. Thus their offer to the Southern Methodist Board to form this union commits the Brazilian Presby- terian Church to this principle. The outcome now de- pends upon the Southern Methodist Board in the United States. The Northern Presbyterian and Southern Pres- byterian Boards each furnish one professor to the sem- inary. The action proposed is most desirable. A more extensive program for theological education is suggested by one of the missionaries as follows : "This movement ought to include all evangelical de- nominations doing work in Brazil. Owing to the vast distances and diverse conditions under which Christian work is done in this country there ought to be at least two theological educational centers — one in the North and one in the South. The best measure that could be taken to do away with prejudice and dividing lines between the evangelical denominations would be the founding of an interdenominational or union university for the prac- tical and theoretical training for Christian ministers, in which, among other things, all participating sects should have their peculiar views fairly and sympathetically taught." (3) Chile. — In this progressive republic a corres- pondent mentions the need of advanced school work for the cultured classes, an enlarging of present facilities and the shaping of courses that parallel the courses of North American colleges. This last movement should be a union work in which all missions share which have edu- cational work in the particular country concerned. In Chile the Methodists and the Presbyterians have a rather extensive educational work, and might be working toward the erection of an evangelical univer- sity. One union effort has been undertaken in the nature of a Bible training school between the Methodist Epis- copal and American Presbyterian Churches. The under- taking is new and promises well. 38 COOPERATION AND UNITY (4) Cuba. — Nothing seems to have been accom- plished in the way of union educational work, whether academic, industrial or theological. One of the denom- inations, the Presbyterian, sends a few of its students to a Bible training school in Mayaguez, Porto Rico. The need is acknowledged, but no movement seems to have been made. Apparently, plans for educational coopera- tion have been confined to plans for Sunday schools and young people's societies. In these a fair degree of suc- cess has been attained. But it has been claimed that sectional and racial prejudices have hindered cooperation to a considerable degree. (5) Mexico. — So far the only point of actual union in educational work is that partly effected in the Coyoa- can College, supported jointly by Northern and Southern Presbyterians. Northern and Southern Baptists have entered into definite arrangements for the conduct of joint academic schools and a joint theological school in northern Mexico. (6) Peru. — Little progress in educational union has been made, but the need is clearly felt among the differ- ent missions for a standardized course of study and of common methods of school work. There should be some agreement regarding the amount of Bible and religious training in the course of study, and regarding the pro- portions which should be maintained of religious and of educational work. Nothing has been done in the way of theological training. But here, too, the need is rec- ognized. A uniform course of study adopted for the training of the native ministry, with any special denomi- national features made optional or to be substituted for certain specified related subjects in the general course, is much desired. Pending the time when there shall be a theological school, the different subjects to be taught could be apportioned to the missionaries or educational workers or to Peruvians fitted to teach them. There should be a carefully selected interdenominational coun- cil to set standards, decide points in dispute and direct the work. EDUCATION 39 (7) Porto Rico. — There has been no occasion for union educational work in primary schools. The various mission Boards are gradually withdrawing mission schools, because the excellent school system of the island renders them unnecessary. But in technical and theologi- cal education there is marked cooperation. There is an industrial training school at San German, called the Poly- technic Institute, which is interdenominational, although supported by the Presbyterian Board of Home Missions. All denominations send their students to this school. There are now a hundred young men and women gath- ered there, who, in addition to an ordinary academic education, are receiving industrial and domestic training to fit them to be useful citizens. With larger equipment many other hundreds of students could be added. There is a union theological training school in May- aguez, the Presbyterians and the United Brethren unit- ing in its support. Congregationalists and Christians have sent students. The Baptists have an independent school adjacent to the insular university. The Metho- dists and the Disciples have each an independent system of training for the islanders. CHAPTER V COOPERATION IN CHURCH DISCIPLINE, MEMBERSHIP AND SALARIES (i) Argentina. — The attitude of mission Boards and workers toward dismissed agents and church discipline may be described as being practically the same as be- tween the denominations in the United States. There has been no occasion for complaint from the field, per- haps due to the fact that the field has only recently been shared between different formal organizations. The question of church membership seems to be on the same status as in home fields. There is considerable difficulty in creating among converts the sense of formal membership and of church responsibility. (2) Central America. — It is said that the failure to have an understanding concerning dismissed agents in some places has led to friction, even greatly interfering with the work. One correspondent writes : "There is not any general agreement either in regard to church discip- line or as to the scale of salaries desirable for mission- aries and teachers. The agencies that have the greatest difficulty in cooperation are the regularly established missions of the recognized Boards on the one hand, and the undenominational missions and independent enter- prises on the other. The reason is that they work along different lines and see things from different points of view." 40 CHURCH DISCIPLINE 41 (3) Cuba. — There has been no union eflfort notice- able with reference to church discipline, a scale of sal- aries, or church membership. (4) Mexico. — A valued correspondent writes: "While there is no generally accepted attitude toward dismissed agents, Christian courtesy has characterized the adjustment of such cases, when these have arisen. It is recognized, however, that definite principles should be outlined and adopted. As to church discipline, salaries and exchange of membership, no progress seems to have been made. This is a matter for the respective Boards. A scale of salaries for Mexican workers, men and women, is desirable and presents a large problem." Toward dismissed agents there was declared to be a general feeling against taking workers who have had dif- ficulties with other ecclesiastical bodies. The general Missionary Conference which met in Mexico in 1888 passed a resolution that no one be received from one denomination into another unless the interested person could present a letter of dismissal. On the question of the reception of a person from one church by another many conditions were prescribed, such as a clean record, soundness in the faith, conscientious scruples, high and noble motives, freedom from a desire to improve position in the world or in society, with rec- ommendations signed by the recognized authority of each church, all to be done with a mutual knowledge of the two churches interested in the change. (5) Peru. — A correspondent writes: "There should be a definite, formal agreement regarding the basic prin- ciples and conditions of church membership. This would do away with the criticism of one denomination by an- other, as being too liberal or too strict on conditions of membership. This would permit an exchange of mem- bership as individual members remove from one place to another, without casting suspicion on the one denomina- tion for not having standards acceptable to the other." (6) Porto Rico. — There is a plan in operation for the orderly exchange of church membership, acted upon by all except the Baptists, Episcopalians and Lutherans, CHAPTER VI INTERDENOMINATIONAL CONFERENCES AND CONVENTIONS I. THE VALUE OF SUCH GATHERINGS ON THE MISSION FIELD It was early discovered in the movement towards co- operative action between the denominations that no one measure was more helpful than to bring into each other's presence for friendly discussion, persons accustomed to divided activities and to differing positions and modes of thought. A common forum for discussion is essen- tial, if a mutual understanding it to be had. In all the home base lands, interdenominational conferences and conventions of varied types, purposes and scope, have long been held. Their number would seem to have increased in late years in a geometrical ratio. Even de- nominations most hesitant with reference to the broader fellowships between Christians of varying names have been ready to take some part in these and to acknowl- edge their value. If thus useful where churches are numerous and strong, the need for such conferences is far more imperative on missionary fields where denominational fel- lowship is infrequent and difficult, where new problems are constantly emerging, and where the isolations, and often the deprivations, of missionary life increase the hardship and limit the efficiency of service. If apostles needed to get together for spiritual help and brotherly 42 CONFERENCES AND CONVENTIONS 43 encouragement before going forth to encounter the cold- ness and active opposition of a pagan world, quite as much do they of modern days, going forth to a world indifferent if not hostile, and equally needy, require the inspiration of united intercession and the encouragement of comradeship in common tasks. The Edinburgh Com- mission on Cooperation and Unity gave frank expression to this need. "A conference or association of however limited powers serves an end of inestimable value, if it brings into fraternal association and mutual acquaint- ance, into an atmosphere of common aims and interests, into a realization of a unity that underlies and transcends all differences, those whom our unhappy divisions would otherwise keep sundered, if not estranged." The five years which have passed since then have witnessed in all parts of the world a growing tendency among ac- tive missionaries to unite for the cultivation of common sympathies, hopes and purposes, for the development of common plans, for the study of common problems of united service, and for prayer for divine guidance. 2. TWO CLASSES OF CONFERENCES Such conferences fall naturally into two groups : con- ferences which specialize on some phase or phases of church work, and conferences which pertain to the whole range of such work. Most of those which have been held thus far in Latin America belong to the first group. a. Conferences on Some Special Phase of Work. (i) Argentina. — There has been established a Con- ference of Christian Workers for the Deepenmg of Spiritual Life, which is an organization principally for workers in Buenos Aires. It avoids dealing with meth- ods and controversial questions, especially those which might be interpreted as detrimental to the Roman Cath- olic Church. Concerning this conference one of our correspondents writes : "This conference appointed a committee some years ago consisting of one representa- tive from practically every one of the religious agencies at work in the Argentine Republic. This committee 44 COOPERATION AND UNITY was empowered to elect a new representative when the original or subsequent member for any denomination leaves the country. Thus the committee continues to be complete all the time, but the authority which it has is purely indirect and personal. It has, however, been found to be extremely useful. For instance, an evange- list oflfers his services. No denomination likes to invite him, but the committee meets and in the name of the conferences gives an invitation and appoints a subcom- mittee to facilitate the campaign. Similarly this commit- tee has very carefully dealt with the subject of a de- pot for religious literature in various languages. Noth- ing has come of it, but the subject has been so thor- oughly examined that we know now that until some new force appears we cannot do it. This committee met and took up the question of the regional conference that is to be held here following the Panama Congress. It will not be responsible for that conference, but it au- thorized its officials to call together a meeting of all evangelical workers. Thus it has been the means of 'getting a move on' frequently, when, without it, noth- ing would have been done. There has been the most delightful cooperation of all bodies in the work of this committee." (2) Brazil. — Conferences have been held from time to time in the interests of work cared for by the Young Men's Christian Association, the Christian Endeavor Union, the Sunday School Union, the Woman's Chris- tian Temperance Union and the American Bible Society. When Dr. Francis E. CTark was in the country in 1907 he held local conferences in Rio de Janeiro, Jahu, Rio Claro and Campinas ; and, in Sao Paulo, an all-South American convention, the attendance, however, being largely from Brazil. (3) Cuba. — There was held at Cienfuegos in 1902 a general missionary conference attended by nearly all mis- sionaries at work in the island with the exception of the Episcopalians. A number of other conferences of sim- ilar nature were held in later years. They finally devel- oped into a National Sunday School Association and an CONFERENCES AND CONVENTIONS 45 association of young people's societies which hold annual conventions. The work of the organizations is carried on by unpaid district secretaries who arrange district and local conventions, rallies, etc. The National Sunday School Association has, through its departments, at- tempted the preparation of teacher training literature in Spanish, the stimulation of "cradle rolls" and home de- partments and the grading of schools. Last year the annual convention met at Santiago and was more of an institute than a convention. The needs of the churches have been always uppermost in the minds of the prime movers in these gatherings and the changing forms of the meetings have been attempts to answer the new de- mands that have come as the work has developed from year to year. (4) Mexico. — An annual convention of Sunday schools and young people's societies has been held since 1895, when Dr. Francis E. Clark visited Mexico and led in a Christian Endeavor convention. These conventions meet generally in July and continue for five days. One day is given to the Sunday-school work, another day to the young people's societies, another day to temperance, and other parts of days to medical work, literature, school work, and so forth. Sectional meetings are gen- erally held by the editors, the medical workers, the school teachers, the Epworth League workers and the Christian Endeavor leaders. At this time officers are elected for the Mexican National Christian Endeavor Union and the national Epworth League. The last few years, as a by- product of this convention, an organization of all the teachers in the Protestant schools of Mexico has been developed. These teachers have endeavored to conduct investigations concerning education and have thought of planning some summer school work. The officers of the convention with a local committee of the city that is to entertain the convention prepare the program of the an- nual meeting. Thus it appears that this convention takes on many features of a general convention of the evangel- ical forces in the republic. However, its name indi- 46 COOPERATION AND UNITY cates its primary purpose and it is not composed of dele- gates from the Churches as such. The history of interdenominational conferences in Mexico is summarized by Dr. John W. Butler as fol- lows : "We have had many interdenominational confer- ences in the past. Those held in Mexico City, Guada- lajara, Puebla, San Luis Potosi, Monterey and Torreon have been largely and enthusiastically supported. Be- side these which have had a national character, there have been many local conventions. We have had at least two evangelical assemblies with delegates from nearly all the evangelical bodies of the country. In most of the larger cities, where two or three such bodies are work- ing, we have a preachers' or pastors' association and gen- erally a monthly alliance meeting." (5) Uruguay. — These gatherings were confined in their scope and representation to particular countries. The only gatherings which were planned for a large group of Latin-American countries were the Christian Endeavor convention at Sao Paulo, referred to under Brazil, and the Conference of Secretaries and Physical Directors and the First Continental Convention of the Young Men's Christian Associations of South America held in Montevideo, Uruguay, May 29- June 9, 19 14. While these last two gatherings belong to the class of specialized conferences, yet they partook of some of the characteristics of a general conference of Christian workers, inasmuch as a number of missionaries and church officials, in addition to the Young Men's Chris- tian Association workers, were invited to be present and complied, taking an active part in the discussions and conclusions. The following brief summary of these two gatherings shows that they were epoch-making in char- acter : "This was doubtless the most representative interde- nominational and international gathering of Christian leaders ever held in Latin America. The nature of the subjects to be treated led the committee to invite, in addi- tion to the secretaries and physical directors with their wives, a number of the leaders of the different Churches CONFERENCES AND CONVENTIONS 47 and Societies represented in South America. A few of the friends thus invited were prevented from attending, but there were present fourteen leaders of eight de- nominations and five representatives of interdenom- inational or undenominational Societies. The Rev. S. G. Inman, of Mexico, at that time visiting South America in the interests of the Board of the Christian Church and of the Committee on Cooperation for Latin America, was also present. Spe- cial mention should be made of the presence of Mr. Emmanuel Sautter, General Secretary of the World's Committee of Young Men's Christian Associations, of Geneva, Switzerland, and Mr. Gilbert A. Beaver, of the International Committee of Young Men's Christian As- sociations, of New York, both of whom travelled to South America expressly to attend this meeting and the Con- tinental Convention which followed it, and both contribut- ing largely to the success of the Conference. There were present twenty-three secretaries, sixteen wives, fifteen church leaders, and six other leaders and laymen, making a total of sixty, not including occasional visitors invited to certain sessions. "Eight commissions were appointed several months before the conference met. Because of the great dis- tances, no effort was made to have these commissions meet before the conference convened, but the members were requested to gather through interviews, corre- spondence and study, such information as would be use- ful to their respective commissions. The work of the commissions as such was done during the eight days of the conference. In the conference the subject of each commission was given a general preliminary discussion before the commission met, and another general discus- sion took place as each commission presented its report. This plan worked admirably and made possible the ac- complishment of an extraordinary amount of work in the allotted eight days." When President Clark was in South America in 1907, in addition to those already spoken of in Brazil, he held conferences at Montevideo, Uruguay; Buenos Aires, Ar- 48 COOPERATION AND UNITY gentina; Valparaiso and Santiago, Chile; Arequipa, Peru ; and La Paz, Bolivia. b. General Conferences. (i) Brazil. — Interdenominational conventions do not seem to have been much in evidence. There are only two examples of this kind. One is the Sunday-school con- vention, w^hich meets triennially and is participated in by all denominations ; the other is the local organization of the Evangelical Alliance, w^hose usefulness is limited to holding an occasional inspirational meeting and the ob- servance of the Week of Prayer. The Sunday-school convention is showing in a splendid way what can be done, and is unquestionably preparing the people for a broader application of the principle of cooperation. (2) Central America. — A gathering is regularly held of great value, the Central American Missionary Confer- ence. It has for its main object the bringing together of all the missionaries throughout Central America for mutual help and edification and for a cooperative solu- tion of the special problems of the Central American field. This conference has been established for some six years. Four groups of evangelical missionaries besides independent workers have been represented at its sessions. The committee consists of the Rev. Wil- liam B. Allison, a Presb)rterian ; Pastor E. A. Bishop of the Central American Mission ; the Rev. James Hayter of the American Bible Society, and Mr. Caspar Wistar, Secretary. All live in Guatemala City. In 1914 the conference was attended by about thirty mis- sionaries, some of whom travelled four and five days on muleback in order to be present. For two successive years the conference has been entertained in the girls' school of the Presbyterian Mission. The conference gen- erally lasts for eight days and is held in English. It was for a time combined with a native conference, but for various reasons that arrangement failed. Some of the subjects treated last year were, "Unity and Coopera- tion," "Organized Sunday-school Work," "The Press CONFERENCES AND CONVENTIONS 49 and Literature," "Personal Work Among Women," "The Training of a Native Ministry." A hopeful indication of the extent to which desire for this form of cooperation appears in Mexico lies in the fact that the following interdenominational conventions have been held: local Sunday-school conventions; the annual conventions of young people's societies and of Sunday schools ; the conference held in Monterey, under the auspices of the Young Men's Christian Association ; a series of meetings under the leadership of D. L. Moody, some years ago; the general missionary con- ference held in Mexico in 1888, and the conference held in Cincinnati in 1914. All of these, except those in Mexico City and Cincinnati, were largely inspirational in character. Delegates as a rule are selected by the local Sunday schools, societies and churches. In addition to these there have been many local conventions, but these are now suspended on account of the disturbed condition of the country. (3) Porto Rico. — There is a Federation of the Evan- gelical Churches with a general assembly and a represen- tative council meeting every two years. It is both inspirational and advisory, and has been of considerable value in promoting cooperative effort in various church enterprises. It is the conviction of this Commission that such inter- denominational conferences should be held in every re- public, not only for fellowship and inspiration, but more especially for the careful study of the whole field of missionary and evangelical endeavor. Such conferences should be, when practicable, officially representative of the Churches at work in their region. It is better to hold them as unofficial gatherings of individual workers than not to hold them at all, but a truly representative group is more likely to be able to secure an adjustment of mission procedure to group convictions and is also more likely to be continuously and unceasingly influential simply because of the accumulation of experience and tested wisdom. Each sectional conference following this Congress so COOPERATION AND UNITY should result in permanent organization of the forces for united advance. Naturally in the end there will be an organization in each country. While the workers are few it may be sufficient for the present in case of small contiguous countries, as for example "in Central America, to have an organization covering a group of countries. In regions where these do not already exist and where they do not arise at once as an outcome of this Congress and its following conferences, the Committee on Coop- eration in Latin America should take early steps to se- cure the convening of national or group meetings for the purpose of organization. CHAPTER VII COOPERATION WITH OTHER RELIGIOUS FORCES IN THE FIELD The most delicate, difficult and important matter we have had to consider pertains to our attitude toward, and our relations with, the people in Latin America in regard to their inherited faith. I. THE INDIVIDUAL AND COMMUNITY NEED IN LATIN AMERICA OF EVANGELICAL PRINCIPLES The peoples of the north of Europe, the British Isles, the United States of America and Canada, as a result of the Reformation, their access to the open Bible, the tendencies toward democracy in church and state, and the interplay between the scientific and ecclesiastical move- ments have come to have views of the Christian faith and the Christian life which have proved to be truly formative in the individual and social expression of re- ligion. It is confidently believed that these views would be of large value to the peoples of Latin America, and this belief is held without the denial of the presence of much essential truth in the ancestral faith of the La- tin Americans. Clearly that faith has had moral and spiritual values of large benefit to those who have re- ceived it. But it is confidently believed that in the provi- dential trend of the events which brought about the set- tlement of America, the purest streams of thought and life flowed along the northern parallels. We have had 51 52 COOPERATION AND UNITY the full benefit of the movement in Europe which de- livered people from rigid formalism in religious life and from despotism in national life. This inheritance was denied to those republics which found their historic origin in the monarchies of southern Europe. We are persuaded that the truths and principles thus gained should be shared with our neighbors, who are rich in so many gifts and graces. Historically those truths be- long to democracy. The brave republics of Latin Amer- ica, many of which have fought their way to an acknowledgement of popular rights and government, are entitled to a share in those doctrines which everywhere have inspired such rights and have been the guardians of such government. 2. COOPERATION WITH INDIVIDUAL ROMANISTS DIFFICULT BUT POSSIBLE A religious approach to Latin America by evangelical forces, just to the degree of the cogency of its justifi- cation, is likely to find cooperation with our Roman Catholic brethren difficult, for every approach on our part is likely to be met by churchly conservatism and exclusivism, and not infrequently by aggressive opposi- tion. Nothing should be imposed upon these peoples, but they should be given an intelligent opportunity to exercise freedom of choice in the forms of religious faith. To withhold from them the fullest knowledge of evangelical principles would be to deny them their rights. On the other hand, the religious and social needs to be dealt with are r-o wide-spread, so complex and so deep seated that the evangelical forces must have the help not only of each other, but also of all those individuals and groups, hitherto acknowledging allegiance to the Ro- man Church, who recognize these needs and are ready to take any step whatsoever towards cooperation with others of a different faith towards bringing about a bet- ter day. (i) Argentina. — We are often told that, while co- operation cannot be expected on the part of the Roman Catholic hierarchy, it is probable that there are many OTHER RELIGIOUS FORCES 53 individuals, nominally Roman Catholics, who will be found willing to aid in enterprises for social betterment and education. A correspondent writes : "I am not wil- ling to give up the attempt at cooperation, for I believe we should gain far more by developing a friendly spirit between their best leaders and ourselves than we could possibly lose ; we should then hold as sympathizers and helpers a great many men who are not in sympathy with their own Church and who are in danger of becoming haters of religion, but who resent any implications against that same Church by evangelicals." (2) Brazil. — A large cooperation may be brought about, especially with reference to general movements relating to social uplift, between the evangelical forces actively at work in Brazil and the German Evangelical Lutheran leaders who are seeking to provide spiritual ministries for German colonists. (3) Mexico. — While the general opinion prevails that we can hope for no recognition from the Roman Catholic Church, yet it is thought there might be coop- eration on the part of individual Romanists in Young Men's Christian Association work, in the promotion of sanitation and, to a certain extent, in school work. (4) Peru. — The distinction is recognized between the Church as an institution and people in that institution who hold more liberal views. There are many who be- lieve that the Roman Church itself will be best served by the growing up at its side of a strong and pure evan- gelical Church. (5) Porto Rico. — It is reported that one of our missionaries is now giving the people an opportunity under very favorable circumstances to cooperate in united charities. The result of this experiment will be watched with deep interest. As an indication of the fact that we can have cooper- ation on the part of Roman Catholics with certain features of evangelical work, it should be stated that some are serving on the directorates of Christian As- sociations, others as advisory counsellors for evangelical educational institutions. Not a few journalists and writ- 54 COOPERATION AND UNITY ers are champions of physical education, Bible instruc- tion, and all kinds of social betterment institutions. Many prominent members of the Roman Catholic Church con- sent to preside at evangelical school commencements and to deliver addresses at banquets and at other functions wrhen the great enterprise of Christianity is presented; hundreds of sons and daughters of prominent Roman Catholic families are in attendance at mission schools. Some Roman Catholic priests encourage young men to become members of the Young Men's Christian Associa- tion. Some deplore the lack of spiritual interest and life among the people, and ask about methods by which more may be brought to recognize their obligations to God and His kingdom. It is evident that in many parts of Latin America the cooperation of Roman Catholic peo- ple may be expected in great moral reforms. The ac- tivity of missionary leaders in combating gambling, graft and drunkenness is arousing the attention of Ro- man Catholic clergymen ; they are discovering that busi- ness and professional efficiency require clean living; the economic aspects of morals and religion are, therefore, compelling the people to promote Bible study, to preach sermons that deal with life, to promote better housing conditions for the poor and to champion the cause of in- dustrial education of the Indian and of immigrant peo- ple. If missionaries will demonstrate the effectiveness of moral and religious activity, many in the Roman Catho- lic Church will follow their example. It is in a position to provide substantial backing and equipment for such work. CHAPTER VIII COOPERATION WITH GOVERNMENTAL AND OTHER AGENCIES I. MISSIONS AND THE VARIOUS GOVERNMENTS The most hopeful outlook for cooperation is in the increasing liberality of the governments of Latin Amer- ica. This will appear as we consider problems of larger cooperation. (i) Argentina. — The government substantially aids the work of education in the schools which are con- ducted by Rev. W. C. Morris. (2) Bolivia. — The only cases of cooperation with governments mentioned are at two points, namely, at La Paz and Cochabamba, where schools of the Methodist Episcopal Church accept government subventions. The government, however, is liberal, looking with favor upon evangelical educational work and on every effort for work among the Indians. (3) 'Brazil. — There is reason to believe that coopera- tion of the most hearty and profitable character can be had with governmental and other secular agencies. Co- operation has been sought in school and other educational work, in playground and athletic activities as well as in work maintained by secular charitable organizations. Much cooperation of the kind indicated above has been organized in Rio de Janeiro and Sao Paulo. In Pernam- buco a beginning has been made in a significant way in cooperation with the Federal Law Academy in which 55 56 COOPERATION AND UNITY the Young Men's Christian Association promotes lectures from time to time. A notable instance of gov- ernmental cooperation is in connection with the "Peo- ple's Institute" in Rio. Moreover, grants of land have been given for schools in various places. For example, in Bello Horizonte, the capital of Minas Geraes, sub- sidies have been granted in small municipalities where the mission schools were the best or the only educational agencies. (4) Chile. — The government assists the schools for the Araucanian Indians. (5) Cuba. — In this republic it has been difficult to get the cooperation of the government and other agencies. (6) Mexico. — There is general agreement that much cooperative work can be developed in connection with schools and charitable or social agencies. Even where programs for such activities are far beneath Christian ideals, yet participation in them often gives an oppor- tunity for improving government standards. Something in this direction has been accomplished. Some of the mission schools use the government curricula. In Chi- huahua the secretaries of the Young Men's Christian As- sociation taught English in government schools. This opened a channel of influence which resulted in the put- ting in of a physical director, and also in the opening of a class for the discussion of Christianity. The ma- jority of the students were thus interested in the Young Men's Christian Association. The government has often shown itself very will- ing to cooperate. In 1912 President Madero sent a friend to the National Convention of Christian Workers to inquire how he might best help the evangelical Church in its work. The State Congress of Coahuila subsidized several mission schools, without any restrictions what- ever as to religious teachings. A unique cooperation has been worked out through several years at the People's Institute at Piedras Negras, which was founded with the purpose of forming a point of contact between evangeli- cal Christianity and the higher classes of Mexico. The GOVERNMENTAL AGENCIES 57 laying of the comer-stone and the dedication were both official acts, carried out with full military and civil cere- monies. A subsidy was granted by the state, and the municipality shows it many favors. The official pro- grams of national holiday celebrations are sometimes given in the Institute. Government officials appear on its lecture courses. Its director serves on the muncipal board of education and has a place assigned him among government officials at public functions. In relief work, the government has placed its resources at the disposal of the Institute, and consults the director in regard to law enforcement. (7) Paraguay. — A most interesting example of gov- ernmental cooperation is that described by Mr. W. B. Grubb in the Report of Commission I, pages 34 and 35. (8) Peru. — Any profitable cooperation with govern- mental agencies, even in social or in charitable work, would probably be impossible, because of the opposition of the Roman Catholic Church which seeks to exclude evangelical influence from every public institution. Whatever has been done in any of these directions has been only through the influence of Christian people act- ing privately. (9) Porto Rico. — A union with governmental agen- cies in sanitary and antituberculosis movements is be- lieved practicable; also cooperation through local and police courts against local nuisances and immoralities. In many cases, where moral and social interests are in- volved, the initiative can be taken by the evangelical in- terests. In San Juan a better mutual understanding between missionaries and school teachers in the Depart- ment of Education has been secured. The governor and mayor have agreed to back united charities. In at least two cases municipalities have granted buildings or land for orphanages. The head of sanitation has agreed to cooperate with a district nurse to teach mothers how to care for children, etc. (10) Uruguay. — The physical director of the Mon- tevideo Young Men's Christian Association has also be- come the technical director of the Uruguayan National S8 COOPERATION AND UNITY Committee on Physical Education, a committee named by the president of the repubHc and responsible for the promotion of physical education throughout the country. The government has placed at the disposal of the com- mittee fifty thousand dollars a year. The committee has established several modern playgrounds in the city of Montevideo. A correspondent remarks : "These play- grounds are exceedingly popular. In them children are taught North American games. The results are highly beneficial to the physical and moral life of the city." 2. THE YOUNG MEn's CHRISTIAN ASSOCIATIONS AND THE GOVERNMENTS There are striking examples of government action in assisting educational institutions founded and conducted by missionary Societies, notably in Bolivia, Chile, Argen- tina and Brazil. Much interest is being aroused in the educational needs of the Indian. Pioneer efforts of mis- sionaries in this respect have called for approval and in- terest from Latin-American governments. The import- ant work of the Salvation Army in certain cities has been greatly facilitated and strengthened by municipal action. Almost without exception the beneficent efforts of medical missionaries and nurses with their dispen- saries and hospitals make a powerful appeal to govern- ment officials, with the result that substantial support has been gained in several instances. Several of the governments have accorded support to student camps in a remarkable way. An annual inter- national camp at Piriapolis, Uruguay, has four times brought together delegations of university men from dif- ferent countries. From the start in 1911 the movement has had hearty government cooperation, and, during two years (1913 and 1914), the governments of Brazil, Chile, Argentina and Uruguay paid the travelling expenses of their delegates. The last named loaned materials from * the Department of War to equip the camp and in many other ways rendered every possible help to make it a success. Moreover, the diplomatic representatives of other nations in Uruguay and various cabinet ministers GOVERNMENTAL AGENCIES 59 of Uruguay have repeatedly made official visits to the camp and have given their unreserved endorsement to the movement. Among the diplomats have been the min- isters of Argentina, Chile, Brazil, Great Britain and the United States. This government cooperation and offi- cial recognition have brought to the movement a pres- tige and importance that, combined with the program and motives of the camps, give large promise for the future. These student gatherings are under the direc- tion of the Young Men's Christian Association, and seek to emphasize the importance of Bible study and communion with God in character building. The basis of the remarkable interest of governments in this enter- prise is undoubtedly to be found in the recognition of the need of friendly international relationships, and in the large influence which students will wield in determin- ing the attitude and character of national life. A large majority of the leaders in governmental af- fairs of Latin America recognize the necessity and im- portance of high moral character in their people ; un- fortunately, only a minority believe that the desired char- acter can be achieved by means of the Christian religion. Not a few stoutly contend that religion leads to immor- ality. Evidence is not wanting that cooperation will be given by governments and officials to any agency that demonstrates its desire and ability to meet the physical, intellectual and moral needs of the people. Several gov- ernments are active in campaigns for sanitation, for bet- ter housing of the industrial classes, and for the recep- tion and assimilation of immigrant people. The activity of missionaries in these directions has stimulated muni- cipalities and governments to make appropriations and to appoint commissions for the extension of such better- ment. Departments of education of various Latin- American republics have given hearty support to the Young Men's Chistian Associations' plans for opening hostels as social centers for students in Buenos Aires and Manila. Sec- retaries of the University of Buenos Aires Christian As- sociation have visited the leading secondary schools of 6o COOPERATION AND UNITY Argentina at government expense with a view to relat- ing school boys to the program of the Christian Asso- ciation when they enter the universities. 3. MISSIONS AND OTHER AGENCIES a. The Pan-American Union. Chief among the Pan-American agencies with which there are large possibilities of cooperation, is the Pan American Union in Washington, D. C. The officers of this Union are in sympathy with any well organized ef- fort to improve moral and religious conditions in Latin America. The palatial home of the Union affords a splendid social center through which one may become acquainted with official representatives of the Latin- American republics ; its well-stocked library is accessible, and will richly reward the investigator. The Bulletin of the Pan American Union, an illustrated monthly maga- zine, has repeatedly made favorable mention of certain phases of missionary work ; its pages are disseminating valuable information regarding all the American repub- lics throughout North, South and Central America and the rest of the world. The director and his associates are tireless and efficient in their propaganda of pan- Americanism. Through addresses, counsel and contrib- uted articles, these officials can render service to all agen- cies seeking to cooperate with the people of Latin Amer- ica in accomplishing their part of the world's work. The Pan American Union is in a position to receive and im- part information which will prevent misunderstandings, correct wrong impressions, and give proper interpreta- tions regarding delicate relationships and problems which vitally concern the Americans. Missionary agencies should avail themselves of the help to be gained through the Pan American Union, and also through the Pan American Society of New York City, especially with reference to proposed conferences and conventions, and the reception of distinguished persons and commissions from Latin America. It will be discovered that an in- creasing number of visitors will come to Europe and North America who are interested in the application of GOVERNMENTAL AGENCIES 6i Christianity to the problems of society. By cooperative effort their study of colleges, schools, hospitals, play- grounds, charitable institutions and Christian associa- tions can be facilitated. Through these Pan-American societies specially prepared booklets of information con- cerning the social betterment institutions of the United States, Canada and Europe might be distributed. b. Cotiferences Interested in Latin America. The Pan-American division of the American Associa- tion for International Conciliation is appealing to the more thoughtful leaders of all these nations through its publications and through the visits of its representatives. Missionary agencies should be familiar with such publi- cations, and should know of the visits of those who re- present such agencies, in order that they may be intro- duced to the work of missionaries. There can be no more effective campaign for international conciliation than the international student conferences of Latin America, which are being conducted by the Young Men's Chris- tian Association. More publicity should be given in mis- sionary circles to the annual conferences on Latin Amer- ica held at Clark University, Worcester, Massachusetts, also to the Pan-American section of the conference of the American Academy of Political and Social Science, as well as to the conferences held annually at Lake Mo- honk, New York, and to the annual conferences of La- tin-American students at Lake Geneva and Northfield. At these gatherings there are notable discussions of economic, political and social phases of American life. A study of their published proceedings will acquaint one with much helpful information, and more of the ablest missionaries should attend and be heard at such gather- ings. c. Student International Organisations. A most cordial and friendly relation exists between the World's Student Christian Federation and Corda Fratres and Cosmopolitan clubs. There is an inter- change of publications; fraternal delegates attend the 62 COOPERATION AND UNITY conventions ; and the officers are in frequent consulta- tion. The motto of Corda Fratres is "Above all Nations Humanity" ; that of the World's Student Christian Fed- eration is "One in Christ." Latin-American delegates who attended the last conference of the World's Stu- dent Christian Federation at Lake Mohonk are to-day wielding a powerful influence toward the realization of unity in Christ in their own nations. It would be diffi- cult to overemphasize the importance of the most hearty cooperation of all organizations interested in promoting friendly relations among Latin- and Anglo-Americans. Let each and all frankly admit imperfections and vices in the respective civilizations, but let us also discover and reveal the best, and having done so, let us share it with others. CHAPTER IX COOPERATION IN MINISTERING TO ANGLO- AMERICANS The mission Boards have long recognized the import- ance of fostering Christian work among foreigners in mission lands. One of the hindrances to foreign mis- sion work has been the influence of travellers and resi- dents from Christian countries. As elsewhere, the need of making available a Christian ministry to foreign resi- dents is recognized by the Societies doing work in Latin America. As a result not only have services been main- tained by missionaries from Europe and America, but often there has been cooperation in union church serv- ices. Sixty years ago Dr. David Trumbull made a suc- cessful attempt to unite in one religious center all Eng- lish-speaking evangelicals in the city of Valparaiso. That work continues. Another conpsicuous example in Chile of successful union work is that of the Union Church in Santiago of which the Rev. Dr. Lester is the present pastor. There have been many notable and successful efforts by single denominations to reach all the denominations represented by the English-speaking community of large Latin-American cities. Among these might be men- tioned the Methodist Episcopal Church and the Scotch Presbyterian Church in Buenos Aires, which are nomi- nally sectarian but are really interdenominational. It might be said that in all the cities where there are no 63 64 COOPERATION AND UNITY churches for English-speaking residents alone the de- nominational English service conducted is practically always really union in its nature. In the interest of such interdenominational services for English-speaking communities throughout the world, the Foreign Missions Conference of North America has con- stituted a Committee on the Religious Needs of Anglo- American Communities Abroad. Under the auspices of this committee pastors are sent to these churches abroad and their work is subsidized until the communities can care for it entirely themselves. At present there are three churches in Latin America with which the Anglo- American Communities' Committee is in touch. In the City of Mexico there is a Union Church. It had reached the stages of self-support and of large in- fluence in the capital of Mexico, when the national un- rest compelled it to seek financial aid again from the committee. In 1914 another evangelical English-speak- ing service in Mexico City under the care of a Metho- dist denomination joined with the Union Church, so that now the work represents practically a union of all the evangelical denominations in the city. The Union Church of Rio de Janeiro, Brazil, is of more recent growth. In the spring of 1914 the Rev. Herbert A. Manchester, D.D., formerly of East Boston, Massachusetts, took charge of the work of the Union Church. He reports encouraging progress. The Union Church of the Canal Zone is the most recent of all such organizations in Latin America. It is having an interesting development and meets an important need. Plans should be devised for work among sailors in various ports as yet unprovided for. CHAPTER X NATIONAL IDEALS AS A UNIFYING MOTIVE Any survey of the forces making for unity in Latin America would not be complete without taking into ac- count the strong nationalistic spirit of these countries. That this feeling will be active in the evangelical Churches in the future is inevitable, especially with the example before them of the Roman Catholic Church which, though its several orders differ as widely as do evangelical denominations, yet wields over all a single au- thority. As Prof. Giovanni Luzzi says, "Accustomed as they are to the great idea of the unity of the Church, they have no sympathy with our accentuated denomina- tionalism." I. THE STRONG NATIONALISTIC FEELING AMONG THE CHURCHES Probably in no other country except Japan have the missionaries encountered so strong a nationalistic feel- ing as in some Latin-American lands. It is one appeal that can always be counted on everywhere to bring a sympathetic response. It would seem that the countries in which it has shown itself most strongly in connection with the evangelical Churches are Brazil, Chile, Porto Rico and Mexico. If well trained leaders are gradually developed and put in control, it may fairly be expected that larger advances will be made and that a stronger Church will develop, even though for a time schismatic tendencies might show themselves during the period of immature church consciousness. (^ COOPERATION AND UNITY In fact, a desire to secure eventually a national Church to which all the evangelical Christians shall belong is discernible in parts of Latin America, just as it is in China, though less organized. Porto Rico seems to be the leader in this matter, Mr. J. E. McAfee writes very strongly on the possibilities and tendencies as he saw them : "I plead for the earliest practicable organiza- tion of an evangelical Church on the island, which shall draw into one organization the churches of all the evan- gelical bodies. This organization need not completely obliterate distinctions between the denominational forces sent into the island from the religious bodies in the States. It should, however, be so compactly formed that every evangelical church member would feel himself more a part of the one evangelical Church of Porto Rico than an adherent of a denomination which may have his- toric distinction and value to a resident in the United States, but which, in the nature of the case, can have only an artificial importance in Porto Rico. There is al- ready a disposition among the more intelligent native evangelical leaders to move in this direction. They will sooner or later demand a union of their forces, and cer- tainly those who have gone to the island to carry the evangelical message should not be in the attitude of blocking or hindering such a reasonable and wholesome tendency. They should rather be forward to promote it, encouraging every movement among the Porto Rican people in this direction, and guiding their counsels so that the initial errors, otherwise inevitable, may be avoided." Another confirmation of this underlying desire among the Latin Americans for national evangelical Churches is found in Mexico. A movement of independence from foreigners and missionary support was begun by preach- ers who had been previously employed by mission Boards, some of them from the United States, but most of them Mexicans. They refused to have anything to do with mission Boards, identifying them with a foreign in- vasion. They appealed particularly to the patriotism of the people, and naturally to their prejudices. At one NATIONAL IDEALS 67 time in the Mexican churches in San Antonio, Texas, there was such a strong movement that the denomina- tional churches were practically depopulated, and all the Mexicans came together in an immense "Iglesia Evan- gelica Independiente." This movement grew very rap- idly for a while. The pastors received no stated sal- ary. It was largely wrecked on the financial rock, though there are still some strong congregations ex- isting and doing good work. While it seemed to the missionaries that the whole movement was selfish, yet its great temporary success showed the strong appeal nationalism makes and the tendency among all the peo- ple to unite in a national Church which refuses to rec- ognize the differences which exist in the United States. 2. THE USEFULNESS OF THIS FEELING The nationalistic spirit is found more largely among the better-educated people. Where the churches are made up of classes not accustomed to think for them- selves this question does not appear. The great prob- lem for those who are interested in the development of evangelical Churches in Latin America is to use this ever- present feeling of nationalism to develop unity in the Church and not to destroy it. By making this feeling a cause for division between missionaries and national workers, as it often proves to be, all thought of unity ceases. If missionaries can see that inevitably other na- tions, when given the privilege of interpreting the Bible, will take the same liberty that we have enjoyed, and when, without trying to force our denominationalism on them, they use this spirit of national pride as an incentive toward a united Church, self-supporting and self-propa- gating, with liberty of thought, yet united with Christ, they shall have rendered a great service for these na- tions which will react in a most beneficient way on the Churches at the home base. Evidences multiply in many fields that if the appeal were made to loyalty to the Word of God and to the nation rather than to the denomination, probably many strong men would accept the chal- 68 COOPERATION AND UNITY lenge. One who has had large opportunity of receiv- ing the confidence of the educated classes in Latin Amer- ica says that it is a constant surprise to him to find how many of these men are reading the Bible, praying and taking Christ as their example, while yet looking upon the denominational Churches as foreign organizations with complicated differences which they cannot under- stand and in which they have little interest. They be- lieve they are Christians without making a choice be- tween these foreign expressions of theology and church organization. One such young man, who has gone so far as to hold evangelical meetings in theatres and churches, having prayer-meetings with the workers be- fore each gathering and after-meetings with inquirers, recently said, when asked how he could so fully break with his old Church and yet not join any evangelical Church, "I feel that it would narrow my influence, if I joined any one of the denominations. But just organize a national Church and I will be the first to join." 3. DANGERS TO BE AVOIDED Undoubtedly there are great dangers in using national- ism as an incentive to build up the Church. Unduly em- phasized, it means the exclusion of sympathy with any except the Latin-American peoples, and a refusal of that world-wide fellowship and interdependence which is one of the strongest powers of the church militant. This kind of division and distrust would be worse than the old divisions of denominationalism. Just after the Re- form laws were given to Mexico, in the time of Juarez, there was a wide feeling among the liberal Mexicans that they should help to build a national evangelical Church, much as they wished to encourage Masonry, in order that this might be a strong opposing movement to the clerical party. With such a purpose, no strong spir- itual movement could be developed. Yet, most certain- ly, this deep spirit of nationalism and patriotism, so overpoweringly felt, should be most carefully considered and utilized in the wisest and largest way in the de- veloping of unity in the evangelical Church in those lands. CHAPTER XI COOPERATION AT THE HOME BASE It would seem to be axiomatic that there must be a synchronous development in cooperative methods among the Churches at home and among those workers who represent them on the field. Cooperation at the home base demands cooperation on the field and vice versa. It is therefore quite important that we should remind ourselves of what has been already accomplished at home and to note especially those methods which are particularly applicable to possible plans in the work in Latin America. Speaking generally it may be said that in Europe and North America the Churches have passed through the stage of debate as to the desirability of getting together and have entered upon the stage of experimentation. The last decade has seen the formation of a large number of cooperative agencies for carrying on mission work and the cordial acceptance of these agencies as effective in- struments in the prosecution of their work by most of the mission Boards. Conspicuous among these efforts and as an illustra- tion of what has been done, note the attempts with ref- erence to educational movements. Manifestly there has been a tremendous waste when each denomination was forced to develop a system for acquainting its home con- stituency with the situations in foreign countries. The background of national history and the development of national life was the same in every case. The underly- 69 70 COOPERATION AND UNITY ing problems were the same, the great outstanding needs were the same, and it was only in the comparatively limited sphere of each denomination's own work that there was differentiation. More than that it was plainly manifest that no mission could do its work effectively without some acquaintance with what other denomina- tions were doing. What could be more natural than that a single agency should be devised to study and furnish information that would be used by all the Boards. In North America the Missionary Education Movement has incarnated this idea and its effective work has received the approval of both home and foreign mission Societies and through what is called the Committee of Twenty- Eight, this movement has, to all intents and purposes, become a part of their organizational machinery. As the result of this experiment in missionary educa- tion, other phases of the work in which there is a com- mon denominator for all the Boards are demanding simi- lar treatment. Why should not the publicity side of mis- sion work be carried on cooperatively, a bureau having the responsibility for keeping missions before the churches through missionary magazines, charts, leaflets, stereopticons, maps, costumes, plays and exhibits ? Other fields, such as the development of adequate methods of church support, the cultivation of individual givers, methods of securing legacies, annuities, etc., suggest themselves and, perhaps most important and vital of all, is the need of perfecting the methods of recruiting can- didates. Not only must workers be discovered but those of high qualifications must be sought. Nor is it be- yond the scope of the ideal that there should be some plan of exchange and transfer of candidates when there is an oversupply of applicants in one Board and a scarcity in another. It is a matter of the greatest encourage- ment that in all these fields a beginning has been made to accomplish these purposes. The natural expression of these needs is found in the co;iferences of Mission Boards and Societies which are hold annually in Ger- many, in Great Britain and in North America ; the Bible and Tract Societies; the Board of Missionary Study, in THE HOME BASE 71 Great Britain, and the Board of Missionary Preparation, in North America; the Student Volunteer Movement; the Laymen's Missionary Movement; and like organiza- tions having a national or an international scope. Is it not well also to remind ourselves that the most conspicuous illustration of this spirit of cooperation yet attempted v^^as the World Missionary Conference at Ed- inburgh, v^hich has perpetuated itself in its Continuation Committee and that the spirit there aroused has made it inevitable that the Panama Congress should be held? What Edinburgh did for the non-Christian Mrorld, Pa- nama may fairly be expected to do for Latin America. It is not beyond possibility that just as Edinburgh marked the beginning of a broad consultative cooperation with reference to the non-Christian world, Panama might mark a still closer cooperation of the interested Boards and Societies, a cooperation bearing somewhat more in- timately on administrative problems and executive proc- esses. The experience of Edinburgh is behind us and the values growing out of its work and that of its Con- tinuation Committee have emerged sufficiently to give confidence and courage. The Boards and Societies at work in Latin America are not so numerous or so wide- spread as to bases as were those interested in Edin- burgh. The areas within which cooperation might be attempted are not so great as in the case of the non- Christian world. Inter-Board experience in cooperative matters at home and abroad is much richer and more varied than in 1910. The conviction of home base con- stituencies with reference to the need for and the value of cooperation has been growing apace during the last half decade. A world war has driven home most poig- nantly the demand for a triumphant Christianity as the bulwark of civilization itself. Finally, in such an organi- zation as the Committee on Cooperation in Latin Amer- ica there is already a beginning of an agency which can be made to give expression in vital and effective ways to purposes and plans which may eventuate at Panama and to which the administrative agencies may subse- quently give their approval. CHAPTER XII THE CASE FOR COOPER'ATION STATED I. THE NUMBER OF AGENCIES NOW AT WORK IN LATIN- AMERICAN COUNTRIES The number of sending Societies at work in each of the Latin-American areas (exclusive of the women's aux- iliary Societies and the Latin-American sending Socie- ties), as shown by the directory of missionary agencies in the appendix to this volume, together with the popu- lation of these various areas as given in the Statesman's Year Book for 191 5, is shown in the following table. In explanation of these figures it should be said that many of the Societies here listed are small and represent a very inconsiderable work. Some of them pay only pass- age way for their few workers, leaving them afterward largely to make their own support. Thus Central Amer- ica, with fourteen Societies, has actually only three strong Boards capable of supporting more or less ex- pensive educational work. Venezuela has only one such Board : Societies Population Argentina 19 7,467,878 Bolivia 7 2,520,540 Brazil 15 24,308,219 British Guiana 13 304,149 Central America, Pana- ma and Canal Zone . . 16 5,287,339 Chile 9 3,505,317 72 _^ THE CASE STATED 73 Colombia 3 5,101,101 Cuba 12 2469,125 Dutch Guiana 2 86,134 Ecuador 6 1,500,000 Haiti and Santo Domingo 8 3,100,000 Jamaica 13 864,864 Lesser Antilles and Ba- hamas 12 1,315.411 Mexico 17 15,501,684 Paraguay 8 850,000 Peru 7 4,500,000 Porto Rico 16 1,118,012 Uruguay 8 1,279,359 Venezuela 7 2,755,685 Totals 65 83,834,817 After making all due allowance for the varying strat- egic importance of these republics, one has only to pon- der on these figures to reach the conclusion that the present distribution of the mission forces has been de- termined by some other factor than the needs of the fields. It is hard to see why Porto Rico, with 1,118,000 people, should have sixteen Societies, and Brazil, with 24,308,219 have fifteen, or Venezuela, with 2,755,685 only seven, or Colombia, with 5,101,101, only three, or why Mexico, with 15,501,684 or Argentine with 7,467,- 878, should have more than Brazil. Granting ^ that the desire of so many Societies to enter this field is an indication of religious zeal and consecration, we cannot avoid the conclusion that it is zeal without knowledge and a campaign lacking strategy. 2. CONFUSION, ENTANGLEMENT AND WASTE IN THE NATURE OF THE WORK There is also an almost hopeless confusion and entan- glement in the nature of the work carried on which in- volves unnecessary expenditure of time, men and money. For example: Each mission is left to itself in the mat- ter of periodicals, there being six in Argentina, one in 74 COOPERATION AND UNITY Uruguay, three in Chile, two in Porto Rico, five in Cuba, eleven in Brazil, nine in Mexico, two in Peru, four in Central America. As there are only two languages, Spanish and Portuguese, which suffice to cover the whole of South America apart from the Indian tongues, the needlessness of this situation is apparent. For any one of these countries to divide its strength in the produc- tion of literature seems well-nigh inexcusable. The same infelicitous condition appears when we consider higher education. In place of strong, adequate, influential insti- tutions we find them small and struggling, inadequately staffed and poorly equipped, absorbing the energies of many men who might, under a proper organization, be released for evangelistic work. 3. THE RECOGNITION OF THE PROBLEM BY MISSIONARIES One is interested to note, however, that there seems to be among the missionaries themselves a keen sense of the need of cooperation and a very real willingness to bring it about. The response which was received to the circular letter sent out February 14, 1914, by the Com- mittee on Cooperation in Latin America indicates this, and Mr. Inman's report of his visit to the fields in July, 1914, confirms it. Neither the missionary Societies nor the missionaries working in Latin America should dare to close their eyes to the need of cooperation. It is demanded in the inter- est of economy and efficiency, but even more because of the moral effect it will have upon the people. "Too long," writes a worker from Cuba, "have evangelical missions in these countries been scoffed at because of the enormous number of 'sects' existent in Protestant- ism," and this is confirmed by another missionary leader who has written as follows of the moral effect of evan- gelical cooperation : "There is one point which it seems to me is not adequately treated in our discussion of co- operation, and that is the moral effect upon the people. I cannot help thinking that, particularly in Latin Amer- ica, where the Roman Catholic Church makes so much of its unity as against the divided forces of Protestantism, THE CASE STATED 75 this is a point of special value and might be investigated and discussed as a separate topic. For instance, to know what is the consensus of opinion on the part of the mis- sionaries and what are the views of the natives on the subject would go far towards convincing the skeptical. We are far from having unanimous backing for coopera- tion even among the ecclesiastics of our Churches." This idea cannot be too strongly emphasized and should be brought to the front in any discussion of the topic. If constructive work is to be done in Latin Amer- ica it must be accomplished in the face of two great obstacles. As in other portions of the world it is con- fronted by the moral inertia which is imbedded in every human life, but in Latin America it is also confronted by an age-long and accepted ecclesiastical idea which finds expression in a unified Church. Instead of challenging this idea, the evangelical forces should make it an ideal and utilize it for their reorganization. It is not wisdom to spend time combating what can be utilized, or re- fusing an ideal simply because it has been abused or is associated with teaching with which we cannot agree. In this respect Latin America would seem to present a field peculiarly ripe for an experiment in united work. Its languages are few, its people homogeneous; its ecclesi- astical history, though sad, is suggestive. CHAPTER XIII FUTURE COOPERATION I. PROBLEMS INVOLVED IN COOPERATION If cooperation in principle and in practice with refer- ence to Christian work in Latin America is to come to its widest and best expression, this will have a bear- ing on the activities both of the Boards and Societies at the home base and of the evangelical forces on the field. Some problems will have to find their solution mainly at the home base, some mainly in the Latin- American countries and some must wait for the correla- tion and interrelation of both home and field forces. a. The Attitude Tozvard the Historic Church. Perhaps the most important, because the most diffi- cult, of all these questions relates to the attitude which the missionary Societies and the forces on the field should take toward the Roman Catholic Church. Face to face with abuses which have grown up through centuries, it is, not surprising to find a practically unanimous opinion and unbroken front on the part of the missionary body as to the impossibility of cooperation with' the Roman Catholic Church. Even non-missionary writers cannot avoid calling attention to the extent to which the ideals of Christianity have been blurred by the prevailing type of religion. Professor E. A. Ross, in his recent book, after speaking of the Roman Catholic Church in as kindly terms as possible, cannot refrain from expressing his 76 FUTURE COOPERATION 'j'j own sense of shock at the prevailing irreverence, and gives some startling examples.* Many missionaries and other evangelical Christians feel themselves bruised in spirit and goaded to what they deem is righteous in- dignation by such irreverence and by obstructionist and obscurantist movements and tactics on the part of the dominant ecclesiasticism as well as by the ignorance and superstitions which have been allowed to continue largely unabated among the lower classes. These evan- gelicals feel the summons to a militant type of evan- gelism which does not shrink from controversy and which perhaps can rouse the people from indifference on the one hand and free them from the over-weening and rigid control of the prevailing priesthood on the other, if only the burning message can find an adequate hearing. These doughty knights errant feel that if only the administrators and members of mission boards and Societies at the home base could experience the field situ- ations as these really are, the militant type of evangelism would be seen to be inescapable and efficacious. On the other hand, the administrators and others who are choosing the missionaries, who supervise and support their work, and who live in the mere equable amosphere of the home base lands, while deprecating in the ex- treme the conditions which give pain to the evangeli- cals in many of these fields, yet feel that a constructive message, delivered in the spirit of unconquerable good will even though in the atmosphere of hostility, will surely in the long run accomplish the greater end. There can be little doubt that this Christian conscious- ness in the home base lands is increasingly insistent that on the mission fields the workers shall find well- wishers and friends for their work wherever and when- ever this can be done without the disavowal of funda- mental principles. In a word, it is believed that the time has come for cooperation wherever this may be had. Complete agreement in doctrine or polity should not be required in these lands of Latin America for cooper- ation, for instance, in spheres of moral and social uplift. *E. A. Ross, "South of Panama." 304. 78 COOPERATION AND UNITY b. The Distribution of Fields and Forces. A question to be decided mainly at the home base relates to the distribution of the fields and forces among the Societies wherever practicable. The conditions in Latin America demand that Boards should be willing not only to enter new fields, but also to consider with- drawal from districts now overcrowded. Such with- drawal should be in every case simpl) a transfer of forces to more needy territory, and should not be re- garded as in any sense a relinquishment of interest and responsibility with respect to the field as a whole. c. Adjustments of Denominational Activities. A third question pertains to the delicate adjust- ments that are called for which will enable the various evangelical Communions at work in Latin America so to relate their activities each to the other that a united front may be maintained on the field, while keeping full faith with the polities and doctrinal standards of the sup- porting constituencies. No finer thinking is being done, no nobler achievements are coming to pass, in any field than those which relate to such adjustments. A way can be found for all evangelical forces to exhibit their unity with respect to the fundamental tenets and spirit of the evangelical faith and still maintain the right of denominational judgment, conviction and practice. The discovery of these unifying processes will be of surpass- ing value. Everything done cooperatively, however in- significant in itself, is a step towards the larger end. d. The Organisation of Cooperative Agencies. It would seem to be important that any organizations on the field formed for the prosecution of the work under closer cooperation should correspond to those at the home base and have as their main object the carrying out of policies generally agreed upon. As rapidly as the mis- sionary Societies can get together, provision should be made for conferences or combinations on the field to carry out the ideas suggested. FUTURE COOPERATION 79 2. COOPERATIVE PLANS FOR EACH LATIN-AMERICAN COUNTRY a. In Argentina. A correspondent suggests three distinct opportunities. (i) A Union Press and Depository for Literature. — "It is a pity that we now have five small presses and de- positories, each cared for by one or more otherwise over- worked workers and none reaching a really high point of efficiency. A really up-to-date union press would have enough patronage from the missions so that its energies would not have to be given to printing catalogues to pay expenses. I believe such a press would greatly relieve several of the organizations now trying to carry on their own presses at great sacrifice and would give for our whole cause a much greater and richer product than we now have. (2) A Union School and College. — "Surely a union (and consequently better grade) school and college work in the Argentine would greatly strengthen our cause. It would hold many of the children of English- speaking families who are now lost to us by the asso- ciations of schools they must attend at present. It would give us a better educated constituency from which to get our native and Anglo-Argentine ministry. It would surely attract to us and educate effectively the children of many leading Argentine families who feel greatly the shortcomings of their own educational system. (3) Union Evangelical Churches for Student Classes. — "The educated young men and influential men in Argentina are not ready to respond to the call of sects. They are rather repelled by anything which looks to them like dogmatism. An Iglesia Evangelica (Evangelical Qiurch), would have in its freedom from sectarianism an immediate appeal to them. The time is ripe for such an undertaking in Buenos Aires." b. In Brazil. For Brazil the following suggestions have been made: (i) A Committee of Cooperation. — The duties of this committee should be defined in regulations adopted 8o COOPERATION AND UNITY by the denominations operating within the territory. In general, the duties of the committee should relate to the supervision of all union features; the constant study of conditions and needs and the recommendation from time to time to an interdenominational legislative body of defi- nite policy and procedure ; and the calling of and prepar- ation for a periodical convention, representative of all agencies working in the district, the object of said con- vention being the consideration of methods and policies ; legislation within defined limits, and the election of all union officers. (2) Educational Work. — The management of a theo- logical seminary and one or more training schools, of a system of secular education covering primary, interme- diate, superior and college grades, and of an adequate printing plant and depository of books to furnish for the district Sunday-school and other technical literature, and a Christian magazine. Within the control of this union management should also be a non-sectarian Chris- tian church for students in each large student center, and hospitals and relief work. (3) The Division of Territory. — A division among the agencies now at work and such others as can be in- duced to cooperate here, with a view to the adequate covering of the whole district without overlapping. This would be made still more effective if a non-denomina- tional name like the Brazilian Christian Church could be used for all churches. (4) The Lavras Plan of the East Brazil Mission. — As indicating the trend toward union in school work, the following plan, submitted by Dr. Gammon, President of the Evangelical Institute at Lavras, and adopted by the East Brazil Mission of the Southern Presbyterian Church, is worthy of consideration: "Whereas the principles of union and federation are being largely exemplified in many departments of Chris- tian activity, both in the life of the Churches in the home- land and in institutional work on mission fields, and, "Whereas the maintenance of a number of schools of higher grade necessitates larger expenditure of money FUTURE COOPERATION 8i and effort that might be used more efficiently in per- fecting the work of a smaller number of institutions, "The East Brazil Mission, having under its care the Evangelical Institute, located at Lavras, in the State of Minas, would respectfully consult its sister missions in- terested in similar work, asking a careful consideration of the following questions and a candid expression of opinion in reply thereto: "(i) Would it not be feasible and advisable to take steps looking to the outlining of a uniform course of study, or of courses guaranteeing a uniform degree of mental equipment, to be adopted by the schools under our care, and looking to some form of federation among them that would prevent the heavy outlay in men and money necessary to maintain the present number of schools un- dertaking to do work of college grades? "(2) Would it not be possible, under such a plan, for some of the schools now carrying fuller courses of study to suppress that part of them corresponding approxi- mately to the last two years of the old Gymnasio Na- cional course, and send their students who may desire to do further work in the preparatory schools to one or an- other of those more favorably situated for maintaining advanced classes of study? "(3) Would it not be possible to apply this same prin- ciple to the professional courses that are organized, or in course of organization, in two or three of the schools? Granbery offers courses in dentistry, pharmacy and law ; Mackenzie offers a course in civil engineering ; and Lav- ras maintains an agricultural school. Could not these centers, or others, be used for the development of two additional courses — one in medicine and one in peda- gogy "(4) Would it not be possible, in harmony with this idea of federation, to organize our schools iilto a Prot- estant University, under a large Board of Curators, com- posed of representatives of all the Protestant bodies working in Brazil, having a uniform course of study, or standard of preparation as above indicated, with uni- form examinations prepared and judged by a central 82 COOPERATION AND UNITY committee of capable men, thus insuring a uniform stan- dard of scholarship in all the federated schools? "(5) Could not the system be made sufficiently flex- ible to admit other schools to the same privileges and fis- calization, and to permit all schools to add new courses and to enlarge their scope, so making it capable of in- definite cooperation?" c. In Central America. The need for cooperative effort in Central America is particularly urgent, where there are so many small mis- sions, mostly independent movements, and the territory is so very poorly occupied. One of our correspondents would like to see the Boards now represented in Central America get together with one or more of the most ex- perienced missionaries from each mission to plan some definite scheme of cooperation for the whole of Central America. The scheme of cooperation that is suggested is as follows : ( i ) That proper and adequate occupa- tion of all large towns and cities and provinces be planned for. (2) That at least one great annual con- vention be held at the most convenient centers, not only for missionaries, but also for native preachers, teachers and colporteurs. (3) That cooperation be arranged with reference to one great evangelistic campaign all over Cen- tral America, and especially at great cities and centers, and to be financed by all Boards and missions interested. (4) That a college or Bible training school for native preachers and other workers, and a school for the train- ing of day-school teachers for the children of evangeli- cals be established entirely on undenominational lines. (5) That there be cooperation in the circulation of the Holy Scriptures, in all translation work and in publica- tion work. d. In Chile. In Chile, missionaries of the Methodist and Presby- terian churches have suggested a plan of cooperation in the most important matters. It involves : ( i ) The organization of a National Evangelical Alliance or FUTURE COOPERATION 83 Federation to which can be intrusted certain powers to treat of matters of common Christian interest through a standing committee or council. (2) A plan for the bet- ter occupation of the territory. Such a division is feas- ible if the plan includes provision for readjustment with- in comparatively short periods of time. (3) An under- standing as to the exchange of members of the Churches or missions who enter into the Alliance. (4) An agree- ment as to the recognition of church discipline. (5) An understanding concerning the transfer of paid workers from one mission to another. These and other matters could be carried into effect by the Council of the Evan- gelical Alliance. (6) The use of the common name, "Evangelical Churches," a common hymn-book, one com- mon ritual, a common prayer calendar, one theological seminary, common Sunday-school helps to be published on the field, and one depot for evangelical literature. (7) The founding of a great central Christian hospital, de- signed especially for the Chilean people. This would not exclude other hospitals, such, for instance, as that of the South American Missionary Society in Temuco for the Araucanian Indians. (8) The relating of one Bible Society to the country, or else an understanding between two or more in regard to the sales of the Bible and the covering of the territory by colporteurs. (9) The hold- ing of an inspirational Christian convention to be held once in three or four years under the auspices of the Evangelical Alliance. Practical questions might be dis- cussed at the same time or immediately before or after by chosen leaders. (10) The establishment of three zone Sunday-school associations to cover the territory now oc- cupied by the numerous Sunday schools in existence and yet to be formed. (11) Occasional evangelistic cam- paigns to be carried on as a union effort, as Providence opens the way. (12) The coordination of the education- al work of those missions which adopt the plan. e. In Cuba. The Presbyterian superintendent in Cuba suggests the following plan of cooperation in that republic : "I would 84 COOPERATION AND UNITY have executive commissions appointed representative of the various missions which should formulate and recom- mend, after careful study, working plans for the estab- lishment and maintenance: (i) Of at least three prop- erly distributed high (boarding) schools ; (2) of a union press and paper, with sections for special notices of each mission; (3) of a theological seminary, providing for special courses to explain and accentuate denominational beliefs and practices, making attendance upon such courses optional ; (4) of evangelistic effort, such as street preaching and other agencies adapted to bring the gos- pel in contact with the masses, who from indifference or misrepresentation are disinclined to enter our churches. Given the hearty desire in the interest of united effort, increased efficiency and reduced expenditure, I can see no real obstacle to the realization of cooperative work." The bishop of the Protestant Episcopal Qiurch, in sub- stantial agreement with the preceding, suggests the fol- lowing: "I would like to see a joint Christian university established in Havana, in which all the evangelical Churches might be interested, and having the power to grant degrees. At this university each Church might have a college, where the young men could live under proper conditions and receive such definite church in- struction as could not be given in the university. In connection with the university there should be a second- ary school or schools managed on the same principle. I think we might also unite to advantage in a joint theo- logical school, and I hope the Panama Congress will urge such joint action." He also suggests the following prac- tical steps toward cooperation: (i) An understanding that in small towns not more than one Protestant mission shall be established; (2) joint action in translating and publishing literature; (3) joint action in establishing edu- cational institutions ; (4) a greater degree of willingness on the part of all to work together; (5) joint action in bringing the importance of the work in Latin America to the attention of the Church at home. FUTURE COOPERATION 85 /. In Mexico. A correspondent in Mexico suggests, as practical steps toward cooperation, the following : "A better understand- ing in reference to the occupation of new territory ; more cooperation in the general propaganda; a united educa- tional work ; the consolidation of our publishing houses and more frequent councils or conferences of the workers of the different Churches now working in Mexico. There is general agreement that the plans proposed at Cincin- nati are feasible not only for Mexico but for Latin Amer- ica generally. As a step thereto a triennial conference for all evangelical Churches of Latin America has been suggested." Another correspondent, considering practical steps for cooperation, writes: "I would like to see: (i) Strong educational centers created where young people may re- ceive the best possible training for citizenship, and where a large constituency of capable Christian leaders may be prepared. I would like to see one great union educa- tional plant and one theological school in each country; one or more high, normal or industrial schools in every zone of responsibility, supported by the Church to which the zone has been assigned ; a primary school located near every evangelical church or chapel outside of these cen- ters. (2) Practical unity and cooperation in publishing and distributing evangelical literature in the Spanish and Portuguese languages. (3) Denominational names made secondary and all evangelical Churches called 'The Evan- gelical Church in ' (Cuba, Mexico, Brazil, etc.) (4) Hospitals multiplied and each field cultivated in- tensively along all lines of Christian endeavor." g. In Peru. Correspondents in Peru have outlined in a fine spirit the practical steps for cooperation which they would like to see grow out of the Panama and sectional confer- ences: (i) The establishment of a union theological seminary at some convenient point for training the na- tive ministry, for Argentina, Bolivia, Chile, Paraguay, Peru and Uruguay, to which the students could be sent 86 COOPERATION AND UNITY for one or two years to complete their studies, after a standard or evening class course in their home districts. (2) The appointment under the cooperating Societies of a capable evangelist, with a perfect command of the Spanish language, a master of his Bible, and prepared to do his work entirely without denominational bias, to travel throughout the field conducting special evangelis- tic missions and spiritual life conferences, giving suffi- cient time to each place to do effective work. (3) The maintenance of a good homiletic review. (4) A distribu- tion of the field between the Bible Societies for colport- age work. (5) The formation of a Latin-American Tract and Book Concern, well backed up financially by all denominations. (6) The holding of a Latin-Ameri- can missionary conference every ten years to discuss the problems of the field. More definitely, these correspondents in Peru have pro- posed, as to the occupation of the territory: (i) That the cooperating Societies agree not to plant work in any coast center already occupied by another cooperating So- ciety, apart from the capital, as long as other coast cen- ters of two-thirds of the population remain unoccupied ; and likewise in any "sierra" centers so long as any "sierra" centers of two-thirds the population remain un- occupied. (2) That exceptions to this rule be admitted, if from any such centers an appeal be made to another Society, signed by not less than thirty resident believers and inquirers, and accompanied by a solemn undertaking to meet at least the local expenses of the work, i. e., rent- als, etc. Exceptions to this rule are admitted by mutual agreement. (3) That for the consideration and friendly arrangement of all questions arising out of this, or any other agreement, a cooperating missions committee be constituted in the capital, composed of representatives of all cooperating Societies. As to the training of a native ministry, they propose that a union training course by evening classes for native workers who give promise of fitness for the ministry and for Sunday-school teachers, be established under the di- rection of the cooperating missions ; and that as soon as FUTURE COOPERATION 87 the number of students warrants the step, each of the Societies assign a competent member, or members, of its staff to conduct a theological course. This could be developed into a national union theological seminary. The governing body of the seminary should include re- presentative natives. The Cooperating Missions Com- mittee might be the finance board at the beginning. They find also a very urgent need for some kind of practical scheme for colportage. Peru offers an extensive and fruitful field for evangelical v^ork in this direction. They recommend also that the evangelical bodies at work in Peru be known as the Evangelical Church of Peru, with the special name of the denomination following this com- mon designation within brackets if desired. They recom- mend also agreement as to the amount of salaries of native workers, and that a member of a given Church be not received as a member of another mission at least until the pastor of the body from which he is retiring be consulted. If these intelligent and comprehensive plans for coop- eration are carried out, Peru will furnish an outstanding example to all Latin-American republics of the possibi- bilities of united work. h. In Porto Rico. One of our correspondents in Porto Rico, summing up the general opinion of the workers, says the most impor- tant cooperative measures would fall under three general divisions : direct evangelizing agencies, educational work and publications. Fundamental principles of cooperation underlying all activities would effect the desired results in each one of these departments mentioned. There should be, first of all, a definite policy outlined and ad- hered to in the Boards' offices. This would be under- stood and subscribed to by all men sent out by them. Each Board either of itself or through the local organ- ization should appoint a representative who would be a member of an executive commission on cooperation on the field. Special cooperation committees for the three departments mentioned above should meet every three 88 COOPERATION AND UNITY months at least. In the case of evangelistic work, there should be an evangelistic committee composed of mem- bers of all Churches. The practical results of cooperation which are desired are: (i) more and better literature in Spanish; (2) better means of distribution; (3) the training of the ministry in the native language, and (4) combined Sunday-school publications. The following steps are proposed to secure this wider cooperation: (i) A representative commission to pre- pare books or translations and tracts which treat of prac- tical problems and questions, and to manage a central de- pository for all evangelical literature in Spanish. (2) Better cooperation and preparation of Sunday-school lesson helps and teachers' manuals. (3) Cooperation in establishing centers of evangelical education and theo- logical training in the Spanish language. A constitution has been proposed for the federation of the evangelical Churches in Porto Rico, the essential ele- ments of which are as follows: Its object shall be to manifest the unity of evangelical Churches, to cultivate the spirit of fraternity and fellowship, and to seek the cooperation of all evangelical Churches in the island in all that is related to the evangelization of the island, as well as to the civic, social and moral progress of the people. Its members shall consist of evangelical Churches that accept the doctrine of the Holy Trinity, and that by or- ganization of their representative bodies seek admission to the federation. It provides that any Church may with- draw at any time when action to this effect is taken by the representative body. Any Church may be eliminated from the federation when a just cause exists for such action, but only by a two-thirds vote. It provides for a Federation Council which will represent the federated Churches, this Council to be composed of three delegates from each denomination and one delegate more for every two hundred members. The Council shall meet regu- larly every two years. The Council shall have the fol- lowing permanent committees: an Executive Committee to attend to all business during the interval between the FUTURE COOPERATION 89 sessions of the Council; a Committee on Christian Lit- erature and Tracts; a Committee on Temperance; a Committee on Sunday Observance. The possible inclusiveness of the union movement is indicated by the suggestions made by one correspondent : (i) Union papers to include all evangelical Churches in their clientele and management ; (2) union theological seminaries to include all denominations of evangelical Churches; (3) central depositories for books and united efforts in translation and publication ; (4) union efforts in training missionaries (women) on the field for the field; (5) the general name, Evangelical Church of (the name of the country), with the denominational name in parentheses, as in Mexico. 3. THE DESIRABLE OUTCOME OF THE CONGRESS An answer to the question, "What would you like to see as the result of the Panama Congress?" was thus given by one correspondent : "I would like to see coopera- tion which would do away with sectional denominational lines — a cooperation that would teach these people a strong and firm faith in the essential things of Chris- tianity and in the Bible as the only rule of faith and practice. I would like to see a general scheme for sal- aries adopted by all the missionary agencies working in Latin America, leading up to self-support within a short period, say, ten or fifteen years. I believe that a great mistake is being made in the missionary work in Latin America in not making the churches responsible for the native workers' salaries from the beginning. I would like, therefore, to see united efforts made for the inde- pendence of the native churches as soon as possible from all financial aid from the mission Boards, "I would like to see a strong evangelical school where such young candidates for the ministry might, without receiving aid from any denomination, work for their edu- cation and learn how to maintain themselves without depending on anyone else, and at the same time become acquainted with their helpmates who wi^l go out with 90 COOPERATION AND UNITY them as fully prepared intellectually and spiritually as the preachers themselves. As long as the seminary is set upon a hill in Tierra del Fuego for the education of young men to carry the gospel news to Latin America, and a Christian girls' school is on Mt. Popocatepetl for the training of young women in Christian life, we shall have our yoimg women married to non-Christian business men, and our trained young ministers married to un- trained and ofttimes unchristian wives. It is therefore necessary to have a coeducational school, and that school to be made strong so that both men and women may stand with their feet firmly upon the solid rock of earth's truth, their heads lifted above the clouds of earth, and their faces radiant with the sunshine of God's presence. We can thus and only thus have efficient ministers and progressive evangelical work. In this coeducational school the English language might well be mastered in order that Christian workers may have easy access to the literature that is inexpensive, extensive, and exceedingly valuable to a greater degree than in other languages, especially for modem, progressive ideas. "I would like to see cooperation in the matter of trans- lating from the English, or from whatever language may be necessary, of the very best literature into Spanish, this literature to be sold at a reasonable price." CHAPTER XIV PRAYER AS A UNIFYING FORCE I. THE IMPORTANCE OF EMPHASIZING THE ELEMENT OF PRAYER IN COOPERATION It is peculiarly important that prayer should be empha- sized by the Commission that discusses cooperation and unity, for it is in the spiritual realm that men most easily agree. We do not, for example, hesitate to sing "Lead, Kindly Light," in evangelical churches, although we know it is the cry of a soul that found rest in the Roman Catholic Church, nor do we criticize evangelical denominations because they include in their hymn-books words written by John Greenleaf Whittier, a Quaker who was sympathetic towards the Unitarian Church. In the same way a great catastrophe unites men in prayer. A common need drives them to a common throne. This is being significantly illustrated in the universal calls for prayer that have been issued by the nations engaged in the present titanic war. It was emphasized at the time of the election of a president of the Chinese Republic when the Christian world was called to prayer by the Confucian provisional president of China. A sudden call for sympathetic service will draw men into unified action. America's desire to serve the starving popula- tions of Europe finds Jews and Christians and men of Eastern faiths working side by side in the gathering and in the distribution of funds. There are numerous partic- ular reasons why there should be a united call to prayer in connection with the Panama Congress : 91 92 COOPERATION AND UNITY 2. REASONS FOR URGING UNITED PRAYER a. Its Effectiveness as an Agency. We should join in united prayer because we claim it to be the most effective agency we know for accom- plishing the purpose which we have in mind. The his- tory of religion and its testimony to the power and influ- ence of prayer are so eloquent that, even though involv- ing a mystery, prayer cannot be disregarded as a possible factor in the working out of God's plans. It would be a tragedy if after all the plans had been laid for the wel- fare of the Latin America work and the machinery had been efficiently set up, we should find ourselves lacking the one factor essential to their success. Prayer is such a mighty force that we urge all interested in Latin Amer- ica to manifest their unity in a common and earnest prayer Hfe. For has not the Spirit said, "Ask of me and I will give thee the nations for thine inheritance." b. The Delicacy of the Contemplated Task. We should join in united prayer becaus eof the ex- ceeding delicacy of the task. It would be hard to con- ceive of an enterprise more sensitive or one fraught with greater difficulties than that which is involved in this Congress. The problems in Latin America are of a most delicate kind. ( i ) We must remember that a form of the Christian religion has been the nominal religion of Latin America from its earliest recorded history. The people have been under its sway, and have felt its power. At times this influence has been exerted for good, at times for evil. The result in some cases has been fanat- icism, in others, spiritual atrophy; often it has led to agnosticism, running sometimes to atheism. Christian work is therefore under the calcium light of observation and criticism. (2) Latin America is peopled by a proud race. The Latin Americans have much to warrant this self-esteem, and it would seem from present-day history that they are moving on towards larger achievement and greater leadership than ever before. The slightest tend- ency on the part of Christian workers from other lands to patronize or look down upon Latin-American civ- PRAYER AS A UNIFYING FORCE 93 ilization would be rightly resented. (3) The missionary force has had to work in an environment which was con- stantly suggesting the need of a more vital interpretation of religion. It has been a question for many years whether the Latin-American republics themselves, in the exercise of their newly acquired liberties, would be sat- isfied with state Churches governed from a distant center. Some of the republics have answered this question by legislation hostile to a state Church. The spirit of lib- erty and freedom which is rapidly permeating South American life, naturally pauses before an ecclesiastical control which is in a sense monarchical. It would be easy for this Congress to fall into the attitude of hostility to an ecclesiastical system. This would wreck the enter- prise. (4) There are large numbers of people who would not hesitate to criticize the missionary Boards se- verely if they felt that they were in any way abandoning the foundations of their faith in order to work cooper- atively with other denominations. We should not be so eager for unity that we are ready to give up everything worth standing for. (5) We must not forget that even among the missionary Societies themselves there are sen- sitive points and differences of view as to both organiza- tion and work. With all these delicate adjustments and danger points there must be great reliance on the power of prayer and all that true prayer involves. Everyone involved in this Congress should take time for quiet retirement and careful thought and communion with God. c. Its Apparent Insurmountableness. We should join in united prayer because of the ap- parent insurmountableness of the task. When we think of the desired goal we might well draw back ques- tioning how we can be sufficient for the task which is before us. It towers in our way like a great mountain with inaccessible peaks. We dare not shrink back, but like Caleb of old, we can only cry unto God: "Give us this mountain." Though we see not how the conquest can be accomplished, we must feel that even the least of those 94 COOPERATION AND UNITY engaged in this task is chosen of God as an instrument through which He will work. It is just because we are facing a great difficulty that we must throw ourselves on God, keeping ourselves such open channels for His Spirit that He and not we shall accomplish the task. d. The Clarified Atmosphere Created by Prayer. We should join in united prayer because of the atmos- phere which prayer creates. As we enter upon this work we come upon difficulties of many kinds, perplexi- ties practical and personal, and problems intricate and complex. Unfortunately, we can work only with the equipment which we have, and all men are not free from temper, suspicion and sensitiveness to slight and hurt. Men also have longer or shorter vision, greater or less capacities, higher or lower ideals, and a thousand other subtle diversities which must be taken into account. Prayer not only accomplishes purposes, but it creates an atmosphere. Without prayer we walk as men through murky and miasmatic swamps. Walking with God we pass on out of the valleys and shadows to clearer sum- mits where we see things truly, because, like the disci- ples at the Transfiguration, we see no man save Jesus only. It is the part of the workers of this Conference to create this atmosphere by uniting in intercessory prayer. e. Its Reflex Value. We should join in united prayer because of its re- flex action on those who are engaged in the task. Prayer is powerful, but prayer is transforming as well. We are steadied by communion with God. Our patience is lengthened. We are able, though we do not see the end, to go forward in the assurance of faith with a strength that has resulted from conversations with our Father. For this reason, therefore, we should pray. It would seem proper that we should not only recog- nize the great need of prayer in this matter of unity, but that definite suggestions should be made which would not only fit us for the task which is immediately before us, PRAYER AS A UNIFYING FORCE 95 but which would also become a permanent part of the missionary procedure. We would therefore suggest that a permanent day for united prayer for Latin America be selected and a program suggested by which similar ob- servance should be held every year throughout the whole of Latin America, looking towards the safeguarding of the work and the bringing about of unity and coopera- tion. The churches of North America and of Europe should be asked to join in this intercession. This day and program could be arranged either by a permanent committee or by a special committee. CHAPTER XV REVIEW AND FINDINGS Reviewing now the road that has been travelled, the deepest impression is that of the common desire for unity which inspired the calling of this Congress. This desire more than any achievement of cooperation is ground for devout thanksgiving to Almighty God. The Church universal is beginning to feel the drawing of Christ's last prayer. It is expressing its life through many separate organizations, but it feels the pull of the divine love and lifts all its diverse forms of thought and service on the common tide of that great prayer, whose refrain is "That they all may be one," We hope for many good results from this Congress and from the Conferences that follow, but for even more from the uplifting of aspiration and hope that inspired them. Only less important than the fact of this Congress is the opportune time at which it meets. Latin America in all its republics is ready for a great forward move- ment. Fifteen years ago Cuba and Porto Rico shook off the ties that had bound them to Spain and became, one an independent republic, the other a part of the United States. Their new life has made them peculiarly responsive to our approach. Now that Mexico seems to be reaching more settled conditions, a united Church would have an unusual opportunity to impress herself on that republic. Central and South America are feeling the impulse of new commercial activity through the opening of the 96 REVIEW AND FINDINGS 97 Panama Canal, and through a larger recognition of their own natural resources. Throughout those republics there is a quickening of thought and activity and a for- ward look, as they that wait for the morning. If we have a message that is worth the speaking, now is the time to proclaim it. And if to people accus- tomed to a united Church we can show a faith which through all its diversity has attained the higher unity of love, yet still maintaining liberty of thought, we shall speak to sympathetic ears and shall find the way to open minds and hearts. I. THE OCCUPANCY OF THE FIELD AND DELIMITATION OF TERRITORY There is found a general disposition throughout the mission field to accept those principles of comity which happily have now become the heritage of a large part of the Christian Church, There is little evidence of desire on the part of any Communion to make gains in any field out of the weakness or inefficiency of another. Both at home and abroad there is less of a purpose to serve merely denominational ends. The way is thus clear for a more statesmanlike view of missionary re- sponsibility; for the considering of the entire field in the supreme interest of the Kingdom of Christ. This has already led in some areas to an allotment of pri- mary responsibility for the missionary occupation of par- ticular districts and in other areas to readjustments where districts are already occupied by two or more missionary agencies. The result has been a marked in- crement of economy of effort and energy in the matter of bringing the whole available evangelizing force to bear on the whole population to be reached. Cooperative advance in winning the world for Christ must be along positive rather than negative lines. Allotments of responsibility are inclusive rather than ex- clusive. In our age of freedom no wall can be built, or ought to be built, for the purpose of shutting any body out of any field of usefulness where duty calls. At the same time no portion of the human race should be 98 COOPERATION AND UNITY left outside of the field of explicit responsibility on the part of someone. Cooperative arrangements recom- mended by this Congress are not for the purpose of limiting activities but on the contrary for the purpose of increasing and intensifying activities. The aim is not restrictive, but altogether and only constructive. In the occupation of new territory delimitation is easily accomplished. This has been achieved in the Phil- ippines and Porto Rico, and to some degree, in Mexico. Since much of the missionary advance in Central and South America is yet in the future, this Commission earnestly commends to Boards and to the mission field this application of one of the highest principles of inter- denominational relations. Those on the field, having close and full view of the waste and harm of missionary competition, should foster and promote this ideal in every possible way. It is for the home base, by con- ference and planning, to make it effective. 2. THE PRODUCTION OF LITERATURE Our correspondents give general assent to the propo- sition that the use of literature in the mission field is a prime subject for conference and action. It is gen- erally agreed that the literature is inadequate, that much of it is unsuitable and unappealing; and that the ways for getting it to the people are wasteful and ineffective. Further, it is not believed that the remedy is to be found in denominational activity. The essential missionary literature is that in which all Communions can unite. So far as Societies regard it important that converts should be established in the tenets of a particular form of faith, it will of course be necessary for such Societies to pub- lish and further their own particular messages. It is worth considering, however, whether this should not be but a small proportion of the literature for which mis- sion fields call. The bulk of it should proclaim and illustrate the great fundamentals of that common faith in which all the evangelical Churches unite. For such literature there should be preparation by men jointly chosen by cooperating Boards, and distribution should be secured by some common comprehensive plan. REVIEW AND FINDINGS 99 3. EDUCATION There is much unanimity of opinion that there should be a closer coordination of all educational plans. Es- pecially in the higher schools and colleges, efficiency de- mands more cooperation than has yet been secured. The expense of installing and maintaining collegiate instruc- tion is usually beyond the power of a particular Society. Since such education is wholly undenominational there would seem to be little reason why the mission forces should not unite in supporting and directing the insti- tutions for higher learning. At the apex of the Christian educational scheme stands the theological seminary. A large majority of the an- swers to the questionnaire advocate union in this respect. There is a lamentable scarcity of students for the min- istry and the possibility of training them in a well- equipped seminary, at some central point, is alluring. Even were the Boards compelled to defray the expenses of student travel to a somewhat distant point, it would probably be an economv. The dream of two or three splendidly equipped universities with their coordinated graduate schools is one which should be turned into realization. Many advocate also the employment of a superintendent of education in each country in sympa- thetic collaboration with other existing educational agen- cies, serving unitedly all of the missions of that area, especially by coordinating courses and by building the systems into a cooperative whole of high educational and moral efficiency. 4. UNION EVANGELISTIC WORK AND MORAL CAMPAIGNS A fruitful field awaits a cooperative effort in evan- gelism. This could be done: (i) by an annual evan- gelistic campaign in each of the several fields, and (2) by union meetings for the college students and by lec- tures in the state universities, arranged possibly through the Young Men's Christian Association. It is also im- portant that a distinct effort should be made to reach the young people of the educated classes, and that some provision be made, especially in great centers, for shep- 100 COOPERATION AND UNITY herding these students and relating them to the churches. They hesitate to join the mission churches as now con- stituted and they ought not to be permitted to drift. 5. THE EVANGELICAL CHURCH It seems imperative to many of us that notwithstand- ing the enormous difficulties, an effort should be made to face the possibility of bringing together just as far as practicable the divided sections of Christ's Church in South America. Could this be accomplished it would immediately settle many questions that are now fric- tional, such as a uniform salary for native workers, a common discipline, and the orderly transfer of communi- cants from one Church to another. While it may not be possible to accomplish this end for years, the vision of one united evangelical Church, strong in faith, efficient in organization, under the lead- ership of a competent native-born ministry, should ever be before us. The different denominations might well count as the measure of their highest success their final identification with such a unified Church. 6. CONFERENCES AND CONVENTIONS Usually the first steps toward any form of cooperation are marked by the coming together of workers for con- ference. At home and abroad the policy of aloofness is a policy of division and alienation. The Home Mis- sions Council of North America has proved in a con- spicuous way the value of conferences in the assem- bling of missionary leaders in certain western states with secretaries of the various denominations to map out ter- ritory, to learn conditions and to formulate plans for preventing overlapping and overlooking. The kindlier feeling, the better knowledge, and the cooperative pur- pose thus secured, will be evoked on any mission field by similiar procedure. Such conferences should be statedly held in Latin America, be officially representa- tive, and provide programs covering all the interests of the mission field. It need scarcely be added that they should be occasions for deepening the spiritual life, for REVIEW AND FINDINGS loi Bible study and for united intercession. Pentocost was not chiefly an occasion for deliberation. It was a time for heart searching and for the Spirit's outpouring. 7. COOPERATION WITH OTHER RELIGIOUS FORCES IN THE FIELD There are many individuals now in the Roman Catho- lic Church, or in a hereditary way affiliated with it, who believe that there is a valuable message for Latin America which can come through the evangelical Church, and that there will be found cooperation on the part of many who, though still holding the faith in which they have been trained, count it not fully adequate to the awakening life and pressing needs of Latin America, and who are prepared, therefore, to give this new mes- sage a hearty welcome. They believe that especially in matters of civic reform and of social betterment there is large opportunity for a union of all who have supremely at heart the good of the nation. With respect to these two views, it need only be said that the moral and religious conditions and needs of Latin America are too overwhelming for us to hesi- tate to cooperate with those who are working for the evangelization of Latin America or to fail to go any fraction of the mile with them. And it would seem wise that, in the prosecution of constructive and definite plans, workers should not be diverted to attacks upon and controversy with other forms of faith. 8. COOPERATION WITH GOVERNMENTAL AND OTHER AGENCIES As to cooperation with agencies of government or with other forces of social and moral reform, the inquir- ies made show an encouraging chance to cooperate with these forces in some phases of our great program. The Young Men's Christian Association agencies which are measurably free from any suspicion of sectarian propaganda have special opportunities in schools and col- legfcs and social centers for the inculcation of essential 102 COOPERATION AND UNITY gospel truth and for the advancement of its practical application. 9. THE FINDINGS Finally, the Commission suggests the following move- ments and methods of cooperation, these to be put into effect wherever practicable: a. Division of Territory. It is clearly an opportune time for mission Boards to consider the division of territory in new fields and its adjustments in old fields. It is hoped that the British and American Bible Societies may divide Latin America between them and arrange lor the interchange of their publications at cost price. b. Cooperation in Literature. Central publishing plants, a general editorial board, central depositories for literature, and union church papers, in accordance with the recommendations of the Commission on Literature seem advisable. c. A Publicity Bureau. The Boards which have interests in Latin America would do well to organize a publicity bureau for keeping the claims of Latin America before the Christian world. d. A Joint Educational Survey. A survey is needed of the educational conditions of each field, to determine the number and grade of insti- tutions, denominationally and interdenominationally needed in each ; coordinated courses of study, jointly supported colleges and theological seminaries for con- tiguous districts, as suggested by the Commission on Education. e. Annual Inter-Mission Conferences. Annual conferences should be organized in mission districts with officially appointed delegates and with pro- grams covering cooperation and other questions. The deputations attending the sectional conferences following the Panama Congress, to take steps to inaugurate these. REVIEW AND FINDINGS 103 f. The Formation of Rules of Comity. The study of already approved and accepted rules of comity under which some Boards are working in countries at home and abroad, with reference to such matters as salaries, exchange of members, and discipline, and the adoption of similar policies by the missionary Societies operating in Latin America seems advisable. g. Cooperative Evangelism. Missions and cooperative evangelistic movements should be held annually or at longer intervals in the respective missionary districts of Latin America, the mission agencies and Churches in the various republics assisting each other in the conduct of these movements. h. Campaigns Among the Educated Classes. A direct attempt to bring the knowledge of the gospel to students in Latin-American colleges and universities, by student leaders especially appointed by mission Boards, always working in harmony with the existing agencies, should be regularly made. i. Fraternal Relations. The cultivation of the spirit of brotherhood and the maintenance of fraternal relations with those of any form of Christian faith who are striving for the uplift of the people, even in the face of the peculiar conditions which missionaries find in Latin America, is commend- able. y. The Training of Candidates in Cooperation. All candidates should in the future be prepared for the mission field by a systematic course in the principles and practices of cooperating apencies to organize and execute their work in the spirit of these principles. APPENDIX A THE CORRESPONDENTS OF THE COMMISSION ARGENTINA The Rev. Charles W. Drees, D.D. (Methodist Episcopal Church), Buenos Aires. The Rev. Robert F. Elder (Evangelical Union of South Amer- ica), Tres Arroyos, The Rev. J. W. Fleming, D.D. (Pastor Scotch Presbyterian Church), Buenos Aires. The Rev. Robert M. Logan (Southern Baptist Convention), Buenos Aires. The Rev. Homer C. Stuntz, D.D. (Bishop for South America, Methodist Episcopal Church), Buenos Aires. The Rev. W. C. K. Torre (The British and Foreign Bible So- ciety), Buenos Aires. BOLIVIA The Rev. A. G. Baker (Canadian Baptist), La Paz. Mr. Myron A. Clark (Young Men's Christian Association), tem- porarily in Coimbra, Portugal. The Rev. J. H. Haldane (Evangelical Union of South America), Recife. The Rev. Robert F. Lenington (Presbyterian Church in the U. S. A.), Curityba. The Rev. Eduardo C. Pereira (Pastor Egreja Presbyteriana In- dependente), Sao Paulo. The Rev. W. A. Waddell, Ph.D., LL.D. (President Mackenzie College), Sao Paulo. Mr. John H. Warner (Young Men's Christian Association), Recife. CHILE The Rev. W. E. Browning, Ph.D., D.D. (Principal Instituto Ingles; Presbyterian Church in the U. S. A.), Santiago. 104 APPENDIX A 105 Mr George E Schilling (Methodist Episcopal Church), Santiago. Mr. A. R. Stark (British and Foreign Bible Society), Valparaiso. The Rev. VV. H. Teeter (Methodist Episcopal Church), Santiago. Mr. A. E. Turner (Young Men's Christian Association), Valpa- raiso. CUBA Mr. J. E. Hubbard (Young Men's Christian Association), Ha- vana. The Rt. Rev. Hiram Hulse, D.D. (Bishop of Cuba, Protestant Episcopal Church in the U. S. A.), Havana. The Rev. J. Milton Greene, D.D (Presbyterian Church in the U. S. A.), Havana. The Rev. Juan McCarthy (American Baptist Home Mission So- ciety), Manzanillo. Mr. R. C. Raup (Presbyterian Church in the U. S. A.), Havana. One unknown contributor. GUATEMALA The Rev. James Hayter (American Bible Society), Guatemala City. Dr. Carlos F. Secord (Independent Baptist Missionary), Chichi- castenango. COLOMBIA The Rev. Thomas H. Candor (Presbyterian Church in the U. S. A.), Bogota. MEXICO Professor Robert A. Brown (Presbyterian Church in the U. S. A.), Saltillo. The Rev. John W. Butler, D.D. (Methodist Episcopal Church), Mexico City. Sr. Vicente Mendoza (Methodist Episcopal Church), tempora- rily in Fillmore, Calif. The Rev. J. _A. Phillips (Methodist Episcopal Church, South), San Antonio, Texas. Miss Lelia Roberts (Principal Colegio Normal, Methodist Epis- copal Church, South), Saltillo. The Rev. William A. Ross (Presbyterian Church in the U. S. A.), Matamoras. The Rev. R. Solomon Tice (American Friends' Board of For- eign Missions), Victoria. Mr. W. E. Vanderbilt (Presbyterian Church in the U. S. A.), Mexico City. The Rev. William Wallace, D.D. (Presbyterian Church in the U. S. A.), Coyoacan. Miss Jennie Wheeler (Presbyterian Church in the U. S. A.), Saltillo. The Rev. Alfred C. Wright (American Board of Commission- ers for Foreign Missions), Chihuahua. io6 COOPERATION AND UNITY PERU The Rev. P. Hayes Archerd (Methodist Episcopal Church), Callao. Dr. Robert M. Fenn (Evangelical Union of South America), Cuzco. The Rev. W. H. Rainey (British and Foreign Bible Society), Callao. PORTO RICO The Rev. A. G. Axtell (American Missionary Association), San- turce. Miss Wood, Bayamon. The Rt. Rev. Charles B. Colmore, D.D. (Bishop of Porto Rico, Protestant Episcopal Church in the U. S. A.), San Juan. The Rev. Philo W. Drury (United Brethren in Christ), San- turce. The Rev. J. W. Harris (Presbyterian Church in the U, S. A.), San German. The Rev. J. A. McAllister (President Theological Training School), Mayaguez. The Rev. Edward A. Odell (Presbyterian Church in the U. S. A.), Mayaguez. SALVADOR The Rev. William Keech (American Baptist Home Mission So- ciety), San Salvador, OTHERS The Rt. Rev. William Cabell Brown, D.D. (Bishop Coadjutor of Virginia, Protestant Episcopal Church in the U. S. A.), Rich- mond, Virginia. The Rev. J. L. Bruce (formerly missionary in Brazil), New York City. The Rev. Benjamin M. Gemmill, Ph.D. (Pastor Presbyterian Church), Ivyland, Pa. The Rev. H. S. Harris (Pastor North Presbyterian Church), Elmira, New York. The Rev. George C. Lenington (Pastor Brighton Heights Re- formed Church), New York City. Mr. J. E. McAfee (Secretary Board of Home Missions, Presby- terian Church in the U. S. A.), New York City. The Rev. Ward Piatt, D.D. (Board of Home Missions and Church Extension, Methodist Episcopal Church), Philadelphia, Pa. Professor Eugene E. Vann (formerly missionary in Brazil), Leland Stanford University, Calif. The Rev. G. B. Winton, D.D. (Board of Missions, Methodist Episcopal Church, South), Nashville, Tenn. APPENDIX B QUESTIONS SENT TO CORRESPONDENTS 1. Are there any announced principles of comity between the different missionary organizations in your field? (1) As to the occupation of territory: Has there been any distribution of territory among missionary or- ganizations looking to the adequate occupation of the whole field? (2) In the matter of the publication and distribution of literature, has there been anything done toward: a. Publishing general lists of available literature? b. Establishing some central depository for litera- ture? c. Cooperating in the matter of translations? d. Aiding in meeting the initial expense of publi- cation of necessary books? e. Promoting the union of missionary publications or presses wherever advisable? (3) As to educational work: Are there any plans looking to a union in a. Academic and industrial education? b. Theological education? There are many union theological institutions in Asia. Might such cooperation be even more practicable and desirable in Latin America? c. Religious education, particularly in the Sunday school? (4) Is there an understood attitude toward dismissed agents ? (5) Is there a general agreement in regard to church disci- pline? (6) Is there a general agreement as to the scale of salaries desirable for missionaries and teachers? 107 io8 COOPERATION AND UNITY (7) Is there any plan for the exchange of church member- ship? 2. So far as any of these cooperative plans have been tried out, will you indicate : (1) The success that has attended them. (2) Any failures — and if so, the reasons. 3. What agencies seem to have the greatest difficulty in co- operation, and why? 4. How far do you think the plans suggested for Mexico by the Cincinnati Conference would be feasible or desirable for your field? Generally speaking, where is the need of coopera- tion most deeply felt — among the foreign or the native workers? 5. Will you outline a feasible plan for cooperation in the most important things in your field? 6. What interdenominational conventions, conferences or councils have been held in your field? Are these simply of an inspirational character, or do they study the practical problems of cooperation, and are they constructive in recommending definite action in missions and Churches? How are delegates to such conventions selected? Have you any suggestions as to the improvement or enlargement of these valuable agencies? 7. In what respects can we expect cooperation with the Roman Catholic Church? 8. What profitable cooperation can we develop with govern- mental agencies, schools, city play-grounds, charity and other moral and social agencies in your field? What has been done so far? 9. What practical steps for cooperation would you like to see in Latin America as a result of the Panama Congress and Sec- tional Conferences? APPENDIX C CONSTITUTION OF THE EVANGELICAL UNION OF PUERTO RICO Article I. Name. The name of this organization shall be "The Evangelical Union of Puerto Rico." Article II. Object. The object of the Evangelical Union of Puerto Rico shall be to promote cooperation among the various evangelical denominations represented in Puerto Rico in every form of Christian activity, and wherever desirable and possible, to promote organic union. Article III. Membership. The Union shall be composed of the evangelical denominations embraced in the "Federation of the Evangelical Churches in Puerto Rico" and such other bodies as adhere to the Scriptures as the Word of God, to the scrip- tural doctine of the Trinity, manifest the spirit of Christ, and seek to apply His principles to their lives and to society, so far as these bodies may desire to enter the membership of the Union, and the Central Conference Committee, by a two-thirds vote, receives them. Article IV. Officers and Committees. 1. The administra- tion of the Union shall be in charge of a Central Conference Committee, representing the various denominations of the Union. 2. The Central Conference Committee shall consist of one member for each constituent denomination and one additional member for each 700 members in full communion or major frac- tion thereof, who shall be appointed by their respective denom- inations. 3. The Central Conference Committee shall elect the following officers: President, vice-president, and secretary and treasurer, who shall perform the duties corresponding to their positions and who shall be considered the officers of the Union. 4. The Central Conference Committee shall appoint sub-com- mittees composed in part of its members and of such other per- sons as the Central Conference Committee may appoint Among 109 no COOPERATION AND UNITY these sub-committees there shall be the following : Committee on Christian Education, Committee on Christian Literature, Committee on Evangelism, and Committee on Social Reform. These committees shall present written reports annually, review- ing the work of the past year and presenting recommendations for the new year. Article V. Meetings. The Central Conference Committee shall meet the first week of December of each year, at such time and place as it shall determine, or on call of the Secretary on advice and consent of the President and two other members. Article VI. Dues. The administration expenses of the Union shall be met by an annual assessment of two dollars for each unit of representation in the Central Conference Committee. Article VII. This Constitution may be amended at any an- nual meeting of the Central Conference Committee by a two- thirds vote of the constituent members. APPENDIX D CONFERENCE OF MISSIONARIES AND MISSIONARY BOARDS WORKING IN MEXICO, CINCINNATI, OHIO, JUNE 30-JULY 1, 1914 In view of the fact that almost all the missionaries at work in Mexico were present in the United States and that they and the Boards which they represented felt the urgent^ need of common counsel that the work might be reorganized in the best possible way after the disturbances of the last two years, a Conference on Missions in Mexico was called by the stand- ing Committee on Cooperation in Latin America. The Confer- ence convened in the rooms of the Methodist Book Concern, Cincinnati, on June 30th, 1914, at 10 a. m. The following Boards were represented: American Baptist Foreign Mission Society, American Bible Society, American Board of Commissioners for Foreign Missions, Christian Woman's Board of Missions, American Friends' Board of Foreign Missions, Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States of America, Board of Foreign Missions of the Methodist Episcopal Church, Board of Missions of the Methodist Episcopal Church, South, Board of Foreign Missions of the Presbyterian Church in the United States of America, Executive Committee of Foreign Missions of the Presbyterian Church in the United States, International Committee of Young Men's Christian Associations. The Conference lasted two days and in the spirit of prayer, in the spirit of unity, and in the spirit of hope and courage which prevailed, it was felt by all those present to have been one of the most notable gatherings^ they had ever attended, and as they have looked back over it since, it seems to_ them that it marked the beginning of a new era of true missionary cooperation and efficiency of administration. Maps and tabular statements had been prepared furnish- ing each delegate with information regarding all the work which the missions were doing in Mexico. After a full preliminary 111 112 COOPERATION AND UNITY discussion, the five following committees were constituted, each made up of representatives of all the missionary agencies com- posing the Conference, and every member of the Conference being assigned to work on one or more of these commitces: (1) Press and Publications; (2) Theological, Educational and Training Schools; (3) General Committee on Education; (4) Territorial Occupation; (5) General Committee on Mexico to consider all questions not included in the above four. These Committees, meeting separately, studied thoroughly the subjects assigned to them; then the whole Conference reconvened and the various reports were taken up one by one, fully discussed and amended, and then adopted as follows : Committee on Press and Publications. Present conditions in Mexico make opportune a readjust- ment of the work producing an evangelical literature in the Spanish language. Every indication points to a greatly increased demand for such literature in the immediate future. The newly and deeply aroused minds of the people of that country will insist upon something to feed on. The pabulum which is sup- lied them, the reading matter which is disseminated through the country, will have much to do with the future welfare of that Republic. Here is a wide-open door for the gospel. In the past our activities in producing Christian literature, conducted as they have been largely along independent lines, have been attended by much duplication of effort and conse- quent waste of resources. This is not necessary. In perhaps no other department of our work is cooperation so easy as in this. The production of literature involves two branches of labor, the editorial and the manufacturing. The literature itself also naturally falls into two classes, books and periodicals, the per- manent and the temporary — including tracts and leaflets with the periodicals. In no department of this work is cooperation impossible. In some, as for example in manufacturing, it may perhaps be accounted difficult. Yet we believe that the diffi- culties involved even in the community ownership and direc- tion of publishing plants are by no means insurmountable. Cer- tainly there should be no serious obstacle in the department of editing. Our denominational beliefs are sufficiently near to iden- tity with each other and the taste of Mexican readers so indif- ferent to the distinctions which may still persist among us, that authorship and supervision by those of one Church for readers of another offer no obstacles that need give us pause. In view of these considerations your Committee on Liter- ature and the Press offer for your approval the following rec- ommendations : (1) That a joint depository and sellmg agency be es- tablished at Mexico City. (2) That all the present church papers be united mto one. APPENDIX D 113 (3) That an illustrated young people's paper be established. (4) That a joint publishing plant be established in Mexico City on the basis of a proportionate sharing of expenses by the denominations. This enterprise we should expect to be under the direction and control of a joint board, the members to be named by the cooperating Churches. 2. Committee on General Education. This Committee recommends: (1) That domestic and manual arts be taught in all schools, as far as practicable. (2) That an elementary school be carried on, as far as possible, wherever there is an organized congregation, and in the larger places that there be added the fifth and sixth gfrades, so that pupils may be prepared for admission into the higher institutions. (3) That there be high schools established, at least one for boys and one for girls, within each mission territory. The course of study in these schools should include vocational train- ing. : (4) That the various missions working in Mexico appoint a Committee on Education, the committee to be composed of one person representing each mission, to be appointed as the mission shall determine. It shall be the duty of this commit- tee to study the question of education and make suggestions for the curriculum, conduct and correlation of our schools. (5) The consolidation of the higher grades of the primary schools in such places as are occupied by two or more denomi- nations. (6) That a union college for men and women be estab- lished at some central place, and that in connection with this college there be established normal, industrial and kindergarten training schools. (7) The Committee also recommends the consolidation of normal schools where two or more exist in one center, and that where only one normal school exists, the question of its continuance or discontinuance be left to the discretion of the denomination concerned. (8) The Committee recommends the appointment of a Committee on Ways and Means for the founding of the col- lege and affiliated schools, this committee to be composed of two members representing each denomination, to be appointed as each Board or denomination may determine, (9) The Committee recommends the appointment, either by the Committee on Ways and Means or by the Boards, of a financial agent for the union college and affiliated schools. 3. Committee on Theological Education. Your Committee found that the way had been prepared for a unanimous report in favor of the establishment of a union theological school and of its feasibility in the immediate future; 114 COOPERATION AND UNITY not only has it been recommended by the Committee on Cooper- ation representing the principal Boards working in Mexico, but it represents a wide-spread and growing sentiment among mis- sionaries and native workers in that land. The practicability of such an institution has been amply demonstrated in other mission fields. In view of the difficulty involved in properly financing and staffing a second theological school with any available resources, the Committee suggests that the consider- ation of this project be deferred to a later period. The Committee is therefore glad to report that the fol- lowing _ recommendations have been drawn up with absolute unanimity and represent the desires of missionaries working in connection with the following Churches : Methodist Epis- copal; Methodist Episcopal, South; Northern Baptist Conven- tion; Presbyterian, North; Presb3'terian, South; Associated Re- formed Presbyterian; Congregationalists ; Disciples and Friends. We recommend : (1) The establishment of a Bible institute and theological leminary to be known as the Bible Institute and Theological Seminary of the Evangelical Church in Mexico (Institute Biblico y Seminario Teologico de la Iglesia Evangelica en Mexico). (2) The school shall be under the control of the board of directors, elected by missions or Churches that cooperate in its support. (3) The board of directors shall have control of the prop- erty and funds contributed to the support of the school, shall elect the members of the faculty with the approval of the various missions or Churches, and shall discharge the various duties that ordinarily correspond to the directorship of such institutions. (4) The school is expected to furnish : (a) a complete course of theological instruction for candidates preparing for the ministry; (b) courses in Bible, music, methods of church work, for those who wish to serve as evangelists, Young Men's Christian Association and Young Woman's Christian Associa- tion secretaries, deaconesses — in general, for lay workers of both sexes. (5) Opportunities shall be provided for instruction in the distinctive principles of the cooperating organizations. (6) We recommend that the school be located in Coyoacan, D. F., and that arrangements be made for the purchase of the property now used by the Presbyterian mission for its col- lege and seminary. (7) We recommend the appointment of a Continuation Committee which shall have the matter under its immediate responsibility and correspond with the Boards and missions. 4. Committee on Territorial Occupation. The Committee on Territorial Occupation brought in a re- vised plan for tiie division of the country, including the follow- APPENDIX D IIS ing resolutions regarding missions at work in the two states of Nuevo Leon and Tamaulipas : It is recommended that the State of Nuevo Leon be granted to the Northern Baptists, with the exception of the present holdings of the Disciples in the City of Monterey and the holdings of the Southern Presbyterians in this State, and the future conduct of these missions to be subject to future adjust- ment by the Boards concerned. It is further recommended that in view of special condi- tions in the State of Tamaulipas, the following plan be approved covering the work already established in that State : In munici- palities of 10,000 people or less, where more than one Board is at work, all are to withdraw with the exception of one Board, priority of occupation to be given first consideration. In municipalities of 20,000 people, when occupied by more than two Boards, all are to withdraw with the exception of two, priority of occupation to be given first consideration. In all new territory assigned to a single Board, all other Boards are to refrain from entering. On the understanding that these resolutions met with the approval of the Conference, the following report of the Com- mittee as a whole was accepted and adopted : (1) The Committee is deeply impressed with the inade- quacy of the missionary force available for the evangelistic, educational and other forms of missionary effort through which we are seeking to help Mexico. There is an average of one foreign missionary, including wives, to 70,000 of the popu- lation. Fourteen of the States of Mexico, with a population of over 5,000,000, or one-third of the entire population, have no resident foreign missionaries. (2) The Committee believes that there should be a great increase of the missionary staff to cooperate with the loyal and capable ministers of the Mexican Churches, and that as soon as possible the force of missionaries should be increased at least fifty percent. (3) The Committee believes also that there might be a more effective distribution of the present missionary forces than that which has come about in the natural development of the work hitherto. In some states there is one missionary to each 12,000 people and in others there is not one to more than 1,000,000. There are thirty-nine mission high schools in fifteen states, while the other fifteen states, with a population of 6,000,000, have no such institutions at work for their people. We would accordingly urge upon each agency at work in Mex- ico the earnest consideration of the location and distribution of its forces, so as to avoid duplication and overlapping and to secure the occupation and evangelization of the entire field. (4) It is not within the province or power of the Com- mittee to indicate any withdrawals or transfers which might be made by particular agencies and we recognize that there ii6 COOPERATION AND UNITY are denominations which do not feel free to share in any plan of territorial assignment of responsibility; but we recom- mend that in the development of the work in Mexico and in the effort to provide for the occupation of the whole country the following denominations be regarded by this Conference as primarily responsible for the occupation and missionary cul- tivation of the states indicated: Congregationalists : Chihuahua, Sinaloa, as far south as Sinaloa River, Sonora and Lower California. Baptist: Coahuila, Niieva Leon. Zacatecas, Durango, Mexico, Federal District and Aguas Calientes. Disciples: Coahuila (from Piedras Negras south along the line of International R. R. to Monterey and to Torreon, whence north to Jimenez, including Sierra Mojada), Nueva Leon. Friends and Southern Presbyterians: San Luis Potosi, Tamaulipas, Nueva Leon. Methodists: San Luis Potosi, Guanajuato, Jalisco, Colima, Mexico, Federal District, Hidalgo. Pueblo, Queretaro, Tlaxcala, Michoacan, Tepic and Sinaloa as far north as Sinaloa River. Associated Reformed Presbyterians: Tamaulipas, Vera Cruz and Eastern San Luis Potosi. Presbyterians (North) : Mexico, Federal District, Morelos, Vera Cruz, Campeche, Guerrero, Oaxaca, Chiapas, Tabasco and Yucatan. (5) The Committee believes that the earnest effort of the denominations named to care for the territory designated will make possible a more efficient development of the work in each part of the country as well as the occupation of the entire field. Special responsibility for contiguous territory will enable the missions to arrange for regular and frequent con- ferences and institutes of workers, both preachers and teachers, and will prepare the way for such an intensive development of their work and such harmony of relationships as will best advance the cause which we all seek to serve of the evan- gelization of the whole land and the moral and spiritual progress of its people. 5. General Committee. (1) Message to the Mexican People. — We recommend that the Committee calling this Conference be requested to appoint a committee of five, of whom four shall be missionaries at work in Mexico, to whom shall be assigned the task of preparing a paper to be entitled "A Message to the Mexican People." We suggest that there be added, as Chairman of this Committee, Mr. Robert E. Speer, the Chairman of the present Committee of Arrangements of this Conference. This message to the Mexican people should set forth in brief but comprehensive language the fundamentals of the Christian faith and life as APPENDIX D 117 held throughout the centuries, laying special emphasis on gen- eral principles of Christian living growing out of a living union between the individual and Jesus Christ as Divine Lord and Master. We would call especial attention to the admirable paper on this general theme issued by the Christian Literature Society of Japan and signed by 700 Japanese missionaries and circulated broadcast over the land. While the message to the Mexican people must of necessity be adapted to the present needs and conditions of the Mexicans, we believe that the mes- sage to the Japanese people contains the substance of what should be inserted in the message to the Mexican people, with possibly particular emphasis being placed on the relation of the individual to society and the state. While this message should be simple, yet it should be made very clear that it is our profound conviction that only through personal discipleship to Jesus Christ are the moral and spiritual problems of Mexico both individual and national to be solved and the expectations of every heart satisfied. We would further recommend that great care be taken in the translation into the Spanish language of this message and that the best native help available be secured. The Committee is of the opinion that the money to defray the expense of issuing and distributing this message can be raised by private subscription. (2) The Mexican Church — Its Life and Growth. — The various evangelical bodies of Christians at work in Mexico, while retaining each its own denominational heritage, yet agree in the great doctrines of their holy faith; and, to set forth this basal unity, they desire that henceforth they may all be known by the common appellation of "The Evangelical Church of Mexico" with the special name of the denomination follow- ing this common designation in brackets, when necessary, e. g., "The Evangelical Church of Mexico" (Presbyterian). When statistics are used, it is advised that whenever possible and convenient the whole body of the evangelical Church be counted with the number of the special denomination following in brackets, e. g., Sunday-school Scholars: "Evangelical Church of Mexico" 10,000 (Methodist Episcopal 4,000). In view of the proposed distribution of territory, the prob- able transfer of membership from one Communion to another and the constant moving of the people of Mexico from one province to another, your Committee recommends the follow- ing form of letter to be used between the churches making the transfer: This certifies that is a member in good and regular standing of tjie Evangelical Church ( ) in «nd we earnestly commend to the fellowship and Christian watchful care of Church. . Pastor . Church ii8 COOPERATION AND UNITY Realizing that the permanence of a congregation and its thorough establishment in the Christian faith is most surely indicated by its becoming entirely self -supporting and realiz- ing that the future life and growth of the Evangelical Church in Mexico wait upon the time when the native members shall be able to stand by themselves, we recommend that the strongest possible emphasis be placed upon the matter of self-support, that all existing congregations be brought to that standard as soon as possible and that all new congregations be started only upon the basis of a diminishing scale of subsidies. We recommend to the missionaries and native Christian leaders of Mexico the appointment as soon as practicable of one month each year to be observed as a simultaneous and nation-wide season of special prayer and evangelistic effort. We recommend to evangelical Christians in Mexico the observance of a period each year when work shall be done throughout the country for the promotion of Christian educa- tion and for the presentation of the need of community better- ment and the practicable ways by which it may be attained. (3) Medical Missions. — Believing that the long period of strife and civil war in Mexico will leave behind it a country in great need of medical advice and help and that Christian service is never more spiritually serviceable than when con- veyed by the kindly ministrations of medical missionaries, your Committee urges that special emphasis be placed on increas- ing the number of medical missionaries and the establishing of well-equipped hospitals at strategic points, not only for the relief of the suffering, but for the training of native physicians and nurses who will thus be enabled to make their contribu- tion to the health and social uplift of their countrymen. (4) Missionaries and their Preparation. — The large areas in Mexico yet unoccupied and the striking conditions under which we shall reenter our work in that troubled land,_ call for special consideration of the qualifications and training needed by all new missionaries. Mexico calls for the best we have, for men and women of the finest preparation and of the best native quality, of tact, insight, sympathy and a ready per- ception of the possibilities that lie concealed in peoples of other training and surroundings. They will be called upon to deal with difficult and delicate questions and to exhibit large con- structive ability in situations of which their home experience gives them no knowledge. Above all else should they be men of abiding faith in God and filled with the love which con- strains a man to lay down his life for his friends. It is recommended that no missionary be permitted to reach his station, to engage in actual work, without such previous preparation in the Spanish language as will enable him to use it with a fair degree of proficiencJ^ At least six months of distinctive language study, either in this country or in Mexico, should be required of each missionary before beginning work. APPENDIX D 119 (5) Home Publicity. — It is recommended that the repre- sentatives of the denominations attending this Conference pub- lish in the various church papers and in the secular press information concerning the proposed program of missions in Mexico, based on the official minutes of this Conference, set- ting forth especially the reasonableness of a union or correla- tion of the work of the various Churches in that country. These published articles should emphasize the enlargement of work made possible by this method, the spirit of the Master shown in adopting it and the power that will come to the Churches by thus answering His prayer that we may all be one. (6) Permanent Field Committee. — It is the judgment of this General Committee that there shall be constituted a per- manent Committee of Reference and Counsel on the field. This committee to be composed of missionaries representing the sev- eral denominations affiliating in the proposed cooperative move- ment in Mexico. We recommend that each Board entering into the plan be requested to appoint one representative and alternate. We recommend that the duties of this committee shall be: (c) To carry into effect as far as possible the plans of cooper- ation and unity, to consider all proposes interdenominational policies and to make recommendations to the Boards concerned. (&) To consider all further questions of cooperation and unity and to make recommendations to the Boards concerned, (c) To arbitrate differences which may arise between church bodies in putting into effect policies of cooperation and unity when requested, id) To consider all matters of common interest which may be referred to it for counsel or direction, {e) To promote and oversee the creation of a Christian literature suitable to the needs of the people and to secure its distribu- tion. (/) To give special attention and care to the securing of adequate titles to all mission properties. Mr. John W. Wood gave the following statement with ref- erence to the reason why the Episcopal Church could not offi- cially cooperate, though deeply concerned in the vital work of the mission in Mexico : "It has been a satisfaction to be here and to note the spirit of cordial cooperation expressed in the Conference. On several of the most important questions I have refrained from speaking or acting because they dealt with subjects upon which the Board of Missions of the Episcopal Church is not pre- pared to act. For instance, in the matter of territorial occu- pation, I have explained to the Committee, through one of its members, that our Board has nothing to do with territorial jurisdiction. Jurisdiction is determined by our General Con- vention and is committed to the bishop elected for the field. The General Convention is, therefore, the only body in our Church which could deal with this subject. Moreover one of the most important features of the work of the Episcopal 120 COOPERATION AND UNITY Church is ministration to the English-speaking residents in Mexico. Prior to its revolutionary troubles this work was car- ried on in widely scattered parts of the country from the Isthmus of Tehuantepec to the extreme north. With the com- ing of peace and the return of foreigners, this work, it is expected, will be reestablished. For similar reasons our Board does not find it practicable to agree to union educational insti- tutions or to advise our mission to discontinue the publication of the papers issued for many years by the Mexican Church. So far as the name by which the non-Roman Christian organiza- tions in Mexico shall be known, I would point out that our Mexican congregations several years ago, by their own action, selected the name 'Iglesia Catolica Mexicana.' That name has been recognized by our General Convention and our Board would not feel free to recommend that the Mexican Church should adopt any other name. In spite of these very large reservations, I hope the members of the Conference will believe that the Episcopal Church is deeply concerned about the vital subject of Christian reunion and desires to share in cooper- ative efforts whenever practicable." It was voted that in transmitting to the Board of Missions of the Episcopal Church the recommendations of this Confer- ence there should be added a request that the matters con- tained in the recommendations, over which the Board of Mis- sions has no control, be laid by it before the General Con- vention of 1916. It was recognized by all that it was indispensable that the plans should have the approval and support of the leaders, both men and women, in the Mexican churches. APPENDIX E THE CONSTITUTION OF THE FEDERAL COUNCIL OF THE CHURCHES OF CHRIST IN AMERICA Plan of Federation Recommended by the Inter-Church Con- ference of 1905, Adopted by the National Assemblies of the Constituent Bodies, 1906-1908, and Ratified by the Council at Its Meeting in Phila- delphia, December 2-8, 1908 PREAMBLE Whereas, in the Providence of God, the time has come when it seems fitting more fully to manifest the essential one- ness of the Christian Churches of America, in Jesus Christ as their Divine Lord and Saviour, and to promote the spirit of fellowship, service and cooperation among them, the dele- gates to the Inter-Church Conference on Federation, assembled in New York City, do hereby recommend the following Plan of Federation to the Christian bodies represented in this Con- ference for their approval : PLAN OF FEDERATION 1. For the prosecution of work that can be better done in union than in separation a Council is hereby established whose name shall be the Federal Council of the Churches of Christ in America. 2. The following Christian bodies shall be entitled to rep- resentation in this Federal Council on their approval of the purpose and plan of the organization: The Baptist Churches of the United States. The Free Baptist General Conference. The National Baptist Convention (African).* The Christians (The Christian Connection). The Congregational Churches. The Congregational Methodist Churches,* The Disciples of Christ The Evangelical Association. The Evangelical Synod of North America. 121 122 COOPERATION AND UNITfY The Friends. The Evangelical Lutheran Church, General Synod. The Methodist Episcopal Church. The Methodist Episcopal Church, South. ^ The Primative Methodist Church. The Colored Methodist Episcopal Church in America.* The Methodist Protestant Church. The African Methodist Episcopal Church. The African Methodist Episcopal Zion Church. The General Conference of the Mennonite Church of North America.* The Moravian Church. The Presbyterian Church in the U. S. A. The Presbyterian Church in the U. S.* The Welsh Calvinistic Methodist or Presbyterian Church. The Reformed Presbyterian Church. The United Presbyterian Church. The Protestant Episcopal Church. The Reformed Church in America. The Reformed Church in the U. S. The Reformed Episcopal Church. The Seventh Day Baptist Churches. The Swedish Lutheran Augustana Synod.* The United Brethren in Christ. The United Evangelical Church. 3. The object of this Federal Council shall be: (1) To express the fellowship and Catholic unity of the Christian Church. (2) To bring the Christian bodies of America into united service for Christ and the world. (3) To encourage devotional fellowship and mutual coun- sel concerning the spiritual life and religious activities of the Churches. (4) To secure a larger combined influence for the Churches of Christ in all matters affecting the moral and social condi- tions of the people, so as to promote the application of the law of Christ in every relation of human life. (5) To assist in the organization of local branches of the Federal Council to promote its aims in their communities. 4. This Federal Council shall have no authority over the constituent bodies adhering to it; but its province shall be limited to the expression of its counsel and the recommending of a course of action in matters of common interest to the Churches, local councils and individual Christians. It has no authority to draw up a common creed or form of government or of worship, or in any way to limit the full autonomy of the Christian bodies adhering to it. * These bodies were received into the fellowship of the Council under provisions stated in section seven of the Constitution. APPENDIX E 123 5. Members of this Federal Council shall be appointed as follows : Each of the Christian bodies adhering to this Federal Council shall be entitled to four members, and shall be fur- ther entitled to one member for every 50,000 of its communicants or major fraction thereof. 6. Any action to be taken by this Federal Council shall be by the general vote of its members. But in case one-third of the members present and voting request it, the vote shall be by the bodies represented, the members of each body voting separately ; and action shall require the vote, not only of a majority of the members voting, but also of the bodies repre- sented. 7. Other Christian bodies may be admitted into member- ship of this Federal Council on their request if approved by a vote of two-thirds of the members voting at a session of this Council, and of two-thirds of the bodies represented, the rep- resentatives of each body voting separately. 8. The Federal Council shall meet in December, 1908, and thereafter once in every four years. OFFICERS AND EXECUTIVE COMMITTEE 9. (1) The officers of this Federal Council shall be a Presi- dent, one Vice-President from each of its constituent bodies, a Corresponding Secretary, a Recording Secretary, a Treasurer, and an Executive Committee, who shall perform the duties usually assigned to such officers. (2) The Corresponding Secretary shall aid in organizing and assisting local councils, and shall represent the Federal Council in its work under the direction of the Executive Com- mittee. (3) The Executive Committee shall consist of one repre- sentative, minister or layman, from each of the constituent bodies, and one additional representative for every 500,000 of its communicants or major fraction thereof, together with the President, all ex-Presidents, the Corresponding Secretary, the Recording Secretary and the Treasurer. The Executive Com- mittee shall have authority to attend to all business of the Federal Council in the intervals of its meetings and to fill all vacancies. It shall meet for organization immediately upon the adjournment of the Federal Council, and shall have power to elect its own officers. (4) All officers shall be chosen at the quadrennial meetings of the Council and shall hold their offices until their successors take office. (5) The President, the Corresponding Secretary, the Recording Secretary, and the Treasurer shall be elected by the Federal Council on nomination by the Executive Committee. (6) The Vice-Presidents and the members of the Execu- tive Committee shall be elected by the Council upon nomina- 124 COOPERATION AND UNITlY tion by the representatives in attendance of each of their re- spective constituent bodies. 10. This Plan of Federation may be altered or amended by a majority vote of the members, followed by a majority vote of the representatives of the several constituent bodies, each voting separately. 11. The expenses of the Federal Council shall be provided for by the several constituent bodies. This Plan of Federation shall become operative when it shall have been approved by two-thirds of the above bodies to which it shall be presented. It shall be the duty of each delegation to this Conference to present this Plan of Federation to its national body, and ask its consideration and proper action. In case this Plan of Federation is approved by two-thirds of the proposed constituent bodies the Executive Committee of the National Federation of Churches and Christian Workers, which has called this Conference, is requested to call the Federal Council to meet at a fitting place in December, 1908. THE PRESENTATION AND DISCUS- SION OF THE REPORT At the Meeting of the Congress on Thursday, February 17, 1916 AGENDA FOR THE CONSIDERATION OF THE REPORT OF COMMISSION VIII I. Should there be a comprehensive program of cooperation in the missionary task for Latin America? If so, why? If not, why not? Should this program involve both Latin America as a whole and also separate countries or groups of countries? II. What should be the prominent features of such a program? 1. Occupation of territory. 2. Territorial responsibility. 3. Enlistment of forces. 4. Working plan. a — Christian Literature, b — Christian Education. c — Evangelistic Effort, d — Medical and Philanthropic Work. III. How may such a program be formulated and carried out? 1. For all Latin America? 2. For each separate field. Considerations of space have made it necessary to abbreviate the addresses and remarks made in the course of the presenta- tion and discussion of this Report. In doing this the attempt has been made to preserve everything that throws light upon the subjects considered in the Report. It has not been found possible in many cases to submit the report of the addresses to those who delivered them for their revision. 126 THE PRESENTATION AND DISCUSSION OF THE REPORT OF COMMISSION EIGHT. The Report of Commission VIII on Cooperation and Unity was introduced by the Rev. Charles L. Thompson, D.D., New York City, who said : This Congress nobly illustrates our theme to- day with its harmony and friendship, its blessed fellowship of the spirit and unity of feeling, its genuine freedom of utter- ance, yet tendency toward a very definite program. It would be my first argument for working unity. Let me begin, how- ever, by a word about the growth of the spirit of cooperation. After the Reformation, there was a time of creed building. Those creeds were built like the castles which sheltered the nobles, with a trowel in one hand and a sword in the other. They were thought of as defenses of the truth. In time every- one discovered that the truth did not need any defense of that kind, that the Bible would be its own best defense. But it took a long time in addition before men realized that people of a common faith ought not to interfere with one another. Of course, on the mission field, we try not to interfere with one an- other, but we have tried to get there first and hold the ground. Eventually, however, the evangelical world has come to its greatest bit of cooperation, the strengthening of the common line. We have only one purpose in this Congress — a program by which we shall be able to do something jointly for the lift- ing of this continent towards the kingdom of God. I think that this is the first time in the history of the world that such a plan could be seriously entertained. Think of those few people in the upper room at Jerusalem. They could not have made a program like ours. It was a time for individual hero- ism. The reformers had no general program for a continent or for a nation, nor did Livingston or Carey or their contem- poraries. It was the individual who did the splendid and heroic thing. But now we see that such heroes should organ- ize and line up together for the prosecution of their work, thus vastly multiplying their efficiency. That is the genuine gospel of Jesus Christ. It should bring us together, forgetting all 127 128 COOPERATION AND UNITY theological barriers, and dissolving our crystalized individual opinions in the common solution of Christian brotherhood. Our program today is to conquer not by individual heroism, but by organization. With the knowledge which we have acquired here during these days, we can frame such a program as will give solidarity and force to the body of Jesus Christ. Just be- fore the outbreak of this war, I was in Constance. The day after we got there, the Kaiser mobilized the German army. I shall never forget that day, how quickly the soldiers rushed to the colors. We Christians ought to have some scheme for quick mobilization. That is the purpose of gathering here. The other day we all saw the Canal, that mighty work of machinery and of men, and rejoiced that the time came for it in our day. We saw the marks of the unfinished work of the French engineers. The time was not ripe then for that achievement. Science lagged behind the heroism of the French engineers. But in time geology and mechanics and electricity and engineering and higher trained manhood, all organized to- gether for the wonderful achievement which is the marvel of the century in which we live. And we are here to consider whether the time has not come in the providence of God and the correlation of divine and human forces for a program of combining the two Americas. Our ministry is not merely to Latin America ; equally I might say, it is a ministry to North America. God Almighty said when He built this continent, "It shall be one." He meant that the Americas should have a common spiritual destiny. Our business men, our bankers and our scientists think in terms of a united continent ; why then should we hesitate to recognize God's manifest plan for re- ligious harmony. But how may this be brought about? Can any agency achieve it except the united Church of Jesus Christ? And how shall that Church go at its task? The first matter to take into consideration is, of course, its physical possession. Here is a vast continent to handle. The way is clearly not by competition, but by delimitation of territory. Delimitation may seem to be only keeping out of each other's way. But co- operative delimitation is good strategy. A couple of years ago. the Home Missions Council of North America sent a half dozen secretaries of Home Mission Boards to a number of western states to sit down around a common table to plan a cooperative program of evangelism. The organizations deter- mined to put an end to the isolated endeavors here and there with much overlapping of effort, which had been in force and to organize for a strong interdenominational effort. The will- ingness to take up such a program in each state was nothing less than a clear revelation of the ^spirit of brotherhood and cooperation at work. It meant a joint territorial resoonsibility of real significance. We shall come to something bigger and richer by and by, but for the present it is welcome, better than DISCUSSION OF THE REPORT 129 getting into one another's way. Keeping out of everybody's way is a great deal better than the old unavoidable friction which grew out of unrelated proximity. The time for plan- ning effective cooperation is, I know, at the beginning of things. I shall never forget that day when four of us, repre- senting four organizations going to Porto Rico, sat down around the table in my office with a map of that beautiful is- land before us and said, "Now, let us go down there to the people accustomed to one Church and show them that here is one Church going into Porto Rico." We made our locations in that spirit and have followed the agreement from then till now. Other denominations have come in, but we all have con- sistently maintained that primary division of the island. Chris- tian missions is a common enterprise, not a game, and until we can recognize that fact, we are far from real cooperation. Take another illustration. Different denominations of North America are doing work among the Indians. The Presby- terians were doing work among forty different tribes or parts of tribes, the Methodists and Baptists were also doing work in many of these same tribes. The Home Missions Council got together and proposed a plan whereby different denomina- tions assumed responsibility for whole tribes. That plan has proceeded far. Its greatest hindrance, by no means insur- mountable, is the property question. When once a denomina- tion holds a good deal of property, it wishes to hold on to it. But the exchanges have been made and the underlying prin- ciple is quite securely established. The proposed delimitation in Latin America must not be academic or theoretical, but should nevertheless be effective. It will surely mean a better occupancy of the whole field and the economical and efficient prosecution of the work. In the second place, we recommend union literature ; all can unite on all that the mission field needs to know. If any must have denomination literature, let them furnish it and pay for it; but there is no need for separate presses for the funda- mental statement of the essential elements of the gospel of Jesus Christ, any more than there is need for separate presses on which to print the Bible. I heard our honored chairman say a few years ago that the time might come, a century or so ahead, when there would be no more Presbyterians. That startled me then, but as I have been thinking of it more and more, I am disposed to agree. We can unite with anyone now for devotional purposes. Gathered here we find it difficult to divide. If we can unite here, why not in oroducing tracts and books for the evangelization of the people among whom we are living and working. Thirdly, we propose a unified system of education. It was the opinion of the Edinburgh Conference, as you will recall, that there was no branch of mission work where joint action 130 COOPERATION AND UNITY is so feasible and so desirable, all the way from the primary school to the university. In our higher education, cooperation is of supreme importance. Little colleges scattered here and there, poorly equipped, insufficiently endowed inadequately staffed, simply cannot compete with the great public universities now developing in Latin America. There are said to be fifty thousand students in Latin America, who are going to be the leaders of its life. If we want them for our service, we must afford them an adequate moral, mental and spiritual equipment. This will call for such educational plants as are beyond the power of any single denomination to furnish. It will require the union effort of bodies working in these fields to make these institutions effective. Even in theological education there may be cooperation on the main subjects of theological instruction. We have proved this in Porto Rico, and more or less, I think in Brazil and in Chile. I think that the general judgment of those who have tried cooperation in theological instruction is that it is well worth while, that no denomination loses, but that all denominations together are immeasurably the gainers. Again let us consider the enlistment of our missionary forces. We must have native leaders in Latin America trained on the field, normal teachers and other specialists. The Opportunities and Possibilities of Cooperation Rev. S. W. Chester, D.D. (Presbyterian Church in the L^nited States, Nashville, Tenn.) : As a member of the Commission, I venture to refer to one or two things not mentioned in the Agenda. I have been asked to describe a matter not connected with Latin America, but capable of application to Latin America or to any other land, which goes to show the extent to which cooperation between different denominations may be carried, when there is the true desire for cooperation. Our Church established many years ago a mission in the Congo State, about eight hundred miles beyond the farthest outpost of any other Church working in that region. Because it was lonely and be- cause we were closely associated with our brethren of the Southern Methodist Church at headquarters in Nashville, and because we love them very much as brethren there at home and have entire confidence in them, we invited them to join us in that region and to establish a mission in territory con- tiguous to ours. The invitation was accepted and Bishop Lam- buth, who is with us to-day, went out with a pioneering party, located and established the new mission. He went first of all to our headquarters at Luebo, where he conferred with our mission about the best methods to use and the best location. Before he left Luebo. Dr. Morrison of our mission made an appeal in the pulpit of the church for volunteers to go to help Bishop Lambuth establish his Methodist mission. There were fifteen members of that Luebo church, everyone of whom could DISCUSSION OF THE REPORT 131 repeat the Shorter Catechism backwards, who volunteered to go with Bishop Lambuth and did go with him, being organized by him into a Methodist church, when he established his mis- sion. Now, why did he organize them into a Methodist church? Why, of course, he did not know how to organize any other kind. He was probably willing to leave to the future, to the time when it would become practical, the question regarding the amount of Calvinism he would admit into the creed of that African Methodist Church. When the time comes to have in that part of the tield one evangelical church with any de- nominational name, I think the problem will be very easy of solution. While I was able to contribute very little to the preparation of this report in its original form, it was my privilege to col- laborate quite extensively with our chairman and several other members of the Commission on our journey down from New York. We all became convinced that the elimination from the report of the references to cooperation with the Roman Catho- lic Church as an organization would be in the interest of peace and good will, as well as in accordance with fidelity to truth. If the time ever comes when the Roman Catholic Church in Latin America shall recognize our evangelical work to the extent of being willing to cooperate with us for any common end, I, for one, feel sure that by that time we shall have at- tained to such a spirit of cooperation as will make us ready to meet them at least half way. Meanwhile we fear that the sug- gestion of cooperation, coming from us, would be misunder- stood, and might have the effect of defeating the irenic pur- pose we have in our approach towards all the individual mem- bers of that communion who are now willing to cooperate with us in any branch of our work. The number of these is al- ready very large. All patronage of our mission schools by Roman Catholic parents is a_ form of cooperation. All help given by individual Roman Catholics in the establishment and maintenance of our schools and hospitals is cooperation. When I was sent to Mexico some years ago to establish a boys' in- dustrial school, I was visited everywhere I went by deputations of prominent citizens, who in every case offered contributions in money as an inducement to locate the school in their town. The municipal government of the town we selected offered to donate us a beautiful square in the heart of the town, if we would use it for the establishment of a girls' school. The Min- ister of Education at the Capital assured us that he would in- terpret the laws affecting our work in the most liberal way pos- sible, "for," he said, "what you are proposing to do is the thing of all others we wish to have done for our Mexican boys." These are instances of cooperation on the part of people who are Roman Catholic of a very practical kind. And if we meet such overtures in the right spirit, and if our workers continue, as they have been doing, to fulfil the law of Christ in all their 132 COOPERATION AND UNITY intercourse with the people of Latin America, whether Roman Catholic or non-Roman Catholic, they are as certain to win out in the long run as it is certain that "there remaineth these three, faith, hope and love; and the greatest of these is love." Rev. Charles S. MacFarland, Ph.D. (Federal Council of the Churches of Christ in America, New York City). Per- haps the chief sense and consciousness of sin of our day and generation is the sense of economic and social waste; but when our political economists and social reformers began to deal with this question, they emphasized a deeper and more serious prodi- gality to which these things are largely due, the waste of our finer spiritual forces, of our religious enthusiasm, in large part due to our denominational caprices which we sometimes call rehgious loyalty. I am profoundly convinced that perhaps the greatest force that has come into our churches at home for the development of comity and federation is the reflex action that has come to us from the field of foreign missions, and if foreign missions had done nothing more than that for what they have cost, they would have been easily worth that and more. We are meeting in Latin America today, as at home, federated iniquity, federated vice, federated unrighteousness and federated injustice. We can only meet them successfully with the closed ranks of our Christian forces. A consideration of the limita- tions of cooperation seems to me a speculative and academic question. I have just returned from prayer and conference with our Christian brethren in the nations at war in Europe. What made the deepest incision into my soul was not the suffering, nor the widows, nor visits to the hospitals, least of all the fact that these men believe that they are giving them- selves to the support of principles of the deepest concern. It was rather the fact that out of so many of our Christian brothers in Europe there has gone absolutely, for the time be- ing, the whole spirit of love. We have the problem of recog- nizing the right of all people to the fullest religious liberty. The best we can do is to go ahead with a constructive program to do our work in the spirit of Christlike love. Out of some considerable experience in both interdenominational and denomi- national gatherings, I have discovered three rather interesting facts which I think illustrate the possibilities of cooperation. The first need is to get a body together in which there will be the most absolute harmony prevailing and which will be free from any invidious utterance. Always bring as many denom- inations together as you can, but remember that when you bring the people of one denomination together, there are sometimes problems and serious difficulties. The second is to differentiate between two armies and between two wings of the same army. That really gets us at the real difference between many of us. The third is a concrete program. If people are to be brought into cooperation, it will not be by asking them to discuss the question of imily; it is only when they come together to con- DISCUSSION OF THE REPORT 133 sider some concrete task that you can overcome denomination- alism. Bishop Luther B. Wilson, D.D. (Methodist Episcopal Church, New York City) : If the world is to be evangelized in this generation or in any other generation, the cooperation of all evangelical forces is absolutely necessary — in the work of education, in the diffusion of Christian literature, in the establishment and maintenance of agencies and institutions for the relief of want and suffering, in the direct work of evan- gelization, likewise in the creation of an atmosphere kindly to the development of social order, but inimical to injustice and hence corrective of social unrest. There must be cooperation on the field, at the home base and before the throne of grace in prayer. The expectation of success in this colossal under- taking without such cooperation is doomed to utter disappoint- ment. Such cooperation demands a basis, I venture to say, that mere expediency or the passion for denominational effi- ciency must inevitably prove inadequate. A cooperation which allots and accepts field and tasks fs of immense advantage, but it is not enough. A cooperation which plans for your help of me will not do ; it must also plan for my help of you, and that type of cooperation demands a vital unity. If our fellow- ship is merely mechanical or at best superficially sentimental, we may still remain at heart critics and rivals. I am plead- ing for a spirit which shall make us not critics, but in the deepest sense counsellors and comrades. If we are to have the effectual impact of evangelical Christianity upon the un- saved world in Latin America or elsewhere we must have not only cooperation, but the unity of evangelical Christianity. We shall never be able to realize our dream of conquest until we are able to sing, "We are not divided. All one body we." Will there be differences? Yes. Will there be divisions in spirit and purpose? No. We cannot expect God's entrustment of power for conquest until looking up to Him in eager plead- ing we confess, "One is our Master even Christ and all we are brethren." One other word. We may be stimulated in our yearning for unity by the deep desire for the conversion of Latin America, but we can not set up boundaries for unity. We can not have it in and for Latin America, unless likewise we have it in and for North America, yes, in and for all the world besides. The prejudice and intolerance of Latin America have not been the only hindrance to its conquest by the gospel. We need to have the symmetry of our sympathy rounded out. To me it seems that here we approach the great problem, not primarily how we may lend a hand to one another, but how we may give a heart, give it irrevocably, give it once for all, give it love-filled and aflame. We must test ourselves. If 134 COOPERATION AND UNITY there are differences which today are without just cause, may we not rise above them to new levels of power and efficiency? If there are divisions, may we not, must we not seek to have them healed? With a great field before us, a great call ringing in our ears, we must look up imploring that the Spirit of God shall melt us, energize us : that the Christ who loves us with a love that will not let us go shall master us, that so with patience, gentleness, yet with courage unflinching and zeal un- wearied we go on our way of service. Truly our sufficiency is of Him who is the God of all grace, the God^f all hope, the God of love. May He fuse us into oneness that we may prove His power and see the speedy coming of His kingdom. Rev. Eduardo Carlos Pereira (The Presbyterian Church in Brazil, Sao Paulo) : This is a solemn and decisive hour in the history of both Americas. Latin America has a great oppor- tunity ; North America a tremendous responsibility. There should be a union of all the forces of both Americas to face the tremendous problems that this Congress is bringing into view. The Latin-American republics are waking from the long sleep into which they have fallen, and now are seeking a point of contact for their natural aspirations in the reab'zation of their historic destiny. Only Christianity in its primitive purity can furnish this. What a joy it would be if Protestantism and Romanism could unite in this movement, but such cooperation is impossible. The Church of Rome does not represent pure Christianity, but something very different. It has emasculated the evangelical elements that are in the Christian Church. Tlie whole land of Latin America is now Hke the valley of dry bones which Ezekiel saw. Our only hope is that the Spirit of God will summon these bones to a new life, awakening them with the open Bible and the message of the gospel. Rev. Alvaro Rets (The Presbyterian Church in Brazil. Rio de Janeiro) : I would affirm most positively that anything looking in the direction of cooperation with the Roman Catho- lic Church in the propagation of the gospel is absolutely im- possible ; but I strongly affirm that cooperation between the evangelical forces in Latin America is essential. With this higher cooperation victory is certain. It will bring about great economy and increased efficiency. We need cooperation in all lines of Christian activity, especially that of the propagation of literature. We need seriously adequate literature for the purpose of propagating the gospel of Jesus Christ. One class of literature, especially helpful for that particular use, would be biography. We need a review of a higher order to meet the needs of the educated classes. We also need all kinds of books for our young pastors, for Sunday schools and for the edu- cation and development of the spiritual life of our converts. Something has been attempted by the Young Men's Christian Association and then there has been cooperation on the part DISCUSSION OF THE REPORT 135 of the evangelical native forces in building a hospital in Rio de Janeiro, which has now cost about $700,000. We should plan to build more hospitals, schools, seminaries and orphanages, in which there could be this united work. We should take our lesson from the union of racial elements in this European war. If men are willing to unite for the purpose of destroying one another, certainly there should be a willingness on the part of the evangelical forces to lay aside their differences and unite in the conquest of Latin America for Christ. Rev, a. R. Stark (British and Foreign Bible Society, Val- paraiso, Chile) : It is my privilege to represent a great inter- denominational institution, the British and Foreign Bible So- ciety. In what I have to say, however, I do not necessarily represent that Society. I think that some statement should ap- pear in our report regarding our relation with the Church of Rome and will address my remarks to that theme. In the prose- cution of the evangelical missionary enterprise no problem is more perplexing than the relation between Protestantism and Roman Catholicism. There can be no doubt that the rela- tion of Roman Catholicism to the governments lies at the root of many of the most troublesome political, social and religious problems of Europe or South America. In France and Italy the antagonism between Romanism and the State menaces the very foundation of society. In Ireland for generations it has been the root of difficulties. In South America the hierarchy must be held responsible for a great deal of the bloody discord of the 19th century. It would take a volume to set forth the position of the Protestant missionary in South America towards Romanism, but we may submit a few statements: (1) Those who favor an alliance with Romanism fail to realize the im- portance of the religious and theological considerations which gave rise to Protestantism at the Reformation, which still di- vide the two by an impassable gulf : (2) Romanism is a mighty working system, a spiritual hierarchy, claiming divine authority over the souls of men; (3) Romanism has a highly organized and efficient army of priests who, by virtue of their super- natural authority, claim the right to direct the conduct of men in this life and to pronounce upon their fate hereafter. This constitutes a spiritual monarchy claiming supreme authority over men's souls ; (4) It is the question of the free develop- ment of the soul of the Christian uncTer the influence of the Word of God and applied by the Holy Spirit and the minis- ter, or the moulding of the soul under the complete control and intervention of the priest. In all charity we are forced to the conclusion that the great differences which divide Protestantism and Roman Catholicism cannot be explained away or modified so as to admit of religious cooperation. On the contrary the antagonism is made all the more conspicuous and hopeless by the fact that approximation on the ground of learning can be 136 COOPERATION AND UNITY made without affecting vital differences. The principles of de- velopment and infallibility which are now at the basis of the Roman system render its position, as Cardinal Manning said, independent of the evidence of history; and, we must add, com- pel Protestanism to hold to the great cardinal principles of the evangelical faith. Rev. J, Milton Greene, D.D. (Presbyterian Church in the U. S. A., Havana, Cuba) : From our standpoint as missionaries, we look first at the masses, distinguishing them from the edu- cated classes. Among the masses of people in all Roman Catho- lic countries, there is a unique civilization. I contend there is nothing in all history like the social conditions that have re- sulted from four hundred years of Spanish Roman Catholic domination. There are four characteristics of it. First, in- tellectual stagnation; second, false conceptions of religious truth; third, a perverted conscience; and lastly, corruptness of life. When I look at the classes among these people, I find them thus: First of all, the indifferent, who are the great majority of the people ; then, the unbelievers, both nominal and earnest, in increasing numbers as the years go by; then, fanatics, the fanatical Roman Catholics, generally women ; and finally, the misguided believers in the Roman Catholic Church, numbered by tens of thousands. I am convinced that there are many earnest souls in the Roman Catholic Church, who believe in God, and trust in Christ, who do not depend upon the officials of the Roman Church or upon visiting shrines, but who go to the chief altar and there lift up their souls, not to an image, but to God. I have had the privilege of talking to many such. It is for them God's house and they go there to worship God as revealed in Christ. And then, we have the members of our Church. They are also all imperfect yet in their knowledge and in their character. If we understand this basis clearly, we must cooperate. We know what the task is before us. It is a problem far greater than that of the Culebra Cut. I some- times feel that some people think of Jesus Christ as the great head of our organization. But we cannot organize men into the kingdom of God. "Not by might, nor by power, but by My Spirit, saith the Lord." Then what is our duty? It seems to me to be cooperation and the use of divine power. Let us remember two or three passages of Scriptures. "We are workers together with Him." "God worketh in us, working and doing of His own pleasure." We can carry our interde- nominationalism into publication, education, visitation, open air preaching and all forms of philanthropic work. Principle de- mands this, economy demands it and the pleasure of God work- ing with us and in us demands it. Rev. J. C. KuNZMAN, D.D. (Pan-Lutheran Missionary So- ciety for South America, Philadelphia, Pa.) : We note the care DISCUSSION OF THE REPORT 137 and goodness of God in nature and in revelation. The earth on and from which we derive our physical sustenance and the Word from which we derive our spiritual guidance assumed tlieir present form by different stages and by varied workings, bod stored m the earth and wrapped up in His Word all that is necessary for the race in all the changing ages. For both we dig. The forces of steam and electricity which have changed our modern civilization were there from the begin- ning, but were only discovered, because needed in our modern days. As they changed our civilization from the individualistic to the social type, so we have passed from the definition of the rights and perogatives of the individual, accented in the days ur • °''"^^^^°"' *° ^^^ statement of the social duties and obligations, emphasized in the present age. Since mankind is no longer organized on an individualistic basis, but is forced to work together, we secure new resources from the earth and learn new truths from the Bible. The earth and the Scrip- tures are the same, but conditions have changed; and we must get out of the divine treasury the new truths to guide amid the new conditions. Nations no longer hve in isolation, and in- dividual Christians and denominations can no longer stand alone. Christ established but one Church and the Holy Spirit has given us but one Bible. There is but one Lord and one commission, and all who would be servants of the Lord Jesus are bound to work together in the spirit of unity and of the bond of peace. There is but one world-task, of which every community task is a part. One impulse must dominate the Church as one power dominates the universe. As the task grows larger and the contest becomes sharper, God is com- pelling the Church to place the emphasis on that which is es- sential and vital. What after all is Christianity but the un- folding of Christ in the lives of men and nations? It is not a system of doctrines or a code of morals, though it possesses the loftiest teaching and advocates lives of purest morals. Its ultimate test is not found in our Confessions, but in our lives. Not by what we say, but what we do are we judged. There must be the doing of the Father's will in heaven and that Father's will is summarized by our Saviour in His last com- mission, the fulfilling of which has brought us together. If socialists, liberals and conservatives, if Catholics, Protestants and Jews can without changing their views fight side by side to destroy men's lives in Europe, why cannot we be true to our special convictions and still map out a common program to save the unsaved in Latin America? Rev. Ira W. Landrith, LL.D. (United Society of Christian Endeavor, Boston, Mass.) : I was riding along qn horseback in Tennessee some years ago. As I approached a grocery store I read a sign, perhaps two feet long and four inches wide, which, when I first saw it, read, "It floats." In front of this 13^ COOPERATION AND UNITY store I looked again and now the sign read, "Ivory Soap.'* Glancing back over my shoulder to look at it as I rode away, it read, "99 9/10% pure." If 1 had been three men looking at tliat sign I could have started an interdenominational war in three minutes, w hat I needed was to ride down the whole length of the sign and read it as I went. That is what we need to do in the Church. If we but acted in this way, the ques- tions of comity would be settled right away. I have been studying the geography of Panama for two blocks. On one corner there stands a church, a block away from there you find another of the same persuasion. Two blocks away, you find still another, and by walking quite a distance one finds a fourth church of the same name. This of itself illustrates the need of cooperation in Latin America. Rev. James I. Vance, D.D. (Presbyterian Church in the United States, Nashville, Tenn.) : How fine it would be if this spirit of unity and cooperation so manifest here in this con- fereifce could be carried back, so that the heart-beat of this conference might become the pulse-beat of the churches which we represent. There is no subject about which we preach so well and practice so poorly as this question of church unity and cooperation. There is no field in which prophetic purpose is so large and the actual results so meagre. But we must get to- gether. We must do less denominational preaching and teach- ing on our mission fields and less of it at home. If we are ever to have an evangelical church for Mexico, we must put the emphasis at the right place, which is neither on polity nor on theology, but on the possession of the Spirit of the Lord Jesus Christ. On tTie Erie Railroad is running today the Matt H. Shay, the most powerful locomotive in the world. It pulls five miles of freight cars. It is really three engines packed into one. What a lesson for our spiritual life. Why should we be afraid of cooperation? It will only enable us to pull greater loads. I heard of an Irish sergeant who was ordered to take a religious census of his company and he did it in this fashion: He drew them up in line and then announced : "Roman Catho- lics to the right. Church of England men to the left, all fancy religions to the rear." That is the way they regard us ; we are all classified alike as nothing in particular. God help us then to speed up our schemes of church unity and cooperation until we get evened up with our preaching. Mr. John R. Pepper (Methodist Episcopal Church, South, Memphis, Tenn.) : The subject of cooperation is the one in which I feel most at home. I have been in active business for about forty years and very deeply interested in the on-going of the church. Nothing has cheered my heart more, in the last year or two, and since I have been here, than this note of earnest, sensible, sane cooperation on the part of Christian churches. I think that Jesus Christ, our Master, wants us to DISCUSSION OF THE REPORT 139 do the work of the Church in the most sensible and business- like way. Business men get together when there is any great interest at stake. I am definitely in favor of territorial division in our mission fields and of the heartiest cooperation on the part of our churches in the foreign field and at home also. Two or three results would follow, I am sure. First of all, it will greatly hearten our workers in the foreign fields themselves to know that there is a great pulse beat in common among the churches. Again, it will greatly help the spirit of the Church at home to feel that we have a great common interest in all of these fields, and are working to one common end. A third important consideration is that the practice of cooperation will stimulate giving on the part of business men and women who are both devoted and businesslike. They wish to see affairs conducted economically and carefully and wisely, and will stand back of such plans. Mr. Fleming H. Revell (Presbyterian Church in the United States of America, New York City) : In the commercial world, the extreme folly of expensive and destructive competition has been felt increasingly during these last years as the days have gone by. Not very long since, there was a conference of great iron workers in the city of Washington. Representatives were tliere from Germany, from France, from Belgium, from Aus- tria, from England and from some other lesser nations. They were gathered there to find out how they could best foster the interests that they represented. They determined that it would be wise to adopt some emblem that would portray their pur- pose and they adopted a double one, one to indicate the past, the other to indicate their purpose for the future. The first emblem was a melting pot in which were some rifles with crossed bayonets, over which was written, "Might is right," and under it the word, "Competition." The second emblem was a melting pot in which rifles were stuck with reversed bayonets. Over that was written. "Ri?ht is might," and under it, "Coop- eration." Are the men of this world wiser in their generation than the children of light? ^^'here contentions do arise among the fellowship of the evangelical churches, may we not learn the lesson from that true Christian, our own ex-Secretary of State? When a contention arose between our country and a foreign nation, and the diplomatic representatives seemed to have reached a point where it seemed nothing more could be said, the representative of the foreisrn nation said, "I suppose Mr. Bryan, this is the final word." He responded in a sentence which deserves to be eneraved in granite, "There is nothing final between friends." Christian consistency demands a friendly combination of all Christian men and Christian women. We must persist until it is gained. Mr. J. H. Warner (International Committee of Young Men's Christian Associations, Recife, Brazil) : I have time only to 140 COOPERATION AND UNITY speak concretely. Permit me to use as an example the vast ••erritory overlooked in the apparently comprehensive survey of last Friday. I refer to North Brazil, the great neglected heart of the Southern continent, three-fourths of the Brazilian Re- public. Its omission is evidence of our astonishing lack of a thorough knowledge of Latin America. This evidence is still more convincing when we think that among the speakers of the day were two secretaries of great missionary Societies, each notable as a world traveller and each advocating a continental policy, yet neither made the slightest reference to the seven millions of needy souls who passed from his horizon when he took his journey across the Atlantic from Bahia. No less as- tonishing was the fact that a Brazilian who knows this terri- tory could make a touching appeal for Brazil and make no reference to these great unoccupied states of the republic. The territory to which I refer is that portion of Brazil lying north and west of the Rio Francisco and comprising the states of Alogoas, Pernambuco, Parahyba, Rio Grande do Norte, Ceara, Piauhy, Maranhao, Para, Amazonas and the district of Acre. Ten divisions ranging in size from that of New Jersey to four times that of Texas, and aggregating a territoy equal to more than three-fourths of the United States of America. Two- thirds of this section are occupied by virgin forests whose twilight trails are known only to an unknown number of sav- ages, whole tribes of whom the white man has never seen. Outside the forest scattered over more than a thousand miles of Atlantic littoral and along more than ten thousand miles of navigable waterway in the Amazon valley are 7,000,000 of as excellent people as ever bore the proud name of Americans or the prouder name of Brazilians. In the interest of these millions are operating four Societies and one self-supporting missionary. There are in all twenty-nine missionaries ; thirteen men, thirteen wives and three unmarried women. If other parts of the world were served by missionaries according to the pro- portion of missionaries to population that holds in North Bra- zil, the number of China's missionaries might be reduced to one-half her present number, those of India to one-third, those of Japan to one-fourth, and those of Korea to one-sixth. Of the twenty-nine missionaries, however, twenty-three are in one state, four in another and two in a third. Seven states rang- ing in population from that of Maine to that of New Jersey, have not a single resident missionary. One missionary resides in Para and is also responsible for Manaos, a thousand miles up the Amazon, farther than from New Orleans to St. Louis. One man and his wife live twenty-five days by river boat and mule trail from the nearest port, and these two are the only missionaries in a state as lage in territory as New York with a population as large as that of New Hampshire. Side by side with the twenty-nine missionaries of North Brazil labor thirty- DISCUSSION OF THE REPORT 141 four of Brazil's most faithful native workers, of whom eighty per cent, are in two states. These sixty-three people are theo- retically responsible for a territory three-fourths as large as the United States, and infinitely more inaccessible, with a popu- lation of seven millions, and in addition, the churches of this district have sent two of their young men as missionaries to Portugal. Three special phases of need here simply cry aloud for cooperation and a carefully planned advance : First, physi- cal needs. This entire territory lies north of the eighth de- gree of south latitude. No portion of India proper comes with- in this distance of the equator. In the major part of the dis- trict the grim enemy of human kind claims half the children before they are two years old and disease in the most hideous form stalks like a shadow on the trail of man. One medical missionary conducts a hospital and dispensary in a single state. Pilgrimages are made across five states to reach this man of God. When he travels by train his coming is heralded from station to station and the needy throng him at every stop. What consideration compels us to deny to other states a like minis- try? No less insistent is the intellectual need. Throughout the northern districts, eighty-five percent, of the population can neither read nor write. The government is working val- iently to overcome this terrible handicap for democracy. But it will be decades before an impression can be made. The im- portance of the opportunity to establish here a great university, which will train many of the leaders in the educational move- ment, cannot be exaggerated. The missionary bodies confine their efforts to help in this great task to two states and not an evangelical institution of college grade exists north of the Sao Francisco. Third, there is the need of Christ among the edu- cated classes. Do not think that these do not know Christ. There He stands on the Andes, a majestic figure in bronze; with outstretched hands and eager face He pleads for peace among the nations. But sinful men may pass this Christ, if they but lift their hat; for the Christ of Latin America has lost the power that once prostrated men in the dust at His feet. In a great church in Pernambuco hangs the Christ with a pierced side. Men confront this Christ with arms crossed in homage to the great Galilean sage who died for no fault of His own, but the power to draw all men unto Him is no longer His. In the church of Sao Francisco in Rio de Janeiro lies the Christ in a gilded casket. Men kneel about the casket and weep, then they go away with the cloud of black despair unlifted ; for the Christ of whom they think is a dead Christ. Thoughts of Him no longer awaken hone in the human heart. So it happens that reasonable men are losing their grip on the great truths of re- ligion and Christianity is relegated to those who ask no reason for their faith. And no insistence of ours on our useless de- nominational differences will ever enthrone the living Christ in 142 COOPERATION AND UNITY the heart of the educated man. If we are unable to give up our indefensible private notions about this detail and that, can we not at least leave them at home, where people who have grown accustomed to our whims will make allowance for our deficiencies, while we on the field unite to present to reasonable men the only Son of God? Cooperation in Porto Rico Rev. Philo W. Drury (United Brethren in Christ, Ponce, Porto Rico) : I desire not only to indicate what has been done in Porto Rico, but also to present some of the plans in mind for the future. F"rom the beginning of occupation there has been some understanding with reference to the division of ter- ritory, and with the coming of other denominations, later on, at least a tacit understanding quite faithfully adhered to. The first conference of evangelical workers on the island, held with a view to promoting cooperation, convened in 1905. Three years later, in 1908, the Federation of the Evangelical Churches of Porto Rico, composed of nine out of the ten denominations then at work in the island, was organized.^ A closer coop- eration along publishing lines was inaugurated in 1912, when the Presbyterian, Unieed Brethren and Congregational churches united in the publication of Puerto Rico Evangelico. In July of last year the Baptists and Disciples joined the others, the paper then becoming the official organ of the five denomina- tions mentioned. These same denominations are joint owners of the printing plant from which the paper is issued. Puerto Rico Evangelico is a bi-weekly publication, with twenty pages and a cover. Its annual subscription is fifty cents. It has been possible to furnish the paper at this price because of the large degree of cooperation. The average number of copies issued is 4,300. It is doubtful whetlier any other paper in the i.sland has a larger circulation. A Porto Rican, who belongs to the Baptist Church, is the present editor of the paper. So far none of the many predicted difficulties in the way of a union project of this character has seriously affected the paper, while on the other hand there have been many distinct gains. In 1914 the Presbyterians and United Brethren entered upon a plan of cooperation in the preparation of young men for the ministry. At that time the Presbyterian Trainine School, es- tablished in 1906, became El Seminario Teologico Portorricense, to be operated by the two named denominations. At least two other denominations have sent students to this seminary. At the last meeting of the Board of Directors of the seminary it was decided to ask representatives of all the denominations at work in Porto Rico to give careful consideration to the es- ^ In M.irch, 1916, at the regional Conference held in Porto Rico, the Evangelical Union of Puerto Rico took the place of this Federation. The Constitution of the latter body is to be found in the Appendix to thii Report. DISCUSSION OF THE REPORT 143 tablishment of a truly interdenominational enterprise. In 1915 the depository of evangelical publications was opened under the auspices of the committee on Literature of the Federation. Through this depository books to the value of more than $100 have been distributed monthly during the past few months. This same committee has also made a beginning in the publication of tracts, employing Porto Rican writers, and seeking to adapt the tracts to the immediate needs of the people. This deposi- tory, and also the main depository of the American Bible So- ciety, are located in connection with the printing plant of Puerto Rico Evangelico, making three interdenominational enterprises all under one roof and under one management. Mention should be made of the Polytechnic Institute, an institution on the or- der of Park College. This school, just in its beginnings, is be- ing conducted by the Presbyterian Church, yet it is interde- nominational in its work, and it is looked upon as a very im- portant factor in the evangelical work. It is not at all im- probable that this school, in the near future, may become an interdenominational institution. At the annual gathering of one of the denominations work- ing in Porto Rico, the following statement of principles, re- vealing a spirit of hearty cooperation, was unanimously ap- proved : "It is our profound conviction that in order to bring about the speedy evangelization of this island there is an im- perative need for a closer and more effective cooperation on the part of the evangelical forces. Therefore we most cordially support every movement that tends to this end, such as an in- terdenominational paper, an interdenominational theological seminary, an interdenominational evangelistic campaign, and other like enterprises, as we believe that these will bring about a greater unity, economy and efficiency in the work. Further- more, it is our conviction that for the good of the work it would be advisable for the churches operating in the island to reunite under the common name of "The Evangelical Church of Porto Rico." And in order that these principles may be put into effect we declare our readiness to accept any arrange- ment that may be deemed necessary for the good of the com- mon cause." In this connection I might add that a number of the representatives of other denominations have manifested a like disposition. The chief barrier to a larger cooperation of this kind is, as a rule, the missionary. A questionnaire was sent out recently to both Porto Rican and American workers in which the following question was asked : Do you believe that it would be advisable to organize the Evangelical Church of Porto Rico in which denominational distinctions would be eliminated? In the twenty replies received, twelve from Ameri- cans and eight from Porto Ricans, there were four negative re- plies, all from Americans who represent three denominations. The presence of so many denominations in Porto Rico, with 144 COOPERATION AND UNITY the consequent accentuation of denominational differences and conservation of a denominational spirit wholly foreign and meaningless to the average Porto Rican, causes endless con- fusion and affects the work, especially in view of the size of the island. It seems essential for the general welfare of the evangelical cause that this problem shall be solved either by the withdrawal of some of the denominations occupying a small territory, and the enlargement of the territories of the missions that remain ; or by a cooperation so real that denominational lines are obliterated. The latter solution will make possible undertakings not yet attempted, and will infuse a new spirit into all endeavor and improve its quality. It will make the whole work throb with new aspirations, thus engendering new power, enabHng Porto Rico, either by the release of some of its existing religious agencies or through the energy of the united Church, to extend its help and sympathy to Santo Domingo, the neglected neighbor island only fifty-five miles distant, where already the Bible Society has prepared the way by sowing the seed of divine truth. A Comprehensive Program of Cooperation Mr. Harry Wabe Hicks (The Missionary Education Move- ment, New York City) : Let me take as my text the remark on page 71 : "The conviction of home base constituencies with reference to the need for and the value of cooperation has been growing apace during the last half decade." We must not overlook the significance of this discussion to the supporting constituency. At the home base, there is in progress a rapid growth of conviction regarding the evils of non-cooperation at the home base in the occupation of home base territory. I have been studying carefully the attitude of the churches of all de- nominations for nearly fifteen years and I am clearly convinced that most of them agree that non-cooperation at the home base must at any cost be avoided. Their liberal support for the future is dependent upon this very point. Such a conviction does not signify any lessening of belief in _ denominational in- stitutions ; on the contrary it means devotion to them. And added efficiency in cooperation invariably means enlarged effi- ciency in denominational service. We are increasingly expected to adopt scientific methods in the administration of missionary work. It will stir the churches which are about to unite for the study of Latin America next year, if there goes out from this Congress a word on cooperation which shall be clearly in favor of seeking the largest possible united action in the ex- tension of our work. Among the men and women of our churches there is a rapidly expanding knowledge of Christian missions, which of itself is giving them a confidence in the interdenominational cooperative approach which isboth new and attractive. We may secure their generous financial cooperation DISCUSSION OF THE REPORT 145 and a large volume of intercessory prayer, by presenting a broad practical united program which will satisfy their judgments and stir their sympathies. Factors Promotive of Unity Rev. L. B. Wolf, D.D. (General Synod of the Evangelical Lutheran Church in U. S. A., Baltimore, Md.) : In all that was said this morning I failed to 'detect a single expression that did not emphasize the desirability of greater cooperation and of promoting unity as far as possible. This is a distinct gain over the discussions which took place some years ago at an- other conference at which we gathered much larger numbers than this one, but which lacked its spirit of unity. I do not think, however, that we have quite sufficiently stressed the great fundamental experience that must underlie unity. We cannot get together by simply walking together, although much can be learned that way. Far deeper there lies the great funda- mental conception which must animate us. It must be the spirit of the living God that must fuse together by His mighty working those elements out from which will grow Christian unity. The Rt, Rev. William Cabell Brown, D.D. (Protestant Episcopal Church in U. S. A., Richmond, Va.) : While listen- ing to the discussion this morning and thinking of the subject under consideration in this report, anxious to do everything in my power for cooperation, willing and ready to do anything in my power to promote unity, there has been this thought with me that in all our thinking and planning and purposing we should be careful never to say about anybody what we would not be willing to say to him. Mark the implication, brethren! Let no citizen of the United States say about the Brazilians what we would not be willing to say to the Brazilians. Let not an Episcopalian say about a Baptist or a Presbyterian what he would not be perfectly willing to say to the Baptist or to the Presbyterian. And finally let no one say about Roman Catho- lics what he would not be willing to say to a Roman Catholic. Let me illustrate. Suppose I were talking to a Roman Catholic face to face. You know how kindly and considerate I would be to him. I would not desire to offend him or drive him away. I should seek rather to speak the truth in love, and if possible to lead him into the full knowledge of the truth as it is in Jesus. But I have read addresses delivered by mission- aries in the United States which would have done incalculable harm if spoken in the presence of the people among whom they were laboring. We cannot take too much thought in this matter. Each one should look to the Lord and judge in the light of His spirit his own methods and words. 146 COOPERATION AND UNITY The Subsidizing of Churches on the Field Rev. Ed. Cook, D.D. (Methodist Episcopal Churcli, South, Nashville, Tenn.) : The ultimate aim of our effort in the field is the native church. Our funds ought to be so applied as to promote its development of self-maintenance and independence. Can this be done without some unified policy among the Boards? Whenever an administrator of mission funds realizes that in one of these great Latin fields his Board has been so subsidiz- ing the churches as to hinder the development of a spirit of in- dependence and an ambition for self-support and begins _ to tighten up the screws a little, there are always pastors who im- mediately move over into another Communion, perhaps of the same faith and order, where the pasturage is a little better. When that Communion in turn puts on the screws, they simply move on again. This is a condition with which we all have to deal. I remember one instance when some of the brethren of this type passed from one branch of Methodism to another that was a little more liberal in subsidies, then to the Presby- terians and finally to the Baptists. Nobody seemed to know where they went after that. We are face to face with the ab- solute necessity of a common policy of cooperation in such a matter as this founded on a thorough understanding between the different bodies of the same Church and between the dif- ferent Churches. Another sort of experience makes a friendly cooperation equally imperative, A promising young man in one of our mission schools, having taken whatever we can give him in the way of theological training, develops into a most promising man for the work of the pastorate. But the salary of the native pastor is small and the struggle to maintain and develop the little church is continuous and hard. A large girls school offers him two or three times as much pay, which he ac- cepts and leaves the pastorate. One after another, often, such promising men are taken because there is no fixed principle in this matter, no common policy. The Occupation of Territory Rev. Eucario M. Sein (Methodist Episcopal Church, Los Angeles, Cal.) : Although I have been absent from Mexico for the last three years, I am profoundly interested in the work there, having been connected with it for many years. The Cincinnati Conference, described in Appendix D to this re- port (pages 111 to 120), seemed to me to be providential in character. The more I think of the situation, as I have seen it while traveling throughout the Republic of Mexico for eight years as a representative of the International Sunday School Association, the more I wish to express my strong sympathy with the plan suggested. Naturally there will always be per- plexing problems involved in the aggressive occupation of that whole country. Counting all the Christian forces which have DISCUSSION OF THE REPORT 147 been at work there for the last forty-five years, only about one- fifth of the Republic of Mexico has been touched, four-fifths being wholly without the evangelical message. Wise territorial reconstruction will require keen judgment, broad sympathies and a willingness to sacrifice in order to make the needed re- adjustments, but in the end there will be great advantages to the whole missionary enterprise. In some states of Mexico there is one missionary to every twelve thousand. In others the ratio is less than one to a million. There are thirty-nine mission high schools in fifteen states with a population of nine million, while in the other fifteen states with a population almost twice as large there is no such institutional work at all. The country is now undergoing a process of reconstruction, political, social and intellectual. Will the missionary forces fail to meet their great responsibility for the evangelization of Mexico in the next generation? It is a call which far transcends any de- nominational appeal. Rev. John W. Butler, D.D. (Methodist Episcopal Church, Mexico City) : When in the providence of God one branch of the Church evangelical is led into a certain district to do mis- sionary work, it thereby assumes a certain responsibility for that district. If, afterwards, several other denominations go into that same district, passing by other large, unoccupied districts, then they, it seems to me. assume a responsibility of a very different character. It is perfectly possible to adjust problems of territorial occupation. Ten or twelve years ago the Metho- dist Episcopal Church was occupying certain territory in the north which adjoined Presbyterian territory. The Presbyterians were occupying territory in the coast region by Vera Cruz, five hundred miles south, down next to some of our territory. The two denominations got together like comimon-sense Christians and readjusted the territories. The Methodists gave their terri- tory in the north to the Presbyterians, who, in turn, gave their territory in the south to the Methodists. The adjustment worked out all right. We have since gone throueh practically the same experience with the Methodist Church. South. Of course per- plexing questions arise in regard to property. I am persuaded that the very best thing that missionaries and nationals alike in Mexico today, could do would be to adopt the Cincinnati plan, or something like it. If it has imperfections, then let them be removed : but on the whole, I do not see any substantial im- provements. The adoption of some such plan will set forward the kingdom of Christ in Mexico by a whole generation. The Enlistment of Forces Rev. Vincent Ravi (The Waldensian Aid Society of New York representing the Waldenses of Uruguay and Italy, Cam- bridge, Mass.) : I am not a Waldensian minister but the pastor of a Congregational church in Cambridge, Massachusetts. I 148 COOPERATION AND UNITY have been asked by its executive committee to represent the Waldensian Aid Society. It has been borne in upon me with growing force at the Congress that the world needs men, "strong minds, great hearts, true faith and ready hands." They must be men of intellectual and moral power. If the Christian message is to be received by Latin America sympathetically, it must be presented very largely by men in whose veins flows Latin blood. But how many generations does it take to make a thorough-going Protestant, whose ethics and religion are one and the same? Occasionally, a man of moral and intellectual strength comes out of the Catholic Communion to take up the work in our evangelical churches. We have looked upon the faces of such men in this Congress, but for every such man, there are dozens who are intellectually brilliant but morally weak. Where then, are we going to find men of the requisite moral strength? I say without hesitation that we can recruit a large number of such men from the ranks of the Waldensians. There are twenty thousand of them in the Alps. There is a large colony in Uruguay. There are thousands of men with eight centuries of Protestantism back of them. Four hundred years before Luther they were Protestant. They preferred death and hunger and thirst and cold among the eternal snows, rather than to betray the faith which they believed to be the true expression of the will of the Eternal. I believe that within five or ten years our missionary Boards represented here could secure a large number of recruits for Latin America from these Waldensians. Let us send forth an appeal to those in the moun- tains of Italy, recalling their heroic past and urging the present need. It will surely bring recruits who must, however, be trained for their work. Let various Boards assume the respon- sibility of the collegiate and theological training in Latin insti- tutions or in North America of those whom they enlist with the understanding that these men agree to serve their respective Boards for a period of twenty years in Latin America. The Waldensian field is limited by its lack of resources. A large number of these men, strong in intellectual and moral power, drift into the secular professions or into business, but thev can be secured for sacred service, too. Heretofore denominational considerations have blocked the way of such a plan as this, but in the future it will make far less difference whether a mission- ary is a Waldensian or a Presbyterian or a Baptist. He can make a good leader in any battalion of the Lord's army. Christian Literature as Related to the Working Plan Rev. H. C. Tucker, D.D. (The American Bible Society, Rio de Janeiro, Brazil) : I think it has become very clear to us, as this Congress has proceeded in its discussion, that the Latin- American mind is awakening to a realization of its conditions of darkness and ignorance and is turning away from that dis- appointing dogma of the infallibility of the Church ; it is look DISCUSSION OF THE REPORT 149 ing for reality, searching for truth. Even the open Bible needs interpretation. Hence under the most favorable conditions there is needed wholesome, helpful literature to guide these Latin minds in their search. The Anglo-Saxon mind in matters of religion occupies an attitude of research. It looks forward to fresh comprehensions of truth. The Latin mind, having awakened from its slumber and beginning to look out after truth, tends to look backward for truth that has been hidden. We must exercise some patience and be ready to unite all in guiding this Latin mind "in its sincere search after truth, where- by it seeks to get back to Christ and to primitive Christianity. We shall need to use every educational process to give to the Latin mind a clear conception of fundamental truth. Good lit- erature will be notably useful. Much has been said about the awakening of the Latin mind to service. I believe that through the influence of the teaching of the doctrine of the meritorious- ness of good works, there has been produced in the Latin mind a genuine thought of service. If there can be some way of lay- ing hold upon that conviction and of using it I am sure that we will be able to develop splendid plans of organized social service in Latin America, for these warm-hearted, loving people have an instinct amounting to genius, for doing good. Rev. John Fox, D.D. (The American Bible Society, New York City) : r believe in cooperation theoretically and practically. I have been taught it almost from my cradle. I have preached it and practised it. I have invited a Roman Catholic priest to speak in my pulpit, although, to my great regret, his bishop would not allow him to accept. I recognize the great value of much said in this report and personally sympathize with many of the suggestions which have been made here. I cannot give my assent to all of the principles which underlie the report. I naturally endorse Mr. Stark's remark that Bible Societies are proof of the possibility of cooperation. The American Bible Society has a Quaker president, it has Congregational, Metho- dist and Presbyterian secretaries and the oldest member of the Board is a Baptist. Its affairs move harmoniously and with efficiency. I think that the report has too little regard for the history of the Church, especially during the last four hundred years. Our churches are Protestant churches. One of the most eminent of them is called the Protestant Episcopal Church. The rest do not put that word into their official name but they all are Protestant. Our missionary policy should enable the grow- ing congregations, and especially the young men in training for the ministry to be indoctrinated in the history of this contro- versy. The Protestant reformation is not finished. It was well begun four hundred years ago. It must be continued until Latin America shall be led back to the simple gospel. The chairman of the Commission in his remarks contrasted the mis- sionaries of today with tHose of the past. There were heroes 150 COOPERATION AND UNITY then as well as now and they had their full meed of troubles. It would be worth our while to study their lives. HaH I time I would read an extract from Luther's famous commentary on the Epistle to the Galatians. Discussing Galatians 4:12, "Be- come as I am," he appealed to all pastors to bear themselves with sympathy and fatherly affection toward those in their parishes who had erred and were in opposition to them, seeking neither redress nor penance, but only a real repentance. The extreme bitterness of the Galatian opposition to Paul Luther declared to be paralleled by his own experiences, and as being due merely to the natural fanaticism of those who, having once known the pure truth, permit themselves to be seduced into dis- belief, a bitterness which all must expect who stand for the truth. Such splendid passages give us an idea of Luther's own methods and make us more inclined to revere the leaders of old. Rev. Charles Clayton Morrison (The Christian Century, Chicago, 111.) : I think we all are conscious of the difficulties in the way of Christian unity on the mission field, though I think we are also perfectly sure that we absolutely must make some progress toward a real cooperation in the matters of pub- lishing literature, allotting and redistributing territory, and of promoting education. I profoundly believe, likewise, that there is among us a unanimity of sentiment with reference to the actual interchange of membership in the mission field where the churches and the opportunities for Christian fellowship are so few as they now are. The difficulties are very great, but there is an irresistible trend towards the unity of the Church of God on the mission field and an equally irresistible trend towards the unity of the Church of God at the home base. As we shall find it necessary to unite on the foreign field it will be absolutely inevitable that we shall find it necessary to unite in the home churches. Whatever takes place in the mission field will even more effectively influence the life of the home field. In this movement for the unity of the Church there are gathered up all the other great motives of our modern age, the new moral idealism, the new social imperative, the new missionary motive, the new comradeship of scholarship in the fields in which mod- ern scholarship is working. All these are only allies of the movement for the bringing together of the people of God who have been scattered and divided by considerations that no longer have meaning, that seem to some of us to be even impertinent and irrelevant in the work of the modern church. The move- ment for Christian unity must therefore probably pass through three phases in order to become a reality and to reach its con- summation. The first phase wilT be the creation of a Christian union conscience. This idea of unity must be brought down from the rarer atmosphere of sentimentalism and be brought home definitely to the individual consciences of the members of the Church of Christ. I must learn to feel and you must learn DISCUSSION OF THE REPORT 151 to feel that it is nothing short of sin to have Christ's body so divided. Each man who strives to be loyal to his Master must be made aware of the sinfulness of his share in blocking the way of that unity to which Jesus Christ himself looked forward. The second phase of the Christian union movement is the overcom.ing of denominational inertia. When all has been said about our conscientious differences, the deeper fact remains that we are divided primarily not because of conscientious reasons, but just because we are! It is sheer, sordid inertia that keeps us apart. Denominational pride, property investments, tradi- tion, a religious press that depends for its very life on sec- tarian clannishness— these are the things that keep us apart. The third phase of the movement toward unity is the tran- scending of conscientious differences. There are differences, and they are conscientious, but they do not strike down into the deep soil of faith and loyalty. They are capable of being reconciled on a higher level, from a higher point of view, and it is our duty to find that higher level, that higher point of view. Mrs. Katherine S. Westfall (Northern Baptist Convention, Chicago, 111.) : I feel very strongly that in this matter of co- operation, both at the home base and among the Boards and missionaries on the field it should be agreed that the same form of work is not to be duplicated at any one locality. Such a covenant may seem unnecessary to many of you in the great Latin-American centers, where the work is so very limited. But in many North American fields we have found identically the same kind of educational work being done by several organ- izations. How much better it would be if all Boards before undertaking any new work should make a survey to know what is being done, so as to decide fairly what form of work is most needed. It is equally necessary that missionaries should take care to make a careful study of their whole field and of all the agencies at work so that their recommendations will truly represent^fresh contributions to Christian activities and not rnere rivalry. It is well worth while, as wfe have recognized, to give women the opportunity for a well-rounded education. Therefore, the different Boards should make the effort on the fields to share in this provision. In a good many of our Latin- American fields we need kindergarten training courses. One Board could offer such training for a large district. There is also much call for nurse's training courses, and one Board could provide that for several denominations. Such corre- lated action would prevent any waste of our very inadequate funds or of effort. At the same time we would give to these Latin-American countries educational developments covering aU the fields. 152 COOPERATION AND UNITY Educational Cooperation Rev. Samuel R. Gammon, D.D. (Presbyterian Church in U. S. A., Lavras, Brazil) : There are a large number of our schools in Brazil doing primary and grammar-school work. They are not coordinated, but should be. For their coordina- tion we greatly need the cooperation of all engaged in educa- tional work. We have eight or ten, possibly eleven, schools for girls that are doing work that may be characterized as high- school work minus, not quite so complete a work as that done in the high schools of the better grades in the United States. We have also from eight to ten schools for boys, the work of which might, perhaps, best be characterized as grammar school plus. These schools are preparing for the professional schools of Brazil and for our theological seminaries. All such schools of each denomination need coordinating^ and standardizing, which means cooperation. We also need in Brazil one of the universities demanded for Latin America to afford the training needed by the classes who are going to occupy the places of influence and control in the affairs of the nation. We already have schools doing professional work in civil engineering, phar- macy, dentistry, agriculture and commerce, and we have five or six or seven groups of youth in training for the study of the- ology. Our desire is to organize all these courses for advanced study as well as the schools of secondary learning, and to bring them together under a Board representing all evangelical educa- tion, thus forming the basis for an evangelical university with its professional schools. Mr. Marshall C. Allaben (Presbyterian Church in the U. S. A., New York City) : There are two distinct impressions that T shall carry away from this Congress: first of all, the magnitude of the task which confronts us in Latin America, and secondly, our own unfitness. But we are considering prac- tical situations and must do our best to meet them. The Com- mission on Education in its report on page remarked: "We devoutly hope that no new institution of higher grade will be planted by any mission Board without due consideration as to whether it should not be a union enterprise." I am connected with a Board which is just now planting a new enterprise for the island of Cuba, and I come here today to challenge the other forces at work in the island of Cuba to consider whether the enterprise shall be a union enterprise or not. It is to be a nor- mal school. Its value as an evangelizing agency cannot be over- stated. It will send out hundreds of teachers to live Christian lives in community centers. No teachers in Cuba, except those who have attended a university, have had any training above that of a secondary school, and few university-bred men adopt the teaching profession. We need a teacher's college with strong courses in teacher training, manual training, in physical training, in domestic arts and sciences, nurses' training and all that. No DISCUSSION OF THE REPORT 153 such school as that required can be had without cooperation, administering it by a joint board of directors representing all the evangelical agencies at work. Teaching Effectiveness Prof, William Adams Brown, Ph.D., D.D. (Presbyterian Church in U. S. A., New York City).: I wish to speak to one single phase of cooperation in theological education, and that is making possible the periodical release of some member of the teaching staff for special study or special literary produc- tion. Two great advantages might result from such a course as this. In the first place it would make possible that frequent access to the most recent sources of knowledge which we have learned by experience to be the necessary condition of perma- nent effectiveness in the teacher's work. On my way down to Panama I read the report of the Rockefeller Foundation with reference to its plan for medical education in China. It con- templates the establishment in certain convenient centers in China of medical institutions equal to any in the world. But it further proposes to correlate these central institutions with other promising ones in that great republic, and to bring there to them each member of the teaching staffs of those institutions for three months every year, so that they can be kept in touch with the last word of medical science. The evangelization of the world is a more urgently important task today than the per- fecting of the world's health. Are we willing to set standards for the teachers of our preachers on the mission field less exact- ing than those now set for teachers of medicine? A second effect of such a program would be that we could bring back home from time to time men who are familiar with the condi- tions of Latin-American fieFds to put us in touch with those con- ditions, enabling the home base to cooperate intelligently in pre- paring its missionary candidates for service in Latin America, as they ought to be prepared. Our own conception here of the importance and character of this task has been radically altered by our first-hand contact with those in the field. Why should not leaders be continuallv coming back from Latin America to tell us what really needs to be done? A third result of this plan would be to bring about acquaintance between those who are to be the future leaders in the different Communions, mak- ing them conscious of that common evangelical Christianity which we have all agreed is the suoreme need of the Church, not in Latin America onlv. but throuehout the world. The evangelical ministry must be trained in theological thinking, every phase of which was horn out of a living conviction rooted in religious exr>erience. Our sectarianism arises out of the fact that such thinking has been separated from experience and propagated by those to whom doctrine is one thing and experi- ence another. The theological student must not depart from 154 COOPERATION AND UNITY actual life experience. How can he better realize it than by our bringing together in one institution those who represent the great common Christian traditions as well as different phases of Christian truth, that as they worship and pray and study to- gether they may learn to understand one another and to take over from one another fresh aspects of religious truth, so as to build a theology as broad as the mind of God, as deep as the life of God? On such a foundation those must be rooted who are to successfully propagate Christianity against so highly or- ganized a system such as that in the countries represented here. Rev. Frederick T. Parker (Wesleyan Methodist Missionary Society, Colon) : Those who have any acquaintance with the Methodist Church to which I belong will appreciate an incident related of a candidate for the ministry who was being examined. The presiding examiner asked the candidate how he would deal with a skeptic. His answer was that he would put his arm through the arm of the skeptic and take him for a ride on the tramcar. He, too, placed experience above theology ! On this subject of cooperation and unity we have surely acquired a large volume of experience. Here in Panama is much overlap- ping as Dr. Landrith remarked, but I wish to bear testimony to a general cooperation in union evangelical work. About three years ago, on the basis of the circular issued by the Evangelical Union, the Baptist minister and myself in Colon agreed to hold union services during the first week of the year. In the follow- ing year this union was increased by another denomination? and in this present year the churches represented in the union in- cluded practically all the evangelical churches in Colon. There was a certain feeling of inspiration and awe under the circum- stances of our meeting so that the moral effect was great. They were held in different, churches. The results were not only direct conversions in greater numbers than otherwise would have been the case, but a marked influence upon our own people. A growing unity'^ the work on the field will help to develop a spirit of unity at the home base. Miss Ruth Rouse (World's Student Christian Federation, London, England) : Just a word to supplement Mr. Hurrey's appeal on behalf of students going to North America. He ex- plained the fine scheme organized in North America for welcom- ing Latin-American students who plan to study there. We in Europe are trying to do exactly the same thing for the students who come there to stndv. Tn Switzerland, for example, in con- nection with the Student Christian Association we carry on a work for students of different nationalities, helpino: them !?et settled down in the universities. Tn Great Britain also we have such a work, in London and other centers. It has been de- veloped also for the students who attend the universities of Belgium. Many of the students there come over from Latin- American countries. In all these different centers we are doing DISCUSSION OF THE REPORT 155 what we can to make these students feel at home. If ever any of you know of Latin Americans who are to study in Great Britain or in any other European country and will inform me regarding them as fully as possible, I will utilize such informa- tion as wisely as possible to help them begin and carry on their studies under the best possible auspices. Union Activities Rev. William Flammer (Mission Board of the Christian Church, Balboa Heights) : I come with a very deep conviction of the importance of the unique movement among the evangeli- cal denominations of the Isthmus which I represent. Our work is conlined wholly to Americans. The union idea on the Isthmus originated chiefly among laymen. A little nucleus of men and women from the States believed that the largest interests of the Kingdom made it not only desirable but necessary to abandon denominational lines and beliefs on the zone and to emphasize the fundamentals of the religion of Jesus Christ. Out of that conviction developed the present scheme for unity and coopera- tion among the American Christians on the Isthmus. As an organization we are aiming to conserve the interests of the vari- ous Churches of the States. We are holding the Christians of different Communions together and seeking to keep their faith alive and active. There are large possibilities here of people getting away from God forgetting their church relationship and drifting, until the finer side of their natures has become para- lyzed. By getting hold of these people promptly, because of our attractive fellowship, we cultivate their religious life and retain them as good church members. When they join our church organization they do not cease to be members of their home churches, but enter into a temporary connection, to last while they are at the Zone. If each denomination tried to maintain a church here, not one could be effective and appealing. United in this way the Union Church attempts to maintain a strong community Christian life. Cooperation With Governments Rev. James H. McLean (Santiago, Chile) : One century ago when these new republics felt the throb of freedom, the doors of Christian opportunity were swung wide open. James Thom- son, a representative of the Bible Society, had an opportunity so large that had it been promptly seized Latin America might have been well evangelized ere now, but God's missionary agen- cies failed to cooperate with the willing governments and a promising opportunity was lost. Those familiar with the be- ginnings of evangelical work in South America know how great a factor has been the friendly relations of missionaries with governments. The history of pioneer effort registers incident after incident, where gospel agencies were introduced into the 156 COOPERATION AND UNITY various republics in response to a definite official invitation. The man of Macedonia who cried, "Come over and help us," was a real live Latin American who spoke Spanish and Portu- guese and met the missionary at the entering port and offered him in every emergency loyal and courageous support. In Guatemala, Colombia, Argentina and Bolivia missionary work was undertaken at the solicitation of the officials of those repub- lics. Men who recognize the impotence of formal ecclesiastic- ism and the sterility of irreligion are ready to meet with us, not to consider the causes of moral evil, but the remedies. When- ever the evangelical Church has an advanced program and de- velops a Christianity which touches social, intellectual and religious problems, the laity of Latin America offer active coop- eration. The missionary ought never to be less than a spiritual plenipotentiary. He ought ever to hold free from political in- trigue and the streams of his life ought to refresh the society which surrounds him. His attitude towards life ought to be that of whole-souled friendship, wherever possible. Certainly he makes no gain by isolation and antagonism ; much less by com- petition. In many of these republics the chief obstacle tc prog- ress comes from the opposition of individuals. Whether we are invited to cooperate in education, in temperance, in social re- form, in a Christian sense, where we can do it without lowering our motive or surrendering our allegiance, we ought gladly to offer our help. Thank God, in spite of racial and political barriers there is no barrier on brotherly love. Here is a wide ministry indeed into which we can enter as God gives us oppor- tunity. Bishop Francis J. McConnell, D.D. (The Methodist Episco- pal Church, Denver, Colo.) : Cooperation may be significant by indirection, by the production of an atmosphere in which evils cease to live. The missionary cannot very well go into Latin America and directly attack the social evils of his time, as he can in the United States. Latin America will rightly say these matters are their own affair. Some evils can only be corrected by creating an atmosphere in which they perish of themselves. When I was a boy and got my first glimpses into geological his- tory, I used to wonder who killed those great beasts of tremen- dous size and fearsome name which splashed about in the swamps. After a while I made the discovery that nobody killed them ; the climate changed and they died. So with many evils in the world : they are to be overcome by a change of climate only. The only way we can produce a spiritual climate is by the dominance of the cooperative movement in the lives of the churches. You may have heard of the two men who were dis- cussing the climate of New England and one asked the other, "What sort of climate do you have up there in New England?" "Oh," he replied, "New England has no climate — merely samples of weather." Now if in Christianity we have merely samples of DISCUSSION OF THE REPORT 157 ecclesiastical weather we are not going to create the sort of climate in which evils will die of themselves. There must be all over our territory a closer coming together of Christians, which will bring some phases of activity to their best expression and other phases to extinction. The Progkam Before Us Mr. John R. Mott, LL.D. (The Advisory Committee) : I think all but one, possibly two, of the eight Commission reports have made specific suggestions and even strong recommenda- tions in the direction of the creation of some small and effective agency or committee which will enable us to complete certain work begun by this Congress and will likewise carry forward to completion the investigations instituted by the various Com- missions and other bodies of problems that are pressing upon the Churches in different fields ; which will give effect to the findings on which evidently the delegates of this Congress are fully agreed, and which finally, will facilitate the process of co- operation, where desired by the leaders of the agencies con- cerned. Your Business Committee has consequently given this matter considerable attention. Several of its members have given somewhat thorough study to a proposal which the whole committee yesterday unanimously endorsed. It is expressed in a series of resolutions, which will be brought before you in print in the bulletin tomorrow morning. These resolutions call for the perpetuation and enlargement of the work of the Committee on Cooperation in Latin America, which brought about this Con- gress. They likewise call for the creation of sections of this Committee, one for tiie United States and Canada, another for Europe. Each section will work quite independently of the other in details that concern the missionary Societies of their own countries in relation to the work in Latin America. The resolu- tions likewise imply that eventually there will be developed in different parts of Latin America national or international com- mittees, each independent of any other committee or agency, even of the cooperating committees of North America and Europe. The Business Committee believes that this plan reflects adequately the mind of this Congress. Some of its members believe strongly that eventually, and perhaps in the compara- tively near future, there should be established in Latin America itself an effective thoroughly representative committee with purely advisory and consultative powers, certainly having no executive function save at the unanimous request of the mis- sions and Churches concerned. By creating such a committee we will be working in line with the best precedents in various parts of the world. I might refer to some of these. In India there is what is known as the representative council, in which all of the seven great divisions of India are represented, Madras, Bombay, the Central Provinces, the United Provinces, the Pun- 158 COOPERATION AND UNITY jab, Bengal, and Burma. Each of these district councils has in it representatives of all the native churches and all the missions at work in the area concerned. Each of these representative councils is independent of other representative councils. Then there is a national council in India, made up of representatives of these various provincial councils together with some coopted members. The chairman of this national council is the Metro- politan of the Anglican Communion of India. China has a similar committee known as the China Continuation Committee, made up of about fifty leaders of the Chinese churches. Bishop Roots is chairman of that committee. In Japan there is a similar committee, of which Dr. Ibuka is president. That is a similar committee in South Africa and there is a nucleus in the Levant. Other similar committees are found in Ceylon and the Straits Settlements. If we act along these lines proposed, we are merely proceeding along lines of rich and wise experience. Not one of these countries would think of reverting to the days when they were without these simple agencies to represent them in a purely advisory and representative way. I trust that you will give careful'study to the proposal of the Committee. The Concluding Address Rev. Charles L. Thompson, D.D. : I should be untrue to the state of mind in which the Commission approached this question and in which it has come to its conclusions, if I did not speak frankly. Because we are dealing with countries which have an older religious faith, our relation as evangelical Churches to that faith must be considered. We cannot escape this responsibility. This inherited faith is not, however, the only faith of these countries. They have Christian Science, Theosophy, Free Thought and Spiritism. In view of them all, what attitude shall we maintain? First, we are charged with a definite message. If we have no such message, we have no business in Latin America or anywhere. We must be true to our message as we under- stand it. Intellectual honesty is the prime requisite of a mis- sionary. Christ required it first of all. Because it was lacking among the Pharisees, he used the searching words of the twenty- third chapter of Matthew. We must declare the truth, the whole evangelical message, the gospel of repentance and faith in Jesus Christ. This is our clarion note, which must ring out, as it rang from the lips of John the Baptist. The missionary or minister who compromises this gospel, in the face of any opposition, compromises his sacred manhood. But, in the second place, our message should be spoken positively and constructively, tenderly, not controversially. I do not say there should be no contro- versy, but it should not be sought. It is better with Paul to explain our faith than to attack that of others. Again, the message must not stand alone. It must have an incarnation. Those wlio hear the gospel must be made to feel that those DISCUSSION OF THE REPORT 159 who preach it have come as devoted friends, to enter in Christ- like fashion into their lives. The gospel often finds acceptance when it weeps with those who weep, when it becomes solicitous for crushing social conditions, when it opens hospitals, schools, and sends out teachers and household visitors. Such social min- istries afford an indefatigable chance for cooperation. Only common endeavors can lift communities. Union movements, in matters eleemosynary, educational, humanitarian and moral are absolutely essential. This brings me to one plain and direct word about cooperation with the inherited faith of Latin America. In expression of the general feeling of the field the report of your Commission now declares that there is not at present any hope of cooperation of any kind, or in any degree, with the Roman Catholic Church as an organization. This statement was not unanimously reflected in our correspondence, but it expresses the general testimony. We accept it as a pres- ent fact. We do not accept it as an ultimate fact. It is not even now a fact everywhere. When Cardinal Farley occupies the platform with Bishop Greer and other evangelicals in New York to promote some civic or social reform, it is a declaration that some time such a scene may be witnessed in Buenos Aires, or in Rio de Janeiro. We even dare to cherish the hope of an ultimate union of Christendom. We do not believe in the per- petual postponement of an answer to Christ's prayer. For the present we may approve the statement of the report on page But our correspondence warrants us in saying that there is a chance now for some cooperation with individuals of any faith in Latin America. Many there are ready to say, as a South American Ambassador at Washington once said to me : "Our burdens are too heavy for us, we need your help." Our victory waits on our complete surrender of ourselves through prayer to the Spirit of God. We cannot trust our prejudiced intellects, but we can trust the spirit-filled heart. God at this Congress has wrought the impossible in answer to our prayers. There is power in united intercession which will enable us to meet our tremendous task with quiet minds and unfailing courage, giving us the vision to see and the will to act. He who handles the gospel sincerely has the dynamite of the Almighty. So with one mind, baptized into one spirit, let us give ourselves to the grandest task ever given to the Church of God, the redemption of a whole continent the world's central continent, from materialism, agnosticism and superstition. We shall not see the consummation of our hopes. It is a long enterprise, but to begin it with a common march is glory enough for one gen- eration. We shall be sure of God's help, and that will be enough to ward off discouragement. On the way down I saw the lights of San Salvador and thought of Columbus, as he resolutely held i6o COOPERATION AND UNITY the prow of his caravel towards the sunset. With persistent courage quelling every thought of mutiny, he could say in the words of Lowell : "One faith against the whole world's unbelief, One soul against the flesh of all mankind." Let such faith be ours, and today will initiate a progress which will never cease. THE TRAINING AND EFFICIENCY OF MISSIONARIES A Discussion by the Congress on Wednesday, February 16, 1916 AGENDA FOR THE CONSIDERATION OF THE THEME I. With the light you now have as to the requirements of missionary service in Latin America, what would you especially emphasize in the way of preparations if you had your mission- ary preparation still before you? (1) in Connection with the preparation before leaving the home field; (2) after reaching Latin America? II. What is the counsel of the Latin America churches as to the preparation of missionaries for Latin America? III. How may the masterv of the language be best secured? IV. How conserve the time and health of the missionary so that these may be expended in carrying forward his study as well as in accomplishing his distinctive mission? Considerations of space have made it necessary to abbreviate the addresses and remarks made in the course of the presenta- tion and discussion of this Report. In doing this the attempt has been made to preserve everything that throws light upon the subjects considered in the Report. It has not been found possible in many cases to submit the report of the addresses to those who delivered them for their revision. 162 THE PRESENTATION AND DISCUSSION Dr. Robert E. Speer, the Chairman of the Congress, presided. The discussion of the afternoon theme, "The Training and Efficiency of Missionaries" was opened by the Rev. Frank K. Sanders, Ph.D., Director of the Board of Missionary Prepara- tion, who spoke as follows : A missionary leader whom we all delight to honor was recently speaking of three trips he had made throughout the mission lands of the world. At the end of the first journey he was convinced that the greatest need of the missionary enterprise was the multiplication of mission- aries. At the end of the second tour he was rather inclined to think that the greatest need was the vast enlargement of the native agencies. But he came home from the third survey of the field, facing the great possibilities and the terrific obstacles of today, convinced that after all the most important need was thoroughly trained missionaries, and that such preparation would be the secret of the success of the missionary enterprise in the pressed it, of Missionary Studies. Such a Board was quickly organized in Great Britain, but it has followed a line of de- velopment quite different from that followed by the Board organized in North America. You will be mainly interested in knowing what has been done on this side of the Atlantic. Early in the year 1912 a Board of Missionary Preparation, consisting of thirty-six members, was organized by the Foreign Missions Conference of North America, which represents all the foreign Missionary Boards at work from the United States and Canada as a base. The members of the Board were selected for their general representa- tive character. They included missionary administrators, gen- eral educators, training schoool educators, women who are study- ing woman's important place in mission work, and those who might be properly called "missionary experts." that is, those whose long experience has qualified them to lead in shaping opinion concerning the important problems of the missionary enterprise. The Board relates itself to four classes of interests. First of all, the interests of the missionarv candidates them- 163 164 TRAINING OF MISSIONARIES selves. These are its particular objective. But it also holds relations to the Boards with reference to the administrative measures that have to be taken with missionary candidates. Furthermore, it comes into relation with educational institu- tions, since it has many suggestions to make with reference to possible courses that will Help to prepare missionary candidates for their work to the best advantage. And finally, it seeks to come into relation with the young missionary in the field, at least up to the time of his first furlough and including that furlough. Tliese four classes of interests have led the Board to take up five important types of work which perhaps I will have time to indicate briefly. Its first task has been the production of the necessary literature of information. I wonder if many of you have noted the fact, which most young missionaries realize keenly, that there has not been in existence any available docu- ments which would tell an inexperienced candidate precisely how to begin to get ready for his work. It was a task which had to be undertaken from the beginning, so the Board of Missionary Preparation has aimed primarily to furnish in con- venient form reliable, organized information such as candidates need. The Third Annual Report of the Board in 1914 con- sisted of careful reports covering the various types of mis- sionary service — evangelistic, medical, educational and work for women. The proof that these were valuable reports lies in the fact that they are still constantly called for. In the following year the Board prepared a series of reports on missionary fields and the preparation for them. It found that in the missionary world there were just about six typical fields, China, India, Japan, Latin America, the Near East, and Pagan Africa. These divisions represent not merely six countries but six different types of work, each calling for quite a little specific and unique preparation. The reports concerning them are not merely the result of the work of a committee, however good. Each com- mittee was just as strong as it could be made, but its work was checked up twice over by the experience of the missionary world, so that each report became the contribution, not of a few people, but of hundreds, each one an expert. The Board is going right on with this service which seems to be funda- mental. The second task of the Board was to publish the re- ports and make them available. Its third aim has been to study missionary administration, the best methods of administering missions, so that young candidates will be helped to come in contact with all possible means of development. The results of this study are brought to the attention of Board secretaries or members through conferences for leisurely discussion. In the fourth place, the Board seeks to render a general service to candidates through the director, a service which is analogous to that of a candidate secretary. There are only a few Boards that have chosen a candidate secretary. The Board of PRESENTATION AND DISCUSSION 165 Missionary Preparation studies the interests of all Boards in the attempt to get the right candidates into the right places. Moreover the Board of Missionary Preparation has a most im- portant, far-reaching, slowly developing task in the standardiza- tion of institutions. Very few North American educational institutions are really doing the work we wisi. them to do. But by organizing a conference which will bring together the type of educators concerned, and by discussing with them the vital problems at issue in the scientific preparation of mission- aries for their future task, a sort of standardization is being recognized and brought about which will gradually improve the opportunities for education or for specific training afiforded everywhere to candidates. Finally the Board is interested in studying the needs of the young missionary, who is the most important factor of all. It is desirable that a missionary should not stop his education, when he goes out to the field. He ought to be beginning a new phase of it. He ought to be in- creasing in enthusiasm every moment of his stay upon the field, seeking themes for specialized knowledge along which he seeks to become an authority and in connection with which on his first furlough he will be doing some special studying at home. That IS an ideal recently formulated. Very few young mis- sionaries have had a chance to make much progress at it, but the Board stands as the friend to all those who wish to make the most of their opportunities on the field to develop a mastery of its problems which will express itself in a wide range of influence in later years. The Board of Missionary Preparation does not merely ap- proach these matters theoretically. It gets its data from the field. They have been secured there just as far as it was pos- sible to get them. These published reports already referred to have been prepared in the first place by those who were acknowl- edged masters of each subject. They have been submitted for keen criticism to experienced missionaries at every stage of de- velopment. The best proof of their permanent value is that when the Fourth Annual Report reached China last winter, an order was started within a week through the Continuation Committee of China, asking for one thousand special reprints of the report on China to be placed by that Committee in the hands of every young missionary in China. That is one of the best testimonials ever received to the real, enduring value of the work which the Board is doing. But what we crave today from the missionaries gathered at Panama are practical suggestions. They will give thoroughgoing value to the reports and through them will be made useful for many others. Latin American Advice Rev. Juan Ortz Gonz.a.lez (The Presbyterian Church in Cuba, Sagua la Grande) : We expect all the foreign missionaries to i66 TRAINING OF MISSIONARIES know our history, to study our social habits, and to know us. The more a missionary studies the factors that have produced the Latin civihzation and developed its particular institutions, and the more he grasps the Latin way of thinking and the way the Latins have of expressing themselves, the better it will be for him. It is true that his great duty is to preach Christ crucified. I praise God that I am trying to do that kind of preaching. But the more points of contact a missionary has with his people, the more open ways there are by which he can efifectively preach Christ crucified. A genuine sympathy with them in all their trials, tribulations, and troubles has much value in unlocking their hearts. We expect also a missionary to preach Christianity, but not American Christianity. Of course I am not belittling our North American brethren. I mean that the work must be done after Paul's fashion, as I interpret him. He planted churches, he preached the Gospel, but he left to the individuals in those churches the task of developing their own national type of Christianity. The missionary should bring Christ to a people and let the gospel of Christ develop a national type of Christianity. That type will grow easily and strongly and will be deeply rooted in the public consciousness. We ex- pect finally that every missionary will seek to relieve our prob- lems. Unbelief, in Roman Catholic countries, is not so much a conviction as an error. It is an external protest arising from the supposition that there is no other religion than Roman Catholicism. These men and women know that many of the teachings of the Roman Catholic Church are in conflict with science and opposed to the progress of civilization. That leads them to declare that they will have no religion at all. Every missionary ought to understand the vital power of Christianity, its adaptation to life, and its clear principles as Christ laid them down in His blessed gospel. He could then reach these . unbelievers. They are not really irreligious, so much as refus- ing to continue their accustomed religious view points. Professor Eduardo Monteverde (President of the Congress, Montevideo, Uruguay) : There are four classes of people with whom the missionary deals ; with those already converted, with those who desire to be converted, with unbelievers, and with Romanists. We may safely pass by the first two classes. Who- ever goes as a missionary knows how to speak to those who want to be converted and to those who are already converted. In order to speak to those who are skeptical in their tendencies the missionary should make himself a thorough student of all that we call materialism. He must know who the great men are in this field of thought and he must know their writings. In order to speak with power to Roman Catholics the mission- ary must know their doctrines and how they developed. He must also know how to defend himself against ingenious and bitter attack. It will help him greatly to know the character PRESENTATION AND DISCUSSION lO; of the Latin American, so that he will be very careful about the words he uses. He must be able to meet a very sensitive people on their own ground and win their regard and respect. Important Qualifications for Service in Latin America Rev. George H. Brewer (Northern Baptist Convention, Mexico City) : The first qualification of a good missionary is the deep conviction that a missionary is a messenger for Christ, sent by God to communicate His message to a lost world. Such a conviction as that clothes him with the sense of authority that comes from above. It enables him to meet adversity, gives him poise, and helps him to undertake his great task with more determination. To that conviction should be added another — that he is sent of God to Latin America. No missionaries should come to Latin America who have left their hearts in the North. They must make their homes in Latin America with the Latin peoples. His second qualification is a thorough educa- tion. To be successful in the great business of being a mission- ary requires the wide range of knowledge which can only be obtained by thorough academic, collegiate, and theological courses. In Latin America the missionary must know history and literature, not only of his own country and of Europe in both ancient and modern times as we ordinarily have them taught in our academic courses, but the history and the litera- ture of the people among whom he is going to live. He should be conversant with more than one school of philosophy and be able to appreciate in some degree the psychology of the Latin mind. A third essential qualification is a fine sense of gentle- ness and courtesy. Many American missionaries have missed out, because they were too abrupt. They have not learned how to treat the Latin on the Latin basis ; to be gentle and courteous and kind in their approach. Every missionary should become more or less of an expert in some practical line. Before leav- ing his home he might, for instance, take a good business course, so as to understand common bookkeeping and general adminis- tration. He might learn the elementary principles of architec- ture. Some of our church buildings in Latin America are fear- fully and wonderfully made. I am sorry to say that in some of the countries I have visited a great deal of good missionary money has apparently been wasted, because the missionary in charge understood little about the construction of buildings or what becomes good building material. A missionary should also know something of sanitation and may wisely acquire a knowl- edge of practical plumbing. In other words he should be a versatile man in many ways. He should know how to get maxi- mum efficiency with minimum expenditure. He should also have fair linguistic ability, for, if after three years on the field he is unable to stand before an audience and preach acceptably in Spanish or Portuguese, it would be better for him to go home. Rev. John Howland, D.D. (American Board of Commis- i68 TRAINING OF MISSIONARIES sioners for Foreign Missions, Chihuahua, Mexico) : A mission- ary certainly does need the mastery of the language. But if I were getting ready again 1 would study more than anything else how to touch individual souls, how to do personal work, how to be able to give the gospel to men and women of all classes and conditions, and to get in touch with them. We can do other things with comparative ease, but the transforming of people and of society is the great objective for which we were commissioned. Some of us discover in our later life as mis- sionaries that we have hardly begun to do this thing for which we were sent. There are two classes of missionaries in general and always must be. The old missionary was sent out to be responsible for anything and everything. Fortunately for me 1 had to earn my own living, and to get my education I had to do a great many different things. I learned a bit of engineering, some carpentry, and all that sort of thing, and every scrap of that knowledge has come into good use. Such a missionary did his best at anything that came up. Nowadays our mis- sionary enterprise is on a larger scale. It is often necessary to choose the right man for a certain task. A teacher for a special branch of work should be qualified to do this work. When a young man knows of specific work which he can do, he can prepare himself for that particular task. But in general I would advise a young man to prepare broadly. He should be ready to be put up against any ordinary task and to manage it as well as possible. If I were getting ready all over again, I would study from my childhood up to see how I could under- stand things from the standpoint of another. It greatly helps us when we go to a foreign country to have the habit of viewing things from the standpoint of that country. Important Details of Preparation Senorita Cortes (The Young Women's Christian Association, Buenos Aires) : The first need of those going out to Latin America to be missionaries is, from the point of view of the Latin-American woman, a strong personality. Never send a per- son who wishes to go just to see and to know something about Latin America. Such persons are no help to mission work. The next essential is the mastery of the language, Portuguese or Spani.sh. The missionaries must know the language. I think the mission Boards would save in the end, if they im- ported for their training schools Portuguese or Spanish teachers, and gave six months or a year to the intensive study of either language. No missionary woman can get close to the people if she does not know the language. Latin Americans do not care for broken Spanish. Readiness in speaking is one of the important essentials. Another essential is a thorough education. The Boards should send out their very best young women, who have had at least a college training. A valuable asset would be PRESENTATION AND DISCUSSION 169 a business course. I expect to take such a course of training when I go back to the States for my furlough. I feel the need of it very keenly. Of very great value would be a course in household economics. The principal and the vice-principal of every school certamly should have this knowledge. Another thing I want to emphasize. I thing that all of us missionaries should take part in the social life of the country where we are. We do not need to go to balls, banquets, or to join theatre par- ties, but we can touch people socially who cannot be reached in any other way. I have done this in my own social calls. My hostesses know who I am, and they give me an opportunity to speak of religion. They say, "You are from the Young Women's Christian Association. That is a Protestant institu- tion, isn't it?" I tell them it is, but then have a chance to ex- plain its real character and value. Rev. George B. Winton, D.D. (Methodist Episcopal Church, South, Nashville, Tenn.) : I was a missionary and have for some years been on the Candidate Committee of a Board. I take for granted two backgrounds, one a solid, Christian charac- ter and the other a college education. Assuming these, two qualilications seem out of my experience to be of transcendent importance. They are not quite separate, they belong together. The first of these is a knowledge of the language. It is not possible to know the language too well. No amount of pains should be spared to master it. And I would say that nobody can get Spanish or Portuguese quite so well as the one who really knows Latin, with the emphasis on the "knows." Time should be given to the study of the language before settling down at the field, if a teacher who has a good accent is avail- able. About ninety-nine times out of a hundred he should not be an Anglo-Saxon teacher. A knowledge of the language is important, because it gives one access to the mind of the people. Language is a transcript of the mind ; it is the medium through which one really gets in touch with his people. The other quali- fication is the power of thinking as others think. The mission- ary must look at matters, not from the point of view of the North American or of the Englishman, but from the point of view of those of Latin training. There are some peculiarities in their point of view expressed in the language. Take the word "injuria," the equivalent of "injury." You know what injury means in English, but in Spanish it means an offensive remark. Inappropriate or careless speech is very painful to Latin Americans, so that we need to know their language so thoroughly that we may avoid these ofifenses, get right into their manner of thinking and not be regarded as awkward foreigners. Language Mastery Rev. Alejandro Trevino (The Baptist Church in Mexico, Monterey) : I have been working with foreign missionaries 170 TRAINING OF MISSIONARIES -"F^^: _ %'>!'( for the last thirty years, and I have among them not a single enemy, therefore I do not speak critically. It is quite important that the missionary should become able to use language appro- priate and adequate to the situation. On reaching the field, some begin to use Spanish at once. It is a mistake to do so. One who studied a long time before he began to preach was asked why he did not begin to preach. He said that the gospel was so great a message and so important that he dared not attempt to begin to present it until he had acquired the power of presenting it clearly. Another missionary declared that he began speaking Spanish early, but finds that he cannot speak it everywhere. He evidently learned his Spanish from the com- mon people which was a capital mistake. There is a Spanish that is easy to acquire but very difficult to get rid of. I warn you against that sort of Spanish, if you hope to be able to ex- press yourself clearly to all classes. Sr. Delgado de Vargas (Barcelona, Spain) : To enable a man to master a new language give him the very best preparation. If you send him to the field in which he is to work without a good knowledge of its language, he will be as helpless as a new-born babe. Fifteen days ago I was talking with a gentle- man not far from here, who, although he had been on the ground six months, had held no service in his little chapel, be- cause he could not say a word from the pulpit. A few books had been recommended to him, but he had been without a teacher. Much of the Spanish learned in South America is acquired by picking up here and there a few words — the worst possible method. If Spanish is to be learned by the missionary on the field six months is insufficient. Two years is not too much time for getting ready to preach with clearness and ease. If anybody wants to learn good Spanish, he should go to Spain. It ought not to be difficult to make arrangements with one of the denominations working in Spain for provision whereby young men and young women from North America could go there and get a proper course in literary Spanish so as to come out fully fitted to go to work on arrival. The only Latin- Ameican centers at which this could be done would be Buenos Aires or Montevideo. It seems to me that such missionaries should be sent to Spain. The American College in Madrid and the Union School of San Sebastian are schools in Spain to which men and women could be sent in safety and confidence for the purpose of learning thoroughly the Spanish language. Spanish should be taught by Spanish-speaking professors, Spaniards, if possible, who know English. The Spanish teacher who does not know English is not qualified to do this work efficiently. A knowledge of Latin is not necessary but it is more or less of a convenience. PRESENTATION AND DISCUSSION 171 The Conservation of Health The Rt. Rev. Charles D. Colmore, D.D. (Bishop of the Protestant Episcopal Church in Porto Rico) : The conserva- tion of the time and health of the missionary in Latin America is much the same problem as in North America, in the United States. Most missionaries do not need pity in respect to health. Very few are virorking in pestilential districts. There are some such, of course, and they should be especially guarded, but I doubt not that there are a great many places in the United States that are much worse from the physical point of view than the places where we work down here. Our greatest dif- ficulty lies in our isolation. We cannot get home every year. But we need constant inspiration more than anything else. We go down to our fields anxious to give out freely the ideas which stir our own souls. But the time comes when we have nothing more to give out and very little incentive to attack anything. It seems to me that we should make more of our ministerial meetings. These we can hold right in the field, wherever there are two or three who can get together. But in addition and occasionally we need somebody like President King to come down to our section each year and give us a fresh view-point, something out of the research that he has been making, some encouragement to read and think along the lines in which we were interested before we began our missionary career. Mental and spiritual more than any physical care we need. Chairman Speer : The Board of Missionary Preparation is anxious to get just as much practical, concrete suggestion here today as possible. Let many speak very briefly out of their own experience, making one or two suggestions. Miscellaneous Hints Rev. F. S. Onderdonk (Methodist Episcopal Church, South, San Antonio, Texas) : I would say this : I do not believe I can agree that missionaries should go to Spain to learn Spanish. In MexicD there is a certain prejudice against a Spaniard's way of pronouncing Spanish. We have tried the plan in Mexico, but have been laughed at by our Mexican brethren. Rev. Theodore S. Pond (Presbyterian Church in U. S. A., Caracas, Venezuela) : In all the northern part of South Amer- ica the man that talks Spanish fluently and well is able to pro- duce an electrical eflfect upon a crowd. They listen to him and like to hear him and his word carries much weight with them. Rev. John W. Butler, D.D. (Methodist Episcopal Church, Mexico City) : If a missionary feels his superiority, he had better lose that feeling before he gets to his new field, other- wise he will be a flat failure. Second, too much emphasis cannot be given to the need of treating Latin Americans with uniform courtesy. In my early years as a missionary a Mexi- 172 TRAINING OF MISSIONARIES can preacher said to me: "It is just this way. Should you ask me in a polite manner to get down under the table, I would do it; but if you commanded me to go there, I would never do it." In the third place, some business preparation is very advisable. I have the assurance that in one of the largest theological seminaries in the North a business course will be introduced, especially for missionaries going abroad. In the fourth place, young missionaries going abroad should go for a life work. I heard a young missionary on the field once say that he had come for five years of experience. He got it and then went home to pose as a returned missionary. Rev. George C. Lenington (The Reformed Church in Amer- ica, Tompkinsville, Staten Island, New York) : I wish that a great many missionaries would learn to wait a little while be- fore dashing into the work. I would approve of all that has been said about the time to be taken for study. We have had one minister who did not preach at all inside of a year. We had another who began to preach the first Sunday he landed in the mission field. The former is a power today. The other man cannot even yet speak the language. I like what was said about our need for inspiration. The important fact is that a man must take time with God, before he can do his best serv- ice on the field. Rev. William H. Rainey (British and Foreign Bible Society, Callao, Peru) : It is a mistake to remind Latin Americans con- stantly that one comes from abroad. I once journeyed three days with an American missionary who mentioned the United States over one hundred times. Of everything he said : "We have that in the States," or declared "This is how we do it in the States." At the end of those three days even I had a little reaction. Again, we wave our flag too much. I have often been in a church social meeting, where the United States flag or the English flag was prominently displayed, whereas the national flag had an inconspicuous position. Naturally such an action does not prejudice the people in our favor. We should try to incorporate ourselves into Latin- American life. Miss Belle H. Bennett (Methodist Episcopal Church, South, Richmond, Kentucky) : I am sure that we must have lan- guage schools on the Latin-American fields. T do not believe we will find one missionary in ten who speaks the language perfectly, who has not spent at least one year in a language school on the Latin-American field. Another matter is im- portant. It is absolutely necessary that the missionary should keep one day in seven free for rest. It is necessary for his health and efficiency. Rev. Roberto Elphick (Methodist Episcopal Church, Val- paraiso, Chile) : To the missionaries who deal with national preachers or workers, I would suggest that they refrain from giving too many orders. The boss system will not go as far PRESENTATION AND DISCUSSION 173 as the scheme of comradeship. I have experienced both methods. Under one a missionary says to his helper, "Look here. Go sell those books, and distribute these tracts." The other and better way I learned from a missionary who, when he intro- duced me into my first pastorate in Chile said, "Let us go out and do our work." Then he took some books and a package of tracts and went with me from house to house, distributing tracts and inviting people. Such brotherliness is the secret of good missionary work. Mr. Richard Williamson (International Committee, Young Men's Christian Association, Mexico) : I have a great respect for a classical education, but I had not been in Mexico long before I would have exchanged my three years of Greek and three years of Hebrew for good courses in sociology, economics and Spanish. Rev. Robert F. Lenington (Presbyterian Church in U. S. A., Curityba, Brazil) : I have noticed the difference between mis- sionaries in their attention to children, and I can assure all who are intending to be missionaries that they have a great many lessons to learn from the little children in Latin America. Just pay attention to them. Rev. Leandro Garza Mora (The Presbyterian Church in Mexico, Monterey) : I hope that our missionaries will not be discouraged and conclude that they cannot do good work in Mexico and South America, unless they are accomplished speakers in Spanish. The real essential for the missionary is a love for souls, the keen desire for the salvation of people, and the ability to use the Bible. Mrs. Wm. F. McDowell (Methodist Episcopal Church. Evans- ton, 111.) : After eight years of life in Mexico and fifteen years of administration work in the homeland, I have found it essential to select and send out good missionaries, well edu- cated. Even among poorly educated races it is true that we can get far larger results with women of the highest ability and training. Mrs. W. a. Ross (Presbyterian Church in the United States, Brownsville, Texas) : I have one word to say. Teach every missionary woman to be home-maker, before she goes to the foreign field. I believe in the influence of the Christian home above almost any other agency. I have seen a great many missionary homes in Mexico that were disgraceful. We should establish beautiful Christian homes in these foreign countries, and I would beseech every woman candidate to make a study of home economics. Miss Clementina Butler (Methodist Episcopal Church, Providence, R. I.) : I approve of what was said with reference to flags. I like the Stars and Stripes as much as anybody, but in the present state of feeling in Latin America, or at any time, I think we should try to admire and love the flag under 174 TRAINING OF MISSIONARIES which we work. Let us keep our United States flag in our trunk, where it may give us comfort and a sense of security, but emphasize national patriotism. Rev. Frederick A. Barroetavena (The Methodist Episcopal Church in Argentina, Rosario) : It is easier to give advice than to take it. The chief work of the missionaries is to fish for men. Fish do not come to the fishermen. He must go to the river. I would emphasize personal work from door to door, from person to person, from house to house. Whatever a can- didate can do to fit himself for such service will be wisely attempted. Rev. Silas D. Daugherty, D.D. (Synod of East Pennsyl- vania, Evangelical Lutheran Church of the General Synod, Philadelphia, Pa.) : Much responsibility for adequate prepara- tion rests wTtB the missionary Boards. They should carefully examine into the motives of the applicants for missionary work and their qualifications. In my experience, that, after all, is the main problem. Each Board should be exceedingly careful to study each candidate so as to get the men best qualified for foreign service. I have known utterly incapable men to offer themselves fof the work. It is not a question merely of motive, but of ability and preparedness. Rev. W. a. Ross (Presbyterian Church in the United States, Brownsville, Texas) : One quality is particularly important to the American missionary who is going to Latin America, and that is, great patience. The twentieth century American is an impatient man. He has to learn that Latin-American countries go more slowly. Many times he must adjust him- self to conditions that arise, if he is to do his best work. Miss Margaret E. Hodge (Presbyterian Church in U. S. A., Philadelphia, Pa.) : I would like to ask the missionaries, _ if they think it wise or necessary to have the same preparation for wives as for single women? Mr. Sylvester Jones (American Friends, Gibara, Cuba) : _ I am entirely in accord with the thought of the danger which comes from the isolation of missionaries. It is felt even by the older missionaries, and there is every good reason why new- comers should for a while be closely associated with older, suc- cessful missionaries. Rev. John Luce Ramson, M.A. (The Church of England in Jamaica, Kingston) : Perhaps I should not speak because we in Jamaica have no real contact with the Latin-American world. But it might be interesting if I said something about the prepa- ration of missionaries for Western Equatorial Africa. We have a mission school in Jamaica where we train our native teachers. While going through a general course of training they attend some theological lectures. They go through the hospitals with a doctor and get some ideas of what to do in first-aid cases. Occasionally they get a short course in engineering of some PRESENTATION AND DISCUSSION 175 sort. All this stretches over a period of three years, during which time those in authority have an opportunity to judge of the men who have presented themselves for this training. It is, I think, very important indeed, as one speaker said just now, to know whether men have the character required of those who go out into the mission field. We do not aim to teach them their new language. When they reach Africa, they have time for language study, sometimes as long as eighteen months. Rev. Eduardo Carlos Pereira (The Presbyterian Church in Brazil, Sao Paulo) : The missionary going out to the field must emphatically strive to put aside any prejudice that there may be in his heart against the people to whom he goes. He can- not be successful without having a real spirit of love in his heart towards his people. There are four requisites for a suc- cessful missionary in Latin America. First, he must have had good literary and theological courses. The Brazilian people greatly respect a man of fine culture and quickly detect its lack. The second requisite is that he shall not be too much of a modernist. The churches want the pure, full gospel without modern additions. The third requisite is that he must never be proud or arrogant. He is to live among a very susceptible people who cannot tolerate popery of any sort. The fourth requisite is that he shall not belong to any secret society. His only trust must be in God. In the Brazilian Presbyterian Church at least, there is a very strong opposition to masonry and all other secret societies. Their .^crer vows seem disloyal alike to God and to men. Language Mastery Rev. Webster E. Browning, Ph.D. (Presbyterian Church in U. S. A., Santiago, Chile) : It is very important that the young missionary shall be able to speak and write correctly the language of the people among whom he labors. If a man really wishes to have the language, he must first secure a good teacher. I shall always remember with a great deal of pleasure and af- fection the first teacher whom I was able to secure in Latin America. He knew not one word of English and as I knew no Spanish we had some difficulty at the outset. After the first few days we did all our work m Spanish. We must have a teacher who not only can speak the language fluently and finely, but one who is also a scholar and trained in educational method. Then the new missionary must have mapped out for him a carefully prepared course of study. There is a feeling among some missionaries that there is no need for grammars in learn- ing Spanish ; but it is my conviction that one should not work on any language without a grammar which sets forth all its technical details. Without this one may become able to speak just as some people speak their own language, but he cannot 176 TRAINING OF MISSIONARIES really master it. That phrase, which has always stuck in my mind, "La practica vale mas que la gramatica" ("The practical command of a language is better than a knowledge of its rules") I believe to be true. I know of a certain missionary who refused to preach or take any part in work until he had "mastered the grammar." He worked away four years and has not mastered it yet. The first thing is to get grammar, but it must also be used. Practice continually. A great many amusing mistakes are made. It is not pleasant to go into an ice-cream parlor to order two dishes of ice cream and dis- cover that you have ordered two dried codfish ; or to order some strawberries and get ducks. But one who tries will find such difficulties straightening out. Of course even correct speech is not the conclusion of the matter. The missionary should read some of the best writers in Spanish. Rev. Alvaro Reis (The Presbyterian Church in Brazil, Rio de Janeiro) : There are five requisites for successful mission- aries. First, they must know the religion of the country to which they go. In the practice of their religious faith people most readily reveal their character. Second, they must know and allow for the life and customs of the people, loving what is choice, mourning over what is unworthy. Third, they must know the language of the people and speak it with accuracy and elegance. Some missionaries are unsuccessful because they do not make enough of this. After twenty or twenty-five years they cannot do the work they ought to do, because they do not even then handle the language properly and know nothing of its classic literature. Fourth, they must lead consecrated lives, like those of Boyle and Chamberlain, who became im- mortal in the history of the gospel in Brazil. Fifth, they should not preach rationalistic criticism. Denominational feeling is enough of a handicap to them without it in addition. We have already felt some of the ill effects of modernism in its criticism of the Bible, especially among people who are slightly edu- cated. It is better for a missionary to preach the Christian life. Missionary Training Professor Erasmo Braga (The Presbyterian Church in Brazil, Cadenas, Brazil) : Assuming that the missionary candidate, be- fore being detailed to Latin America, has shown his fitness for social and other leadership, and manifested a power of gen- eralship, the diplomatic ability required in the embassador of Christ and a deeply spiritual life, there are certain lines of preparation which will go far to make him efficient. First of all, he should have experience in laboratory research in soul diseases. This would give practical completion to the technical education of the theological seminary. In the second place, he should become very familiar with the Church or- ganization of which he is a part and accustomed to its usages PRESENTATION AND DISCUSSION 177 and to the proper management of a single church. Again the young missionary should have a grasp of sociology and of ap- proved methods of social work, such as will meet the needs of the uncultured and backward elements in Latin America. Some knowledge of ethnology too would make it clear that However important the biological question of races may be in the Latin-American melting pot, the spiritual tradition is the only real factor to reckon with. Fourthly, one who purposes to deal with highly complex Latin-American society must gain a working knowledge of the language. He should also gain a knowledge of the history of its peoples, their literature and religious beliefs. One of the best histories of Brazil is in Eng- lish. It is Southey's large and thorough work. We have poets and authors who have not merely written love songs and rea- listic stories, but have studied Latin-American life and ex- pressed its ideals. Finally, all such men in time to come should study with care the literature produced by this Congress. Such men, when well started on their life work will neither see their influence confined to little groups of hardly won disciples, nor keep themselves at home talking English to their own family, nor will they become in any sense Protestant monks. The Concluding Address Mr. Fennell P. Turner (Student Volunteer Movement. New York City) : High standards in regard to the preparation nec- essary for missionaries have been set before us in the discus- sion this afternoon. I venture to offer a few suggestions as to what is necessary, if these standards are to be attained : (1) Carefully matured plans and policies with reference to the work on the mission field, which will enable the mission- aries and the missionary Boards to look a good many years ahead for the workers needed. Unless this is done the Boards will not be in position to take the time necessary to find the candidates and to train them for the work to be done. (2) The practice on the part of the missionary Boards o'l selecting the candidates and assigning them to their fields suf- ficiently well in advance to make possible men and women secur- ing the special preparation required. (3) Willingness on the part of the missionaries in charge of the work on the field to protect the new missionaries for a suf- ficient time after they reach the field to enable them to become masters of the language and to secure such additional prepara- tion as can best be secured after they reach the field. (4) Candidates who are under the compulsion of an adequate missionary motive. Specialized preparation for specific tasks in the fields chosen well in advance is not inconsistent with the true missionary motive. Let me rather say that only the men and the women who are moved by the true missionary motive are qualified to undertake the grind which is necessary if they 178 TRAINING OF MISSIONARIES are to take up the long and difficult courses of ,study which must be pursued, if they secure adequate preparation before going to the field, and after arriving on the field. Both time and self- denial are necessary to master the language and to make the other preparation on the field required for fruitful missionary service. Furthermore, the missionary must have a genuine mis- sionary motive if he is to become a dynamic force. Specialized preparation instead of being inconsistent with the highest spir- itual qualifications should be accepted as one of the disciplines in the spiritual preparation of the missionary. (5) Candidates who have been born and nourished in a spir- itual atmosphere. In one of his little books Hudson Taylor points out vividly the difference between "doing good works" and "bearing good fruit." Good works have in themselves no power to propagate ; good fruit has in it the power to propa- gate itself. The emphasis which we of the Board of Missionary Preparation are laying on a specialized preparation does not mean that we believe a missionary is properly prepared, unless he has proven that he is a bearer of good fruit. I close, therefore, with the suggestion that after all our efforts and attempts to adequately prepare the missionary we come back to the words of our Lord, who, looking on the fields white unto the harvest, commanded His disciples to "Pray the Lord of Harvest that He thrust forth laborers into His harvest." This is fundamental and a part of the preparation in which we can all take part. It gives us the satisfaction of knowing that the Christian who, with obedient heart, adopts this method is making his largest contribution to this great problem. THE DEV^OTIONAL ADDRESSES CONTENTS Our Attitude and Spirit, Robert E. Speer, D.D 183 The Preeminence of Christ, The Right Rev. Arthur S. Lloyd, D.D 197 The Ministry of Intercession, The Rev. Archibald McLean, LL.D 205 How to Preserve a Realizing Sense of Jesus, The Rev. William F. Oldham, D.D 215 Lessons from the Early Christians, Prof. William Adams Brown, Ph.D., D.D 220 Reality in Religion, The Rev. Henry Churchill King, D.D., LL.D 227 Christ's Vision of the Unity of all Believers, The Rev. Paul de Schweinitz, D.D 237 The Recovery of the Apostolic Conception of God, The Rev. Lemuel Call Barnes, D.D 244 The Secret of the Mighty Work of God, Walter R. Lam- buth, D.D .^ 253 Jesus Christ, the Same Yesterday, To-day, and Forever, The Rev. George Alexander, D.D 259 \V\ OUR ATTITUDE AND SPIRIT The Opening Address of the Congress, delivered on the afternoon of Thursday, February 10, 1916. By Robert E. Speer, D.D. Secretary of the Board of Foreign Missions of the Presbyterian Church in the United States of America. As we come together in this Congress, it is with the assurance, resting upon sufficient evidence, that we are gathered in unity of heart, and with one controlHng pur- pose and aim. There is no one of us who has any other desire than to do the will of God. And our one great longing is to see the Kingdom of God come in all the American nations and throughout the length and the breadth of the world. And the attitude and spirit which should characterize us in relationship to this common pur- pose, and the ideals of our gathering here, so long as we do not attempt to describe them, I presume we all feel to be fundamentally the same. Only when we do attempt to describe them do we begin to have misgivings and fears. We are so many different minds with such vari- ant experiences. We come from so many different na- tions and races. We are called to deal with exceedingly intricate problems, and we tremble at the very effort to put into words with regard to these things what, so long as we do not try to put it into words but allow it to remain as an undescribed deep sentiment of our hearts, we feel to be a great unifying reality among us. 183 i84 THE DEVOTIONAL ADDRESSES Yet, after all, why should we have any misgivings or fears? We meet simply as Christian brothers who have the one desire to meet here with our Lord and with one another and to confer together regarding other brothers of our Lord and ours whom, in His name, we would de- sire to help. What could be simpler than such a purpose as this? And what more can it require of us than just that we should be true disciples of this Lord of ours ? And from that point of view it is absolutely without any fear or misgiving that we can securely pass forward into these days with the deep, quiet confidence that nothing can befall us that is not in the living, unifying will of God for His children, and that when these days are gone all the gratitude and assurance we feel now will be ours still, only deepened many fold. Perhaps the difficulty of describing our attitude and spirit will diminish to our thought just in proportion as we can see the problem in purely personal terms, as a problem of personal attitude, as a problem of spiritual relationship to men and women. First of all there is the problem of our attitude and spirit with regard to our Lord which lies at the very threshold of all we hope and long for in these days. Profitless will it be for us to go forward, if we cannot go in the most intimate fellowship and with the most un- clouded confidence with regard to His presence in our midst. I shall never forget a little speech made by a high school teacher on the Island of Panay in the Philippines, last July, in a little gathering of welcome to a company of us who had gone to see the mission work in those islands. One phrase in his speech lingers, and will always linger, in my memory. He expressed the hope that their friends had come "to bring some sweet word from our dear Lord." That was his very phrase, "some sweet word from our dear Lord." And I thought of the Chris- tian experience that lay back of that phrasing of this desire on the part of this Filipino boy, of all that it si.gnified to us, of all that it ought to signify to us — the abiding longing of his heart and ours, always and in every place, to hear again, to hear anew "some sweet word from ATTITUDE AND SPIRIT 185 our dear Lord." And I imagine there are many of us who would not have thought it worth while to come down to this Congress in Panama, if we had not been assured that in this place from that dear Lord we should hear some one, at least, of His sweet words. We have no difficulty in defining our attitude to Him. We shall walk with Him in these days, seeking to cherish no thought about which we can have misgivings concerning His approval, to speak no word which we would not speak, if we saw Him visibly here in the midst of us, to stifle in our hearts everything that we know would die if He, with the spell of His presence, were actually seen and heard by sense here in our company today. And we are gathered, not with Christ alone but for Christ, and in the deepest and in the truest sense in Him. When I met our friend Mr. Howell from Cuba the other day at Kingston, on our way here, he remarked that he lived in Cristo, Cuba, and he went on to speak of what that fact suggested to the Christian and the longing that a man might really live in Christ. Our attitude will be an imperfect one unless in all the days of this Congress we abide in Jesus Christ, here in our discussions, where- ever we may go alone, and in our social fellowship. We have an opportunity and we may confidently say a sum- mons here from our Lord to pass forward, every one of us, into a really deeper, more vital experience of what the life in Christ is meant to be. If only here in this Con- gress we could project this missionary enterprise into Latin-American nations, with everything eliminated from it that could not abide in Him, what a gift from His Spirit would have come through this Congress, not onlv to these American nations but to the Church of our Lord throughout all the world ! It must be recognized that to the extent that we can really take this attitude here in this Congress we shall pass through some painful experiences. Men suflfered who stood in the blaze of the holiness of Christ while He walked on the earth, and we shall suffer as well. What- ever in us is not of Him can not endure the companion- •ship we covet during the days of this Congress. We shall i86 THE DEVOTIONAL ADDRESSES have to face our own work on new standards and more exacting principles. Each of us will have to think of the vast undone in our own neighborhoods and communities and nations. I was struck by a phrase in a letter which came to me on the steamer, just as we were sailing, from one of my dearest friends, the rector of a Protestant Episcopal church in Massachusetts. He had been intend- ing to come to the Congress up to the very last moment, when he was prevented. In his letter he spoke of the way in which he is increasingly burdened with what he sees of uncompleted work, of unused opportunities, of immense need still unmet. He was speaking of a long motor ride that he had just taken through what we would regard as one of the best parts of our land. This is what he writes : "I am anew impressed, as always in these towns, first, with the poverty of our country, the squalor and unsightliness of our communities ; second, with the unawakened life of our people ; third, with the desperate need for God, which the Church has not yet half met ; fourth, with the unpreparedness of our people — physical, mental and spiritual." How deeply all of us must feel these things as we stand in Christ's presence ! How much more clearly we shall discern our own personal short- comings, the causes of which we have known — intemper- ance of mind, self-will, deliberately cherished prejudices, limitations that should have been broken through and that have been fixed close about our hearts, how much more clearly shall we see these things, if One stands in the midst of us who is the light of all the world, shining with His brightness upon our personal lives ! And yet how sweet it will be, as well as painful, to have this fellowship with Christ and a real attitude of trust and union with Him during these days ; to have Him save us from our self-despair and from those self-con- demnations that have no mercy, which in His light we shall judge upon our own lives, and to lift us up into the perfect assurance that some day His victory is com- ing in our lives and in all these lands ; that all that we see of imperfectness, of disobedience, of deliberate pref- ATTITUDE AND SPIRIT 187 erence of something else to Him, will some day be cleared away in the light of the coming of His perfect kingdom ! Perhaps if we could just settle this one thing we might stop now. If, really and truly, we could come here in this opening session of the Congress, naturally, veracious- ly, directly into such a living consciousness of Christ's presence with us and our union with Him, we should have won all that we desire and might now go our vary- ing ways to bear Him in a new sense and measure to the people who look to us "for some sweet word from our dear Lord." And there is also the matter of our attitude and spirit with regard to one another. Regarding this, is there one of us now who has an}'* misgivings or fears? I have spoken, I think, with some one from almost every dele- gation that has come from the different bodies to this Congress. In every case some one has said, "If no Con- gress were to be held, the fellowship during the voyage here and the discussions on the way were worth all the effort that has been put forth, and we might go home feeling adequately repaid for every sacrifice that has been made." Has any of us had an experience as rich and real as this before? Personally, I never had. I never have gone to any gathering anywhere with the same ex- perience of heart, with the same feeling of brotherly love, with the same confidence of unity of mind, of result, which God has given in connection with this gathering here in Panama. The more varying our experiences, the more diverse our temperaments, the more supplementary our points of view, the richer our fellowship here, the larger the contribution which it will be possible for us to make to the body of Christ and its work in the w^orld. "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members, each one of them, in the body, even as it pleased Him." So God contemplates the body of his people, assigning to each part its own func- tions. He has brought us together so that by our various experiences he may enrich us each with the experience of us all and send us back larger men and women, be- i88 THE DEVOTIONAL ADDRESSES cause of that deeper fellowship, to take up again our tasks. And beyond these things there is the problem of our attitude and spirit toward the work that has been given us to do and toward those for whom and with whom this work is to be done. What can one do here but go back and think of one of those other propositions with regard to our relationship to Jesus Christ, characteristic of the New Testament teachings ? If we are meeting here with and in our Lord, we have gathered that we may become more like Him, that we may know what His attitude would be if He were here today, toward the problems with which we have to deal ; what His spirit would be if He were here to face the problems that we must face when we go out of this Congress to Nicaragua, to Colom- bia, to Brazil, to Chile, to Argentina, or back to the United States. What was His attitude and what His spirit as He faced analogous problems in His own day, — His atti- tude and spirit towards the mission which had been given, towards the work that was to be done, towards the people who needed to be helped, towards the falsehood that needed to be antagonized and overthrown, towards insti- tutions that defeated the purpose of God and His will for man, that thwarted divine love towards enemies that had to be borne with that they might be won, towards the truth that needed to be revealed, towards the life that needed to be given? What was our Lord's attitude and what His spirit with regard to problems like these ? He was a man with that like passion with us, and He walked among men as we walk among men. He was given the work of His Father to do, as we are given our work to do. How did He bear himself towards such problems as we face to-day ? Unflinchingly we may ask that question, and if there were time it would be of infinite profit to us to go back and study the actual attitude and spirit of our Lord towards those problems in His own life which were most nearly akin to the problems we face to-day in Latin America. Let us give our attention to the marking out of four great characteristics of His attitude and spirit in these ATTITUDE AND SPIRIT 189 matters. In the first place, He had with regard to this work of His an absolutely adequate discernment. He knew the men with whom he had to work. He knew the work that had to be done. He saw the unclouded issues that needed to be settled. He needed not that any should speak to Him about man, for He himself knew what was in man. He saw the truth and the way, and all the course that the way took. Our Lord dealt with his work with intelligence and understanding, and a full knowledge which he had gained with His Father that made Him ade- quate to all the problems that confronted Him. Second, there was the absolutely undying, limitless love and compassion that filled His life as he dealt with men and carried through his work. "The good Shepherd layeth down His life for his sheep ;" "Having loved His own which were in the world, he loved them unto the uttermost ;" "A new commandment give I unto you, that you love one another even as I have loved you, that you also should love one another." It was a love that went to the limit. There was no limit. It was a compassion- ate longing and desire for those whom he would save, that would gather them as a hen gathers her little ones under her wings, that would make any sacrifice even to the end as expression and proof of its love. Thirdly, there was this absolute unselfishness, the want of all self-will in the one personality that was entitled to it. "My judgment is just because I seek not mine own will." "I came down from Heaven not to do mine own will but the will of Him that sent me." "He that sent me is with me." "The Father hath not left me alone." And there was lastly a patience that could never be worn away, a patience that never was fretful, never irri- tated, that never gave over, that held fast to one whom He even knew to be a murderer at heart through all the years, in the hope still that His love might save him ; the patience that sat down in the midst of an infinite under- taking, looking across the uncounted centuries to the day when at last the work He came to do should be done. When in all the world before or since was there pa- tience like this, patience that is love resting on the faith £90 THE DEVOTIONAL ADDRESSES that eternity is on the side of truth, and that will no . relax that faith? We may be sure that if we are to be like our Lord we must have our spirit and our attitude here in this Con- gress, and in all the work we do in these lands, character- ized as His attitude and His spirit were. We need to seek a clear, accurate understanding of facts throughout all these lands, to be undeluded, to lay aside all false convictions that we have built up. We need, if we are to be like Christ and to do His work, to see the truth regarding the work that waits to be done here. On the voyage down to Panama, Bishop Lloyd and I, while our boat stopped for a brief time at Jamaica, went to make a call on that venerable and godly man, the Archbishop of the West Indies. We suggested to him that perhaps he might write down some word that we could carry away with us as an expression of his blessing and an assurance of his prayers during all the days we were here. While we sat in his company he dictated {his letter, addressed to us two, but meant for us all : "Bishop's Lodge, Kingston, Jamaica, February 7, 1916. Robert E. Speer, Esq., The Right Rev. A. S. Lloyd, D.D., The Congress on Christian Work in Latin America. My Dear Brethren: 1. It has been a great joy to me that you have been able to come to see me at Bishop's Lodge during the brief time that your ship is in this port, as I am not able to get to the ship to see you and others. 2. I am deeply interested in the Congress to be held at Panama to which you are proceeding. I have read with care the various bulletins issued by the preparatory Corn- mittee in New York. I cannot doubt that the spirit mani- fested in these advanced reports will prevail in the Congress itself, and that there will be a sincere desire on the part of all those who will ultimately influence the decisions of the Congress, to make the full use of this great opportunity for obtaining reliable information as to the religious and _ moral condition of the communities in Latin America, and their edu- cational needs. I trust that when the final reports are circu- lated they will, together with the influences started at the Congress, help to begin a new state of affairs in the vast ATTITUDE AND SPIRIT 191 regions of country which you have under your purview. 3. May God give you his blessing, and therein the power to exercise a sound judgment and discretion in what is said and in what is recommended; and grant that all may be done in the deepest love of truth and charity ! I remain. Yours very truly, E. JAMAICA, Archbishop of the West Indies." I like this emphasis on the primary necessity of facing actual facts of human life here. By what would God teach us more distinctly than by the realities of His world today, and what could we do to carry out His will in these lands, if during the days of this Congress we did not come to see clearly and truly precisely what that will must be, in order that in all our nations His King- dom of the rule of love may come? And our attitude and spirit, like His, must be, not only an attitude of clear discernment and perception of realities, it must be also an attitude of love that many waters cannot quench, that nothing can divide, that is stronger than death. How else can we hope to do the work that waits to be done but by what Raymond Lull spoke of seven centuries ago as he set out on his great sacrificial mission to the Mo- hammedan world, with the same spirit that we covet in our own lives to-day — "He that loves not lives not, and he that lives by the Life cannot die" ? I was thinking the other day of some words of one whom we did not even think of as a missionary to Latin America, but who once landed at Bahia, Brazil, and looked over the city. I refer to David Livingstone who touched there on his way to Africa and then went on to live his life of love in that dark continent. You remem- ber his practice in the last years of his life, on each new birthday, of writing down a fresh prayer expressing all his longing purpose for the year beginning. On the next to the last of his birthdays, I think this was the prayer: "O divine love, I have not loved thee deeply, richly, ten- derly enough. Enable me to love thee more and grant, if it shall please thee, that before this year is ended I may have finished my task." O divine love, we have not 193 THE DEVOTIONAL ADDRESSES loved thee deeply, richly, tenderly enough. We have not been equal to our work because we have been defective in our love. I think, friends, it must be something more than prohibitions and restraints ; it must be the love that lifts us to the positive ministries and sacrifices for which love calls, not merely that the harsh and unchanlable words should not be spoken, but that the word of tender appeal should be spoken and the life of love lived that carry with them out of the heart the love that cannot be resisted or gainsaid. There is a wonderful passage in James Thompson's "City of Dreadful Night," where the soul in its dismal way gropes in the darkness across the desert, rough talons and arms grasping at it from the scraggly bushes on either side as it passes along in the darkness. Presently the soul comes to a high precipice and looks down over a great stretch of white sandy beach on which the surf of the incoming tide is break- ing. There, to its horror and consternation, on the beach, nearer to which every instant come the lapping waves, lies the soul's body, to which it cannot go. The soul looks down in horror upon itself, waiting there for the slow engulfing of the approaching tide. Presently, far down the sands a white figure is seen drawing near, as of a woman carrying a red lamp in her hand, and the soul watches with intense eagerness the succor which draws near. The woman walks on, closer and closer still, until the soul sees that it is not a lamp that she carries in her hand, but her own bleeding heart, and the blood-drops trickle step by step apart as she makes her way to where the soul's own self is laid, and stooping over, she gathers up that which she would save. We wait at home, as much at home as anywhere, for a new tide of the same compassion that uttered itself on Calvary and in what lay before Calvary. And not only must our attitude be one of clear discernment that does not flinch, and of a compassionate yearning love, but it must also be stripped of selfishness, of every type and character of it, — selfishness that can only see from our angle of vision, that can only include our own particular brotherhood, that can only live on the ATTITUDE AND SPIRIT 193 line of our own tradition and experience. From this self- ishness we must be elevated, if we would pass out in the greatness of Christ and be fitted to do his work in all these Latin-American lands. And if He could be patient and endure the degradation of sin against himself, if He who offered men such love as He brought, could still endure its refusal, and even love the men still who re- jected His love, who are we that we should be impatient and fretful where He was quiet and calm and where only love filled His heart? Do we really need any more than this, to know the truth, to feel with Christ's compassion, to be sure that our judgments are just, because we do not seek our own wills, and to be willing to wait as long as He has waited, who has tarried 1900 years to see all the travail of His soul, and has not seen it even yet? I have not thought of evading the far more difficult question of our attitude and spirit towards what we be- lieve to be error and falsehood. We would not be faith- ful disciples of Christ, if we did not honestly try to see our whole task and all its difficulties and lean upon His help to enable us to cope with these in their hardest forms. We have that problem. What is our attitude and what is our spirit to be here ? Coming down on the boat, I have been reading again the Life and Letters of F. W. Robertson of Brighton, and have marked again the pas- sages that have been the most familiar ones during the years, expressing all the hatred that blazed at times in one of the most charitable and loving spirits of his time. His biographer writes : "In boyhood and youth his re- ligion, before it had consciously taken a distinctively Christian form, manifested itself in two ways — as hatred and resistance of evil and as a reverence and effort for purity." He wrote in after years what was true of his whole life : "There is something of combativeness in me which prevents the whole vigor being drawn out, except when I have an antagonist to deal with, a falsehood to quell or a wrong to avenge. Never till then does my mind feel quite alive." And later on, his biographer speaking again, refers to the indignation with which he 194 THE DEVOTIONAL ADDRESSES heard of a base act: "The indignation, on the other hand, with which he heard of a base act was so intense that it rendered him sleepless. His wrath was terrible, and it did not evaporate in words. But it was Christ- like indignation. With those who were weak, crushed with remorse, fallen, his compassion, long-suffering and tenderness were as beautiful as they were unfailing. But falsehood, hypocrisy, and the sin of the strong against the weak, stirred him to the very depths of his being. 'I have seen him,' writes one of his friends, 'grit his teeth and clench his fist when passing a man who he knew was bent on destroying an innocent girl.' 'My blood,' he writes himself, after a conversation on the wrongs of women, 'was running liquid fire.' " And later still he writes regarding his feeling on reading "Macbeth" : "On reading 'Macbeth,' when Macduff has his foe within striking reach, 'I felt as if to have a firm grip of a sword in a villain's heart were the in- tensest rapture this world could give.' " Now these were the words, I say, of one of the most loving, tender and charitable spirits of his time. We must interpret them in accordance with the principle which he had in mind when he used them. He saw the limitation and error in other men and sought beneath the limitation and error for the truth which was there, the truth which we can feel our- selves here beneath the words about and from Robertson. Unless we are able to hate the thing that is false how can we love the thing that is true ? And yet I have been wondering whether there is one of us to-day that dare play with this fire, whether there is one of us to-day whose hand is so clean and whose heart is so pure and whose whole life is so fused with love that he dare take up in his hand this sword. Is there one who dare do this to-day in His presence who is perfect truth and love and lowliness? Sometimes, re- membering Jesus' judgment on the Pharisees, we think we can. Our Lord did assume a fierce attitude toward the Pharisees, but he also assumed an attitude toward Samaritans, and no one can read through the gospels without seeing what a chasm there is between these two ATTITUDE AND SPIRIT 195 attitudes of our Lord. Both Pharisee and Samaritan held error, both Pharisee and Samaritan were separated from the vision of Christ, and yet His attitude toward the two was directly opposite. There is never a word regard- ing the Samaritan that is not a word of charity and good will. Some of His dearest utterances were made to a Samaritan woman beside the well. He made a Samari- tan the type of good life. Perhaps we had better walk very tremulously in our feeling of competence to stand with Christ in this attitude towards the Pharisee and re- member rather the attitude towards the Samaritan com- pany, to whom His heart was always going out in loving compassion and tenderness and charity. The word that Mrs. Kingsley writes down in the dedi- cation of her biography of her husband makes clear what I have been trying to say, ''To the beloved memory of a righteous man who loved God and truth above all things, a man of untarnished honor, gentle and humble, tender and true, pitiful to the weak, yearning after the erring, stern to all forms of wrong and oppression, yet most stern to himself, who being angry, yet sinned not, and passing through the gate of death, now liveth unto God forever more." Is it too much to expect that the spirit of Christ can bring us to that clear, true light dur- ing all the days of this Congress? We should not adequately have thought of the right attitude and spirit in which we gather here and are to go away, if we did not lay emphasis upon just two other things for a moment. One is the spirit of energy. In our Lord's own words, 'T must work the work of him that sent me while it is day, the night cometh when no man can work." The other is the spirit of expectation, that does not limit what God can do through us who have gathered here. It will be, unless we fail Him, more than he has wrought through any other company of men and women who have gathered in the name of Christ in our day. If our faith is equal to it, we shall begin in the days of this Congress a new era for all the nations of North and South America. Dare we limit what God stands ready to do in these days and in the years that 196 THE DEVOTIONAL ADDRESSES lie ahead? If only as little children we can have faith enough to make room for Him in our lives and lay aside differences with which we come, preconceptions, judgments that are narrowing and hardening weights ; if only with absolute openness in the opening days of this Congress we meet here, we can make room for Him and not fix boundaries to what He will do. And how through these days may we hope to keep this attitude and spirit — how, but by drawing near, very near, to our Lord Jesus Christ? We must acknowledge His ownership of our lives in a new and deeper and more absolutely surrendering spirit than ever before. No out- ward things need interfere with our hearing His voice. We shall not fail to hear it if we will but listen now, before our afternoon session shall separate. If He be true, and we know that He is truer than our knowledge of his being true, He stands now as He has always stood over against the doors of the hearts of His people; we may be sure He is standing in front of us now. O, if we but be still, we shall hear Him now as then. "I stand at the door and knock; if your Congress will open the door, I will come in, — I ivill." Shall He not ? Shall each of us not say to Him now as one and all of us hear Him knocking, "Lord, I came here to have Thee come into my life in a new and more commanding way than ever. Come in ! Come in !" THE PREEMINENCE OF CHRIST By The Right Reverend Arthur S. Lloyd, D.D. President of the Board of Missions of the Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States of America. Delivered before the Congress on the Morning of Friday, February 11, 1916. Ever since I was told that I might have this privilege, a word that St. John spoke has been in my thought. I question whether I shall be able to make clear what I desire to say, and yet I must try. The apostle was speaking of his Master's preeminence and he said of Him, 'Tn Him was life and the life was the light of men." These words contain perhaps the most profound of all theological dogmas, but I do not fancy he was conscious of this at the moment, but rather of the changes that had been wrought in himself by contact with his Master. He was thinking back over his life ; of the time when as a young man he was fishing with his companions and this man had come to them and said, "Follow me and I will make you fishers of men." And in his thought he had gone again over all the years, until at last he had come to the point where the risen Christ had thrown light on all that is infinite and beyond, and had made him able to understand how this life and the life beyond are one and continuous, even now being eternal because made complete by His power. What I would emphasize is that he did not begin at the point where this revelation had been made, but with the 197 198 THE DEVOTIONAL ADDRESSES days in Galilee when he had first seen and loved Him, whom now he knew to be the Incarnate One. I do this, believing that it will make us able to realize the delight, the reverence and the awe with which he was thinking about the strange and beautiful value that his life had come to hold for Him as a result of that companionship. When he had first known the Christ, life was only the prosaic routine of a fisherman's life, his daily necessities driving him to his task. Now he had come to recognize the task as a means by which his life might be developed into that beautiful reality which his Master had showed. The illumination which had come to him had made him realize the dignity of his manhood and its possibilities, when it is lifted up into the place where a man has be- come a son of God. A strange and beautiful hope had been wakened in him through understanding that the accidents of his life were but the revelation of the love of his Heavenly Father. If we had time to follow the stages of his development, as this is shown in his gospel, this would be understood ; for after all we must realize that his gospel grew out of the experience of a man who had been taught, of a man who had the courage to stand with St. Peter, when all men were confounded by what his Master had said, still clinging to his Master, unable to withdraw himself because he knew that the Christ had words of eternal life ; a man who followed his Lord with- out question and with devotion, even though on the Mount of the Transfiguration he was still unable to un- derstand what his Master was telling. It seems to me inevitable that it was this process of development, made possible by what his Master had shown him, that made the disciple able to say, as he looked back upon it all, "In Him was life." Having said this nothing could be added. All that could be thought or dreamed of concerning a man created in the likeness of God He had shown and exemplified in his life and words. What I would have you believe is that the apostle did not reach, by means of theological discussion, the clear understanding that made him able to declare without PREEMINENCE OF CHRIST 199 reservation that in his Master was life; nor yet did he attain it because he believed any particular thing to be true of Him, but by that process which was eloquently set forth among us yesterday, by the exhibit of the infinite love of the Father which was showed forth in Jesus Christ. The man who had been able to ask his Master, "Lord, wilt thou that we bid fire to come down from heaven and consume them?" had grown up to the ability to declare, "His life is the light of men." The man who had failed his Master in the hour of trial was he who, running to the sepulchre and entering it, found the wit- ness that He had risen again from the dead. The same man now, looking back over the years which had followed the days in which his Master had taught him, was able to say that he had seen His glory as of the only begotten Son of God. Surely it was the infinite love that the Christ had first revealed to him and had later imparted to him, which had developed in him the ability to under- stand. Presently, as we read in one of his letters, we find this man, as he looks out over the wretchedness and misery of the world he lived in, declaring — and I think we can almost note his agony as he wrote — "The whole world Heth in the evil one, and we know that the Son of God is come." As he spoke this do you suppose that he was thinking from the same point of view that made him want to call down fire from heaven, or was he thinking in the terms of the light that had lightened his life? Was he thinking of the curse that the old prophet called down upon sinful men, or was he thinking about that word which his Master had spoken and which he himself alone had remembered and recorded, "I am the light of the world." He is writing now to those who shall pass on to the ages the wondrous life that had come to himself, and he seems to be telling them, "This is His distinctive mark ; this it is that separates Him from all else ; this it is that shows Him to be the creator and Lord of the universe; in Him is life and the life is the light of men." I have brought this to you because I am sure that just in so far as we also have been able to separate ourselves from the things that pass, and have drawn so close to the 200 THE DEVOTIONAL ADDRESSES Christ that He has illuminated our lives, our experience has been identical with that of His apostle, so that we may confidently say to all men, "In Him is life." Just in proportion as we can help men to comprehend this, shall we be able to help them to see life from the view-point from which St. John saw it. The sufferings of life can- not be eliminated, but they can be illuminated. The temptations that come to one will ever show the same ughness, but in the light of His life they can be made the means of growing. The sordidness of life will con- tinue to draw men back, but it will cease to dominate them as they are able to contrast it with the glory that shall be revealed. Life will still be full of uncertainty, but the illumination which He has thrown upon all human experience will make men certain as to what the end will be. Those who have come near to Him, as did St. John, will know that the future is as to-day, their life illumi- nated and interpreted, their hope assured. They will be strengthened, as he was, to declare that it is the Son of God who has shown them themselves; and because this is true for individuals, they know it is true for the race. Just in proportion as men are banded together for the one definite purpose of showing Him to the world, they will be driven by the same compassion that St. John felt, when he wrote, "The world lieth in the evil one and we know the Son of God has come." Does one ask, how can we know that this is true? The answer is that the wit- ness is in oneself. Because He has shown us ourselves as we are, because He is the light that has lightened us, we may be certain that He will do the same for the world, once the world knows Him. But if this is true, does it not lift up the task which has been committed to us to the place where angels have desired to come ? We who are consciously poor and weak and vacillating, almost ready to believe that we can define eternal verities, though we know we are bound and hindered by our own prejudices, almost ready to believe that we know how to express the mind of God in spite of our unworthiness, in spite of our pride ; yet_ permitted to commune together as to how to show Him to our PREEMINENCE OF CHRIST aoi brethren who is the light of the world. Yet while we are conscious of these limitations, we still have our wit- ness of the sincerity of our purpose as shown in the unity of our intercessions to the Father that the Christ may be interpreted to His redeemed ones. As we con- template the wretchedness of the world we live in, we know that we are not depending on what we can do, nor yet on the little company of people whom we represent, but on the intercessions and labors of the whole body of Christ throughout the world, every member of that body having in his own measure and according to his own light realized the misery of Christ's redeemed ones, and all alike sharing the consciousness of sin that is to our own shame. To-day the whole world lieth in the clutch of wickedness, while we know that the Son of God has come. Nor have I any doubt that, driven by this feeling, every one of us will be listening to hear what the Christ has to say : and in our intercessions will be more and more keenly desirous, not so much to see the particular under- taking prosper by which we are striving to help bring civilization to its highest expression, but that the work we do may be used of God to help lighten the world ; keeping this in mind, that not what we know nor have learned nor have done, not the means we use, but the light which has lightened our lives and given us our manhood, will lighten all to whom He comes. Because we know that it is not what we do, nor what we believe, nor even our successes, but these as He uses them to en- lighten men, these as they are the means of lifting Him up from the earth that He may draw all men unto Him. And we will perform our tasks with all humility and reverence, striving to exhibit His beauty and gentleness and strength, lest we blur the impression that the Christ would make. We do it with dread and apprehension, depending upon Him for grace, lest we who speak in His name should fall into the error of that prophet who would call down fire from heaven. Christ the life, ourselves the vehicle through which He will show Himself, our organi- zation the mechanism through which He will accomplish 202 THE DEVOTIONAL ADDRESSES His purpose and cause His voice to be heard, not by our- selves alone, but by all those who love the Lord Jesus Christ in sincerity. I recall these things in order, if I may, to help us all to realize that we must depend not on what we may con- clude in our councils, but on His power to make our work effectual towards helping men to know Him who is life. I do it the more earnestly because it seems to me that in this day God's providence is mightily working, great things remain to be done, and we need to have special care, lest we undertake His work in our own strength. The Conference at Edinburgh was of real value in help- ing to solve the problems confronting those who are trying to help the peoples in the East. It was fortunate for us all that when it was over some were moved to arrange for a like Conference with our brethren in Latin America, that we and they might know one another better ; and that by considering together the problems which confront us and them, we might know how to render mutual service. Who would have dreamed that even then God in His providence was preparing to bring the two countries very near together, as if to make them realize that their destiny is one? These continents have been developed in opposite direc- tions. On its face it would seem that nothing could be more difficult than to reconcile the civilization of Latin America brought from Southern Europe, with the civil- ization of North America, the fruit of the sowing from Northern Europe. Indeed, so unlike have they appeared that they have grown as though having no kinship nor common purpose, until suddenly through the mighty changes that God has brought to pass, they have been made conscious that the destiny of both is tied up in the same bundle of life. The splendid task has thus come to us to devise means by meeting here together in council by which each may lend aid to the other towards helping to the mutual understanding of our ideals, without which there can be no community of feeling or unity in action. And this task is laid upon us, who know that only by con- stant effort are we saved from believing that our under- PREEMINENCE OF CHRIST 203 ^% «= standing of the truth is the only interpretation of it, and who with difficulty resist the temptation to believe that our point of view is the only point of view. Surely we have reason to keep constantly before us that while each must interpret the truth as he receives it, the whole truth can- not be discerned until men are able to make St. John's words their own, and declare, "In Him is life and the life is the light of men." Our security is that we have come to this Congress confessing ourselves to be as children, depending upon the Spirit of God to show us how the life of the North and the life of the South may so touch one another and be so blended into one, as to make us able as brothers to build His Kingdom. And while we are doing this, God in His providence is weaving other bonds to bind us nearer together. The continents are being brought closer by scientific investigations and in their commercial inter- ests. It is for us to show that in thus working together and striving to make God's earth a fit dwelling place for his children, all men are our brethren. Our assurance that we shall be prospered is that we know that the Son of God is come. The question for us is, are we able so to speak with His voice and to manifest His life, that all our brothers may know and know assuredly that He alone is the life? We cannot think of the Kingdom of God without the world's development, just because we cannot think of the return of Christ while poverty prevails. All things which make for development, whether physical or mental or spiritual, are ministering to His Kingdom, but the work must all be done over again unless the scientist and the commercial man, as well as God's prophet, each serving God in His place, knows that He is the light which illumines men. It is our privilege to make this assured. Have we the love of God in us to make us stand ready to speak the words that He shall teach us, so that we may bear wit- ness to the truth which we were set to interpret? Have we grace to love men as He loved men when He laid down His life for His friends? Happily, we have not to depend on o'i'""p1ves alone, since we are but members of 204 THE DEVOTIONAL ADDRESSES His body and it is in the stren8:th and the faith and the industry of the whole body, that body into which He has breathed His spirit, and to which He skives His power and has intrusted His task, that we will undertake the task committed to us. THE MINISTRY OF INTERCESSION By The Reverend Archibald McLean, LL.D. President of the Foreign Christian Missionary Society of the Disciples of Christ. Delivered before the Congress on the Morning of Saturday, February 12, 1916. Intercession is prayer offered for others, and not for ourselves, for cleansing, for guidance, for strength, and for victory. The promise is, "Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you." Our Lord prayed for Himself. He prayed at His baptism, before selecting the Twelve, in the time of His greatest popularity, on the Mount of Transfigura- tion, in the garden, and on the cross. We read that in the morning, a great while before day, He rose up and went out, and departed into a desert place, and there prayed. We read again that He went out into a mountain to pray, and continued all night in prayer to God. In Gethsemane, being in an agony, He prayed more earnest- ly, and his sweat became, as it were, great drops of blood falling down upon the ground. In His prayer a little while before His passion He said: "And now. Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." He did pray for Himself, and we are to pray for ourselves, that we may stand perfect and fully assured in all the will of God. But our Lord did not stop with praying for Himself. In His intercessory prayer, referring to His disciples, He 205 2o6 THE DEVOTIONAL ADDRESSES said : 'T pray for them ; I pray not for the world, but for those whom thou hast g-iven me." He added : "Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we are." He did not ask that they might be taken out of the world, but that He should keep them from the evil one. He prayed for them again : "Sanctify them in the truth, Thy word is truth." And again : "Father, I desire that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me." He was profoundly concerned about His own immediate follow- ers, but not about them only. So He said : "Neither for these only do I pray, but for them also that believe on me through their word ; that they may all be one ; even as thou, Father, art in me and I in thee ; that they also may be in us, that the world may believe that thou didst send me." You recall that before He told Peter that he would deny Him, that night, before the cock would crow. He said : "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat ; but I made supplication for thee that thy faith fail not ; and do thou, when once thou hast turned again, establish thy brethren." Our Re- deemer and Lord has left us an example in this as in other things, that v/e should walk in His steps. The ministry of intercession had a large place in the early Church. Thus when Peter and John were charged not to speak at all nor teach in the name of Jesus, and were threatened if they disobeyed, the Church lifted up its voice in prayer with one accord and said : "Lord, look upon their threatenings ; and grant unto thy servants to speak thy word with all boldness, while thou stretchest forth thy hand to heal ; and that signs and wonders may be done through the name of Thy holy Servant Jesus." The record states that when they had prayed, the place was shaken wherein they were gathered together, and they spake the word of God with boldness. An incident in which Peter is the hero is recorded. Herod had killed James, and seeing that this act was pleasing to the Jews, proceeded to take Peter. He ap- MINISTRY OF INTERCESSION 207 prehended the apostle, put him in prison, delivering him to four quaternions of soldiers to guard him ; intending after the Passover to bring him forth to the people. ^Vhile Peter was kept in prison, prayer was made earnest- ly of the Church to God for him. We are familiar with the account of Peter's deliverance from the hand of Herod and from all the expectation of the Jewish people. At the touch and command of an angel, the sleeping apostle arose, bound on his sandals, cast his garment about him, and followed the angel past the first and second guard and through the iron gate that led into the city. When the angel left him Peter called at the home of Mary, where many were gathered together and were praying. Because of the intercession of the Christians in Jerusalem, Peter was preserved for the great work the Lord had for him to do. Paul understood the value of intercession, and in his epistles alluded many times to his prayers on behalf of his own children in the faith and on behalf of others. Thus in his epistle to the saints in Rome he wrote : "For Go'd is my witness how unceasingly I make mention of you always in my prayers, making request if by any means now at length I may be prospered by the will of God to come unto you." He longed to see them that he might impart to them some spiritual gift. He wanted to have some fruit among them, even as in the rest of the Gentiles. To the Ephesians he wrote: "For this cause . . . I cease not to give thanks for you, making mention of you in my prayers ; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him, hav- ing the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what the ex- ceeding greatness of His power to us-ward who believe, according to that working of the strength of His might which He wrought in Christ, when He raised Him from the dead." In this same epistle he wrote also : "For this cause I bow my knees unto the Father that He would 2o8 THE DEVOTIONAL ADDRESSES grant you, according to the riches of His glory, that ye may be strengthened with power through His Spirit in the inner man ; that Christ may dwell in your hearts through faith ; to the end that ye, being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that passeth knowl- edge, that ye may be filled to all the fullness of God." To the Philippians he wrote that he thanked God upon all his remembrance of them, always in every supplica- tion of his on their behalf, making his supplication with joy. He prayed for them that their love might abound yet more and more in knowledge and all discernment, so that they might approve the things that are excellent; that they might be sincere and void of offense until the day of Christ, being filled with all the fruits of righteous- ness which are through Jesus Christ unto the glory and praise of God. To the Colossians he wrote : "For this cause we also since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of His will in all spiritual wisdom and understanding, to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God, strengthened with all power according to the might of His glory unto all patience and long-suffering with joy; giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light." For the Thessalonians Paul prayed that our God might count them worthy of their calling, and fulfil every de- sire of goodness and every work of faith with power, that the name of the Lord might be glorified in them, and they in him, according to the grace of our God and the Lord Jesus Christ. It was for these people that he prayed night and day exceedingly that he might see them, and perfect that which was lacking in their faith. He prayed for them that the Lord would make them to increase and abound in love one toward another and toward all men, to the end that He might establish their hearts in holiness MINISTRY OF INTERCESSION 209 before our God and Father at the coming of the Lord Jesus Christ with all His saints. He prayed for them that the God of peace would sanc- tify them wholly, and that their spirit and soul and body might be preserved entire without blame at the coming of the Lord Jesus Christ. He prayed the Lord to com- fort their hearts and to establish them in every good word and work. It would not be easy to mention any spiritual blessing for which the apostle did not pray for the believers of that time. While Paul was praying for his converts and for others night and day exceedingly, and at every remem- brance of them, he entreated them to pray for him in turn. The greatest man that ever lived, the greatest mis- sionary, needed from the beginning the prayers of God's people, in order that he might be at his best at all times and be able to do his best at all times. With the aid of their supplications he would accomplish what he could not accomplish without them. So in writing to the saints in Rome, he said : "Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayer to God for me ; that I may be delivered from them that are disobedient in Judea, and that my ministration which I have for Jeru- salem may be acceptable to the saints ; that I may come unto you in joy through the will of God, and together with you find rest." To the Corinthians he wrote: "Ye also helping to- gether on our behalf by your supplication ; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf." After urging the Ephesians to put on the whole armor of God, he added: "With all prayer and supplication, praying at all seasons in the Spirit, and watching there- unto in all perseverance and supplication for all the saints, and on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains ; that in it I may speak boldly as I ought to speak." He asked the prayers of the Ephesian Christians, to the 2IO THE DEVOTIONAL ADDRESSES end that he might not be terrorized by the bonds and afflictions which the Holy Spirit testified awaited him in every city. His request to the Colossians was this : "Continue steadfastly in prayer, watching therein with thanksgiv- ing; withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds ; that I may make it mani- fest, as I ought to speak." There were times when great and effectual doors were opened before him ; when he made this request the door was closed. He was not at liberty to go from continent to continent or from city to city, preaching the unsearchable riches of Christ. To the Thessalonians he wrote: "Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you ; and that we may be delivered from unreasonable and evil men ; for all have not faith." He found false brethren as well as open enemies, and he wanted to be delivered from all such, that the progress of the gospel might not be hindered. The author of the Epistle to the Hebrews wrote in the same tenor. "Pray for us ; for we are persuaded that we have a good conscience, desiring to live honorably in all things. And, I exhort you the more exceedingly to do this, that I may be restored to you the sooner." The writer believed that prayer changes things. Alluding to prayer for others, the great apostle said : "I exhort there- fore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men ; for kings and all that are in high places, that we may lead a tranquil and quiet life in all godliness and gravity." In another place he wrote : "Brethren, my heart's desire and my suppli- cation to God is for them, that they may be saved." He referred to the covenant people. He was so anxious for their salvation that he was willing to be anathema from Christ for their sake. This saying is akin to that of Moses, who, when praying for the forgiveness of the people, said : "Forgive them ; and if not, blot me from the book which thou hast written." James asked those to whom he wrote to confess their MINISTRY OF INTERCESSION 211 sins one to another, and to pray one for another, and added : "The supplication of a righteous man avails much in its working." Emerson held that every great work is a triumph of enthusiasm. It can be said with equal truth that every forward movement in the work of the Kingdom is a triumph of intercession. Missionary Boards and Bible Societies have been organized ; missionaries have been sent into all parts of the world ; the funds necessary for the maintenance and enlargement of the work have been provided ; doors long closed have been opened ; men and women at the front have been cheered and energized and prospered in answer to the believing prayers of God's people. The first missionary Society in America was the outgrowth of a prayer service conducted by a group of students in Williams College. And every missionary Society organized before or since was the result of prayer. The Student Volunteer Movement came into existence because a number of devout Christians were praying for the spread of the gospel in all lands. The Laymen's Missionary Movement had its origin in a prayer-meeting. The Missionary Education Movement was born in an atmosphere of prayer. In England, when volunteers for the field were few and far between, a day of intercession was appointed. Chris- tians met in private homes, in churches, in cathedrals and spent the whole day in prayer and praise. As a direct result there were more applicants for appointment in the months following than there had been in the same num- ber of years preceding. St. Andrew's Day is observed in the English churches each year as a day of intercession. Other Societies have been greatly helped by the faith- filled petitions of the children of God, The support of the work from year to year, and the growth of the work from year to year are answers to prayer. A delegate to this Congress who has made a special study of revivals has not discovered a single instance of a revival that was not preceded by much earnest prayer to God for his blessing. Another delegate tells of a mar- velous revival in a theological seminary that had its origin 212 THE DEVOTIONAL ADDRESSES in an all-night prayer service conducted by a few students in one of their rooms. The experiences of Hudson Taylor, George Miiller, Dwight L. Moody and others are the commonplaces of the religious history of our day. Hudson Taylor asked for a hundred missionaries within a given period, and $50,000 to defray the expense of sending them to China. As his bookkeeper was unusually busy, he asked that the money might come in a few large gifts. Before the year closed, loi missionaries sailed, and $50,000 was received in handsome gifts. George Miillef received $7,500,000 in answer to prayer. He was able to care for thousands of orphans, to send out and sustain a large number of missionaries, to establish hundreds of Sunday-schools, to distribute hundreds of thousands of copies of the Scriptures, and to preach the gospel in per- son in all parts of Christendom. The answers to Moody's prayers were almost equally notable. No other request comes from the missionaries so often as this : "Pray for us." They may need equipment and reinforcements ; but more than these they need a volume of prayer on their behalf. They need the wisdom that is profitable to direct, the patient enthusiasm that will keep them from failure or discouragement, the ability to mani- fest the life of Christ in their own lives and to preach the gospel in such a way that multitudes will believe. They know that in times past they have been graciously and mightily helped through the intercession of God's people near at hand and far away. With them this is a question of fact and not of speculation. Before going on his tour around the world, our chairman of the Con- tinuation Committee of the Edinburgh Conference, Dr. Mott, asked a large number of Christian people to pray for him. The results achieved in the conferences held are a demonstration that God hears and answers the prayer of faith on behalf of his servants. There arq members of this Congress who have been brought back from the gates of the grave : men that should have died according to all the teaching of medical science, and who would have died, if it had not been for the supplications of God's people for their recovery. There are others who MINISTRY OF INTERCESSION 213 have been protected against accident and injury and helped in other ways not less wonderful, and who believe in their souls that they are what they are and have done the work they have achieved because of the prayers offered on their behalf. Through the ministry of intercession, all can help for- ward the evangelization of the world. There are many who cannot go to the field ; they do not have the health and the training necessary. There are many who can- not give money in any considerable amounts. But all can help with their supplications, and accomplish perhaps as much as those who go and as those who give largely. They can assist the missionaries by praying that the spirit of Jehovah may rest upon them, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord, to guide them and to prosper them increasingly. This being so, it would seem that every Christian who is at all interested in the work, as he thinks of the workers, would be disposed to say, as Samuel said: "God forbid that I should sin against the Lord in ceasing to pray for you." "For what are men better than sheep or goats. That nourish a dull life within their hearts, If, knowing God, they lift not holy hands in prayer, Both for themselves and those they love? And so this whole round world is bound With golden chains about the feet of God." One distinguished religious leader of our day has spoken of intercession as a deeply buried talent. It is the conviction of many eminent Christians that the churches are not praying for the workers and the work, as they are authorized to pray by the teaching of Scrip- ture and the example of our Lord. There are those who believe that the mighty works of Elijah and the mightier works of the apostles, and far greater works even, could be performed, if we would ask in faith, nothing doubting. The master has said: 'Tf ye abide in me and my words abide in you, ask what ye will and it shall be done unto you." And again : "If two or three of you shall agree 214 THE DEVOTIONAL ADDRESSES on earth as touching anything that they shall ask, it shall be done for them by my Father who is in heaven." An- other precious promise is this: "Open thy mouth wide, and I will fill it." The resources upon which we can draw are infinite. "Thou art coming to a King, Large petitions with thee bring, For his power and love are such, Thou canst never ask too much." God be merciful unto us and bless us, and cause his face to shine upon us ; that thy way may be known upon earth, thy salvation among all nations. Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and estab- lish them in every good work and word. Now to Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be the glory in the church and in Christ Jesus unto all generations forever and ever. Unto Him that loveth us, and loosed us from our sins by His blood ; and He made us to be a kingdom, to be priests unto his God and Father, to Him be the glory and dominion forever and ever. Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, make you per- fect in every good work to do His will, working in us that which is well pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Now the God of Hope fill you with all joy and peace in believing, that you may abound in hope in the power of the Holy Spirit. HOW TO PRESERVE A REALIZING SENSE OF JESUS By The Reverend William F. Oldham, D.D. Secretary, Board of Foreign Missions of the Methodist Episcopal Church. Delivered before the Congress on the Morning of Sunday, February 13, 1916. I suggest for your thinking this morning that verse in the first chapter of Acts which reads thus : "Ye shall receive power, when the Holy Spirit is come upon you." As we have been listening here and considering all the cross-currents that increase the difficulties of these vast fields, I feel sure that there has been a cry from every heart for power. Behind organization, behind progress, behind everything else, there has been this cry for that which shall increase our energy. When we listened to Brother Colton as he brought before us in his Commission report the marvelous situa- tion in Latin America, and when we considered, one after another, the difficulties in these widespread fields, we were all on the point of crying out, "Who is sufficient for all these things?" What shall we do? Shall we wait for more mission schools, wait for better literature, wait for this, wait for that or the other thing? What a long, long wait this poor human family of ours has had and is having! Time is, of course, an essential element in all advance, but no doubt we would all say with that little boy who had five small cakes and two little fishes, "Lord, here is all we have up to this time. Canst thou not somehow, by some superhuman element introduced, not let this poor perishing world wait any longer upon our poor, pitiful performance?" 215 2i6 THE DEVOTIONAL ADDRESSES I remind you of the fact that those to whom Jesus spoke had already received the Holy Spirit in a measure, for you will remember that they were sincere believers, and Paul said in First Corinthians, "No man can say Jesus is Lord but in the Holy Spirit." Still more re- markable I found the following passage in the twentieth chapter of John, the twenty-second verse : "He breathed on them and saith unto them, Receive ye the Holy Spirit." Perhaps this was for spiritual insight, because it is fol- lowed by those words : "Whosesoever sins ye forgive" — and so on ; possibly it was the specific gift of the Holy Ghost, or it meant the discernment of the Spirit to know when men before you are sincerely repenting of sin. But apparently the full measure had not yet been reached ; there was yet to be a fulness beyond any the disciples had up to this time experienced. For its attainment Jesus mentioned two conditions. The first was that they were to wait until Jesus was glorified, as you may read in the 39th verse of the 7th chapter of John: "By this spake he of the Spirit which they that believed on him were to receive : for the Spirit was not yet given ; because Jesus was not yet glorified." The second was that they were to be of one accord in one place. I have sometimes won- dered whether it is not easier to be of one accord when you are in different places? But they were to be of one accord in one place. These were the two conditions. Jesus had been glorified, and now meeting in that upper chamber, a little group of believers had come into perfect accord of mind and heart ; and therefore the time had come for the promise to be fulfilled, "Ye shall receive power when the Holy Spirit is come upon you." And He came. This was the great birthday of this dispen- sation. They were all filled with the Holy Ghost, as you may read in the fourth verse of the second chapter of Acts, and the great enterprise of what we choose to call for- eign missions immediately began. "... And they were all filled with the Ploly Spirit and began to speak with other tongues, as the Spirit gave them utterance. Now there were dwelling at Jerusalem Jews, devout men, from REALIZING SENSE OF JESUS 217 every nation under heaven. And when this sound was heard the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marveled, saying, Behold, are not all these that speak Galileans? And how hear we every man in our own language, where- in we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Judaea, and Cappa- docia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Gyrene, and so- journers from Rome, both Jews and proselytes, Cretans and Arabians, we do hear them speak in our tongues the wonderful works of God." The moment they were filled with the Holy Spirit that great enterprise began which can only be really successfully prosecuted with the power with which they were endowed in that great hour. I heard Bishop Lambuth say on our way to this Congress that the Holy Spirit is peculiarly set forth in the Acts of the Apostles as the efficient energizer of the whole move- ment ; and always the conditions of meeting the fullness of power are available — a glorified Christ and a unified Church. What is it that the Holy Spirit does for believers that conditions power by his presence? First, he testifies of Christ. To be filled with the Spirit, therefore, is to be very conscious of the presence of our Lord, for Jesus Himself says : "Howbeit when he, the Spirit of Truth, is come, he shall guide you into all the truth : for he shall not speak from himself ; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come." And elsewhere he had said : "The Holy Spirit shall . . . bring to your remembrance all that I said unto you." Our very thoughts of Christ are prompted by the Holy Spirit; our very memory of Christ, his words and wishes, are suggested by him. O lover of Christ, who would fain dwell in his presence and hear his words in the chambers of your soul ! These ex- periences are the fruit received from the Holy Spirit. It is his office to vivify Christ's presence. Bishop Thoburn, whom some of us remember with 2i8 THE DEVOTIONAL ADDRESSES deep affection, was never tired of illustrating this idea with the statement that in an Indian marriage, when the marriage procession goes out onto the street, there is always appointed a torch-bearer who holds a torch so that the face of the bridegroom is lighted up. That is the office of the Holy Spirit, to give us so vivid a sense of Christ's presence that we will never forget Him. "Seeing it is God that said Light shall shine out of dark- ness, who shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." When we see that face illumined, its Hght im- mediately lights our darkness. Shall we not ask for the lighting of our souls by the revealed face of the illumined Christ, as the Holy Ghost makes that face vivid and il- lumined to all of us ? In the second place, the Holy Spirit produces in us the mind of Christ. One of the most beautiful hours we spent on board ship coming down here was when som.e of our brethren from Mexico and the United States talked to us in regard to the mind of Christ. "Let this mind be in you which was also in Christ Jesus." But whence is this mind to be derived ? We read again these words : "Being in the fellowship of the Spirit." That is where the mind of Christ comes from. And what is the mind of Christ, as referred to in that chapter of Philippians? It is the mind of humble, lowly self-sacrifice. I am think- ing now distinctly of my fellow missionaries, saying with them, how we need this humble self-sacrificing mind of Christ ! Have we not keenly felt the suggestions brought to us by our Latin- American brothers and reinforced by some of our own number, that we are not to assume su- periority? Where shall we find a creed for sacrificial devotion? Where shall we find this humility? Where shall we find this positive outpouring of selfhood? "Ye shall receive power after that the Lloly Ghost is come upon you." Then I read a very startling word of Jesus in the 14th chapter of John, 12th verse; God help us that this same spirit may make these words real to us: "Verily, verily I say unto you, he that believeth on me, the works that REALIZING SENSE OF JESUS 219 I do shall he do also and greater than these shall he do, because I go unto my Father." And in another verse, "Thus saith the Holy Ghost." How profoundly we were moved when Brother Pond of Venezuela told us of long years of toil and of the seeming scantiness of results ! How it impressed us when Brother Ewing declared that one could count on the fingers of his two hands the out- standing men of the evangelical faith in any one of those great republics ! When we recall the fact that probably, counting with the utmost generosity, less than one-half of the many millions of people scattered throughout this Latin world are thinking in any degree the thoughts of Jesus as they were recorded in the Bible, or are compre- hending the life and light through his pathway! With what real dismay that lady from Chile said : "If Chile is the best of Latin America, what about the rest?" Now I stand here to inquire : Must this go on ? Shall not the power of God break through? But even He must do it through some spirit-filled heart. It has pleased Him to confine Himself to that agency ; "Ye shall be witnesses." Even God has no other way of witnessing excepting through the power of the Holy Ghost playing on the hearts of men. "Ye shall receive power." Is there a man or woman who does not long for the ful- filment of that promise? I close the suggestions of the morning by saying that the greatest word in religion is "Receive ye, receive ye." I sometimes wonder with all this absorption in our work, with all these strivings of our day, whether we may not be in danger of losing sight of that deeper fight, that larger factor in the whole mat- ter, the power that is imbued through this means. And I call you this morning to that simplest and yet most difficult word, the simplest to the child-hearted, the sim- plest to the humble, most difficult to those who are at all touched with the thought that the wisdom of this world is somehow the greatest wisdom in which to ac- complish things. I call you to the simplest and yet most difficult of all the messages of the New Testament, "Re- ceive ye the Holy Spirit." LESSONS FROM THE EARLY CHRISTIANS By Professor William Adams Brown, Ph.D., D.D. The Union Theological Seminary, New York City. Delivered before the Congress on the Morning of Monday, February 14, 1916. No theme could be more appropriate to the conditions which bring us together than the one on which I wish to speak briefly, for it puts our gathering in its true per- spective, as the last wave of a great forward historic movement which has been gathering momentum through the centuries. Coming as many of us do from countries which pride themselves upon the antiquity of their re- ligion, it is fitting that we, too, should remind ourselves of our spiritual ancestry. We, too, look back across the generations and feel ourselves encompassed by a great cloud of witnesses. Conscious as we are of our own shortcomings, imperfectly as we have realized our great ideals, we yet stand in the apostolic succession of faith and hope and love. And there is no sincere spirit of whatever name or race or clime, who has looked up in humble trust into the face of his Lord, or who has thrilled with the joy of sacrificial service, whom we may not claim as comrade and teacher in our quest for God. What lessons, then, could these predecessors of ours teach us which will be helpful to us in our present task? Of the many that crowd upon us let me mention three. First, that there is no barrier, however ancient and formidable, that can permanently separate those whom 220 LESSONS FROM EARLY CHRISTIANS 221 Christ has made one. Secondly, that the way God has appointed for the surmounting of barriers is the sharing of experience. Thirdly, that the experience which God would have us share is the enlargement and enrichment of life which follows the surrender of the will to the mastery of Jesus Christ. The first lesson that comes to us from these early Christians is this, that there is no barrier, however ancient or formidable, that can permanently separate those whom Christ has made one. How many barriers there are which do separate us today, barriers of language, barriers of race, barriers of history, barriers of social custom and prejudice ! We have been hearing about them during this Congress. We have heard of the difficulty with which the Anglo-Saxon finds his way to the heart of the Latin. We have heard of the need of a native ministry that can preach to each people the word of God in its own tongue. No one can deny that the need is real and that the diffi- culty is great, and yet we need to remind ourselves that this difficulty is not insuperable. God has made us for one another, and the man who has found in Jesus Christ the revelation of his own best self will, in time, find his way to the heart of the brother for whom, like himself, Christ is God. What proof can we ask greater than is given by this Bible of ours, not merely by its teaching, but by the very fact of its existence? Are we told that we cannot speak to one another? We are doing it every time we read our Bible. Here is a book that was written centuries ago in languages that few of us can now understand, by men of other races and ancestry, living under conditions so dif- ferent from ours that it would seem hopeless for our spirits to meet. It is a book that needs to be trans- lated not simply into the vernacular of our speech, but, what is far more difficult, into the vernacular of our thought ; and yet it is a book so simple, so direct, so satisfying, and so well fitted to the needs of every indi- vidual soul, that a child can understand its message, al- though no scholar can exhaust its meaning. As our thoughts turn back to the centuries when this book was 222 THE DEVOTIONAL ADDRESSES written, we see that Saint Paul faced every one of the obstacles which confront us to-day. Race prejudice, re- ligious bigotry, social ostracism — he met them all. And yet there was not one that could not be transcended by a Christ-filled life. What an encouragement this is to us who now face these same obstacles. We are not preach- ing a local or a provincial or a national gospel ; but a gospel that is universal, international and, in its great principle, unchanging. It is the message that comes from the heart of our common Father to man, His child. But we learn from our predecessors not simply that it is possible to overcome barriers, but also how this is to be done. It is by the sharing of experience. If you want to bring a truth home with power to the hearts of men, you must translate it into life. Saint Paul was a theolo- gian, and he knew how to expound and interpret the truth of God with all the resources of the learning of his day, when it was an appropriate time to do so. But when he was to preach at Corinth, that great city of the Greeks, he put all of his learning behind him, and he determined to know nothing but Jesus Christ and Him crucified. He knew that what converts men is not logic, but life, and so he preached to those cultured, sophisti- cated, skeptical Corinthians in the spirit of the blind man whom Christ had healed, who knew but this one thing, that whereas he had been blind, now he saw. Paul, too, had had experience of the redemptive work of Jesus Christ, and that experience constituted his gospel. He had been a slave of the law, seeking salvation through the righteousness of his own works, and Christ had made him free. He had been weak through the flesh, swept by passion, shaken by doubt. Christ had made him strong. He had been narrow and self-centered, trying to crowd great powers into little tasks, and Christ had led him out into the larger life, inviting him to share with him His great work of universal love. His experience was a thing which every man could understand, because it went down below that which was devisive in man to that which gives newness of aspiration and desire, to that which makes us all one. LESSONS FROM EARLY CHRISTIANS 223 We, too, must face a skepticism which finds our preaching foolishness and a religion of external authority which tries to find some substitute for the living Spirit which God desires to impart. We know that this is a travesty of religion. We know that it is possible for a man here and now to live at his best if only he will take Christ for his Mas- ter. We believe it is God's will to impart His good gifts to every child of man. How shall we bring this convic- tion home to those Avhom we would win — how else than by first realizing it in our own lives, so that those who see us may take knowledge of us that we have been with Jesus, and through the witness of our own transformed lives be led to that Christ to whom we owe all we are and all we shall become. In this we are but following the example of God Himself. What is the incarnation but God teaching by experience, God entering into human life that He may speak to men through human lips all those great realities of love and joy and peace that con- stitute His own divine life, and that He wishes to share with us ? We learn then from those early Christians not simply that we may share experience, but also what is the nature of this experience which we are to share. It is the trans- formation and the enlargement of life which follows the surrender of the will to the Master Jesus Christ. An American author, who knows France well, returning after a visit during this war, expressed surprise at the new quality which seemed to dignify the personal ap- pearance of the French people. It was something quite independent of the outward lines of the face, a certain dignity and beauty of expression, the cause of which at first was difficult to understand ; but a brief experience soon revealed the secret. It was the inevitable enhance- ment of personal dignity which comes through the con- sciousness of serving a common cause. The people of France have been lifted above themselves to a higher loyalty and have been ennobled thereby. It seems to me that one can find no more apt description of an outstand- ing quality of those early Christians than this ; they were 224 THE DEVOTIONAL ADDRESSES men who had been hfted above themselves to a higher loyalty, and who had been ennobled thereby. And we are told, too, what is the source of the new power and the new nobility. It is contact with a larger life. It is the life of Jesus Christ who, through love, has driven out the power of selfishness and released the hid- den energies that God has provided for His larger and better service. Is there any message that we could bring that would be more timely than this, the message of a religion that releases and sets free energies that have here- tofore been confined ? We have been hearing during this Congress of the hopefulness of these young nations. There is in them a sense of unbounded possibilities. They have the forward look. No religion that is simply a re- ligion of prohibition and of restriction can satisfy men who feel within themselves the surging of such a spirit. When we listened to that wonderful address by Bishop McConnell, in which he spoke of the new sense of power which modern science has brought to men, we felt that there is now nothing impossible. Those great tasks of the ages that hitherto have seemed beyond our power, the task of overcoming disease, the task of putting an end to poverty, appeared no longer insuperable. And yet, we must confess that when we consider that which has hitherto been accomplished by our new resources our hearts fail. How incommensurate is that which we have done with that which we might have done ! Some years ago Mr. Homer Folks, president of the National Con- ference of Charities in the United States, expressed the disappointment which had come to the leaders of the social movement, because they had seen so inadequate an outcome of their plans. He believed that the cause lay in this one fact, a lack of adequate motive. It is not knowledge or power that we lack, but it is the relation of our power to a higher loyalty which will command its use for the noblest ends. Last night we followed Dr. Mott with the deepest sym- pathy as he brought before us the great tragedy that is being enacted across the sea, but of all the parts of that most moving address, surely there was none that moved LESSONS FROM EARLY CHRISTIANS 225 us more than the revelation of the loyalty, the courage, the heroism and the sacrifice which is being called forth by this war. Why is it that we had to wait until this crisis came before that courage was revealed? Is it be- cause we who are ministers of Jesus Christ have not yet been able to make men see in Him a leader able to com- mand their highest loyalty, and to deserve their utmost devotion? We are dealing, every one of us, with men and women in whose breasts there lie locked to-day, resources of heroism and sacrifice as splendid as any that are now being shown on the fields across the sea, if only God will give us grace so to interpret our Master that we may command them for His service in the cause of causes. These, then, are the three lessons that come to us from our predecessors in the past : First, that there is no barrier that can separate those whom Christ has made one ; secondly, that God's method for the overcoming of barriers is the sharing of experience ; thirdly, that the experience which God would have us share is the en- largement and the enrichment of life which follows the surrender of the will to the mastery of Jesus Christ. Will you bear with me if I add one more word? We have spoken of the discouragement arising from the in- adequate results achieved by some recent efforts toward social betterment ; but in a broader survey we find our faith strengthened by the contemplation of that which has already been accomplished. We have been feeling, I am sure, every one of us, the inspiration of this gathering. Our hearts have been warmed by contact with those who, unknown to us before, have been working for the same ends. We realize that what we are trying to accomplish is only a part of the great task on which many laborers are engaged. We feel the remarkable reinforcement to faith which comes from comradeship in service. How much more this is true when we let our thoughts slip back over the days that have passed and remember the conquests of those who have gone before ! If it has ever seemed to us to-day that our resources were incommen- surate with our work, how much greater must the con- 226 THE DEVOTIONAL ADDRESSES trast have seemed to them, to that Uttle company who gathered in the upper room before Pentecost to face the task of winning the world for Christ? The Master him- self in that hour of His loneliness, when His disciples for- sook Him and fled, must have felt this. Yet how won- derfully these centuries have confirmed their faith! From what a vantage ground we may now look forward to our future ! We are no longer the apostles of an un- proved religion ; but of one that has been verified over and over again in thousands of lives. We have been carried through the Panama Canal, and we have been thinking, many of us, of those early days when the French engineers first began their work, and we have been wondering at the faith which made them believe that the task was possible. But we do not fully learn the lesson of their faith, until we realize that to the resources that were then at their command the task was impossible. And yet the task has been done. It is be- cause God had in His keeping new weapons which they could not command, but which those were to use who came after. And so it is in our task of spiritual recon- struction. We are not shut up to the resources which we now possess, but God has other workers and other pow- ers in store. For we are not serving a dead but a living Christ, a Christ to whom all things are possible, a Christ who has faced in His own experience suflfering and sin and yet has overcome them, the Christ who is limited in His power only by men's willingness to be used, only by the completeness of the surrender of our will to His ser- vice. REALITY IN RELIGION By The Reverend Henry Churchill King, DD., LL.D. President of Oberlin College. Delivered before the Congress on the Morning of Tuesday, February 15, 1916. I am certain that this theme was very close to the heart of Christ. He was face to face with a class that prided itself on being the most religious class of the most religious people in the world, and yet he was com- pelled to believe that there was in them an utter ab- sence of all that he believed was truly religious. There is nothing strange, therefore, about the fact that in the first verse of the twelfth chapter of Luke we find him, as I think it is correctly rendered in the margin, saying unto his disciples, "First of all, beware ye of the leaven of the Pharisees, which is hypocrisy, falseness," and then he proceeds to pack into that small paragraph the motives against falseness of life. It had evidently burned itself into the soul of Jesus, that it was possible for men to have started where the Pharisees started, in a truly genu- ine movement of a sort of Puritanism, and come to the place where reality had gone out of them, and where they were no longer representing in any true sense in their religious practices either love to God or love to man. He knew that everything was absolutely at stake with his work just at this point, and that if that leaven of the Pharisees got into his disciples, his work was ut- terly fruitless. So we find him saying elsewhere : "Ye 227 228 THE DEVOTIONAL ADDRESSES are the salt of the earth, but if the salt have lost its saltness, wherewith shall it be salted?" That was his method, the contagion of the good life. But the life must be sound ; the salt must not have lost its saltness ; the light must not have gone out ; the seed must not be a dead seed. Every bit of vitality in his kingdom depends upon this utter reality on the part of those who are to be the good seed of the kingdom. Jesus knew that un- reality was a root peril, and against that he meant in every conceivable way to guard his disciples. There are two elements, I suppose, that condition the reality of anything for you. In the first place, if the thing is to be real to you, you must be able to link it up with the rest of the experience of the life you live. That is, it must be like enough to the rest of the experience of life, to enable you to believe that it belongs to the same world. In the second place, it must be different enough, to seem to have some real contribution to make to life. Now these two emphases represent two dififer- ent temperaments. Some are inclined to emphasize the likeness of religion to the rest of life, and some are in- clined to emphasize the unique contribution of religion to life. But in fact neither can be spared. Both tem- peraments are needed ; both elements are required for reality. We must be able to believe religion is like the realest things in our daily life, but we must be equally certain and able to see that absolutely nothing can take the place of religion, however glorious the other gifts of God. On the side of likeness, there are three emphases which appeal to our time and must appeal to the Latin /Ameri- cans, too. There is a scientific parallel upon which I will not speak further this morning. There is the parallel of aesthetic values, and the parallel of personal relations. Of the second, I may not pause to speak, except simply to say that I am persuaded that the way into all the great values of life is essentially the same way. You can sum it all up in a single sentence, the great law of life: Stay persistently in the presence of the best in the sphere REALITY IN RELIGION 229 in which you seek achievement, with honest response. The rest will largely take care of itself. But this morning I want to dwell on the third analogy, the analogy of personal relations, the thought of religion as a personal relation to men and to God. For througli this analogy there comes to us, I believe, the surest sense both of the essential way in which religion is knit up with all the rest of our life, and of religion's indispensable and irreplaceable contribution to life. In this concep- tion of religion as a personal relation, I am trying to share with you a point of view which has been worth more to me perhaps than any other single idea, both in my thinking and in my living. I believe that the central and fundamental thought of Jesus is involved in His great conception of God as Father, — as endless, self-giv- ing love. All else in His teaching can be derived from that. It is in harmony with that dominating thought of God that He elevates to supreme place the command : "Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thv strength, and thou shalt love thy neighbor as thyself." Jesus had just one name for God, Father ; just one con- ception of God. infinite love forever and forever pouring itself out into the life of His children. He had one con- ception of life, to learn to love. He had one conception of heaven, a life in which love was utterly dominant. I do not know how one can keep closer to the heart and spirit of Jesus than to make sure that right here is the secret of life ; that religion is just such a personal rela- tion of love to God and love to men. For if God is a person and we are persons, then the very essence of our life here is a deepening personal relation with God and with men. All our highest aspirations may then be summed up in this desire for a deepening friendship with God and with men. If this be true, we need not feel around in the dark for the conditions of a deepening spiritual life ; they are the conditions for deepening any true friendship. We can know, therefore, what the conditions are, for they are essentially the same conditions, whether in relation to 230 THE DEVOTIONAL ADDRESSES God or in relation to men. The relation to God will re- quire essentially the same basis that every true friend- ship requires. And it will deepen upon the same con- ditions. Let us see how completely this law holds. In the first place, beneath every true friendship, hu- man or divine, there must lie the same three-fold foun- dation: mutual self-revelation and answering trust, mu- tual self-surrender, and some deep community of inter- ests. First of all, at the base of every friendship worthy of the name, human or divine, there must be laid mutuai self-revelation and answering trust. There never was a true friendship that did not have that basis. All deepen- ing of personal relations involves such increasing revela- tion and answering trust. And the friendship requires a double trust. If the friendship is worth talking about, there must be faith in the character of each other and faith in the love of each other. And this double faith implies continuing mutual self-revelation. It is a trust rationally based upon such revelation. So, too, God does not ask us to trust him without the revealing of his very heart in Christ. It is not a trust without self-revelation which he asks from us, but a trust upon revelation. Are we resting in the comfort of that assured revealing? It is no wonder, then, that Christianity is preeminently a religion of faith. It could not be otherwise, for it has to do with the supreme revelation of the supreme personal- ity. The terms "revelation" and "trust," therefore, are not peculiar to religion at all, though we often so think. And the trust is a mutual trust, it should be remembered, even in relation to God. God does not merely ask us to trust him, he trusts us. More wonderful even than Christ's faith in God is his matchless faith in men. The most priceless Interests of this kingdom of His, the things dearest to His heart, God commits in trust to us. He trusts us. In the second place, at the base of any friendship worth talking about, there must be mutual self-surrender. Per- haps the best definition we have of love is the giving of the self, not things or a certain kind of treatment. If in REALITY IN RELIGION 231 any personal relation we suspect that our friend is giv- ing himself less and less, and lest we should guess it, is even more punctilious in the bestowal of things and in his outward treatment of us, we are utterly dissatisfied. For what we seek in friendship is not things or a cer- tain kind of treatment, but our friend's self. There is no substitute for this giving of self. And the depth of the friendship depends on the completeness with which the self is given, the significance of the friendship upon the richness of the self given. I owe to my closest friends not only that I should give myself as completely as possible in the friendship, but that I should bring to them also a growing and enriching self. I have no right to bring back to my friend — I have no right to bring back to my God — this year a self no larger, no finer, no richer than last year. I owe in all personal relations the grow- ing self. The demand for a surrender of ourselves is thus no demand peculiar to God, and no demand arbi- trary in God. Religion's call for complete self-surrender, for absolute consecration, is of the same kind precisely as that we make in the closest friendships. The selfish man simply cannot get the best out of friendship. If he is not willing to pay the cost of friendship and glory in the cost, it is impossible that the relation should give him its richest reward. It is strange, when one stops to think about it, that this demand for complete self-giving, the necessity of which we recognize so fully in our human relations, should seem to us so cold and chilling in our relation to God. And the demand for complete self- surrender to God is no arbitrary demand either. Be- cause it is only as we give ourselves completely to Him that He can give himself in the measure that He would to us. There are two opposing instincts in men, neither of which can be satisfied apart from relation to God. One, the instinct for absolute devotion, the other the insatiable thirst for love. It is the inevitable solitariness of the human soul that must drive us all ultimately back to God. What a merest fraction of our inner life even those that stand closest to us ever know or can know ! One comes 232 THE DEVOTIONAL ADDRESSES finally to say, therefore, not with the old sense of dread, but with a new feeling of great thanksgiving, "Oh, Lord, thou hast searched me and known me." And just as any great friendship is not a lessening of life, but a great en- largement of it, so this absolute surrender which a man makes of himself to God, is no "weakening denial of self," as one has said, but a "strengthening affirmation of self." But mutual self-revelation and answering trust and mutual self-surrender both point forward to a third ele- ment in the basis of every true friendship, to some deep community of interests. It is not necessary that my friend should agree with me in all my whims or fancies or hobbies or even in my occupations. Perhaps in some respects it is even better that he should have others. But it is essential, in any completely satisfactory friendship, that there should be agreement as to the great abiding aims and purposes and ideals. When Paul wrote to the Corinthians that they were not to be unequally yoked together with unbelievers, he did not think of himself as cutting them off from some great privilege, but as rather virtually saying to them : "I would save you if I might from the most tragic sorrow that can come into the life of a man — finding himself knit up in the closest conceivable relations with another life from which he must neverthe- less be shut off in his own highest moments." We can- not be satisfied in a friendship in which the supreme goals are not the same. It is curious that it was a daughter-in-law that gave to a mother-in-law what has seemed through the centuries an ideal expression of this necessity for a deep community of interests: "Whither thou goest, I will go ; and where thou lodgest, I will lodge ; thy people shall be my people, and thy God my God : where thou diest, will I die, and there will I be buried : the Lord do so to me, and more also, if aught but death part thee and me." Something like that there must be in all the highest friendships. I must be able to look into the eyes of my friend and say, "The interests, dear friend, that are supreme for thee shall be supreme REALITY IN RELIGION 233 that was to characterize His disciples: "Thy kingdom come, thy will be done," He was asking the disciples once more to look up into the face of the Father and say, the interests, O God, which are supreme for Thee shall be supreme for me. Upon this three-fold basis of mutual self-revelation and answering trust, mutual self-surrender and some deep community of interests, every true friendship, whether with men or with God, must proceed to build. And our experiences in human relations suggest the plain conditions upon which the friendship with God too may deepen. In the first place, any high friendship, it is well to remember, is much more an unconscious growth than it is a work of conscious arrangement. One cannot make a great friendship to order. The growth of friendship is a life process ; and as in the growth of a plant, so in the growth of the human soul, the fundamental thing is the steadfast fulfilment of the conditions of growth. In the second place, we are not to expect continuous emotion. There are great differences here, no doubt, with different dispositions. But the seeking of a con- tinuous emotional experience as such is quite sure to make abnormal either the human or the divine friendship. No acquaintance will stand constant introspection. Here, too, our main business is to fulfil the conditions upon which a true love may grow, and count confidently upon the results. Healthful emotion in any personal relation comes incidentally. It should not be sought as an end in itself. In the third place, the main factor in deepening ac- quaintance is association. Acquaintance is not the prod- uct of certain rules, but rather the unconscious result of much association. The law is a very plain one : we be- come like those with whom we constantly are, to whom we look in admiration and love, and who give them- selves unstintedly to us. There is no cheaper way than this into the riches of a great friendship, whether with men or with God. We are to abide in Christ. We are 234 THE DiEVOTIONAL ADDRESSES to stay persistently face to face with God's great self- revelation in Christ, until we reflect even unconsciously the divine image. In the next place, association means practically, of course, the giinng of time. No acquaintance can become deep without time being given. We have grown away from the friends of our early life, because we have given no time to keep the friendships knit up. We require the continually recurring associations of the home life to make the family relationships what they ought to be. It is simply good sense for two men who have formed a great friendship, and wish it to continue, to cherish it by insuring some regular times and places of meeting, that they may keep their friendship knit up through continued association. Just here lies the special significance, in the religious life, of daily time for Bible study and for prayer. They are to give God opportunity with us ; they are to insure that steadiness of association with him that is essential to any deepening of the divine friendship. We may well remember also the significance of the occa- sional longer times of association. You may have known what it means to have been shut up for several days perhaps in close association with a friend whom you had before known rather casually, and you have realized how much the friendship deepened under this more constant association, even though it continued through no long period. So, too, in our relation to God, the occasional longer tim_e given to putting ourselves really and con- cretely in the presence of the life of Christ in the Word, may do great things in deepening our life with God, All friendship requires, too, if it is to grow in signifi- cance, in accordance with fundamental psychological principles, that it should be expressed. The psychologi- cal law is a very simple one : That which is not expressed dies. And friendship needs expression in many ways, for in all our personal relations dumbness of various kinds is likely to grow upon us, especially in the case of North- ern peoples. Any friendship needs, at times at least, expression in word. It is said of Nathaniel Bowditch, the great REALITY IN RELIGION 235 mathematician and navigator, that he made it a rule of his life never to allow his wife to come into his presence without expressing his pleasure in her being there. And, as some one has remarked, "That was a very good rule of navigation." And in our relation to Christ, we are not to underestimate the value of simple witness. Have we made it clear to any one, just how much Christ really means to us, how surely the very roots of our life are in him? And a growing friendship requires the expression of seeking to please in little things. Perhaps the best test of a true love is to be found just here. We allow little differences to grow up that end in spoiling great friendships. We dwell on little annoyances and permit to ourselves a spirit that complains about trifles. And it is in just these ways perhaps that we may most surely spoil and embitter both the relation to men and the relation to God. Friendship requires the expression also of gratitude. Gratitude expressed has rare power to bring men to- gether, and to bring men near to God. I think there are few things that so draw the souls of men to- each other as the expression of gratitude. It means very much to you, when your friend puts his arm through yours to say, "I just wanted to tell you how much it has meant to nie through the years that you have stood side by side with me in this life and work." I wonder if children are ful- filling the duty which they here owe to parents, or par- ents to children ? I suspect that there are very few harder moral struggles made than those that are sometimes made by little children ; and there is nothing in God's world better worth recognizing than success on the part of a child in such a struggle. Have we made it clear to our children how much we prize their fidelity, their thought- fulness, their love? And in like manner it behooves one not infrequently, with careful thoughtfulness, to count up before God his abounding mercies, and to find oneself drawn into that closeness of relation to God that can hardly otherwise so come. And love is to be expressed, too, by sharing burdens. 236 THE DEVOTIONAL ADDRESSES To refuse to let your friend into your inner struggle and burden means often simply keeping him out of the deep- est part of your life, treating him like a child. I am sure we often make serious mistakes here in the closest home relations. In our desire to spare anxiety to those we love, we really succeed only in shutting them out from our realest life. Christ did not treat us in that way. "Ye are they which have continued with me in my temp- tations," he says. We are to share in his cup and in his baptism. It is a part of the glory and honor that Christ conferred upon his followers. And this means, finally, that love must express itself by sacrifice. For love that has cost us nothing is not likely to mean much in the beginning, nor to grow to much in the end. As Matheson said : "If Thou art love, then Thy best gift must be sacrifice. In that light let me search Thy world." In the end we know nothing so precious in life as this sacrificial love. It is God's great- est gift to us, it may be our greatest gift to other men and to God. CHRIST'S VISION OF THE UNITY OF ALL BELIEVERS By The Reverend Paul de Schweinitz, D.D, Vice-President of the Moravian Church in America. Delivered before the Congress on the Morning of Wednesday, February 16, 1916. We are all familiar with the classic passage in the "High Priestly prayer" in which our Lord expressed His yearning that all who believed on Him should be one. We have heard that emphasized again and again. Have v/e ever thought that He did not utter this longing until just on the eve of his sacrificial death? It was when the full meaning for Himself of the redemption He was working out loomed large before Him that His heart yearned for the assurance that all those for whom He was laying down His life would be one. In the parable of the Good Shepherd the matter is first stated parabolically. "The good shepherd layeth down his life for the sheep." But then He becomes distinctly personal and says : "I lay down my life for the iheep." And then He continues : "Other sheep I have which are not of this fold; they also I must bring, and they shall hear My voice, and they shall become one flock and one shepherd." Please keep now before your mind this pas- sage and in connection therewith the words of the prayer, "that they may all be one, that the world may know that thou didst send Me." 237 238 THE DEVOTIONAL ADDRESSES Possibly the interpretation to which I wish to call your attention at this time may not be the one you are accus- tomed to associate with these words. Far be it from me to presume to limit the divine prevision of our Lord as to what divisions might arise among His followers in the days to come. But do you really imagine when our Lord spoke these words about the one flock and about His earnest desire that all His followers should be one that He could have been thinking of Baptists and Metho- dists and Presbyterians and Congregationalists, of Romans, Anglicans and Protestants ? Can He have been thinking even of Lutheranism, or Calvinism, or Arminian- ism? Were His thoughts revolving around "filioque," and anticipating the great division between the Latin and Greek Churches? Do you believe, when He was asking His Father, our Father, the greatest petition of His life, that He was thinking of "faith and orders"? There was no "faith" and no "orders" in those days. There was but one faith, the one faith in Him who was about to lay down His life for the sheep. What are the only antitheses mentioned in the New Testament ? Jew and Gentile, bond and free, male and female. The unity of all believers which Christ seemed to have had in mind was that unity which would in mat- ters of faith and relationship to God obliterate all dif- ferences of social condition, of sex and of race — those were the antagonisms of the New Testament days and of the early centuries. Christ brought this yearning of His heart into distinct and direct relation with His sacrificial, vicarious and atoning death. It seems to me that He could not imagine — I speak of Him as a man, you understand — that any one whom He had purchased at the price of His own life could be at variance with any one else who had been purchased at the same price, with any one who had had the same experience. The immediate question was not of faith and order, nor of polity and administration, nor of diversities of gifts. The unity desired was too sacred, too holy, to be dependent upon such things. The price paid for it was stupendous, involving as it did the empty- CHRIST'S VISION OF UNITY 239 ing of Himself of His very deity in order that He might make this supreme sacrifice. And it would seem that no one could grasp that and understand it, and yet be at variance on those things which divide modern Christians. Christ never lost sight of the fact that He was the Savior of the world. Even in the very beginning of the New Testament revelation, any one who came into close enough touch with Him to catch a glimpse of His vision saw the same thing. John the Baptist, the first time he officially met Him, said : "Behold the Lamb of God which beareth, which taketh away the sin of the zvorld." When the people of Samaria were no longer dependent upon the testimony of the woman, having come face to face with Him, and having heard Him speak, they said: "Now we know for ourselves that this is indeed the Savior of the world." What was His vision of the unity of all believers? He had something in mind far more fundamental than faith and order and polity and admin- istration. It was the overcoming of the fundamental dif- ferences of social status, class, sex and race. He voiced this longing, as I have just said, only a few hours before His offering up. Will you mark that in that same night He gave us His last, His great, and His new command- ments, all culminating at that one supreme hour. First of all, was His last great commandment, ex- pressing the yearning of His heart: "This do in re- membrance of Me." It is part of the tragedy of the de- velopment of Christianity, that the one sacrament that was intended by our Lord to bind us together has been the source of the bitterest of theological controversies. Doubtless even we ourselves, here assembled, differ in the understanding of that sacred rite. But I do believe there is one point on which we can all unite, "This do in remembrance of Me." (We do remember Christ when we eat of this supper.) Then comes the last great, new commandment. "A new commandment I give unto you that ye love one an- other even as I also have loved you." The Church has recognized the supreme importance of this command- ment. It has named one of its high days after this com- 240 THE DiEVOTIONAL ADDRESSES mandment, Maundy-Thursday. Maundy is an early Anglo-Saxon corruption of the Latin mandatum (com- mandment). That is where the name comes from. We hear it said again and again that the great ethical teach- ing of our Lord was love. "Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength ; and thou shalt love thy neighbor as thyself." And yet we all know when we stop to think, that that is not New Testament ethics. It is Old Testament ethics. The one passage is from Deuteronomy, the other from Leviticus. What our Lord did was to expand the meaning of "neighbor" and to define "love." This is His definition, "that ye love one another even as I have loved you, that men may know that ye are my disciples." How did He love? "I lay down my life for the sheep." If we believe ourselves to be redeemed at the price of the blood of the Son of God, and love as He loved, can we be divided from brethren who were bought with the same price and who are sup- posed to be loving as the Lord loved? And the third, last, great, new petition was founded on the basis of this whole theme, when He prayed "that they may be one even as we are one, Thou in me and I in Thee and we in them, that the world may know that Thou didst send me." I need not develop that further now, because all our present thoughts grow out of that text. Then He made the great sacrifice, offering up His life on the cross, and completing the work of redemption. Then after His glorious resurrection He gave the fourth, last great commandment, the Great Commission, "Go ye, therefore, into all the world and preach the Gospel to every creature, making disciples of all nations." And do you not see that it is the fulfilment of that last commis- sion that is going to bring about the fulfilment of His last great commandment and of His last great petition? Is it not doing so already ? Is it not true that the modern apostles to the Gentiles are the ones who are making the imity of all believers a reality? They are the pioneers in learning to love the brother for whom Christ died, in CHRIST'S VISION OF UNITY 241 such a way that distinctions of social condition, of intel- lectual development, even of sex and of race are being obliterated. Have we not heard again and again on the floor of this Congress that the very first essential of all missionary work is the casting aside of the assumption of Anglo-Saxon superiority, of which we all become ashamed, when we understand the real situation? I love to illustrate this wonderful power by two let- ters from one woman, called to work among the most de- graded people, perhaps, to be found on the face of the earth. It was in 1891 that a young married couple went out to minister unto the Papuans of North Queensland in Australia. They landed in a spot where only a few days before there had been a cannibal feast. These Pap- uans had been hunted and shot down like rabbits, because they were not considered to be real human beings. The woman wrote her first letter home and said, "T cannot stay here. It is too awful, too repulsive." But she stayed, and by and by her husband died, laying down his life in a pestilential fever. The Board wrote to her and bade her come home. And this time she wrote, 'T cannot come home, for I love these people." The Lord's words bore their own fruit. He knew that He was providing for the fulfilment of the yearning of His own heart, when He gave us this commandment which must bring about the fulfilment of His desire. Christ's conception of the unity of all believers involves rising superior to national and racial feelings and work- ing together in harmony because of His indwelling love. Can this be done? May the Moravian Church furnish some illustrations ? It is an organic unity throughout the world. Its mission Board is an international Board by constitutional requirement, consisting of one American, one Englishman, one German, and two chosen from the Church at large. Its office is in Herrnhut in Saxony in Germany. Even now, in the midst of this world war, those five men are seated around the green covered table in the conference chamber and are working together in harmony. In Nicaragua, on the actual mission field, there are 242 THE DEVOTIONAL ADDRESSES working together in harmony for Christ's sake, in spite of sharp national sympathies widely divergent, German, British and American missionaries. Likewise on the vari- ous West Indian islands there are British, German and American citizens working together as Moravian mis- sionaries. On the borders of Tibet, among the Himala- yan mountains, in so far as they have not been interned there are Swiss, German and British engaged in the same mission. In South Africa there are Scandinavian, German and Dutch Moravians striving together in a British land to build up the Kingdom of Christ. In Lab- rador, Germans and British are working together in the Moravian Mission in that bleak land. They have not lost their national sympathies, but they are striving to be one, because Christ has died for them and they are seeking to win others for whom Christ has likewise died. In the home lands the feelings are exceedingly tense, and, as usual, it is the missionaries on the field who must write home and plead for the preservation of the unity. We speak of international marriages. I too can speak of international marriages where the attraction was not a ducal crown or a titled name. I can name a man born aimid the ice-clad crags of inhospitable Labrador and a woman born on the sun and wind-swept veldts of South Africa uniting in marriage to serve the Volhynian immi- grant in northwestern Canada. Such are international marriages within the Moravian Church. I could name a German-born Moravian missionary who has married an American wife, whose sons were being educated in Eng- land and have now enlisted in the British army, and are, perforce, fighting against the German army, in which are the sons of other Moravian missionaries. Such is the pathos of Moravian international marriages at the pres- ent time. Can the unity of believers be maintained under such conditions? Only the event can prove it, but we hope and pray that the love of Christ constraining and con- trolling each individual will be sufficient unto the pres- ervation of the Unity. We now see the possible scope of the prayer of our CHRIST'S VISION OF UNITY 243 Lord that all may be one, how it may overcome differ- ences not only of faith and order, polity and administra- tion and diversities of gifts, but even those inscrutable, deep, almost inexplicable feelings arising out of racial divergences. Will the Christian world prove this true to- day? Zinzendorf was often asked, and his followers after him, "Why do you send your brethren only to the Negroes, the Hottentots, the Kaffirs, and the Basantus and to the Papuans?" And the answer through all the centuries has been, "Because the joy of Him who yearned to see the travail of his soul could not be complete if there were not the Brown and the Red and the Black and the Yellow brethren there." Christ laid down no differ- ent method of their being brought to know their Savior than that used with other nations and races of the world. Must we not believe that if all Christians, including ourselves, could but catch a glimpse of the vision of Christ and realize, each individual one of us, that this salvation which we profess to have, has been purchased by His blood, — that we could no longer defeat the longings of the Savior's heart? Must not all these divisive forces yield and by and by all these diffierent racial streams flow into loving- brotherhood? THE RECOVERY OF THE APOSTOLIC CONCEP- TION OF GOD By The Reverend Lemuel Call Barnes, D.D. Field Secretary of the American Baptist Home Mission Society. Delivered before the Congress on the Morning of Thursday, February 17, 1916. The recovery of the apostoHc conception of God. Cer- tainly no one of us would have ventured to suggest for himself a theme of such vastness. Perhaps my safest way is to keep rather close to the apostolic record in con- sidering it. Some one has said that no two men pro- nounce the monosyllable, which is our name for the Deity, in exactly the same way. This may be an exag- geration as far as pronouncing the word is concerned, but it is literally true that no two human beings have the same conception of God. It is utterly impossible that the bush-Negro and the university professor should have the same conception of God in circumference. Their conceptions might have a common center. We naturally, and I suppose rightly, think that the apostolic conception of God included all the realities in every previous conception of God. It was certainly built on the Old Testament idea and must have contained whatever is scientific and eternal in the early ethnic con- ceptions of God — that is, it must have contained these elements, if it was supreme and final. Our only perti- nent and natural question, therefore, is not what were the features held in common with other conceptions of God, but what was the unique feature in the apostolic 244 APOSTOLIC CONCEPTION OF GOD 245 conception of God? In the eighth chapter of Romans, 14-17, we get as good a condensation of this conception as in almost any other place : "F"or those who are led by God's spirit are all of them God's sons." They have not for the second time acquired the consciousness of being slaves — a consciousness which fills them with terror ; but they have acquired a deep inward conviction of having been adopted as sons — a conviction which prompts them to cry aloud, "Abba! our Father!" The Spirit Himself bears witness, along with our own spirits, to the fact that we are children of God ; and if children, then heirs too — heirs of God and co-heirs with Christ ; if indeed we are sharers in Christ's sufferings, in order that we may also be sharers in His glory." ' Recollect the paean with which this chapter ends and its final declaration that no "created thing will be able to separate us from the love of God which rests upon us in Christ Jesus our Lord." This is the unique element in the apostolic conception of God. If we turn from this great apostle, as we com- monly name him, to the other great apostle, who was the most intimate friend of Jesus, our mind inevitably reverts to the first chapter of John's Gospel, summed up in a way in the fourteenth verse : The eternal reason, the Word, the underlying reality of things, "came in human flesh and lived for a time in our midst, so that we saw His glory — the glory as of the Father's only Son, sent from His presence," God in Christ. Allow me, because it is so much better than anything we can say ourselves, to read again from the record of apostolic thought as found in the seventeenth chapter of Acts. There are doubtless many here who have stood on Mars Hill and in spite of the loathsome sordidness of some of the immediate suroundings, have been able with the Greek Testament to read these words, recalling all that is suggested concerning those Greeks and the sphere of their intellectual life. "A few of the Epicurean and Stoic philosophers also encountered him. Some of them asked, 'What has this beggarly babbler to say?' 'His * Weymouth's rendering is used in this and in the New Testa- ment quotations immediately following. 246 THE DEVOTIONAL ADDRESSES business,' said others, 'seems to be to cry up some foreign gods.' This was because he had been telling the Good News of Jesus and the Resurrection. Then they took him and brought him up to the Areopagus, asking him, 'May we be told what this new teaching of yours is ? For the things you are saying sound strange to us. We should therefore like to be told exactly what they mean. (For all the Athenians and their foreign visitors used to de- vote their whole leisure to telling or hearing about some- thing new.)'" You remember the story and most of what he said. Oh, that we could catch the spirit and courtesy with which he spoke, more even than that mar- velous Latin-American courtesy which we Anglo-Saxons need to learn! "So Paul, taking his stand in the center of the Areopagus, spoke as follows: 'Men of Athens, I perceive that you are in every respect remarkably re- ligious. For as I passed along and observed the thing you worship, I found also an altar bearing the inscription, 'To an Unknown God.' The Being, therefore, whom you, without knowing Him, revere, Him I now proclaim to you. God who made the universe and everything in it, — He, being Lord of Heaven and earth, does not dwell in sanctuaries built by men. Nor is He ministered to by human hands, as though He needed anything — ^but He Himself gives to all men life and breath and all things. He caused to spring from one forefather people of every race, for them to live on the whole surface of the earth, and marked out for them an appointed span of life and the boundaries of their homes ; that they might seek God, if perhaps they could grope for Him and find Him. Yes, though He is not far from any one of us. For it is in closest union with Him that we live and move and have our being ; as in fact some of the poets in repute among yourselves have said, 'For we are also His offspring.' " Here is the unique apostolic conception of God, that we are His offspring. Paul found a glimmering of it even in the Athenian conception of God, but in the apos- tolic conception it is the dominant idea. We need not read many single passages, for the whole New Testament is simply a great range of mountain peaks uplifting this APOSTOLIC CONCEPTION OF GOD 247 thought. Denver is a mile high, but the Rocky Moun- tains spring far above Denver. The Old Testament was a lofty plateau and had a lofty conception of God, but the New Testament carries even higher the conception of what God is to all men, in the fact that God is a man. There is an ambassador of the United States at one of the courts of Europe, who is also a preacher. Some years ago he wrote a book, one chapter of which had this title, striking and suggestive, "The Human Life of God." The God-man is the apostolic conception of God. This apostolic conception of God must mean at least two things. One is this, that God and man are of the same species. The Greeks attempted many combinations in one being; but they were all monstrous. The horse, that companion of man that has given him one of his great uplifts to a higher range of life, so that we say of a man who has reached that altitude, that he is a caballero, is a truly noble animal ; but the centaur, that Greek mon- ster, is possible only in the imagination of man. Man and horse are so far apart that it is utterly inconceivable that one being should be both. But Jesus of Nazareth is both God and man, not God in some aspects of His life and man in some aspects of His life, but one personality, so completely one that you can never tell whether it is man or the Infinite God. That is possible only where the beings are the same genus and of the same species ; one kind. In the original meaning of the words, a king was the great kinsman, the kin. He and his people were of one tribe, one kind. The kingdom of God is an imperial democracy. We are the kindred of the King of beings. God in Christ is so intimately, inherently our kinsman, as to be one with us even in suffering because of our sins. The at-one-ment is complete. Another implication in the apostolic conception of God is this : that the unity of God and man is a vital unity, a central, organic, essential unity, and not a formal, out- ward, mechanical unity. The unity is so close and inti- mate a unity in the apostolic conception, that most of us have not as yet fully taken it to heart and made it a part of our every-day thinking. The Master puts it this way. 248 THE DIEVOTIONAL ADDRESSES "Just as thou didst send me into the world, I also have sent them ; and on their behalf, I consecrate myself, in order that they may become perfectly consecrated in truth. Nor is it for them alone that I make request. It is also for those who trust in me through their teaching ; that they may all be one, even as Thou art in me, O Father, and I am in Thee ; that they also may be in us ; that the world may believe that Thou didst send me." This was no chance statement. Jesus repeated it that we might be sure to grasp it, — "That the world may believe that thou didst send me. And the glory which Thou hast given me I have given them, that they may be one, just as we are one : I in them and Thou in me ; that they may stand perfected in one ; that the world may come to un- derstand that Thou didst send me and hast loved them with the same love as that with which Thou hast loved me." You and I, one with each other, that is a very simple thing ; but you and I one with God as Jesus was one with God! This is what He says to us. Of course, we cannot fathom it, but we do well to think about it and feed our puny spirits upon that strong meat. The unity to which Jesus referred was no formal, out- ward unity. Think of Jesus of Nazareth, perhaps six feet high, and then of the infinite spaces. When the Incas were studying the stars before Columbus was born, the starlight that just reached us last evening had already started on its inconceivably swift journey, and the visible constellations are but the beginning of the outreach of God. The outward disparity between the man of Naz- areth and the Infinite God is beyond all description. Their unity was far deeper than that of space and form. We live in a mechanical era when the tendency is to think of everything in mechanical terms. Our boast is of the mechanisms of the age. On mechanisms we have come to depend for both the necessities and the superfluities of life. The mental atmosphere of this is so pervasive that it is difficult for most of us to keep it out of our ideals of religious relationships. We crave mechanical articulation, though long centuries proved that to be futile and even fatal in religion. Some of you may have read the tract APOSTOLIC CONCEPTION OF GOD 249 of Bergson's recently concerning the significance of the war, in which he calls attention to the proportions to which men have grown. In the last fifty years men have grown remarkably in physical size. During that time man has increased his mechanical range more than during the whole previous history of the race. Not many genera- tions ago a man could throw a stone but a few feet, now he can hurl a heavy ball twenty-four miles. Bergson then goes on to say that the spirits of men have not grown as their bodies have grown. This is his explanation of the cause of the war. The supreme "moral and religious challenge of our time," as we have been well taught by President King in his volume under that title, is to per- ceive that "the guiding principle in human development is reverence for personality." Our great danger is that we may conceive unity in mechanical terms instead of in terms of personality, in terms of the spirit. Pan- Americanism is a favored idea, yet it does not mean that all of these twenty-one repub- lics shall become one in outward organism, but only that they shall become one in inward spirit and purpose. The ideal is cooperation, not consolidation. That is the unity that we are to seek in church as well as in state. That unity is not on the circumference in any outward formu- laries either mental or ecclesiastical, but unity at the very center, identity at the pivotal point. It is unity between us and God, and therefore inevitably between us and one another. A few years ago I was in a Latin-American country and was introduced to a Roman Catholic bishop there, who had been, by the way, sent down from the United States. The distinguished layman who introduced me to him is here in Panama to-day. The bishop, knowing that I was a Baptist missionary, a man at the other extreme from Romanism, said to me, "You are welcome. This country has never been Christianized. For four hundred years Spain sent priests to this coimtry who were not wanted in Spain. Such men, of course, could never Christianize any country, and this country has never been Christianized. We have the task to do all at once, which 250 THE DEVOTIONAL ADDRESSES is more than any one group of us can do. There is work enough for us all. I am glad you are here." He went further and said, "Your work here is helping us to do our work better." Let us imagine a Quaker meeting-house on one side of the street. It is a plain, bleak structure. All the people are dressed alike. They sit there for an hour; there is not a word or sign. All sit in perfect silence. Across the street is a great cathedral with the bishop celebrating high mass, with a splendid organ and large choir with censers and acolytes and brilliant garments and all that. Imagine the bishop and his parishioners coming out of the cathedral, just as people are coming out of the Quaker meeting-house. Right there, in the middle of the street, being acquainted, they shake hands and one says to the other, "Brother, I understand that we have in our town an open sewer here and there ; a thing of that sort may not be permitted without deadly results. I wonder if we could not get the sewer underground and in that way get rid of this deadly influence." And then they find a hundred more services of humanity in which they can get together and steadily work together. Now, these two men are one as Christ and God are one. In this unity, which is the only unity that is practicable or desirable, we can all be absolutely one. Our great need is to con- ceive of unity in terms of the spirit, rather than in terms of mechanism. Two other reflections are more important even than these. One is as to the inevitable condition of our being- one with God in Jesus Christ. I need not dwell upon it, because we are all so keenly aware of it when we stop to think. "Blessed are the pure in heart, for they shall see God." The trouble with me is to keep a clean heart, so that God can move through it and be at home in it. Some- times, however, with the people whom I love most, for whom I would do anything if need be, I get out of gear. God is not speaking to me then, as He wishes always to speak in every one of us. I see a man who, as it seems to me, is letting go of the great verities, and it is hard to be patient with him, although he is perfectly sincere APOSTOLIC CONCEPTION OF GOD 251 and honest. Then, in the other direction, I see men so careful, so narrow, that there is no chance for extension whatever, and it is hard to be patient with them. Oh, that we might become so humble in our own conception of ourselves and our fancies and our speculations and hold them so lightly that we can be generous in our treat- ment of others ! It is the man who is filled with a cer- tain scepticism, who lacks faith in his convictions, who is timid and fussy about the views of others who differ from him. If we are calm and strong in our convictions, we can give way for much liberty in the expression of the different views of other people. Oh, for clean hearts and simple, childlike spirits ! The other reflection that we may well state and bear in mind is this, that God expects us to be reincarnations of the spirit of Christ. Our faith in God is a matter of course, perfectly normal and understandable, if we are rational beings. But God's faith in us is the miracle. The incredible aspect of our faulty Christian lives is that God beheves in us, but He does. He took eleven men with fragmentary knowledge about great eternal verities and laid upon them the whole undertaking of the redemp- tion of humanity for which the world had been waiting. The eternal decrees had been issued, and yet the accom- plishment of it all was left to them and to their success- ors. Shall we disappoint God? No; He expects us to be one with Christ and both to be one with Him. We must expect of ourselves what God expects of us. The difficulty is to keep aware of this presence of His. We know that "Closer is He than breathing and nearer than hands and feet." We know that this breath which is go- ing out and coming into our lungs, going out and coming in now, is not as near to us at this minute as is the living God. We know it. Oh, to be aware of it ! Angela Morgan has rare gift in linking common life with cosmic personality. In her "Kinship," the essential element in recovery of the apostolic conception of God has intimate, deep-reaching expressions. Let us make these words our own — 252 THE DEVOTIONAL ADDRESSES "I am aware, As I go commonly sweeping the stair, Doing my part of the every-day care — Human and simple my lot and my share — I am aware of a marvelous thing : Voices that murmur and ethers that ring In the far stellar spaces where cherubim sing. I am aware of the passion that pours Down the channels of fire through Infinity's doors ; Forces terrific, with melody shod, Music that mates with the pulses of God. I am aware of the glory that runs From the core of myself to the core of the suns. Bound to the stars by invisible chains, Blaze of eternity now in my veins, Seeing the rush of ethereal rains Here in the midst of this every-day air — I am aware. "I am aware, As I sit quietly here in my chair, Sewing or reading or braiding my hair — Human and simple my lot and my share — I am aware of the systems that swing Through the aisles of creation on heavenly wing, 1 am aware of a marvelous thing : Trail of the comets in furious flight, Thunders of beauty that shatter the night, Terrible triumph of pageants that march To the trumpets of time through Eternity's arch. I am aware of the splendor that ties All the things of the earth with the things of the skies. Here in my body the heavenly heat, Here in my flesh the melodious beat Of the planets that circle Divinity's feet As I sit silently here in my chair, I am aware." THE SECRET OF THE MIGHTY WORK OF GOD By Walter R. Lambuth, D.D. Bishop of the Methodist Episcopal Church, South. Delivered before the Congress on the Morning of Friday, February 18, 1916. Christianity demands a great God. Our task requires a great God. We have a great God. We come to this devotional hour in the name of the mighty God. The Lord of Hosts is His name, great in counsel and mighty in work, whose eyes are open upon all the ways of the sons of men : to give every one according to His ways, and according to the fruit of His doings. To learn the secret of the mighty work of God we must tarry in His presence. To realize His power, we must realize Him. Faith brings such a sense of God. It is unbelief which obscures vision and pushes God back. It is an insidious materialistic atmosphere which reduces Him to a mere cosmic force — "a stream of tendency not ourselves which makes for righteousness" — to quote Matthew Arnold. It takes more than a stream of tendency to save a sinner, and to redeem a world. Faith is not mere opinion ; it is an attitude toward God. Mighty faith is adventure, for God explores the unseen and brings grace and glory down to man. How pathetic the record of the evangelist, and how poverty-stricken in faith the people of Nazareth, when he speaks of the return of Jesus to his own country! He found them astonished at his teaching and his wisdom, but they were offended. "For was not this Jesus the carpenter?" "And he could do there no mighty work save that he laid his hands on a few sick folk and healed 253 254 THE DEVOTIONAL i^DDRESSES them. And he marveled because of their unbelief." It is true that even the chill of that atmosphere could not restrain the Master from ministering to the sick, but the deeper and appalling lesson is that man's lack of faith arrests God's mighty w^ork. Did he not more than once lead his disciples across the threshold of God's wondrous working power when he said, "Have faith in God"? But, alas; they fell back, and he had to upbraid them because of their unbelief. I fear we too have hindered the Kingdom by our feeble desire ; that we have actually stripped the Deity of moral character and spiritual power by tolerance of a lurking infidelity. Morality goes with personahty. "It may be," says a modern writer, "that physical science has led us to think of God largely, if not altogether, in terms of energy, and that therefore we are surer of God's power than of his holiness, the inevitable result being a relaxa- tion and an enfeeblement of moral sanctions." Heroic faith in a holy God is needed for holy lives. Shall we regard His universe and His mighty works as a mere piece of "creative prodigality"? If not, there are "capacities within us which require dimensions broader than those of time and place for their proper expansion." Let us proceed upon this basis. The Apostolic Church did it. Marvels were wrought in evangelization during the first century of missionary effort without machinery and without material resources. The secret of it all lay in its faith in God, in its passion and in its divine leader- ship. Its faith was born in the school of prayer, its pas- sion was fired by the love of Christ, and its leadership was that of the Holy Spirit. Prayer discovers the secret of the mighty work of God. It releases the forces of the unseen world. The function of prayer is not so much to interpret spiritual life in terms of power as to transmute God's power into terms of Christian experience and life. Paul's conception of God carries with it an assurance that his prayers would be heard. His was a certitude that made Christianity a conquering force. Was God not the Father whose pur- pose continued unceasingly from the foundation of the THE MIGHTY WORK OF GOD 255 world? We hear the Apostle saying, "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ?" The gift that God made the world, in and through His only begotten Son, encompasses all mankind and is made real through intercessory prayer. As the infinite love of God includes all the finite love of men, so does his infinite gift encompass all lesser gifts, and is a guarantee of his pur- pose and willingness to bestow all that is needed for life and for service in all time to come. It is for the mighty task committed to us who are in trust with the gospel that the energies of the unseen world are to be called forth in the supreme and final efifort to evangelize the world. Those energies are only to be grasped by definite, persistent and faithful intercession. Obedience accompanies all true prayer. It is not only the test of discipleship, but the divinely appointed chan- nel through which in waiting upon God we are to renew our strength. In the silences of the soul we are helped to realize the power of Him who has said, "I will work and who can hinder it ?" Has not Jehovah declared, "Call unto me and I will answer thee" ? Has He not promised, "I will show thee great things and difficult"? True prayer makes God very real and very near. To believe that he is far from us or has forgotten us is to fatally weaken our hold upon the center of all life and the source of all power. As in the realm of nature, so in the kingdom of grace, mysterious and secret forces, locked and hidden, yield themselves only to insistent de- sire and importunate demand. Prayer subjectively brings openness of soul, a sense of mission and a passion for the kingdom. It was in the tender years of his great life that Count Zinzendorf, that prince in prayer, made his covenant with Christ which led to the founding of Mo- ravian Missions. "Thou hast set us as watchmen upon the walls of Jerusalem. We will not hold our peace day nor night. Thou hast made us thy remembrancers. We will take no rest till thy kingdom come, until thy will be done, and until thou shalt make thy name glorious, and a praise in all the earth," 256 THE DEVOTIONAL ADDRESSES Love divines the secret of the mighty work of God. It reaches up with adoring gaze for Him whom having not seen we love, and returns reinforced and glorified by the spirit of a Christly ministry. It finds and interprets the motive of infinite compassion for sinful men. Faith may penetrate the remotest regions of His power, and prayer make available the resources of His grace, but love touches the personality of Him who, tender and true, is always seeking men, to save and help them to higher and more enduring service. The persistence of divine love gives man new hope. "He loved them unto the end." Such love as this lifts man out of himself and gives him a sense of possibilities that can be made vivid and real only by the conscious presence of the everliving Christ who seeks an epiphany in terms of grace and truth. No man-made religion is adequate in conception. It is too low and limited. The God-idea of redemption through sacrificial love must break in upon man's consciousness from above. He may have thought of redemption by sacrifice, but the concep- tion of divine love literally emptying itself in terms of the cross is beyond man's horizon and belongs to another world. The world is to be won by such love as this. It can- not be subdued by any other power ; it cannot be won in any other way. It is by the faithfulness of love that man is rebuked ; it is by the confidence in the recoverability of man that a glorious optimism is generated. Its yearnings and its searchings were with a tender solicitude that would not let man go and prompted the oldest and most saintly of all the apostles to exclaim, "He that loveth not, knoweth not God ; for God is love." Love has its conquests. Herein lies the secret of the ultimate victory of the gospel. It is love's purpose run- ning through the eternities ; love's labor without stint and without cessation ; love's sacrifice to the extent of laying down life itself, "Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins." It is the call of love that says, "Feed my sheep." It is the challenge of love which THE MIGHTY WORK OF GOD 257 commands, "Go ye into all the world and preach the gos- pel to every creature." It is the triumph of love that makes us more than conquerors through him that loves us. What wonder that Raymond Lull should exclaim, "He who loves not, lives not ; he who lives by the life cannot die." The secret of the mighty work of God lies in the ex- altation of Christ — the central force, the driving power and organizing personality of the moral and spiritual universe. It does not lie in the proclamation of a dog- ma, but in the preaching of the gospel of Jesus Christ ; not in the content of a creed, but in the acceptance of the Son of God as the Savior and only hope of the world. He is the ruling, reigning spirit whom God "hath ap- pointed heir of all things, by whom also he made the worlds." We make him preeminent because he is the author and finisher of our faith. He who taught us to pray, "Our Father," lives to make intercession for us. His love generates love, warms the heart, inspires to service, turns sacrifice into a privilege and creates a master passion for winning men. It was with a passion like this that Pastor Gossner "prayed mission stations into being and missionaries into faith. . . . Instead of an elaborate manual of instructions, this was the simple and stirring commission which he put into the hands of his missionaries : 'Believe, hope, love, pray, burn, waken the dead ! Hold fast by prayer ; wrestle like Jacob ! Up, up, my brethren ! The Lord is coming, and to every one he will say, "Where hast thou left the souls of these heathen? With the devil? Oh, swiftly seek these souls, and enter not without them into the presence of the Lord." ' " Herein lies the secret of the mighty work that we would do for God and humanity. It must be in honor of the Holy Spirit through the Son, who in the days of His flesh said, "Greater works than these shall ye do because I go unto the Father." The secret of the Lord is with them that fear Him. The secret of the mighty work of God is in Jesus Christ, the Son of the living God, made preeminent by the Holy Spirit, the supreme and final an- 258 THE DEVOTIONAL ADDRESSES swer to the need of the Church and to the need of our age. All life must be related to His life ; all work to His work, and all faith must be centered in Him. His reve- lation of the Father is the world's most precious truth; His love the world's greatest dynamic. JESUS CHRIST, THE SAME YESTERDAY, TO-DAY AND FOREVER By The Reverend George Alexander, D.D. Pastor of the Presbyterian Church on University Place, New York. Delivered before the Congress on the Morning of Saturday, February 19, 1916. "Jesus Christ is the same yesterday, and to-day, yea and forever." What hand penned those great words? There are many conjectures, but no one knows. There is an historical background behind them, but we are able to recover it only in barest outline. You will recall the immediate context, "Remember them that had the rule over you, men that spake unto you the word of God, and considering the issue of their hfe, imitate their faith. Jesus Christ is the same yesterday, and to-day, yea and forever." We learn from a later phrase in this anony- mous epistle that Timothy was still alive but the first generation of teachers and leaders was only a memory. The great expectation which had cheered them in the house of their pilgrimage had become a hope deferred that maketh the heart sick. It was a time of transition. The old order was passing. Ancient ideas had lost their power, ancient forms of worship had failed to satisfy re- ligious beliefs and moral convictions. Things in heaven, as well as things in earth, seemed to be in a state of flux. In this time of unsettlement some apostolic man, or possibly some apostolic woman — Harnock be- lieves it was Priscilla — some apostolic person with the 259 26o THE DJEVOTIONAL ADDRESSES facile command of the language of the Greeks, saturated with the law and the literature of the Hebrews, flaming with love for the exalted Christ, and in deepest sympathy with some little flock of God, thought they were becom- ing weary because of all that was happening and was moved by the Holy Spirit to convert and sustain them by anchoring them to the eternal Christ, — "the same yester- day, and to-day, and forever." In the midst of a chang- ing world order, the writer pointed to an unchanging person. Our endeavor at this hour will be to bring our wills under the spell of this great utterance and to carry away with us its power, when we separate from this place of privilege to assume again the tasks of our work- a-day life. The immutable Christ. In what sense is He immut- able? Not in the form of His manifestation as a fact of history. He was in the form of God ; He emptied Him- self and took the form of a servant. He was rich, yet for our sakes He became poor. In His humiliation He was a child in the manger. He grew in wisdom and stature, until in the strength of His suffering manhood, tempted in all points like we are, there was laid upon him the iniquity of us all. He was crucified in weakness, but in His exaltation He showed Himself alive in His passion, claiming all power in heaven and earth. He was not unvarying in the form of His message and ministry. To His own He proclaimed the truth plainly, as they were able to bear it. But to those having ears and hearing not, He spoke in parables. When He first sent forth His disciples, He said, "Go ye not into any way of the Gentiles, and enter not into any city of the Samaritans." But His final message was, "Go ye into all the world and preach the Gospel to every creature." All mere phenomena of Christianity are changeable as the rounding of the seasons ; changeable as the succession of bud and bloom and fruit. Nevertheless, Jesus Christ is the same yesterday, and to-day, and forever. He is the same as the revealer of God, the Only Be- gotten Son, who is in the bosom of the Father, — He hath begotten Him. Ours is a speaking God. He spoke in CHRIST THE UNCHANGING 261 times past unto the fathers by the prophets, and in later days He spake by His Son ; not only at His baptism in the Jordan and later on the Moimt of Transfiguration, but all through the ages, the Father has been testifying, "This is my beloved Son, hear ye Him." Into the thought of mankind He introduced a conception of the Father altogether new — as the One who, in His holiness, can look behind the scene, who regards the Chief of Cen- ters with infinite love and compassion. Jesus Christ revealed the Father not only by what He said, but even more by what He was and is ; not in word only is He come from God, but in the whole aspect of His manhood, in the whole ordering of His earthly life He is God manifest in the flesh, and therefore He can say, "He that hath seen Him hath seen the Father." Other prophets have spoken for God, each to his own race or to his own generation. Fragments of their oracles have survived, but Jesus Christ is God's approved prophet to all generations and to all races. His gospel is the everlasting gospel. Even the earth shall pass away, but His words shall not pass away. Why are they peren- nial? Because they are vital. "The words that I spoke unto you, they are spirit and they are life." They there- by have the vital force of a divine human personality. Here is a marvelous thing, that Christ and His gospel are unchanging, while all things else change. We have become citizens of a roomier universe than our fathers, and the thoughts of men are widened with the processes of the sun. Astronomy has pushed back the heavens that seemed so close to the pillow of Jacob and has revealed infinite space separating us from other worlds a million times greater than ours. Men have pried into the secrets of Nature. They have subdued its forces ; they fly on the wings of the wind ; they send their messages beneath the ocean, through the dewless air. The young ex- plorer has come back from his widest excursion and brings in a better answer, a clearer answer, to this ques- tion of origin and destiny which presses upon every man. and every conscience and every heart, — what am I? and whence came I? and whither am I going? and what is 262 THE DjEVOTIONAL ADDRESSES my best end and aim? at what tribunal must I give ac- count? The mind is absorbed by the clash of modern knowledge. Many tell us that the revelation of Jesus Christ is outworn, that he is a vague person historically, too vague to command homage. But have they not heard God speaking in this changeless Christ? If they have heard not, they hear nothing ; if they see not in him the way to the Father, then they stumble benighted and find not the way. Jesus Christ is the power behind the New Testament. He is the source of that stream of life which has gone pouring out through Paul and Augustine and Bernard and Wesley. "For this is life eternal, that they might know the only true God and Jesus Christ whom He has sent." God may have other words for other worlds, but for this world the Word of God is Christ. "He is the same yesterday, and to-day, and forever," not only as the revealer of the Father, the revealer of the heart of God, but as the healer of the hurt of humanity, as the exponent and inspirer of the sacrificial life. His mission is to the world of sin. The announcement made by the angel at the annunciation was, "Thou shalt call His name Jesus, for He shall save His people from their sins." He was sent not only to those ignored of the Father, to those alienated from the Father by wicked works ; His message is a message of reconciliation ; His is the task of redemption, and that task was fulfilled by His once offering up of Himself to sacrifice, and by that offering sanctifying forever all His language. The world with all itfe boasted progress has discovered no other remedy for its immeasureable ills. Education and enlightenment, ethical culture and civilization in these days through which we are living, have proved utterly inadequate to exorcise the demons that lurk in the heart of man. Jesus Christ is the same, the same as when He drew to His feet in penitence the courtesan of Galilee, the same as when He opened the gates of Paradise to the thief on the cross. To-day men are being lifted out of the slime of their iniquitv, emancipated bv the same energy that brought salvation to the house of Zaccheus, or transformed the persecuting Saul of Tarsus into the CHRIST THE UNCHANGING 263 flaming apostle. Jesus Christ is the Savior, and the only Savior. Myriads to-day confess that the Son of Man hath power on earth to forgive sins. And if we are asked for an explanation of that miracle of the Divine Christ, we have but one answer: It is the power of Christ back of it. It is the eloquence of His cross. We may have various phrases by which to describe that re- demptive work, but we all acknowledge that it was at the cross that "the burden of our sins rolled away." And it is in contemplation of the de-powering of the whole earth that we are able to say, "He loved me and gave Himself for me." Jesus Christ is the changeless One, not only as the high priest of our profession, but changeless in His lead- ership of redeemed humanity, changeless in His spiritual domination, in His empire of conquest. "Ye call me Mas- ter and Lord," He said to that little group whose feet He washed on the night of His betrayal ; "ye call me Master and Lord, and ye say well, for so I am." "Art thou a king?" asked Pilate. He answered, "Thou sayest it, I am king." And truly, beloved, that is what we crave in the depths of our nature, and we will not be satisfied without it, a sovereign and leader, one to whom we can look up and say, "Captain, my captain, Rabboni, my Master, my Lord and my God." Our race has produced no prouder, more imperious spirit, than Saul of Tarsus, but Saul of Tarsus never felt himself more uplifted and free than when he prayed that his every thought might be brought into captivity and obedience to Christ. He re- joiced to see Him exalted, to see His name above every name, that at the name of Jesus every knee should bow, the things in heaven, and things in earth, and things un- der the earth ; and that every tongue should confess that Jesus Christ is Lord. The whole history of Christen- dom is a vindication of the royalty of Jesus ; wherever lords spiritual or lords temporal have usurped His sov- ereignty or inveighed His crown rights, there has come weakness in the kingdom. Where He has been acknowl- edged as supreme, there His strength and peace and blessing abound. Wherever He reigns His arm is ex- 264 THE DEVOTIONAL ADDRESSES tended, that our rebel souls may be brought into subjec- tion to Him. Every hour what Jesus Christ stands for in human life is more and more to command the admi- ration of people, even where men are engrossed with the passions of the world or clouded with superstition and sin. Those of us who know most of His power in the redemption of our souls and in the protection of our lives' triumphs within are most ready in every way to crown Him Lord of Lords. Jesus Christ, the revealer of the Father, the redeemer of mankind, king of the cen- ters, is the same yesterday, to-day and forever. Let us try to carry the comfort of the spell to those who have it not, let us carry it with us forth to meet the trials and temptations, to bear the burdens that await us in this day upon which we are entering. Out of the world-tragedy which is now being enacted one thing is sure : the old order in which we have had our training and our experience hitherto has gone, gone forever, and what new order is to emerge no man can forecast. We are going forth into a new age to meet new perils and bear new burdens, to be confronted with new perplex- ities. What we need is the assurance that the word of the Master, the changeless Master, is still good, "Lo, I am with you alway, even unto the end of the world." Some sitting here may speedily be called to bear burdens that seem too heavy to be borne, to face persecutions, too, and martyrdom. Oh, that you may hear that voice which came ringing through the night's wilds to the great apos- tle in Corinth, "Be not afraid, but speak and hold not thy peace, for I am with thee and no man shall set on thee to harm thee." This truth carries with it a sense of deep and abiding responsibility. Jesus is saying, "Lo, I am with you al- way." But from the world, the world that He loves, the world He wept over, the world that hated and re- jected him, He has withdrawn. Do you remember how frequently, as He preached and approached the close of His ministry. He emphasized the fact of that withdrawal ? "Ye see me, but the world seeth me no more." "I am no more in the world." "I leave the world and go unto CHRIST THE UNCHANGING 265 the Father." How impressively that saying of the Mas- ter has been fulfilled as a factor in the world's history. He simply dropped out. No one of the world saw Him alive after His parting ; no one of the world made any record of His deeds and words. That is one of the mar- velous mysteries, that the noblest and most influential life ever lived among men has no place in the world's annals, but only in the traditions of His humble follow- ers. Remember that He lived in a literary age. Seneca and Livy were His contemporaries. Josephus, the au- thor of Hebrew histories, was born within five years after the crucifixion, and yet previous history contains not a syllable concerning that unique person who called himself the Son of Man. We have no scrap from His pen. The only writing of which we have any record was inscribed on the sand. He simply dropped out of this world's life, and Renan is right, so far as regards the world history, that the story of Christ closed at the cross. He is no more in the world, has left no trace here, ex- cept that which is employed in these words of which I think we see now the fuller significance, "I am no more in the world, Father, but these are in the world." Oh, what an impressive declaration of the great truth that those men whom He had called out of the world, to whom He had manifested the Father's name, were to take the place which He was vacating in the world's life. And therefore He prays His Father, "As Thou hast sent me into the world, even so send I them. And the glory which Thou gavest me I have given them that they may be one, as Thou, Father, art in me ; I in Thee and Thou in me, that they may be perfect in one." Thenceforth the conquests of the Christ are the conquests of Christ in them. We sing, "The light of the world is Jesus." He says, "I am not in the world ; I am the light of the world" ; but it is in anticipation of his departure that He said, "Ye are the salt of the earth, ye are the light of the world." This explains Pentecost, that is the ex- planation of the mighty and rapid progress of the Chris- tian faith. It was not Simon Peter who awakened three 266 THE DEVOTIONAL ADDRESSES thousand souls on the day of Pentecost, but Christ in Peter. It was not Paul who carried salvation to all the great centers of the Roman Empire, but Christ in Paul. He labored more abundantly than ever. But said he, "It is not I, it is Christ in me ; I am crucified with Christ. But I live, yet not I but Christ liveth in me ; and the life I now live in the flesh I live by faith in the Son of God." "I labor, striving according to his working who worketh in me mightily." It was Christ who conquered the Pa- gan gods ; it was Christ, not St. Augustine, that brought salvation to the Briton ; it was Christ, not Wesley, that brought Jesus to the vision of the Cornish miners ; it was Christ that sent David Livingstone into the heart of the Dark Continent of Africa. And the mighty force for the redemption of Latin America is to be Christ carried in your hearts and in your lives, — Christ speaking through your lives and Christ's love revealed in your love, Christ's patience in your patience, Christ's life in your life ; and He is the same yesterday, to-day and for- ever. And He is saying to each of us, "Behold, I stand at the door and knock. If any man hear my voice and open the door, I will come in to him and sup with him and he with me." "O Thou who changest not, abide in me." THE EVENING ADDRESSES CONTENTS The Address of Welcome, His Excellency, Dr. Ernest Lefevre 271 Response to the Address of Welcome, Dr. John R. Mott. . 273 The Contribution of Latin America to the Higher Life of Humanity, Prof. Eduardo Monteverde 278 The Common Ideals of the Latin Americans and the Anglo-Saxons, The Right Rev. William Cabell Brown, D.D ^85 Contributions of Modern Science to the Ideal Interests, President Henry Churchill King, D.D 290 The Claims of Christ on Thinking Men, Prof. Erasnio Braga 295 Christian Faith in an Age of Doubt, The Rev. Francis J. McConnell, D.D 297 The Care and Custody of the Scriptures, The Rev. John Fox, D.D 305 The Place and Power of the Bible in the Individual and Nation, The Rev. A. R. Stark 315 True Leadership the Fundamental Need, The Rev. Edu- ardo Carlos Pereira 322 The Price of Leadership, Bishop Homer C. Stunts, D.D.. 330 The Approach to Latin-American Women in the Home, Mrs. John Howland _. . 341 Social Work for the Women of Uruguay, Senora Anita de Monteverde 348 Problems of Latin-American Womanhood in the Home, Miss Florence E. Smith 350 The Women of Brazil, The Right Rev. Lucien Lee Kin- solving, D.D 358 The Principles and Spirit of Jesus Essential to Meet the Needs of Our Times, The Hon. Emilio del Toro 361 The Prmciples and Spirit of Jesus Essential to Meet the Social Needs of Our Time, The Rev. Charles T. Paul, Ph.D., D.D 369 The Triumph of Christianity, The Rev. John F. Gaucher, LL.D 387 The Vital and Conquering Power of Christianity — How Realized and Maintained, The Rev. Alvaro Reis 406 The Vitality and Conquering Power of Christianity — How Realized and Maintained, The Rev. James I. Vance, D.D. 416 269 THE ADDRESS OF WELCOME By His Excellency, Dr. Ernest Lefevre Minister of Foreign Affairs, Republic of Panama. Delivered before the Congress on the Evening of Thursday, February 10, 1916. Impelled by a deep feeling of cordiality and good-will, I come to welcome you in the name of the Panamanian government at this opening session of the Congress on Christian Work in Latin America. I desire to express the deep appreciation I feel for the honor you have conferred upon me by this kind recep- tion. It is my desire to return this compliment in the most worthy manner, not because of the formalities of etiquette, but because I wish with all sincerity to con- tribute to the success of meetings like these, which help to bring to my country elements of the highest civiliza- tion to which all good citizens aspire. The constitution of the Republic of Panama gives am- ple guarantees of liberty of conscience. As a proof of this and because our government fervently desires to create a feeling of tolerance in the Republic, I have not hesitated to accept your kind invitation and to proffer a genuine welcome, although I am a sincere and devout Catholic. Let me impress upon you that although the Panamanians have but recently gained their indepen- dence, it does not follow that they do not recognize the benefits brought about by respecting the liberties and rights of others. 271 272 THE EVENING ADDRESSES You have chosen a most propitious moment for your noble task. While I am speaking, violence and fury are unchained in the Old World, destroying everything which they meet in their pathway. This horrible calam- ity fills us with terror. It is only natural that, guided by the ideals of righteousness preached by Jesus our Lord, we, the peoples of America, should do all in our power not only to keep away from strife, but also to bring about a lasting peace among those who are at war. We must show, too, that in our American republics, in spite of their faults and deficiencies, pacific ideals flourish better than in monarchical countries. This is due to the efforts they make for the development of civic and moral edu- cation. It is my understanding that all religious men everywhere, without distinction of creed or race, should take part in this high and holy mission and that you have come here impelled by this noble purpose. Your purpose is to unify the moral and religious forces of America. For this reason and with great foresight you have se- lected for this Congress the soil of Panama, as a central point from which its influences will widely radiate. We appreciate the importance of our location here, and since we desire to meet the demands of every hu- man interest we hold our country open to all men and to all generous ideas. Our motto, "Pro Mundi Bene- iicio," is not an empty phrase but a true sentiment of our people. With all the respect and consideration which is due to such a gathering as this, I take great pleasure in saluting you in the name of the Government of Panama and wish for you all success in your mission. RESPONSE TO THE ADDRESS OF WELCOME By Dr. John R. Mott General Secretary, International Committee of the Young Men's Christian Association, and Chairman of the Continuation Committee of the Edinburgh Missionary Conference. Delivered before the Congress on the Evening of Thursday, February 10, 1916. I know I speak for all of the delegates of this compre- hensive and most representative Congress, when I say that our hearts have been profoundly touched by these most gracious and generous and adequate words of His Excellency the Minister of Foreign Affairs of the Pan- ama Republic. His Excellency is not a stranger to many of us. We have known of his valuable work in his own country, and we have known of his career as a student in the United States. He has exemplified in his person and in his service some of the highest ideals around which this Congress is built. The expression which he has brought us as to the desirability of a gathering like this and as to its possibilities, and as to the hopes that animate us, may well be kept in prominence by us in our thinking and in our striving together during these glorious days of life that we are to spend together. I am sure that I speak for all when I say that we are likewise most grateful to have with us on the platform to-night not only this distinguished representative of the Republic of Panama but likewise Colonel Jay J. Morrow, Acting Governor of the Canal Zone, who by his presence and by his official and generous cooperation during these days of preparation has shown his own deep interest in the object which has brought us together. Moreover, I would not be true to the promptings of the heart of each one present, if we were not to express 273 274 THE EVENING ADDRESSES our deep appreciation of the cordial sympathy and great helpfulness of the Charges des Affaires of the American Embassy, Mr. Willing Spencer, who has already en- deared himself to all of us. There is no way in which by language we can ade- quately express our appreciation of these sentiments that have been expressed and these kindly acts performed in so many ways by these gentlemen before us. Language fails in the midst of such kindnesses. There is only one way that satisfies men and women of reality like those who have assembled in this Congress, and that is that we shall with great intensity, with great faithfulness, and with that spirit which was characterized this after- noon by Doctor Speer, seek to fulfil the high hopes that have brought us here from the ends of the earth ; for I am reminded that it is a most representative gathering. We have delegates from virtually every one of the re- publics on the Western Hemisphere. We likewise have representatives from Europe and from the distant parts of the world. I fancy that not in the history of the Western Hemisphere has there assembled a gathering so representative of the leaders and the forces of righteous- ness of this great sphere of the world's activity. There have been notable gatherings representing the political ideals and ambitions and hopes of the Western Hemi- sphere. There have been most successful gatherings to promote commercial relations between these nations. There have been scientific congresses — notably the one recently held in Washington — that have done much to cement the bonds between these peoples and to prepare for a better day. But not before this time have we had such a representative company of Christian workers, men and women of wide vision who have met together for this altruistic purpose in the realization of great hopes. I persist in saying great hopes. The world has a right to expect something truly great of this Panama Con- gress. The world has a right to expect that there shall issue from our coming together here a larger plan for helpfulness for all the nations of this hemisphere, both Latin and Anglo-Saxon. The time has come to take RESPONSE TO ADDRESS OF WELCOME 275 this whole hemisphere into our view. Believe me, Jesus Christ sees nothing less, as He looks up and down this hemisphere, than all its needs, all its possibilities. Noth- ing else will satisfy Him than for us to plan for touching most helpfully every nation and every man of these re- publics and of the other nations of the Western Hemi- sphere. Our hopes are not only with reference to larger plans, truly adequate plans for the great age in which we live, adequate for serving our great God, adequate for meet- ing the great needs, but also that there shall come out of it a finer science of unselfishness. The time has come for us to master our facts as to the social and moral and religious conditions of these nations, as has not hereto- fore been accomplishd. We see large promise that this may be realized. The splendid work done on those eight commission reports, and the debates that are coming in this room morning after morning, will increase this sense of promise that there will issue from the Panama Con- gress a more scientific dealing with the facts, not the- ories and visions merely, desirable as these are, on this Western Hemisphere. And it is not this larger hope alone, not this more scientific dealing with the facts alone, that we feel is coming out of this Congress. There will also come out of this Panama Congress a truer strategy. Any one who has had even a casual touch with the Latin-American countries must have been impressed by the fact that what we want in this day is what the French speak of as "grand strategy," that which takes in the whole map. Now there are individual bodies in this sphere which have commendable strategy, but I think we would have to confess with humiliation that we are painfully lacking in united strategy. I mean the sort of strategy that seeks to make the most of our comparatively weak forces as we face a clamant and urgent need. Truly, the world has a right to expect that we will not spend this time idly, but, as a result of examining our ideas, of compar- ing our methods, there shall come forth something that shall accomplish larger results. 276 THE EVENING ADDRESSES Something- must come forth from this Congress that will make Panama a name with which the world will as- sociate another thing that is truly great — I say "another thing" because there has been a great past — something transcending anything that lies behind. Surely it must be so, and therefore our hope will include a larger unity. There is something strangely moving about a Congress like this, when we all come together out of our compar- atively separate compartments and fuse our spirits. There is generated in a place like this an atmosphere which I might characterize in that splendid phrase of the Bishop of Oxford at Edinburgh, where he said, "We come into an atmosphere in which men come to loathe to differ and determine to understand." That is precisely what will take place here these days. We will come to loathe any misunderstanding of each other, any differing from one another in what is vital. And we will do some- thing more important than that. We will pass out into that clear zone where we are determined to understand one another in order better to cooperate. Our hopes would be vain to this end if we did not comprehend that this Congress will issue in greater power. We do not need up and down the Western Hem- isphere, any more than we do in Europe, new machinery. But what we do need is more driving power, especially of the forces of righteousness and unselfishness, — and that is only tantamount to saying a larger realization of the irresistible energies of the living Christ among us. This is our great need. Beside it everything else seems to be insignificant. And we will not disappoint our Lord, or the deepest hope in every one of us, by not seeking to enter into that heritage. I love to think that there is around us now, that there will be around us during all these coming sessions, an atmosphere of superhuman resource, that there are pow- ers ready to break out in us, and through us into every nation into which we shall return, that will make the coming age glorious in contrast with what lies behind us. And to this end let the note of reality be struck deep and strong in every session of this Congress. Then the hopes RESPONSE TO ADDRESS OF WELCOME 277 of the friend who has addressed us, and those who have not addressed us, for the best to issue from this Congress will be realized. We have been reminded by His Excel- lency that while we meet here in peace and comfort, en- gaged in a constructive task, other nations, like ourselves bearing the name of Christ, are engaged in works of a destructive character, shaking society to its base. But, say what we may about these nations, not one of us could say a word of depreciation concerning their real- ity. Whatever else they may be lacking, they are not lacking in earnestness and sincerity. Though some of them may be mistaken — though all of them may be mis- taken, God only knows — they are not lacking in sincerity and reality. How incongruous it would be at a solemn and yet strategic moment like this, when whole nations are stretched on the Calvary cross, for us to meet in this peaceful zone of the world, in this friendly republic, in a time of peace, and be characterized by lightness or be lacking in earnestness and reality. Rather may there abide within us to-night, and during every meeting throughout this Congress, the spirit of our Lord Jesus Christ, who said, *T must work the works of him that sent me while it is day ; for the night cometh when no man can work." THE CONTRIBUTION OF LATIN AMERICA TO THE HIGHER LIFE OF HUMANITY By Professor Eduardo Monteverde The University of Montevideo, Uruguay. Delivered before the Congress on the Evening of Thursday, February 10, 1916. The recent Latin-American Scientific Congress has been in various respects a revelation. Aside from its effects upon intellectual life and international fraternity, it has shown plainly the perfect harmony of ideals which exists in the numerous groups of prominent men of the three Americas ; it has set forth the unity of political ideals that exists among these men. It has demonstrated the possibility of cooperation between the men of North, Central and South America ; it has brought into clearer knowledge the respective characteristics of these na- tions. But one of its principal fruits has been to put aside in great part the veil which concealed, or caused to be ignored by many, some of the essential aspects of the nations of Latin America ; we are nearer to each other than we had imagined. South America is no longer the synonym of anarchy, barbarism and backwardness, but it is necessary that this new understanding of Latin Amer- ica shall be extended through all parts of that great re- public which is our friend, which should be our inspira- tion, which would be for us the best of all models, and which could afford to us such great assistance. And in order to do this, on all proper occasions, it is necessary to insist on the use of all suitable means in 278 CONTRIBUTION OF LATIN AMERICA 279 setting- forth the personality of Latin America, not only for the sake of its effects upon commercial, industrial, political and scientific interchange between the two con- tinents, but also and fundamentally for its contribution to the highest success of the noble mission and generous purpose of the several North American institutions to whose initiative in certain cases and cooperation in others has been due the support of institutions of a moral and religious character which exist and exercise their beneficent action in Latin America. It is in view of these considerations and in accordance with the generous request of the Committee on Arrange- ments of this Congress that I have the honor to engage your attention for a few moments. It is my purpose in the first place, to mention the different factors which are in operation in South Amer- ica and which have been up to the present time, and will in the future be contributing elements in the improve- ment and progress of human life. I venture the affirma- tion that, although in a more limited degree, the Central and South American continents are engaged in and are developing — each in its own territory and through the agency of native elements — a large number of the useful activities which are found in general in Europe and North America. I recognize, of course, that in the last mentioned continents those activities had their origin and their inspiration. Let us review rapidly, in proof of the truth of this affirmation, the different activities which, up to the present time, have been manifest in Latin America and which in the future will constitute the in- fluences which will contribute to the improvement and progress of human life. I. THE ECONOMIC CONTRIBUTION Nature has been so prodigal of her gifts in this part of the world that if man shall know how to avail him- self of them, she will become a source of supply, not only for her own territory, but also for other lands. A study of the statistics of exports would give an idea of the millions of dollars which Latin America sends to the 28o THE EVENING ADDRESSES other countries of the world in the form of her native products. To this it should be added that the continual growth and progress of her cities requires a constant importation of various building and other raw materials for her industries and manufactures, machinery, food supplies, textiles and others. Latin America is there- fore a productive source of labor and consumption, and her economic contribution to the world's enterprises in various directions is well worthy of being kept in mind. 2. THE EDUCATIONAL CONTRIBUTION In this department Latin America shows splendid de- velopment. Science in its various branches, the arts in their multiple manifestations, primary and higher educa- tion, all show a degree of development parallel with the greatest modern advancements in knowledge. Her scien- tists and her specialists in medicine have represented her with the highest distinction in various congresses and have won world-wide reputation. Her medical faculties have at their disposal the most complete laboratories, and her bacteriological and other institutes for research are provided with the most modern appliances, while in her clinical hospitals the most serious illnesses are treated and the most difficult surgical operations are performed. Her schools of engineering and architecture are con- ducted with the aid of all the means necessary for prac- tical and theoretical instruction. Her engineers have projected and carried out important structural works, railways, bridges and others, and her architects have conceived and executed works whose magnitude and beauty have demonstrated their proficiency. Her lawyers and international jurists have published works of genuine merit, and there is no question, however complicated, in the department of law, which has not been dealt with by Latin-American authors. Her literary men, her poets and her musicians have given abundant fruits of their talent and inspiration, and the reputation of some of them has spread to other continents. Her universities, endowed with buildings especially constructed for them, are provided with the most modern appliances for edu- CONTRIBUTION OF LATIN AMERICA 281 cation, such as laboratories and cabinets. Their courses of study are equal or superior to those of other countries. Their professors are specialists in their preparation for their several departments and constitute one of the glories of Latin America. The methods of primary edu- cation followed by them are a repetition of the most perfect to be found in the world. Each new advance in pedagogical science is, at least in some of the countries of Latin America, immediately applied to their local methods of primary instruction. Schools of the fine arts and associations of a scientific and cultural character are everywhere found and are developing more or less rapidly. Absolute intellectual liberty obtains in all scientific and literary production, and there has already been manifested in various international congresses, the tendency to unity in all these lines of productiveness. One of the most significant manifestations of this ten- dency is the organization of the South-American Federa- tion of University Students, which has already held inter- national congresses and whose permanent central office is established in the capital of the republic Uruguay. 3. CONTRIBUTIONS TO INTERNATIONAL LAW In this department, the action of the continent to which I refer has been highly beneficial and successful, since there have already been held several international congresses with representatives of all the countries of the continent, leading to such practical results as the treaty for arbitration, reciprocal engagements for the re- duction of armaments, express declarations of inter- national fraternity practically demonstrated by the recip- rocal return of trophies of war and the recognition of maritime zones of influence, the proclamation of justice and mutual respect for the integrity of national territory, together with other resolutions and express declarations which permit us to anticipate the permanent prevalence of peace, of justice and of right in the reciprocal rela- tionships of the countries of Latin America. 282 THE EVENING ADDRESSES 4. THE RELIGIOUS CONTRIBUTION In the religious realm, although the action of Latin America has been manifested only through the medium of her churches and Christian institutions in forms limited by various resisting forces, it has nevertheless been marked by the utilization of the great principles of Christianity in their application to social morality and true democracy. Freedom of thought granted by the various national constitutions is a reality in all, or nearly all, the countries of Central and South America. In these countries all forms of worship are tolerated and there have been put in force such laws as are necessary to guarantee liberty of conscience in the widest sense of the word. The underlying principles of Christianity are applied to social life and have inspired the organization of many charitable, educational or philanthropic institu- tions which everywhere exercise their beneficent influ- ence for the protection of the sick, the abandoned and the suffering. 5. THE CONTRIBUTION TO PHYSICAL IMPROVEMENT Physical education in the modern scientific sense of the term, which, until recently, was very much neglected in the greater part of the countries of Latin America, is now being rapidly developed, and in some of those coun- tries there are in successful operation numerous gym- nasiums and athletic fields, and a large proportion of the youth of these countries has felt the stimulus of health- ful and honorable sport. Public and private institutions are paying special attention to physical education, and, in general, conform their methods to those which obtain in North America. He who now has the honor to address you has been especially charged by the National Com- mittee on Physical Culture of Uruguay to report to that Committee as to the equipment and administration of playgrounds in the United States. The movement in this direction is of the greatest importance and is worthy of special mention because one of the weak points in the educational systems of South America was the lack of CONTRIBUTION OF LATIN AMERICA 283 attention to physical culture and to its importance to the complete and harmonious development of a human being. Universities, schools and private institutions all begin to understand the true value of physical education as a means to health and as an educative force in the forma- tion of character, understanding that by this means it will be possible gradually to turn aside our youth from those diversions which are unsuitable, and at times im- moral, and which so easily attract them. Add to this, hospitals constructed in accordance with the latest and most rigorous hygienic requirements, sanitariums, asy- lums for contagious diseases, training schools for nurses, institutions for the blind, deaf and dumb, disinfection plants, and measures for the promotion of public hygiene — and you will have before you the fact that in this re- gard Latin America is making its contribution to human welfare. It is just to say with reference to these various educa- tional, scientific and other institutions which I have men- tioned, that their existence is principally due to the good judgment shown by Latin America in utilizing the knowl- edge and experience of other continents, recognizing that in this respect she was inferior to others, and to her excellent disposition to adopt for herself that which others have considered desirable. My words, therefore, which may appear to be excessively laudatory, should not be interpreted in any other sense than the statement of facts, and the description of what Latin America has endeavored and still endeavors to learn from her sister nations of Europe and North America. It may, then, be inferred that the circumstances and antecedents which I have now set forth, show that Latin America is the home of a race which is of a vigorous physical and in- tellectual nature, a race which will finally be the result of the fusion of individuals of different nationalities and races which will in that continent seek a better life, and in whose hospitable soil they will find a permanent home. A virgin soil has received and still welcomes the seed of future generations which will give to her at the last, when time shall have finished her work as nature's great 284 THE EVENING ADDRESSES architect, a personality and character all her own. There will thus come into existence a race which will possess the best qualities of its ancestors, and in which the in- ferior qualities will have been removed in the process of the melting pot, and will not, therefore, maintain their influence in opposition to those higher qualities whose manifestation will be the result of the meeting and fusion of such various and distinct physical and mental quali- ties. This will be the work of time, and time alone, with its constant labor, will determine the qualities of this new race. But it is to those men who hold lofty ideals and who are already in possession of the truth, that it belongs to save other men, to transform the life of the community and to plant in that race of the future the germs of those doctrines which will serve as the impulse to its future activity when its turn shall come to act upon the stage of human life. THE COMMON IDEALS OF THE LATIN AMERICANS AND THE ANGLO-SAXONS By The Right Reverend William Cabell Brown, D.D. Bishop of Virginia. Delivered before the Congress on the Evening of Thursday, February 10, 1916. It is a matter of very deep regret to me that Bishop Kinsolving of Southern Brazil has been prevented from being with us this evening, and yet I count it a very high pleasure that I am permitted to take his place to speak to you to-night of the ideals which the Latin- American and the Anglo-Saxon peoples hold in com- mon. My only fitness for the task is to be found per- haps in the fact that while born of Anglo-Saxon stock in the United States of North America, I have passed the best and most fruitful years of my Hfe in the United States of Brazil in South America. My long residence in both countries, my abiding affection for the people of both countries, my earnest and deep-seated desire for the best and highest welfare of both countries, entitle me, it seems, without undue presumption, to speak with some measure of authority upon the ideals common to both. The casual visitor, the superficial observer, is naturally attracted by the things that lie on the surface ; his atten- tion is caught by what he sees around him — the flora and the fauna of the country ; the construction of the houses, the street scenes, the customs, manners and lan- guage of the people ; the diversities of temperaments due in a large measure to racial and climatic differences, and 285 286 THE EVENING ADDRESSES the various forms observed in the church and state. Naturally, these first attract the attention and provide abundant opportunity for those glittering, but often mis- leading generalities which so delight the soul of the transient tourist. But to one like myself, who has spent many years in both countries, who has been privileged to enter into the sanctuary of the home and to see some- thing of the home life, who counts among his Latin- American acquaintances many friends who are very dear to him, friends whose friendship has been tested in the experiences of life where masks are thrown aside, where the depths are broken up and the real man stands re- vealed— to such an one the things that separate and differentiate us are seen to be superficial, and the great eternal, abiding, unchanging ideals that spring from the fact of a common fatherhood and a common brother- hood, that come into being and are strengthened by the elemental experience of life and of death, are really the same. Manifestly this is not the time nor is this the occasion to enter into any lengthy or exhaustive treatment of all the ideals common to our peoples. If you will permit me, therefore, I will ask you to consider only two of these ideals among the many which might be enumer- ated. As I think of the ideals that are common to us both, at once there comes into my mind that deep, unquench- able love of freedom, that yearning for liberty, that deep- seated conviction that every individual has the unques- tioned right to the fullest and freest expression of his life. If time permitted, it would be a very easy matter to cull from the Latin-American and Anglo-Saxon authors passages which would convince you beyond any peradventure of doubt how deep-seated is this yearning and love for liberty. This feeling is manifested in the burning words of our brilliant poets, it is expressed in the sonorous and rolling periods of our most brilliant orators, it is dwelt upon at length in calm and reasoned sentences by the greatest writers of prose ; and yet, be- lieve me, this ardent love of liberty is not the property OUR COMMON IDEALS 287 of a few rare and choice spirits, but rather it is deeply imbedded in the hearts and minds of the rank and file of both peoples. No one can read attentively of those great movements, born of the passionate yearning for liberty and accompanied by heroic deeds that resulted in the independence of the colonies of this new continent, separating themselves from the mother countries, no man can study the movements which they brought about of separation of church and state^ no man can read intelli- gently about the great and sometimes fierce struggles for freedom of thought, for freedom of speech, for free- dom of conscience, and not realize that this is one of the most deep-seated among the ideals common to both our peoples. And again, as a manifestation of that love of liberty and freedom, I take it that there are no other countries in all this world where a man is so free to utter and ex- press the thoughts that are burning in his heart and mind. There is no position of honor or of rank or of power or influence, either in the learned professions or in the church or state, which is not freely accessible to the citizen that has the power to win that position, and there are innumerable examples in South America and Central America and North America, when men without the aid of circumstances of wealth, of birth or of rank, have won and adorned the highest position in church and in state. The other ideal which I desire to emphasize for a few moments is perhaps a little more difficult of definition, yet I believe it to be a very deep-seated feeling. We find it in writers, and yet we find it again among the common people — an abiding and deepening conviction that on this new continent where a beneficent creator has placed us, a continent so marvelous in its natural re- sources, furnished with material to exercise to the fullest every faculty and power of body and soul and spirit, that here, untrammeled by past precedents, untrammeled by existing forms of government in the old world, we have the task set for us of working out in some way our conceptions of the ideal state. Our old men have 288 THE EVENING ADDRESSES dreamed dreams and our young men have seen visions of government of the people by the people and for the people, and they are straining forward and longing for the establishment of the ideal state from which wrong and oppression shall be banished, and in which righteous- ness and justice shall prevail. And yet it is perfectly evident that we have not yet attained unto these high ideals. Our love of liberty too often degenerates into a love of license. The ideal state which we hold in our minds and hearts has been sadly m.arred by oppression and wrong and crime, and yet the ideal persists. It has not been extinguished, it can never be extinguished, because it is deep-seated and God-given. And in thinking of this Congress to which I have been looking forward for many months with earnest prayer, I sometimes feel that as one result of our deliberations, not only will the ideals common to both peoples be brought into prominent view, but we shall all learn to realize that those high and splendid ideals of ours can never be fully realized, can never come to their best fruition, until we as individuals have come and taken our places at the feet of Him who, in the fullness of time, was sent to reveal His Father's will, until in some way we have learned to lay hold of that liberty with which Christ has made us free. Before there is a pos- sibility of there coming into being such an ideal state as I have briefly outlined, we must learn the lesson that life consisteth not in the things a man possesses, that the highest and best expression of life is to be found not in getting but in giving. And I take it, in order to learn that lesson, we must go again to the Master of our lives and hear Him as He laid down the object of His coming in those words which speak to us of service, of doing for others, in which he said, "The Son of man is come not to be ministered unto but to minister, and to give his life a ransom for many." May that lesson be learned, and as we return to our various homes, may each of us strive to do everything in his power to make these ideals what they ought to be; and then as leaven, as individual to individual, let OUR COMMON IDEALS 289 this love of freedom, let this love and desire for the ideal state permeate, reach out among our neighbors until the vi'hole lump shall be leavened ! CONTRIBUTIONS OF MODERN SCIENCE TO THE IDEAL INTERESTS By President Henry Churchill King, D.D. Oberlin College. Delivered before the Congress on the Evening of Friday, February 11, 1916. Your Committee has been kind enough to ask me to say a few words in introducing the themes for the evening: "The Claims of Christ on Thinking Men," and "The Christian Faith in an Age of Science." Both of these themes suggest that very modern world which has been so strongly affecting the whole of educated Latin America, and it is worth while for all of us prob- ably to make clear to ourselves how modern this modern world is. Modern science itself, for example, in its evolutionary form is hardly older than Darwin's "Origin of Species" which was issued in 1859. The historic spirit is not much more than a century old, for the eighteenth century scarcely knew it. Modern psychology is a development of very recent date. The first psychological laboratory the world ever saw was opened the year I graduated from college, and, I assure you, I do not regard that as ancient history. Sociology is not older than the earlier writings of Herbert Spencer. And then there is the great significant field of comparative religion, which is also for the most part a product of the last fifty years. All this great inrush of modern knowledge has to be dealt with. We need not think it strange that men in (Latin America, as well as men in North America and 290 CONTRIBUTIONS OF SCIENCE 291 Europe, have all had to feel their way in the presence of this modern knowledge to a new manner of viewing their faith. And yet I suppose we are not to think of any of this new knowledge as an enemy, but rather to see that it is our privilege to make it a great ally of all the ideal interests. I am often reminded, when I think of this relation of modern science to ideal interests, of the story told of some Scotchmen at dinner who had pretty much sung around, but the Chairman discovered that one man had not sung, and he asked him if he would not give them a song. "No," he said, "I can't sing. When I sing, my voice sounds a good deal like the scrap- ing of a brick over a door." But the chairman insisted, and the man attempted a song. At the end there was a deep silence, and then the chairman said, "Mon, your singin' is na up to much, but your veracitee is juist awfu'. You're right about that brick." So some of us, who have to do with the ideal interests, have probably been in- clined to say to this modern knowledge, "Your veracity is just awful, but your singing is not up to much." I wonder whether it would not be wise for us to see, as we face these great new facts in the intellectual world, that we have not to do with enemies, but with allies. If we really believe in the providence of God, shall we not believe that He has been in these movements of thought as well as in more external events, and that here too He has not left Himself without witness ? Shall not the veracity of modern science prove to have for us a really singing note — a great new note of challenge not only, but also of largest encouragement to faith? Let me ask you, then, to notice in the briefest possible way five things that may be really said to be contribu- tions of modern science to the ideal interests. First of all, modern science has enormously increased the re- sources of power and wealth and knozvledge available for the ideal interests. I cannot dwell upon any one of them, but if you will compare modern man with the primitive man, you will see that the primitive man must have had a keen sense of his own limited power, as being depen- dent simply upon his own muscle. Modern man has no 292 THE EVENING ADDRESSES such sense of limitation of power, but rather a sense of ability to tap the forces of the universe ; and from this tapping of the forces of the universe has followed at once an enormous increase in wealth also. Now this increase in resources does not necessarily prove a great gain, but it does bring a great challenge to the ideal interests. The attitude of the modern social worker, for example, is very different from that of his predecessor, the charity worker of fifty years ago. The latter had the feeling that he was engaged in a simply hopeless task. The modern social worker has no such feeling. He believes that there is power enough and wealth enough and knowledge enough to make possible a man's life to every man on the globe, if men will but learn how to use these resources. So, in the second place, modern science brings this great contribution to the ideal interests, — a vigorous challenge to these inter- ests to turn out men and zvomcn zvho shall be worthy of these vastly increased resources and be able to tnaster them. The European war is a dismal demonstration that men have not yet learned how to use these resources. We have turned them to the most destructive use pos- sible, but there they are. The war is evidence, too, that these resources have been enormously increased. Are we, who are responsible for the ideal interests, doing our share to make sure that there are being sent out into the world men and women with such discernment of the laws of life as will make possible the right use of these re- sources,— men and women capable of positive self- control, because for them the great thing, the moral thing, is not simply emptying things out or cutting things ofif, but rather the positive taking on of great new enthu- siasms and purposes and devotions ? One of my college classmates once wrote an essay on the subject "Is Good- ness Interesting?" And when you stop to think of it, that is rather an interesting subject, because if goodness is not interesting, in the long run we shall not have much to do with it. And Goodness knows that goodness is not interesting, if it merely means cutting something off or emptying something out. But if goodness means enter- CONTRIBUTIONS OF SCIENCE 293 ing into the infinite purposes and plans and enterprises of Almighty God, there is nothing on earth so interesting as goodness. When we get a view of goodness like that. we shall get a positive self-control that will enable the race to make the right use of these enormously increased resources. No generation has ever faced such a flood of resources as our generation. In the third place, modern science has made this great contribution : it has brought to us a view of the world far larger and more significant than we have heretofore had, and has thereby forced us to a more adequate and a larger conception of God. Under the pressure of mod- ern science the world has become immensely enlarged for us in space and time. The world is unified for us. too, as it was never unified to the thinking of men before. Our world has become more law-abiding also ; and it seems to some of us, when we have discerned some of the laws of the universe, that we have caught sight of some of the secrets of God ; for these laws are only His habitual ways of action, and we may learn thus how we may cooperate with Him in the great plans that He is trying to work out. In the fourth place, modern science has brought us the scientific method. We are really trying to apply this method in this Congress. The great reports upon which the Congress is based, coming to us one by one, mean that there has been an attempt carefully to survey the field, to get at the facts, to classify the facts, to see what laws underlie the facts, to discern the conditions involved in the laws, and thus, upon fulfilment of these conditions, to be able to count upon results. And finally, modern science has given us the great new vision of what we call the scientific spirit, which is after all nothing but Jesus' own first condition of entrance into the kingdom of Heaven, — ^the spirit of the humble, open- minded man. Perhaps the scientific spirit might be de- fined to be, — the habitual determination to see straight, to report exactly, and to give an absolutely honest reac- tion on the situation in which one is placed. I do not know any closer historical parallel to that scientific spirit 294 THE EVENING ADDRESSES than Jesus' own constant insistence upon utter inner in- tegrity. "Why even of yourselves," He says, "judge ye not that which is right ?" Nine-tenths of Jesus' teaching is just a direct appeal to our own reason and conscience; an appeal to us to see as he sees and share his insight, to get a decision of our own, a choice that belongs to us. So we may have a right to believe that every one of the conquests of modern science is a kind of fresh evidence of the great underlying principles of Christ himself. When I think, thus, of this fivefold contribution of this great new intellectual world of our time to the ideal interests, I feel no misgiving as to what the final influence of that intellectual world is to be if we can have even reasonable insight into its bearing upon faith. THE CLAIMS OF CHRIST ON THINKING MEN By Professor Erasmo Braga Theological Seminary, Campinas, Brazil. Delivered before the Congress on the Evening of Friday, February 11, 1916. I would first call attention to the fact that we are liv- ing in an intensely practical age and that we are seeking to resolve the problems of life and to grasp the great truths that concern us from this standpoint of the prac- tical. Just now all eyes are being turned to Latin America, and all are anxiously inquiring as to how the Latin Americans are going to approach those problems that are arising in the present day. For the first time in history we are being brought face to face with many of the great truths and great problems of human life, and the people of South America are entering upon this task with hope and aspiration that they may lay hold of the new truths, and like others who have faced them, may resolve them after some fashion that will bring great profit to themselves. Further, I would add that for the help that the people of Latin America need in facing these problems, their eyes are turning more and more to North America for sympathy and leadership. I would also call attention to the fact that in this process of dealing with the modern problems of life, men are seeking to classify information, to analyze informa- tion as it has been gathered, that they may thereby make the largest possible use, when they have really grasped the truth, of those results that are being achieved by this in- tellectual process. All this has been bringing personal advantage to the individual. He is reaping large benefits 295 296 THE EVENING ADDRESSES in his own personal development, in the enlargement of his vision and in bringing men into closer fellowship with the thoughtful minds of the world. But the indi- vidual has in view also not simply the selfish motive of profit to himself; he also seeks to grasp this knowledge and to solve these problems of life for the good of humanity. We know that mind has not yet penetrated into the deepest depths of truth and that the South Americans recognize that they are far from having gone to these deep depths, even to depths to which some others have descended. But the process is going on rapidly and is calling daily for greater effort. In this process man is aspiring to know reality, to know the fundamental truths, and these truths are revealed by Jesus Christ. Righteous- ness, the right ways of living and of facing the problems of life, these are revealed by Jesus Christ, and it is Christ's attitude toward truth that the South Americans need. The intellectual classes are looking outward, and they are in an attitude now to receive this message from their brethren of the North if these will only come and show them how Jesus Christ faced the problems of life. All men need this divine influence, this divine help. The South Americans are beginning to realize this, to realize more and more that not by their own efforts can they resolve these problems, but that they must have the help which comes alone from the All-powerful. Jesus gives the keynote to all these problems when he says, 'T am the way, the truth and the life." Jesus must be the way, the truth and the life for all the awakening intellectuals of South America. His teaching and His doctrine are for man's profit, for his own personal advan- tage, and then they fit him to render that large contribu- tion, that noblest service to humanity through Christ. It is this that has the largest claims upon the thoughtful minds of South America, upon the awakening hearts and lives of this great continent. CHRISTIAN FAITH IN AN AGE OF DOUBT By The Reverend Francis J. McConnell, D.D. Bishop of the Methodist Episcopal Church. Delivered before the Congress on the Evening of Friday, February 11, 1916. The Chairman suggested in his introductory remarks that the spirit of science, the scientific spirit and the spirit of Christian faith, have been in very close interaction. He suggested the time of the pubhcation of the ''Origin of Species" by Darwin. It is on the period from the time of the publication of that book to the present that I wish to speak for awhile. Perhaps we might put the matter roughly by saying that science and Christianity have been in close interaction in the period of time be- tween the building of the two great canals, the canal at the Isthmus of Suez and the canal here, and it is entirely possible, if we reflect upon the fact, that the influence of the "Origin of Species" did not come to its greatest effect until about the time of the publication of Herbert Spencer's "First Principles." From the later sixties down to the present day there has been this interaction between the religious spirit and the scientific spirit, both phases of life have been affected, and I wish to speak for awhile on some of the facts of the Christian spirit, and then of some things which we should try to accomplish in the days just ahead of us. The scientific spirit in the last fifty years has passed through three rather distinct stages. At first, evolution was interpreted almost wholly in materialistic terms. It may not have been so avowedly, but practically that was 297 298 THE EVENING ADDRESSES the philosophy underlying it. Then after that the evolu- tionists speak of themselves as agnostics. Then in the more recent times there has been a movement towards faith on the part of scientists themselves. If I were picking out any names by which to characterize these phases, I would say perhaps Tyndall was the most out- spoken in his suggestions of the material aspects of science. In that famous Belfast address of his, he said that he saw in matter the promise and prophecy of all things. Well, that seemed rather strange, even for the scientist himself. After that came men who would not make an unqualified statement. Men were inclined to say that they did not know. One man who comes down into our own time, a man of great personal integrity and great public character, a man qualified to speak, Pro- fessor Goldwin Smith, puts it this way: that about all we hope for concerning God and freedom and immor- tality is that science may speak some word that has not yet been spoken, but he believed that there was not then any word from science. That was the spirit of the agnosticism of his day. Then after that came another step, the step at which there was some return to the spirit of faith that is represented in men like Sir Oliver Lodge. Of course, we are not passing any opinion upon the particular worth of his views, except to say that his views seemed to have in them a return to the old faith. He would think of himself as an orthodox Christian. Science has laid hold of certain things in the Christian faith and has tried to explain them and has really left them upon surer foundations than before. Now scientific thought has passed through these stages not because of any inherent logic of its own, but because of the pressure put upon it by the forces of Christian living. The contributions of the scientific spirit in dealing with religious data have by no means been inconsiderable. The smoke of the battle between the Old Testament and the New Testament has begun to clear away, and what do we see? We can see that we have better than before a sense of perspective of certain spiritual elements that have always been at the heart of our faith. All these FAITH IN AN AGE OF DOUBT 299 are on firmer foundations than before. Or suppose we look to the results of the critical study of the character of Christ — what do we see? After all the attempts to explain Him away, He comes back more a force than ever. Even if we accept the most radical statements of modern criticism concerning Christ, we should have left a problem on our hands arising from the admitted force- fulness of the personality of Christ so to impress the mind of successive generations as to make men think of Him in the terms in which the multitudes thought con- cerning Him. I picked up a book sometime ago that said we could not believe in these extraordinary things said of Christ so far as they reached over into the realm beyond the natural. We cannot believe that there was any sort of revelation to His disciples after death. We cannot be- lieve Him as the Church has believed, but we must be- lieve that there was a life there, a tide of life so great that He struck the minds of His disciples and all His believers so that they have been thinking of Him as they have, and seeing these things that they have been seeing. Letting that stand for the analystic argument, what do we have ? One who can strike that hard must strike very hard indeed, and there must be a force of personality back there that is in itself a great mystery. So Christ in His personal force is more of a problem than ever be- fore. And so with prayer. All these things stand on a firmer foundation than ever before, so that the scientific spirit itself has been modified and has now in it more of the spirit of faith than before. I have noticed in reading the reports to be submitted to this Conference that in Latin America they are still in the last analystic stages, looking at things from the scientific standpoint. The only thing that will help men out from that is the efifect of a living faith in the com- munity. Men will be affected not by logic but by the pressure of the Christian force about them in the world. Let me say in the next place, there have come certain effects upon the spirit of Christian faith. It, too, has 300 THE EVENING ADDRESSES been influenced by this interaction in many ways. Let me suggest one or two of these. We have appropriated with the spirit of service the best that science has to give for the relief of men, and we have come to see this, that the pursuit of scientific truth, even for truth's own sake, has not as much power in drawing forth all there is in scientific inquiry as the spirit of service, the relief of suffering men. We have taken various theories, theories of scientific procedure, and used them for the advance- ment of the kingdom of God ; we have put a new mean- ing into them and suffused them all through with the spirit that has lifted them up to a higher plane. But in this way there has come an education of the Christian mind itself. We have taken hold of these material things, and it Jias had a reflex influence upon our own spirit. We are told in the schools that the educa- tion of the eye and the education of the mind certainly is not complete until there comes the training of the hand. It is not merely sight or hearing, but the sense of touch, of perceiving, that gives steadiness. So with this material life, out of the grasp of these material things, there has come a steadiness of thinking, a sound- ness of feeling that has been absent in other eras of his- tory. In theological history we have passed away from some discussions, and we do not think of them any more. Why? Because we have been in contact with something material, wrestling with something actual, something con- crete, and as we have done that, these other problems have fallen away. How are theological discussions stated to-day? If they get any hearing at all, -they are stated in terms of life. Back in the period of warfare between religion and science you remember one of the sermons on one of the themes theologians preached about to establish the divinity of Christ. I heard such a sermon. The man began by saying, "I will divide my discussion into three parts : first, pleromatic humanity ; second, pleromatic divinity ; and third, hypostatic union." That belongs to another age. That is almost as far behind us as the problem of how many angels could dance on the point of a needle. What has brought about the change? We FAITH IN AN AGE OF DOUBT 301 have a hold on material things. We have been face to face with something that has given us contact with life. We have brought our spirit down into the actual relation- ships of things, and it has reflected upon our minds. And there has been a correction of our feeling also. The old pessimism and despair is passing away and it is a very significant fact that the persons who are most concerned with the final outcome are the persons who have the hardest problems to solve. They are not dis- couraged. Those who are facing the great problems of the foreign field are not discouraged. The men in India and China are not discouraged. It is easy to become discouraged in the cloister, and it is easy to become dis- couraged when we are withdrawn from the world, but the men who are taking hold of something very seldom become discouraged, and that actual contact with things is keeping our feeling sane and wholesome. Much of the morbidness which characterized other days and much of that hopelessness and gloom, was the gloom of a mind that was not actually in contact with material things around about, striving to bring relief to men. I remem- ber what Nathaniel Shaler once said of his experience in caring for the wounded on the battle field. When he first went onto the battle field and saw the mangled flesh for the first time, his head became dizzy. He was nauseated, sick. The surgeon came up to him and said, "Here, take hold; don't sit there with your face all white." As soon as he took hold and began to lift up some of the men and to help the surgeon, that feeling passed away and there came almost a certain kind of fascination as he laid hold upon the problem before him. So it is in these days. We have taken hold of these things to relieve material conditions in the world, and the old sickness of heart, the old spiritual nausea has passed away. That beloved physician who died some time ago, hav- ing given his entire life to those stricken with tuberculo- sis, was asked once if this constant contact, this constant dealing with disease, did not take away something of the fineness of sympathy, did not take away something of the 302 THE EVENING ADDRESSES feeling of pity. Pity which is just a momentary feeling soon passes away, but if we are going into this great work of relieving human suffering, we must have a mo- tive that remains, and it has been this correction of our feelings by our contact with material things, that has brought us to a saner feeling. Now back of all these forces stands before us to-day, what? Three great challenges, and of these I wish to speak. The first challenge is that laid on Christianity and science alike, the conquest of the forces of nature, a conquest over the forces of disease, a conquest over the forces of poverty. There we are putting the religious and scientific spirit at work together and they are going to conquer. We believe it, and we are working in that direction. These great curses bear down upon the lives of men. We talk about, "sweet are the uses of adver- sity." It is easier to see this illustrated in the life of another than in our own. It would be a sad commentary upon human nature if we could not come to something of a realization of life except under adversity. But I am talking about the crushing poverty that crushes down upon the great masses of people, not here and there, but all over our civilized lands. I once heard a social worker, a man who had travelled in India, say: "Think of this, a hundred million men upon the face of the earth have lain down to rest in the last twenty-four hours without having known the satisfaction of enough to eat." I do not know whether it is true, but very likely it is true, and if it is true we can say to-day, the race never has had the satisfaction of enough to eat. They have been crushed under the weight of poverty, and the scientific spirit and the religious spirit, working together, are going to lift this weight of poverty. We intend to do away with it. It may take years and years, but that is the chal- lenge to which we respond to-day. In the next place there is the challenge that we shall reorganize human society upon such a basis as to place human values in the first place. Take all the theories of the organization of society for the whole world, they ought all to aim to give the man a chance in the work FAITH IN AN AGE OF DOUBT 303 of the shop, or whatever it is, to put himself into it. We must learn to regard the output of our modern in- dustry, not merely as the output of machinery, but of men, and we must stand ready to reorganize all our in- stitutions to bring that to pass. I do not stand as a propagandist for any particular theory, but the Christian Church and the scientific spirit must solve that problem. We have all of this machinery, all of this control of the forces of nature in the world, but we have not yet devised any form of social organization that we can say will endure. We are at work, and we believe that the problem can be solved only on the basis of the principles laid down by the Lord Jesus Christ, where human values are put above all others. And then finally, may I dare to say this, and yet it is the heart of Scripture, that the scientific spirit, working together with the religious spirit, dare accept this chal- lenge to change human nature, if you care to put it so — at least to change the conditions of human life, the home life, the conditions of childhood, the conditions of youth, and to transform all those conditions under which human beings live. It is just the message of redemption. In the name of Christ, thinking well of men, and yet seeing what is in men, above all thinking well of God, we are getting away from the belief that all the evils of life must be laying hold of childhood, laying hold of young manhood, laying hold of young womanhood. Now we must not be outdone as we look at material things. If we dare to believe we can eliminate diseases that have been hanging upon the race so long, shall we not believe that we can get rid of selfishness, that we can train sin out of human lives, that we can bring in such an incoming of the life of God that we shall have a redeemed race? That was the vision that the seer seemed to see. The immortality of a few persons would be almost a contradiction in terms. What we need if we are to have an adequate interpretation of salvation in the Lord Christ is a great gulf stream of human life sweeping on forever and forever to God. "I saw a great number that no man could number, of all nations, and 304 THE EVENING ADDRESSES kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed in white robes." That is the vision that stands both before the scientific and the religious mind. It means nothing but the re- versal of certain processes, but they can be reversed. "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills ; and all nations shall flow into it." That is to say the processes shall flow into it. We are trying to bring about a condition of things in this world where the re- ligion of the Lord Christ is a natural, easy life for men to live — to take away needless temptations, to take away those things and give men a chance in moral living, as human beings here and now, but as sons of the Most High God. And this to me is nothing more than giving real mean- ing to the words of the apostle, for we are to be the body of Christ. We take the words just as a figure of speech, and we who profess His name are to do for Him here upon this earth what His actual body did in the days of His flesh. But can we not take it somewhat literally and can we not believe, if we can get hold of the material processes in this world, that they shall in a sense reveal the mind of God ? If we can do all that, may we not lift man up toward the stature of manhood as it w'as in Jesus Christ? Scientific men can see such a possibility to-day, and the church is coming to see it. All men working together from whatever angle can do something toward bringing about this consummation ; that there shall be, even in these material things, in a very real sense such a revelation of God that we can say, we stand in His presence, so that each common bush shall glow with God. We cannot see all His meaning in what happens to us ; we cannot discern all His revelations, but can we not so control our own wills as that we shall be enabled in all that is around about us to see God? THE CARE AND CUSTODY OF THE SCRIPTURES By The Reverend John Fox, D.D. Secretary of the American Bible Society. Delivered before the Congress on the Evening of Saturday, February 12, 1916. We are thinking in this connection not of individual custody only, but of joint care and joint custody, and must remember that many persons, organizations, and nations share in this custody. For the last few days •we have all been thinking about ourselves in North and South America. Let us not forget that we owe the Old Testament to a race who had no such magnificent conti- nental inheritance as ours, and who now have no land that they can call their own. Not only was the Old Tes- tament produced through the Jewish race under the in- spiration of Almighty God, but it has been handed down to us by the Jews. If they had not exercised a faithful custody as a nation, we would not have had the Old Testament. St. Paul testified to this in his Epistle to the Romans. "What advantage," he exclaimed, "has the Jew over the Gentile?" that is, what religious advantage does he possess ; and he answered his own question by saying, "Much every way, chiefly because that unto them were committed the oracles of God." That was the crowning distinction of the Jew, his chief peculiarity. He had other things committed to his care — the Taber- nacle with its sacred furnishings, the x\rk of the Cov- enant, the shrine of all that was holy, "overlaid round about with gold, wherein was the golden pot that had 305 306 THE EVENING ADDRESSES manna, and Aaron's rod that budded, and the tables of the covenant ; and over it the cherubim of glory shadow- ing the mercy seat," These things were seemingly less perishable than the parchments and documents which are the title deeds of our salvation, the Magna Charta of the kingdom of God. They have all perished, but the Old Testament remains and is a mighty power in the world to-day. The original documents may be gone, but the Book, copied and recopied, remains to enlighten the world. It is wonderful how the Jewish race and the Book have survived. Although not a nation in the or- dinary sense, with a recognized home, but a people dis- persed among all nations, it maintains its identity, just as the Book distributed everywhere has maintained its identity. To that has been added the New Testament, handed down not by one nation, but by elect men out of every nation under heaven. It is a fair question to raise. With whom is the custody of the Scriptures to-day? Can anybody be said to own the Bible or any version of it? What rights have pub- lishers in it, not merely legal rights, but moral rights? Has any one the right over it that a trustee would have over another book ? Who is responsible for its preserva- tion? What guarantees are there that it will be pre- served, that the New Testament will continue to be used in its present form a thousand or two thousand years from now ? What provision has been made for its care ? Such questions are not idle or academic inquiries. If the copyists of the Bible, a thousand or fifteen hundred years ago, had all of them been as careful as a few were, there would not have been so many minor mistakes ; and if there had been any way of controlling the production of the books, we would have been saved the necessity for the rather technical science of textual criticism. One thing is worth noticing, that the New Testament makes very little provision for its own preservation by formal enactment ; indeed we might say almost none whatever. God entrusted His people with these books, giving them a large discretion as to how they would handle the treas- ure put into their hands. This could not mean, however, CARE OF THE SCRIPTURES 307 that He was indifferent or that we have any right to be. "He that hath an ear let him hear what the Spirit saith unto the churches." That is said seven times to the seven churches of Asia at the beginning. And again we read, "What thou seest write in a book and send it to the seven churches." Such sayings have a meaning deeper than the superficial one. They surely mean that we are to guard the precious manuscripts and copies of the Bible with anxious care, and that we all have a cer- tain degree of responsibility for its preservation and transmission. If we have received good from any book, we ought to transmit it, if it is transmissible. The great classics of the world are in a sense common property when they have reached a certain age. There is a charm peculiar to the Bible ; everybody feels it, even those who are not very religious. They think of it when they come to die, if not while they live. Much more those who live by it love it in increasing measure ; and the love and faith and reverence of the great body of Christian people is the best preservative of the Bible to-day. It is the feeling of love and veneration which is most important in the preservation of the Scriptures, apart from any more technical sides of the subject. What feeling have we toward the letters of the Apostles? Do we feel toward them that love and delight and veneration that we ought to feel? Do we believe in them with all our hearts? Martin Luther, whose whole ministry was in a sense founded on the Epistle to the Galatians, used to call it his Katherine von Bora. It was like his wife. That is the way we ought to feel toward the Bible. If we are the children of God by faith and blessed with faithful Abraham, there must be a sense in which the Scriptures are put into our custody, each of us and all of us. I like to preach this doctrine to everybody, even to the children, that a personal responsibility is rest- ing upon us for the safe preservation, the transmission, and the general use of both the Old and the New Testa- ments. But we need something more than a general in- dividual responsibility. There is such a thing as a cor- porate responsibility involving more than individual ac- 3o8 THE EVENING ADDRESSES tion. The Church of Christ is the natural custodian of the Scriptures, not a part of the Church, but the whole Church. The Church and the Bible belong together. But how is that responsibility to be exercised, and under what conditions? This raises a good many questions, some of them difficult. We find ourselves obliged to discuss the vexed question of the relation of the Roman Catholic Church to the Bible. That Communion has al- ways made the claim that the custody of the Bible is witTi the Church. I think that is perfectly true and sound doc- trine and an aspect of the truth which is far too little appreciated. I am thankful to the Roman Catholic Church for emphasizing it. But then the question arises, What is the Church ? Is the Roman Catholic Church the proper custodian and the only one, or is it possible that there are other Churches equally entitled to considera- tion? If the Church is the logical and natural custodian of the Scriptures, we must sooner or later face the ques- tion what the Church is, what are the relations of the so-called Churches now existing to each other and to the Scriptures which all hold in common? These ques- tions like many other great questions drive us for their answer to the past, to church history, and to the history of theological thought. A reference to each history shows us that we owe a great debt to the Roman Church for her gift of the Latin Bible, the "Vulgate" made for the common people by that prince of scholars, St. Jerome, and at the request of Pope Damasus at the beginning of the fifth century. Jerome is a good Protestant saint no less than one claimed by Rome. Laying aside, ac- cording to the ancient story, his ordinary duties, he went to Bethlehem and according to one account lived in a cave for some twelve years, translating the Bible into Latin. The result was a masterpiece, a translation of which, like Luther's Bible, made the oracles of God acces- sible to humble folk. It probably has been more widely influential than any other version of the Bible, except the English. To-day, under the authorization of the Roman Catholic Church the Benedictine order of monks has un- dertaken the restoration of Jerome's exact text of the CARE OF THE SCRIPTURES 309 Vulgate, a very important undertaking, interrupted by the war, and one in which, as Protestants, we all ought to be deeply interested. Moreover, in the Vatican Li- brary is one of the most priceless manuscripts of the New Testament, known as Codex Vaticanus. In its pres- ervation and reproduction Rome has rendered a great service to the whole Church. The Greek Church has conferred a great boon upon all mankind by the preser- vation of the Greek Testament, in which she had a nat- ural proprietorship. To her monks we are indebted for Codex Sinaiticus, perhaps the oldest existing manuscript of the New Testament. True, the modern monks had little sense of its real value, so that we also owe much to the learning and skill of the great Constantine Tisch- endorf and to the action of the Emperor of Russia who finally used his authority to have it brought to the Im- perial Library for the free use of scholarship. In these ways the Greek Church and the Latin Church united in handing down the Scriptures. A distinguished modern scholar, Dr. Warfield of Princeton, speaks thus about the wonderful way in which the Bible was used in Rome itself and in the Roman Empire about that time : 'Tt was the family-book above every other. Husbands and wives read it daily together, and Tertullian knows no stronger argument against mixed marriages than that in their case this cherished pleasure must be foregone. The children were intro- duced to the Bible from the tenderest age. They learned their letters by picking them out from its pages. They were practiced in putting syllables together on the Bible names, the genealogies in the opening chapters of Matthew and Luke supplying (one would think most unpromising) material for this exercise. They formed their first sentences by combining words into Bible phrases. As they clung about their mothers' necks, we are told, amid the kisses they snatched, they snatched also the music of the Psalms from their lips. Every little girl of seven was expected to have already made a beginning of learning the Psalms by heart ; and as she grew to maturity, she should lay up progressively in her 310 THE EVENING ADDRESSES heart the words of the Books of Solomon, the Gospels, the Apostles and the Prophets. Little boys, too, travel- ling through the years, should travel equally through the Sacred Books. We hear again and again of men who knew the whole Bible by heart." These historical facts are evidences of God's guid- ance of His Church in preserving the Scriptures, in spite of the errors of the Churches, which maintained on the whole a right attitude toward the Scriptures. The Ro- man Church believes in the authority of the Scriptures, not of parts of the Bible, but of the whole Bible ; and we ought to stand with Rome against the rationalists on this question. She is a more faithful custodian than they are. But the time came when Rome put the Latin Bible up as a sort of idol, and would scarcely let any one come near it, except under such restrictions that practically it is an unread book among the majority of the Roman Catholics to-day. The Protestant Reformation was needed because it opened a way of getting back to the Bible, of coming to a renewed and more efficient under- standing of its contents, and of making the Scriptures available for everybody. It is true, of course, that the mass of people need well educated and instructed teachers to help them fully to understand it, yet it is also true that the Bible can be read, interpreted and studied by every one for himself, with the guidance of the Holy Spirit. Many a plain, almost illiterate old wo- man reaches a better spiritual grasp of the essential meaning of some Bible passage than a faculty of learned scholars, though we are not on that account to disparage the value of scholarship. We have not near as much thorough scholarship available to-day as there should be in our pulpits to secure the proper interpretation of the Scriptures, or in the mission field, to carry through the necessary task of Bible translation from the Hebrew and the Greek. The Reformation started us on the right track. It was said that Europe awoke when the New Testament in Greek came anew into the libraries of scholars after Constantinople's fall. Our certitude in CARE OF THE SCRIPTURES 311 Biblical matters depends upon maintaining and honor- ing sound textual scholarship. The genius of the Reformation found a new and fit- ting expression in the history of the Bible Societies. I need not renew the details of their organization, but they have sprung into being within a little more than a cen- tury. Their aim is perfectly simple : to see that the Bible is adequately translated, printed and circulated, without note or comment. The results of their work have been amazing. One hundred years or more ago there Avere only fifty-four languages in which the Bible or any part of it could be read. The Reformers had done their share of the arduous work of translation, but the conditions surrounding their age made it impossible to cover the world. William Tyndale laboring over the English Bible was pursued as David was hunted by Saul. He had to take his types and manuscript and flee from city to city, while the emissaries of King Henry VHI. sought to catch him and put him to death. He managed to com- plete the New Testament and to smuggle it into Eng- land. You recall his fate at Vilvorde in Belgium, and his dying words, "Oh, God, open the King of England's eyes." That prayer was remarkably answered, for with- in eighteen months the King was circulating the very book he had murdered Tyndale for circulating. The leaves of that tree were for the healing of the nations, and the circulation of the New Testament and the Bible made a new England and a new world. The Bible Societies of to-day seek to introduce the creative, renovating power of the Bible into every coun- try in every tongue. Its books were meant to be distrib- uted. The Church itself has now come to understand that even the New Testament, so largely composed of letters and memoranda, was meant for the Church uni- versal. It took a good while to collect the Canon, but the principle on which it was collected is easily recog- nized and appreciated. Now that it has come down to us, not only in Hebrew and Greek, but in English and in the languages of Europe and of the world, surely we are responsible for its distribution. If the Bible So- 312 THE EVENING ADDRESSES cieties cannot or do not do the work, we must put some better agency in their place. The influence of the Bible upon a national literature and the reflex value of the literature in extending its in- fluence and preserving its power would be themes of absorbing interest. Both English and German literature owe much to the Bible. Its very critics couch their criti- cisms oftentimes in pungent Biblical phrases. Would to God the day was at hand when Latin America and Spain itself will see the supreme value of the Bible ! Spanish literature has not been Biblicized as English or German or even French has been. The beauty of the Spanish lan- guage is so great that even those who can hardly under- stand it love to listen to its melody and rhythm. My heart goes out in prayer to God that he will raise up a Tyndale or a Luther who can translate the Bible into Castilian so pure and beautiful that the proudest Spaniard will de- light in it. I do not wish to disparage the existing trans- lations into Spanish. The versions of Reina and Valera and others, not omitting our Mr. Pratt, are entitled to an honorable place in Spanish literature. But Spanish literature grew out of a Roman Catholic environment, which did not include any general use of the Bible. Mr. Froude quotes some one as saying that "the translated Bible is the stronghold of heresy." If a translation can be made which appeals to the Spanish habit of mind and can be circulated widely enough, we may be sure that it will be given a real place in the character-forming liter- ature of Spain and of Spanish-speaking countries. There is now going on, unless the war has caused some interruption, an attem^pt to produce an Italian trans- lation in Italy in which both Protestants and Roman Catholics, even priests, have cooperated. Such a form of cooperation is to be heartily commended. The existence of the Bible Societies is partly necessi- tated by the divisions between Protestant Churches. It is easy to say that we should break down these divisions. This is not my view of it. There is nothing necessarily wrong in the existence of Christian Churches in sepa- rate organizations. The Bible Societies demonstrate the CARE OF THE SCRIPTURES 313 fact that without breaking down every wall of partition between denominations, it is possible for them to co- operate harmoniously and effectively in the translation, publication, and circulation of the Scriptures, without note or comment. Comments are barred because doc- trinal comments are generally derisive. There are some difficult questions of administration which we have to face in the Bible Societies, but none which prevent real cooperation. It is one of the incidental but beautiful fruits of this spirit of cooperation that the Bible Societies, not only North American and British, but Continental, are happily united to-day in getting the Bible to the sol- diers in the trenches, hospitals and camps. The British Society has a German as its agent in Germany, and he has maintained his activity for them thus without inter- ruption throughout the war. Could any other cause over- come the strong passions of the present conflict so as to enable a British Society to maintain a German agent in Berlin? The American Bible Society has just finished one hun- dred years of fruitful labor. This year it has put in circulation six and a half millions of Bibles, Testaments and single books of the Holy Scriptures. During the hundred years the circulation will have been over one hundred and fifteen million. The superficial impression left by such figures, almost equalled by our sister So- ciety in Great Britain, is that surely the whole work must be nearly done. On the contrary, it has not much more than well begun. Many a tribe and nation even yet has no knowledge of the Scriptures ; many more have but a mere beginning. The translations already made have of- ten been the work of untrained men and need careful revision. There is a large future before this work from another standpoint. It is inconceivable that China or any great nation with a literature of its own, if it be- comes Christianized, will be satisfied with a Chinese ver- sion of the Bible made by foreigners. The present trans- lations in China, Japan, and other similar countries must be regarded as useful versions to be replaced in time by others which will grow out of the scholarship and 314 THE EVENING ADDRESSES genius of each people. Finally, within nominal Chris- tendom there is many a corner that needs to be "illum- ined" by a good vernacular Bible even yet. Until quite recently there was one such corner in Europe. The peo- ple who speak what is known as Basque in the Basque provinces of Spain had no Bible and no one concerned to give it to them, until a poor servant maid who lived in the house of a genteel French woman in France made a translation out of the French Bible into her native Basque. She then saved her earnings and published the book herself for her own people. After a while the Brit- ish Bible Society heard of her translation, took the book, improved the rendering, and published it. There was, a while ago, another such corner in Asia. There was a woman in New York City who had a little mission for Spanish sailors. Some Filipino sailors formed the habit of dropping in, and she, having learned Spanish, made a translation of a few verses of Scripture with their aid into their languages, printing the result on a little press of her own. She brought it to the Bible House. "How do you know it is correct?" we said. "Well," she an- swered, "I had one of them translate it from the Span- ish into his own language, and then another translate it back again so as to verify it." This illustrates the pa- tience which must accompany the impulse to furnish the Bible to all peoples and the unexpected opportunities which are ever arising. In Latin-American lands, a series of important trans- lations still needs to be made for the first time in order that every tribe and tongue may come to praise His name. May God bless the faithful missionaries and nationals of Latin America, who are doing to-day under difficult conditions their full share of the common cor- porate responsibility of the Church of God for the pres- ervation and transmission of the Scriptures! May we appreciate the importance of the task and give it our wise and hearty support ! THE PLACE AND POWER OE THE BIBLE IN THE INDIVIDUAL AND NATION By The Reverend A. R. Stark British and Foreign Bible Society, Valparaiso, Chile. Delivered before the Congress on the Evening of Saturday, February 12, 1916. In a certain sense, every report presented at this Con- gress is a testimony to the triumphant power of the Bible in the life of the individual, in the Church, and, in a more limited sense, in the nation. The missionary, to whatever Society he may belong, takes with him this Book as the charter of his hope and as his guide in the foundation of his work. In it he finds the very soul of his message ; it is the test by which his life work may be tried ; and when his voice is silenced forever, it is the best legacy he can leave to the people among whom he has toiled. The great apostle could say at the close of his life, "I have fought a good fight ... I have kept the faith." Paul's definition of the gospel is one that is familiar to us all, but very telling. He takes power — the most significant thing in the world — as the best definition of the gospel. We are domed over and girt by all sorts of power — gravitation, life, electricity. But in the moral and spiritual world there is a realm of power as real and legitimate for the heart and mind as these in the material world. We may reverently believe that God is the author of both kinds of power. Gravitation and electricity are omnipresent, so is the power of the gos- pel. A cry never ascended to God from a soul on the 315 3i6 THE EVENING ADDRESSES lofty Andes, in the forests or on the vast pampas that did not reach the throne of mercy and receive the answer "able to save to the utmost." The reports of the Bible Societies bear witness to the place and power of the Bible in Latin America. It en- ters the president's palace. It is at work among the students of the universities. It has a place on the edi- tor's table. It touches the heart and interprets the soul of deputy and senator. It finds a ready welcome in the crowded thoroughfares of the great cities of the con- tinent. It is being carried from door to door in town and village, to the humble hut of the Indian or the miner's camp on the lofty Andes. It has travelled to the most distant outposts of the country. By the min- istry of the colporteur many simple souls in country vil- lages have received the life-giving message of the New Testament, which has penetrated their souls. The fruit of this ministry is everywhere noticeable. I would like to indicate the practical results of Bible dis- tribution by citing a variety of illustrations and incidents. Each is out of my experience. Nearly forty years ago a Bible agent sold a copy of a New Testament to a car- penter in Montevideo. That carpenter was soundly converted and in his turn has become one of the most wonderful evangelists in Spanish South America. His name is Francisco Penzotti. While selling Bibles in Peru, he founded the Spanish-speaking Methodist Church in Callao. From the pulpit he was carried to the prison of Casas Matas. I have never visited that prison with- out feeling it was holy ground. Passing from Montevideo to the Andes, we find our- selves on the great central railway of Peru, which pierces the mountains at an altitude of sixteen thousand feet above sea level at the Galera tunnel. At Juaja, further down, a colporteur once entered the town with fear and trembling. He found a fanatical community, but moved it by his message of the love of Christ. People besieged him for books even when he sat down to a meal, clam- oring for Bibles. They pleaded with him to read the Scriptures to them and expound the words. Before THE POWER OF THE BIBLE 317 many days had passed, he had sold one thousand copies of the Scriptures. The day came at last when the man with the Book had to say farewell to his friends and go on. On the way to the station he was stopped by a man who had bought a Bible. "I thank you for all that you have told us about the words of Jesus Christ, and I ask you how was it that I never knew that He spoke these precious words. Will you take this Bible to my home and tell my wife and family what you have told the peo- ple of Juaja?" Still remaining among those wonderful altitudes of the Andes, this time at a little station called Casapalca, the colporteur stepped off the train with his wallet of books. He carried a violin with him and began to play and sing some beautiful hymns. A group of people soon gathered round him. He sang "Jesus, Lover of My Soul," then opened his Bible and read the story of the prodigal son. The people were interested in his message, and before he was through they pur- chased some sixteen Bibles and a number of Testaments. In the group was a man who came forward and in true South American fashion embraced the colporteur. His heart was filled with happiness because at last he had been able to get a copy of the Bible. He said that he was brought up in a village of the Andes. When a boy, his father had become interested in the Bible and deeply stirred by its visions, precepts and truths. "H ever you get a chance," was his advice to his son, "buy a Bible, it is a wonderful book." Years afterward the son had gone down to Lima, where he hunted through the book stores for a Bible without finding any. Eventually he thought of the great Catholic book store. The clerk looked at him with surprise when he asked for a Bible. "A Bible — nobody asks for that book." But after a while the clerk discovered an edition in four volumes at $20. Deeply disappointed, the man left the shop and Lima for his mountain home. Arequipa is one of the most fanatical cities in South America. While selling Bibles on its streets, Sr. Pen- zotti was arrested and taken to the filthy prison where 31^ THE EVENING ADDRESSES he lay nearly three weeks. For several years we found it impossible to maintain steady colportage work in Are- quipa, since the prefect, the first political authority of the province, always refused permission to circulate the Bible. Some twelve years ago, I sent two brave col- porteurs into this "Sucursal del Vaticano." Their work soon raised a storm of persecution ; fanatical mobs at- tacked them on the streets ; they were badly mauled ; one Sefior Espinozo had his face completely disfigured. In the midst of the trouble another Christian worker ap- peared for their support, a little group rallied round them, and in the very face of that bitter persecution, a church was formed which to-day is cared for by the Evan- gelical Union of South America. To-day one of the earliest members of the Arequipa church is a pastor In the field of the Canadian Baptist Mission at Potosi, Bo- livia. My fellow worker in the Bible Society was once in Southern Chile and while staying with a Chilean pastor was invited to what they called a Spanish service in the forest. They found their way through the woods, some six miles, to the home of the man who was responsible for keeping this little church together. Before the hour for service, lights began to appear here and there, con- verging on the little building before which they were standing. The country people, oil lamps in hand, were lighting their way through the woods to the prayer- meeting. Some thirty people attended the helpful serv- ice, and when it was over, the history of this little church was related. One day Colporteur Diaz came upon some highwaymen on a country road. He was not without ap- prehension, for the desperado of Chile is a dangerous man to meet unarmed on a lonely path. With confidence, however, in the power of his message, he approached them with the words, "Las Sagradas Escrituras" ("I have here the holy Scriptures"). "Al infierno o al cura con tales libros" ("What do we care for such books?") was the reply. Quickly Colporteur Diaz changed his tac- tics, saying, "Why, Seiiores, it is La Vida de Cristo" (the life of Christ). "Ah," said one, "I will buy that book." THE POWER OF THE BIBLE 319 Diaz counselled him to read it. A conviction of sin fol- lowed the reading, and with it separation from his com- panions and from their life. The conversion was so evi- dent and his ministry to others so spontaneous, that the people gathered round him with the result of founding that little church in the forest, the fruit of a New Testa- ment. Evangelical attention is now being directed to the uni- versities, where the future legislators and rulers of the country are to be found. The University of Buenos Aires contains thousands of students from various parts of the republic. Good work among these students is being car- ried on by the Young Men's Christian Association. Mr. H. E. Ewing, the secretary, writes : "A few faithful friends of the Bible can do much to turn the attention of the students and professors towards it in a serious, fair-minded manner. . . . Those who have been given copies, in several cases, have recommended the Bible to other members of their families, and to friends. I am convinced that although evidence of decisions for the Christian life is as yet unavailable, a very healthy leavening influence is being exerted by the books now in circulation, and the men who have them are ready for leadership in the way of the kingdom of God." In the University of La Plata, quiet and useful serv- ice is being rendered by one of the professors. Testa- ments have been purchased for the students, and the Bible Society has presented a few copies for the uni- versity library and for leading men at the University. The following letter is of interest : 'T have received your handsome gift of a New Testament in English and a Greek Testament for the Facultad de Ciencias Juridicas y Sociales. The Decano was very pleased. He is also president of the Chamber of Buenos Aires. The young law students who are in my class were extremely pleased with the little Testaments, and we are reading them on some days in class." We are face to face in Latin America with two great classes, the religious and the irreligious. Among the re- ligious element the personal work as carried on by the col- 320 THE EVENING ADDRESSES porteur seems to be most fruitful in spiritual results. Among the irreligious — such as students, the educated or the masses — a thorough understanding of the great questions at issue will go far in solving their doubts and winning their adherence. Let me illustrate this from an experience. Many years ago, I was opening to the Bible the University city of Trujillo. On the one hand, there was in that city a group of zealous Romanists equal to any I have ever met in their determination to make the city untenable through organized persecution. They even tried to bring us before the law on the ground that any Protestant propaganda was contrary to the law. On the other hand, the strongest free-thinking group — law- yers, students and others — that exist in Peru, was in that city. Many of them went about armed, ready to take up our defense. These free-thinkers issued a challenge to the representatives of revealed religion through the editor of their paper. La Razon. This was especially, although not exclusively, directed against the clergy of the Roman Catholic Church. For nearly a month this challenge was published in the paper. Then I wrote a courteous letter to the editor informing him that I ac- cepted his challenge. A series of articles was published dealing with the objections of agnostics and positivists, to which the editor made vigorous replies. Ultimately the editor retired from the discussion, and offered to publish what I would write on physical development, temperance, hygiene and social questions. When the day came for me to say good-bye to Trujillo, more than 2,000 people gathered on the athletic field to offer a pub- lic demonstration to the missionaries, during which diplomas of "honor y gratitud" were presented. La Ra- son, in advertising this demonstration, said that it was well merited, since the short residence in Trujillo of the missionaries had done more for the moral and social up- lifting of the young men of the city than three centuries of Romanism. On the Potosi train on the tablelands of Bolivia, Col- porteur Diaz was travelling. Thinking that the passen- gers would not object to a short service, he solicited THE POWER OF THE BIBLE 321 their permission. He then addressed them on the Pos- sibihties of Grace in the Human Heart. Among the passengers was a priest who was visibly moved by the message. When the sermon was finished Senor Diaz went up to the priest, saying : "Now seiior cura, it is your turn to address them." "Ah," replied the cura, his eyes wet with tears, "senor, you have spoken so well that I could not add anything to what you have said. When you cease to be a Protestant and join the Catholic Church, I offer you not only my robes, but my pulpit from which to preach the same message." Thousands to-day in South America owe their salvation to the way- faring man with the Bible. TRUE LEADERSHIP THE FUNDAMENTAL NEED By The Reverend Eduardo Carlos Pereira Pastor of the Independent Church, Sao Paulo, Brazil. Delivered before the Congress on the Evening of Monday, February 14, 1916. A leader, as the name itself indicates, is one who con- ducts, one who guides. He who, having his own heart thrilled with the aspirations common to a body of men, marches at their front and points the way of their des- tiny, is a leader. His leadership must rest firmly upon the frank and ready acceptance of those he guides. The English term, which was originally a general one, has come to have a special meaning, and with this special meaning has passed into current use in modern language. The origin and history of the word would suggest that the idea that it expresses is, in its new and characteristic meaning, also of English parentage. And, indeed, it was from the classic liberties of Britain — a domain where reigns a public opinion wise and sane, a domain whence modern society received its ideals of democracy — from these British liberties, I say, was born this mod- ern character that we call a leader, and whose empire rests upon the basis of righteous ideals. The true leader, like the poet, is born and not made. He gains and holds his place by the spontaneous con- sent rather than by the formal vote of men. Legitimate child of his environment, he absorbs the noble but as yet uncertain ideas, the confused sentiments, the ill-defined hopes, the vague aspirations that are common to his fel- 322 NEED OF TRUE LEADERSHIP 323 lows and then interprets, defines and illustrates them. Stirred by his environment, he in turn reacts upon it. Moral currents are formed and then swell. The strug- gle begins ; men's spirits are aflame. A banner is un- furled to the strong winds of an ideal, and around it are gathered soldiers ready for any sacrifice. In the rude struggle of conflict, the leader becomes a hero or a martyr. Like the Good Shepherd of the parable, he never leaves his flock to the cruel teeth of their vul- pine foes. The leader, however, is not only the commander in the hour of conflict ; he should also be the interpreter, the authoritative exponent and organ of those he leads. Such is, in general outline, the function of the leader, especially in the new Ibero-American societies. The condition of life and permanence in these repub- lics is found in the regime of a wise and well-informed public opinion, and this regime cannot flourish without the influence of wise, patriotic and authoritative leader- ship. In liberal democracies, like those of South America, where the solution of social and political problems is sought through the medium of free discussion, the lead- er becomes of fundamental necessity in the direction of the discussion and the definite solution of the problems. For the discharge of his duties he must possess certain rare qualities. To understand the situation and solve problems, he needs a clear intuition and lucid and trained intelligence ; to carry out a definite program, he needs great firmness and perseverance of will and a spirit eminently practical and conciliatory. It must be admitted, however, that the general condi- tions in Latin America, at present are not favorable to true leadership. Three general causes are responsible for this : First, and the most important, is, without doubt, the moral and social instability of these southern democ- racies. This restlessness of spirit is due in great part to the conflict of the races, whose fusion has not resulted in the establishment of distinct national types with defi- 324 THE EVENING ADDRESSES nite physical and moral characteristics. The bold and daring Iberian character, the fusing with the nomadic and suspicious genius of the Indian and with the sen- timentality of the African, will perhaps give us the key to the solution of the social problems of South America. The conflict of these ethnical currents aggravated now by certain facts occurring in the religious life of the peo- ple, then by the complications introduced by the con- stant streams of immigrants from foreign shores, pro- duces a certain confusion and disturbance of ideas and sentiments ; and these must needs greatly increase the difficulties of those who seek to direct public opinion toward the realization of higher ideals. Second. Alongside of this ethnic factor there appears another that we may characterize as psychological : namely, the absence of great ideals. This would seem to be a universal characteristic of the age in which we live. Commercialism, material prosperity, wealth, and the luxury of modern civilization have aroused a veri- table hunger and thirst for pleasure, a truly pagan sen- sualism in our fallen nature, and have stifled the nobler impulses towards higher ideals. In lives controlled by this mad race for pleasure, there is no place for the nob- ler crusades in behalf of the welfare of mankind. Third. Greatly intensifying the effect of the causes already mentioned, we must call attention to a third — the absence, in large measure, of any system of educa- tion adequate to the formation of character. Unstable and lacking in coherence, the national systems of edu- cation, generally speaking, have failed so far to furnish sufficient means for the perfecting and refining of the noble and priceless qualities with which Nature has en- dowed the Latin Spirit. Over against these deleterious elements, however, must be placed the natural plasticity of the Latin race which is assimilating the new elements and adapting itself to the new environment of free America. It is clear that there must be a religious basis for the future rise and progress of the Latin race in South America ; and equally clear it is that only Christianity — NEED OF TRUE LEADERSHIP 325 and Christianity in its true and Biblical form — can fur- nish this adequate basis for national greatness. Roman- ism with its mixed creed and blighting absolutism will furnish no basis for national growth and power; this basis must be sought in evangelical Protestantism with its pure creed and its democratic spirit and its forms of government. Little or no help, however, can be given to South American progress by a Protestantism divided, intoler- ant, weak and torn by the spirit of sectarianism — a per- petual stumbling stone to the Latin peoples. The Saxon race — individualistic, strong, and self-sufficient in its ex- clusivism — may be able to accommodate itself to the in- dividualism of its historic and religious organization — even when this organization is divided into sectarian groups. But the Latin race — social, genial, with its col- lective tendencies — will, with difficulty, adapt itself to this sectarian individualism. That which in the divers de- nominations appears to the analytic Saxon spirit a mani- festation of strength and loyalty to principle seems rather to the synthetic Latin Spirit an expression of weakness, of egotism, of inability to rise to the broad understand- ing of Christian unity. But while striving for the advent of Christianity — genuine in its creed and in its organization — let us study more closely the necessity and the difficulties of the true religious leader in the present evangelical environment of the Southern republics. In almost all the countries of South America, multi- tudes have been gathered into the churches by the preach- ing of the missionary, who is the first leader of the native churches. After fifty years of evangelization, it were time that the voice of the native leader were heard call- ing his native brethren around the banner of self-sup- port and of autonomy in government and in the work of the evangelist — which is the great object of missionary enterprise. There is, however, generally speaking, a painful silence in the various denominations. The re- sult of this is that a regime of missionary parasitism is being perpetuated. In the absence of true leaders, the 326 THE EVENING ADDRESSES would-be incompetent leader appears to hinder the work. Energies are dissipated ; consciences are weakened ; di- visions and sects are multiplied ; anarchy and discontent prevail ; pessimism and discouragement and death threat- en us. To avoid this distressing result in the growing evan- gelical communion of Central America there is urgent necessity that there should appear within and without the ministry true leaders, wise and able to hold in check the nascent spirit of ecclesiastical demagogy which is the perversion of that liberty wherewith Christ hath made us free. In all ages the spirit of the Lord has made use of chosen men to give cohesion and impulse to the liberty of His children and to restrain the sons of Belial. Little matters it by what name these instruments be called, if their mission be the same. They were called prophets under the old dispensation, apostles in the be- ginning of the new. Later, they are bishops, doctors, and reformers ; in our day, they are called leaders with the passing years. The Spirit changed the manner of His operation, but He preserved the functions of the pastor who guides the flock, of the general who commands the host, and of the leader who assembles, trains and in- spires His people to action. It is necessary, however, in the present condition in Latin America, that the leader should be a man of God, without ambition and without personal vanities and fol- lies— a man not only diligent, active and practical in meeting and solving the difficulties of the moment, but also a man of foresight and of broad vision of the future, and able to keep before the minds of his fellow-Chris- tians, not the narrow view of a combat, but the larger conception of a campaign. There are, however, in the present conditions of Latin America and in the present regime of evangelical mis- sionary work real and serious difficulties in the way of true Christian leadership, — difficulties which should be clearly explained for our guidance in the future. In this part of my discussion, I am compelled to draw NEED OF TRUE LEADERSHIP 327 lessons from my own experience. I hope, however, that my brethren may see in the exposition given a sincere desire to present with frankness the lessons to be learned, without any element of personal feeling. We are clearly in a period of transition, and the les- sons that we may learn from the actual should hasten the advent of the ideal, for which we all alike are striving and praying. Observation would lead me to predict, in the present conditions of Latin America, in all probability, the ex- perience of true leaders who may be raised up will be the following: like Moses and Aaron, they will meet in the churches two currents of strong opposition, the ready murmurings of the multitude from Egypt and the spirit that dominated Korah, Dathan and Abiram. By reason of these two currents, the man who leads any movement for autonomy, emancipation, and inde- pendence will be suspected at once of being a self- seeker, arrogant, the enemy of missionaries, ungrateful, nativist. When the leader is so represented by his countrymen, the missionaries naturally will be inclined to believe that it is a pathological case of nationalism, more especially so, as this is an epidemic of the time, and prin- cipally in South America, where the Iberian spirit shows its patriotic enthusiasm against the commercial and in- dustrial invasion of the foreigner. The Boards, likewise, will hardly fail to adopt, as the most plausible, this more charitable view of the native movement, which view will be confirmed by their own representatives who visit and study the field and situation. Encouraged and strengthened by such worthy helpers, the members of the opposition will redouble their zeal and courage ; the relations between the parties will be- come more tense. Serious estrangements will arise be- tween the parties ; and these parties, surrounded by a poisoned atmosphere, will open moral schisms in the bosom of the church. The leader and his party will naturally be broken to pieces in their struggle against the "bloc" of oppositionists, unless the Lord in His providence comes to their aid. This appears to be a 328 THE EVENING ADDRESSES fatal dilemma presented to the South American leader- ship in the present conditions of our work. If these are really the conditions at present prevailing, it will be well to suggest certain measures that may open the way for the advent of men of real leadership whom the Lord may be pleased to raise up in the Church. and who may prove to be the humble forerunners of the rise of the Latin race for the fulfilment of its mission in South America. First of all, the field should be left open for national leadership. Every organism, in order that it may live and flourish, demands room, air, light. Leadership de- mands nothing more. It will be well, in our present regime of work to emphasize certain truths, in order that we may not hinder the realization of national aspirations that, in the future, may perchance find in chosen leaders their appropriate organs of expression. To this end, the following observations seem to me to be opportune : The large number of mission ministers that are being insuf- ficiently prepared and hurried into the ministry to be supported by the missions will be a double hindrance to any movement towards financial independence. Such a process means the perpetuation of the regime of para- sitism that paralyzes and destroys. Some prudent meas- ure should be adopted for transferring as rapidly as pos- sible to the shoulders of the churches the support of its ministry. Generally speaking, a ministry supported by missionaries will be an element of natural antipathy to any manly movement whatever toward independence — an antipathy that will be stronger in proportion to the number and insufficient preparation of the ministers. So long as there are no strong bonds of mutual depen- dence between the church and its ministry, national leadership will be a thing most difficult. It is necessary, again, that misionaries, filled with the spirit of John the Baptist, should watch and labor anxiously for the time when they may occupy a place in the background and consider themselves the friends, counselors and foster-fathers of the nascent church. Al- though the problem of education may belong primarily NEED OF TRUE LEADERSHIP 329 to the native Church, it is evident that the missions, with- out any serious danger of cultivating the parasitical spirit, may cooperate to great advantage in the educa- tion of the children of the Church, whence the leaders should arise. The evangelical school and the theological institute are two important institutions that, being wisely organized and conducted, cannot fail to furnish to civil and religious society efficient men of heroic mold, choice spirits, who will be the hope of our South American peoples. In order that the probabilities of these precious results may be strengthened, it is important that in these two types of educational institutions there should be a hearty cooperation of all the evangelical denominations, not only because of the larger financial resources but still more for the wholesome moral effect thereof. The union of effort will produce union of heart and com- munion of sentiment and will furthermore give us a lofty type of Latin leadership. If we thus give to the youth of our churches room for growth, pure air and warm sunlight, we shall see them arise — strong in the Lord, fair in their noble traits of native manhood — to open before the ill-fated race of this new continent the doors of a new and a greater world. The voice of God, speaking through the experience of fifty years, proclaims to the apostles of all the denomina- tions at work in Latin America that their task will be like that of the daughters of Denaeus, unless they suc- ceed in raising up men of true leadership, men able, — while checking the turbulent spirit of revolt — to gather about themselves the good, the noble and the true, point- ing them to the way of the Cross and of service, and leading them to the fulfilment of the noble and divine program of missions. Fifty years, indeed, stand before us giving their solemn warnings both to missions and to native churches, testi- fying that we, in the great work of evangelizing this vast continent, shall be forever, like Sisyphus in the fable, rolling the stone to the mountain's top, unless, through our prayers and our efforts, the Spirit of the Lord be pleased to raise up from among His children true leaders for His Church. THE PRICE OF LEADERSHIP By Bishop Homer C. Stuntz, D.D. Bishop of the Methodist Episcopal Church, South America. Delivered before the Congress on the Evening of Monday, February 14, 1916. The topic which has been assigned me does not per- mit the discussion of the choice of leaders for God's work in Latin America. And this is well, for God who only knoweth the hearts of the children of men can see an apostle in a persecutor of the Church ; and every great war between nations demonstrates the futility of merely human foresight in the choice of its generals. The choice of our leaders is with Him whom we serve. Nor is it open to discuss the gifts of the leaders of this vast enterprise. Rather is it for us to ask what price must be paid for true and fruitful leadership by every soul to whom God has entrusted any portion of the task of bringing the kingdom of God to Latin America. I. THE PRICE OF DEATH TO SELF There is no escape. Death to self precedes all success- ful Christian leadership. "Except a grain of wheat fall into the ground and die it abideth alone." He who "was in the form of God and thought it not a thing to be grasped at to be equal with God, emptied Himself, and took upon him the form of a servant, and, being found in fashion as a man, humbled himself anl became obedient unto death, even the death of the cross," has laid down this law, and it is inescapable. The first installment of the ultimate price of real spiritual leadership bears the red price-mark of the cross. 330 THE PRICE OF LEADERSHIP 331 Men here and there "climb up some other way" to positions of prominence in churches, in missionary so- cieties and in powerful committees, but, alas, they are not spiritual leaders. So far from being dead to self, they seem to be truly alive at no other point, and they fill an office rather than do a work. Moses stands out as the greatest leader of the ancient world. But he first died to self. "He chose to suffer affliction with the people of God rather than to enjoy the pleasures of sin for a season." Only by dying to the self-life of a prince at the dazzling court of Egypt was he fitted to smite the iniquitous dynasty of the Pharaohs to the dust, and liberate the chosen people from slavery. Paul rose to the truest spiritual leadership attained by any man since the beginning of Christian history. But how? First, by so dying to his old self that he could truly say, "I am crucified with Christ . . . and the life which I now live, I live by the faith of the Son of God who loved me and gave himself for me." "A cloud of witnesses around Hold us in full survey" when we begin to illustrate this truth from the pages of Christian history. Francis of Assisi is one in experience with John Knox, and John Wesley stands beside David Livingstone, and Allen Gardiner and Dr. Kalley are in holy fellowship with William Taylor and Andrew Milne and Francisco Penzotti. No leadership for God except by death to self. This is part of the price. Does anyone say that it is an arbitrary law? Dare anyone claim that our God is a hard master in fixing this price? Search for the reason. Is it not this? The work of God can only be done by the power of God: therefore the man to whom the power of God is to be entrusted must be dead to self lest he consume this gift upon his lusts for notoriety, or upon his thirst for power. God will never lend his power to lift a human life up before the world. It is His power. It must all be used for His purposes. Death to self is only the insulation demanded for all human wires which would carry the 332 THE EVENING ADDRESSES current of God's power to a dying world. The reason for the law is thus imbedded in the nature of the task, and the nature of man as well as in repeated teachings of Christ. It is a part of our "reasonable service." 2. THE PRICE OF SECURING AN ADEQUATE MOTIVE It is not enough that a motive be pure; it must be strong. It is not enough that a motive be unselfish; it must have driving force. All water is buoyant, whether dew-drop or ocean. But a dew-drop will not avail to float a man-of-war. All electricity is alike ; but a cur- rent sufficient to drive a printing press would fail to propel the cars of a system of street railways. Leadership has loads to lift. It calls for the dynamic of a mighty motive. Where shall this be found? Pity, sympathy with unfortunate ones, love of humanity, de- nominational loyalty, and a score beside ofifer themselves as motives only to be rejected as shallow and weak. How long would any low motive support a leader in the work of Christ in Latin America to-day? See the task! It depresses us, dismays us, confounds us ! Here are 80,000,000 people who have been dominated by a mediae- val politico-ecclesiasticism which forgets nothing and learns nothing, a people without the Word of God, honey- combed by atheism, chilled with cold fogs of agnosticism or hardened into religious cynicism, its students unshep- herded, its millions of Indians challenging our faith — and who can hold his life up against these facts and keep his enthusiasm running as a fountain? Only they who having discovered one motive of great price, have hastened to sell all lower and lesser motives and buy it. This motive is the love of Christ! Not our love of Christ. Oh, no ! That is too feeble, too fitful, too shal- low, too unreliable. It is Christ's love for us and for the whole world. It is "the love of Christ which passeth knowledge," "shed abroad in our hearts by the Holy Ghost given unto us." Love was the motive which moved God to send His only Son for our redemption. It was love that led Christ all the way from Bethlehem to Calvary. And THE PRICE OF LEADERSHIP 333 only His divine love in our hearts will hold us steady under the heavy loads which leadership in any degree will heap upon us. Paul declared that his course finds explanation only in the love of Christ. Friends and enemies both charged him with being mentally unbalanced. His unheard-of sacrifices, his persecutions, his message of eternal life to be given by a crucified and risen Jew, his unquench- able optimism in the face of every kind of opposition and discouragement — all these things led the safe and sane of his times to say that he was "beside himself." He takes up the charge and says, "For if we be beside ourselves it is unto God. Or whether we be sane it is for your cause. For the love of Christ constraineth us." Not insanity but love — the great new, holy tide of Christ's love flowing out to the race of sinful men. This new motive had gripped him, inspired him, made him laugh at sacrifices, sing in a vile dungeon at midnight, and point a trembling jailer to the saving mercy of Christ amid the crash and dust of the earthquake which set him free. How can we love the sinful and the fallen? Only by being moved to love them by the love of Christ. How shall we live and work year after year thousands of miles from parents and loved ones? Only by the love ot Christ in our hearts. How shall we be kept sweet in spite of the coarse abuse of our enemies, and the ingrati- tude of many for whom we have done all that lay in our power? Only by the love of Christ teaching us to love our enemies, and to be tireless in our prayers for those who persecute us and despitefully use us. In the most beautiful parenthesis in the Scriptures Paul tells us that love is the greatest motive in the world, sanctifying and energizing all other and lesser motives. In the twelfth and fourteenth chapters of First Corin- thians he deals with spiritual gifts — speaking with tongues, working miracles, and other gifts of the Spirit ; but in the thirteenth chapter he turns aside to say that love is the more excellent way. Eloquence like that of men and angels, passion for truth, wearing the flaming 334 THE EVENING ADDRESSES seal of the martyr's death at the stake, philanthropy that could feed all poor and hungry ones — all these are of less value than love. Love is set forth as the one exhaustless and entirely adequate motive for the service of Christ, In verses seven and eight he is at the height of his claims for this crowning grace of character and motive for service. Here he says, "Love beareth all things," but his swift mental movement doubtless suggested some experience where a limit of bearing was reached, and he hastens to add, "believeth all things," even if it could not see any way to lift the load of ingratitude or suspicion. Even here he seems to see an end of ''believing all things." He appears to infer that even faith cannot live in the face of proven facts, and he hastens to add that, even so, love "hopeth all things." But when faith 'and hope have broken down, then what has love to offer? En- durance, plain unsentimental, disillusioned endurance of what can not be borne, believed or hoped for — a loving, silent uncomplaining endurance even as our Lord en- dured "the contradiction of sinners against himself." "See how those Christians love" was the astonished comment of Romans as the early Christians flung them- selves into the work of saving and sanctifying the lowly of their day. It was love that drew them to the utter- most parts of the earth, and planted the banners of Christ on all the high places of the world. Not money, not eloquence, not organization, not influ- ence— none of these can meet our need. We must be able to say from the heart, "The love of Christ con- straineth us." 3. THE PRICE OF MASTERING HIS MATERIAL AND HIS TOOLS How we sufifer at this point by comparison with en- gineers. If an engineer has a bridge to build, with what care does he ascertain the nature of the sand or soil or rock upon which he must place his piers, or into which he must sink his caissons. How minutely he works out the strength of the beams and girders, calculating to a THE PRICE OF LEADERSHIP 335 decimal point what load each will carry, in view of its length, its thickness, and its composition, allowing for expansion, contraction and all other influences due to any cause whatsoever. As leaders of this vast missionary enterprise, how unwilling we often appear to pay the price of effort and time necessary to understand our rich human material and the peculiarities of race, of history and of group tendencies. Physically we may be in Brazil or Mexico, but mentally we are still in Iowa or Virginia or New York. We apply pedagogical and homiletic formulas precisely as though the pupils or hearers before us were of the same race and had been produced by the interplay of the same forces as those among which we learned our first lessons. Provincialism is a blight upon our work, yet we seem unwilling to pay the price of a new orientation. How many workers in Latin America, for instance, have endeavored to study the effect of Indian paganism upon the moral, mental and social life of such nations as Mexico, Peru, Bolivia or Chile? For untold centuries these Indian ancestors of millions of those among whom we labor have worshipped at altars not our own. Their spiritual and ethical ideas and ideals have been handed on by heredity, by tradition, by impulses beating with their hearts and repeating themselves in «very movement of the brain. Sun-worship in Peru, with the cruder idola- tries and more savage ceremonials of races and tribes far lower than Aztec or Inca or Araucanian. When we think on their past with its dull monotony, its deep night of an illiteracy unbroken for centuries, its dirt, disease, contempt for suffering, low estimate of the value of human life, and the absence of those tendencies which marked practically all of the races which make up the composite race of Anglo-Saxons, we can come into such a mental attitude toward their weaknesses where a deep yearning pity supplants all feelings of a less worthy nature and we unconsciously, but certainly, adapt our message to our hearers as we shall not do without know- ing their past. And when the streams of European influence which 336 THE EVENING ADDRESSES have played upon this idolatrous mass of Indian life throughout Latin America is carefully considered, it will be seen that these have not been as helpful as they should have been. Seven hundred years of Moorish dominance over parts of Spain left the Spanish people profoundly affected by Moslem ideas. Spanish America might quite fairly be called Moorish America. The re- ligion of the Spanish felt the influence of the Moorish overlord, as did his architecture, his estimate of the place of womanhood in the social order, and his contempt for human life. The deeper roots of Virgin worship and saint worship strike down into the harsh idea of God which Mohammedan influence fastened upon Spanish thought. God is infinite justice and infinite power to the Moors, and no more. They fiercely deny the Sonship of Christ, and all that we most devoutly believe as to his redemptive death and his heavenly mediation. What wonder that sinful, trembling souls seeking God in prayer sought some mediational aid, some screen against the awful glory of the presence of the Almighty ! "Pure faith indeed — you know not what you ask ! Naked belief in God the Omnipotent, Omniscient, omnipresent, sears too much The sense of conscious creatures to be borne," and without the open Word of God to tell them of the one loving Mediator between God and man, "who ever liveth to make intercession for us," it is little wonder that Mariolatry grew apace. Nor would we wonder at the hard intolerance which marked the leaders of Spanish Catholicism if we were fully aware of the bitter schooling in intolerance in which they were forced to learn unpitying cruelty to re- ligious antagonists during bloody centuries. We speak of the Spanish Inquisition, because only Spanish had been taught to stamp out the last ember of religious noncon- formity of Mohammedan methods. With a church led by men in whom these ideas pre- vailed, and closely knit up with a conquest more cruel THE PRICE OF LEADERSHIP 337 and sordid than any other that Europe has brought to any continent, it is not strange that we face a problem of great complexity and great difficulty when we come with our open Bible, and our doctrine of the universal fatherhood of God, and our plans for individual and social betterment. When in some such ways we try to pay the price of mastering our material, we cease to criticise and begin to sympathize. We think of the timid beginnings of better things and are comforted. We see in the feeblest desires of a better order an encouragement which we would not recognize if we had not sought to trace influ- ences from out a great dark past through which millions have groped their way to whatever of light they now enjoy. Thus Robert Browning makes Paracelsus say as he lay dying — Paracelsus the prodigy of brain and path- finder of modern learning : "It was not strange I saw no good in man ******* In my own heart's love had not been made wise To trace love's faint beginnings in mankind, ... to sympathize, be proud Of their half reasons, faint aspirings, dim Struggles for truth, their poorest fallacies, Their prejudices and fears and cares and doubts; All with a touch of nobleness, despite Their error, upward tending all though weak. Like plants in mines which never saw the sun, But dream of him, and guess where he may be And do their best to climb and get to him." May God grant to every leader in this great mission field of Latin America the willingness to pay any price which will bring him into this humble, reverent and lov- ing relation to the most unpromising souls among whom he is called to labor. 4. THE PRICE OF A DIVINELY GIVEN PATIENCE The leaders of this enterprise must be willing to think in terms of decades or generations rather than years. If the history of the Christian enterprise from its begin- nings has any lessons for us, we shall develop real 338 THE EVENING ADDRESSES national leaders slowly. Leadership comes from life, and there is a law governing the maturity of every kind of life. Corn matures in about one hundred days and not even a Burbank can greatly reduce the days needed for germination, growth and ripening. It is in the second and third generation of converts from low forms of Christianity that the church has secured the best laborers, and by far the largest numbers of them. We must be ready to pay the price of a patience which knows no weariness as we select, train and lead the leaders of God's work in Latin America. With our access to God's Word, with our experience, now ripe from a century of growth in many fields, we should be able to foreshorten the period needed for ma- turing the hearts and minds of those who are called to direct evangelical work on this side of the Atlantic, but we may not ignore those psychological and social laws which are in full play among the millions whom we de- sire to aid. Paul prayed for the church at Colosse that they might: (i) ''Be filled with the knowledge of His will"; (2) "Walk worthily of the Lord"; (3) "Be strengthened with all power, according to the might of His glory, unto all patience," and on first reading there is a sense of anticlimax. If Paul had asked that power should be given unto all boldness, or all courage in the work of God we would feel that a real climax had been reached. But Paul is right. Patience is sometimes a higher grace than boldness, and to be quietly and holily patient calls for "power according to the might of His glory." 5. THE PRICE OF THE ENDUEMENT OF POWER PROMISED TO ALL god's SERVANTS Are we not at fault here more than at any other point ? Are we not more ready to pay any other price for spiritual leadership than the one demanded by the last words of our Risen Lord? He said, "Go," but at the same time He indicated that without which they would go in vain. It was essential to check their enthusiasm for the conquest until they had paid the price of con- THE PRICE OF LEADERSHIP 339 tinued, united intercession, until they should receive the power of the Holy Spirit coming upon them. They paid the price. They tarried. In the ten days of scripture study and prayer they found that the price was high. James and John saw that they were to sur- render all thought of sitting on Christ's right hand or his left. No one dared ask, in those holy hours of wait- ing for the promise of the Father, who should be greatest in the kingdom of God. They faced persecutions, and discounted them in advance. They burned all their bridges. No more did any one sigh and say, "I go afish- ing." All vacillations went into the hot flames of the overmastering desire for the power, the heavenly ener- gizing demanded by the world-task before them. And power came. Peter speaks boldly, and thousands yielded their stubborn wills to the Spirit's power, and received the remission of their sins. God has given only twenty-eight chapters of inspired church history. He gave us the Acts of the Apostles to show how real spiritual leaders are raised up, and how He would have all church history made and written. And these twenty-eight chapters of inspired church his- tory form the best missionary hand-book ever written. Yet it is, at the same time, the best work on the place and power of the Holy Spirit in the conquest of the world that will ever fall under the eye of any delegate or visitor to this Congress of Christian Work. With this clear teaching before us. shall we fail to pay the price of tarrying for the touch of power which only God can give ? It is well that we meet and review these fields, and plan for larger and better work for God in them. But woe be to us if we set up our machinery and fail to connect it with the only Power by which it can do His work ! I can well imagine the apostles, fresh from hearing the Great Commission, planning for a survey of the field, and shaping a joint report on message and method, and calculating the immense cost of the world conquest upon which they were sent. But instead of this, their Lord told them to wait for power from on high, and with this power they went forth to take the world ! 340 THE EVENING ADDRESSES Are we willing to give all our Reports, or plans or researches into His hands of power, as did the lad with his luncheon in the desert place, that by His power they may be multiplied to meet the sore needs of whole races dying with spiritual hunger? Are we ready to pay the price of self-crucifixion and of life-dedication, and receive the power of the Holy Ghost? THE APPROACH TO LATIN-AMERICAN WOMEN IN THE HOME By Mrs. John Howland Chihuahua, Mexico. Delivered before the Congress on the Evening of Tuesday, February 15, 1916. There is an expression in the beautiful language of our Latin friends that interprets the thought that is be- fore us. It is "cultivar relaciones," that is, to cultivate relations with those whom we wish to know. Real friendship is a plant of slow growth. To be perfect it must be cultivated, and cultivation means time and thought. In the unholy haste of modern life we may often miss many of the finer joys of human inter- course. The "efficient" woman has her list of calls and plans her "bee line" from door to door, but this does not lead her into her neighbor's garden. If she should pause to talk over the rose bushes, the day's program would be impossible. Some of the wise ones are telling us that even in our spiritual life we have no time to be a "friend of God," and that unless we "take time to be holy" we shall lose our needed poise. We have much to learn from our Latin friends about the cultivation of relations, from dear old Horace who found time to "dig up his native land with a hoe," and to write graceful verses and take leisurely walks along the Appian Way with his friends, down to the Mexican tortilla woman who sits in the door of her hut while the corn is boiling, and is just in the mood for a chat when the right person passes by. One cannot make a dozen 341 342 THE EVENING ADDRESSES of this kind of call in a morning. The heart must be at leisure to gain a real entrance to any of these homes. Experience has taught us that to help others we must be ready to give ourselves in sincere friendship. We have learned that there are certain ways by which a womanly approach to the citadel of home is most naturally and successfully made and we must study how to enter therein. Let us understand at the outset that entrance to these homes should always be made in the same delicate way that is necessary in all good society. The social climber may be tolerated in the best circles, but is never "re- ceived" unless she really belongs there by her own fit- ness, and the social worker who forces her entrance into homes of privacy will touch only the outside fringe of the life within. There are unnumbered opportunities for making friends, however, and if we begin where we hap- pen to be, with love in our hearts and a real desire to give our best sympathy and help, we may be sure that all the paths we can enter are open to us. There can be no sharp dividing line between the methods of meeting the educated or uneducated woman. The same qualities of heart and mind that will enable one to be a friend to a woman of culture will serve her equally well with the humblest Indian she meets. Of what use is it to us to have specialized in history or psychology or the humanities if it is not that from the thoughts of the ages we may find, at the right moment, the word that will meet the need of one of these, our sister? In the practical application of this principle, delicacy of perception and knowledge of human nature will show us how to adapt the message we carry to the individual heart. The approach to the home through the children of our schools has been a long recognized means of entrance, giving most wonderful results. Our teachers have ex- perience along this line and we leave to them this phase of the discussion. Another practical entrance of which we may speak in passing is that of the lady physician or visiting nurse. APPROACH TO WOMEN IN THE HOME 343 The need for more of these workers is exceedingly great, and the opportunity to minister in sickness by those whose training has fitted them for emergencies is one of the choicest of opportunities. It is not unworthy of note in this connection that in an experience of more than thirty years, I have never seen such a rapid break- ing down of prejudice or such a free entrance into homes of wealth and culture as that made by a thoroughly edu- cated physician who was also an earnest Christian and a woman of very winning personality. Her term of service was only a year or two, but her name is lovingly spoken after nearly twenty years. It is a pleasant thing that the common household in- terests are a bond between women of all classes. In our friendly calls we all enjoy asking how to make the sabrosas viands we enjoy so well, and we in turn may give our recipe for the biscuits or cakes which they can easily make as an addition to a somewhat monotonous menu. In the talk of flour and yeast and proportions what is more natural than to look back from the loaf to the sowing of the grain, to "the wind and the Father's will" ? How many ways can the heart be touched and the life changed by the thought of Christ as the bread of life! It is so simple when illumined by human experi- ence, but such a tragical mystery to the one who is for- ever trying to make a "worthy communion." Women are sometimes made to feel that the matter of dress and of household decoration are unworthy sub- jects of conversation. The typical "sewing society" is supposed to be merely a school for scandal, whereas we know that it may be made the most helpful of church activities. In the Book we all love best, the embroidered garment for the King's Palace, the warm scarlet robes for the household in winter, the changes of raiment for fitting occasions show that these things occupy a necessary place in a well ordered life. The education of convent or se- cluded home has given unusually dextrous fingers to the women of Latin America and their aptitude for what we 344 THE EVENING ADDRESSES now call "arts and crafts" is remarkable. We, too, love the hemming and the knitting and we are glad to see their beautiful needlework and learn stitches while we can in turn lend our own patterns or show a new way of cutting or fitting. Here come in some of the most beautiful and tender ways of approach. From the highest rank of mother whose baby is laid in a nest of choice laces, to the Indian mother who makes a little camisa from the top of her own skirt, there is not one who does not love to put a bit of her own needlework upon tiny sleeve or diminu- tive cap. When can there ever be a more sympathetic understanding between the missionary and the other mothers than when they bend over the cradle together, and what more fitting time to speak of the mother of Jesus whom we know to have been the most blessed among women, whom we love and honor but do not worship as God? And on the days when the shadow of the dark valley lies over the home, we can understand and sympathize because we too have sorrowed, but, thank God, it was not without comfort because of the "immortal hope" which they also may have, "without money and without price." This is always the hour when hearts are open to hear of the Master who called the little ones to Him. So the opportunities come as we mingle with our friends in the varied events of the daily round. How thankful we are for light and color, for flower and music, for art, for poetry, yea for the philosophy of life, all of which give us an approach to the heart! In all of these most natural appealing interests by which our com- panionship with our home friends is made more perfect, we may form the same bonds in a new land if we seek to "cultivate relations," and we always find that we may say the "good word for Jesus Christ." But these simple and natural points of contact, met in the home and developed later in club and class and church work are most valuable in their appeal to the younger women. A still more serious problem for an experienced mis- APPROACH TO WOMEN IN THE HOME 345 sionary is that of reaching the needs of the aged mothers of the old regime. La anciana, who often holds in her hands the reins of the household, ruling over her children and grand- children with a firm hand, is still left to her beads and relics and her blind prayers to the inexorable saints. "For the innumerable dead Is [her] soul disquieted." The new ideas and aspirations of her sons fill her with terror and apprehension ; she sees them losing their im- mortal souls through contact with what she believes to be damnable heresy. For her own sake we must reach her and open to her the joy of the Father's tender com- passion, the comfort of the rod and staflf through the dark Valley of the Shadow. But the problem involves far more when we realize what a unique position the aged Latin-American woman enjoys in her home. The young lawyer, fresh from the university or from foreign travel across the seas, re- turns to do quietly the bidding of his mother. The dip- lomat and the statesman will often make an intellectual or religious sacrifice to spare the feelings of his mother, the nature of which can hardly be comprehended by our American children who glory in the expression of their dominant personality. The failure to bring forward the educated middle-aged men of our time to a position of positive acceptance of Christ and an open alignment in the evangelical ranks may, in many cases, be directly traced to this source. "While my mother lives I can make no change" is the excuse of many an intellectually convinced man who is urged to take an open stand. With the tender consid- eration of a Judah he is ready to exclaim, "Let thy ser\'^ant abide a bondsman lest I see the evil that shall come upon my" — mother. It is true that the Master calls for a renunciation of father and mother if the claims of the Kingdom de- mand, but cannot much sorrow and conflict be avoided by touching the springs of action in the home? The 346 THE EVENING ADDRESSES approach there is not difficult, for the Latin-American mother is at her best as a hostess. Whether it be the lady of birth and training who will devote herself to you with every possible attention, or the old Indian woman in her hut who plucks a blossom from the cactus hedge or gives you the newly-laid tgg of her one "little red hen," if you approach worthily you will receive the most adequate expression of high hospitality, the fine flower of a race of gentle people. You must remember, however, that though your first entrance to the home may be easy, whether you will be- come a friend of the little old mother will depend upon your use of your opportunities. She is not modern, this dear little lady. Her daughters wear their skirts as tight or as loose as La Moda says, whether the material be silk or manta, but she is Early Montezuman in her hanging braids and loose sack and skirt. She cannot argue, maybe she cannot even read, she only works and prays and loves her children with passionate intensity. Because she longs first of all for the eternal welfare of her sons she cares most that they be kept from what she supposes to be a blasphemous new religion. Can we not understand her heart, we mothers who long most of all "to see our children walking in the Truth"? To find that her sons are immoral, even criminals or assassins, will not grieve her half as much as to know they have become heretics. It is easy to see the reason. She can do penance and pour out her soul in prayers and sacrifice herself to pay for masses and thus relieve her aching heart by feeling that she may be able to re- lease them from the devouring flames of purgatory, but for the Protestant she believes that there is no salvation. Think of her agony of spirit if her dear ones die without the pale of Holy Mother Church ! There is no human sorrow like this sorrow. Thank God for the blessed experience of life — of motherhood, of womanly interests, to make a basis of friendship with these dear women. In every throb of joy or sorrow, in every sacrifice for love's sake, in every aspiration of the longing soul towards a higher life, we 1 APPROACH TO WOMEN IN THE HOME 347 may find a medium for opening up new vistas of hope. When real confidence is gained we may follow the lead- ing of a loving heart under the guidance of the Spirit who will teach us in that very hour to say the fitting word. Into what beauty does the living gospel transform the life of the woman who opens her heart to the love of Christ ! What a crowd of dear old faces come before me as memory summons them once more. There is Cuca who passed through a gate of fire to save the fair-haired baby entrusted to her care, and faithful Dona Jacinta dragging her weary feet to Sunday school followed by a crowd of grandchildren, and Doha Jesus bringing her offering to the church before she buys a bit of bread for herself. There is Doha Sixta of the house of Aben- cerraje, who can never move from her bed, but whose face is beaming with joy when the "Culto" goes to her room, and there is where Doha Marta tells of winning many souls to the Master, and Doha Anastacia's prayers bring us into the very presence of God. These are they who have come out of tribulation into the light and joy of the Truth and there are many more whose names are written in Heaven. Shall we not strive to hasten with the glad tidings into the many homes Avhere they are waiting for us still ? "O God of the Latin nation, Give us the strength of ten As we carry this high salvation To the waiting mothers of men !" SOCIAL WORK FOR THE WOMEN OF URUGUAY Senora Anita de Monteverde Montevideo, Uruguay. Delivered before the Congress on the Evening of Tuesday, February 15, 1916. I wish very briefly to give you an idea of the social work done by the women of my country for the benefit of other women there. They have accomplished a great deal in fighting tuberculosis. They raised a hundred thousand pesos for this work which they used to help to give sufficient food and clothing to the sick people in the first stages of consumption. Then they organized day-schools for the little children of the people who were sick, holding these schools in the open air. They teach the children there in the day time, then feed them and send them home at night, hoping by such thoughtful care to prevent the outbreak of consumption in the children. Again, a home is being maintained for little newsboys who have nowhere to sleep. They go to this home and get a good bed and a cup of milk. The women have a special day in the year when the necessary money is col- lected to do this sort of work among the poor. Of course, there are in existence the various charitable so- cieties, such as generally fostered by the Roman Catholic Church. One of the most important enterprises fostered by the women is in the cause of temperance. This has been brought about by the influence of Miss Norville. I do not know any work in my country that has been sur- 348 SOCIAL WORK FOR WOMEN 349 rounded with so many difficulties and yet that has accom- plished such splendid results as the work which Miss Norville carries on. There is a great need for the work of the Young Women's Christian Association. Many girls who arc working in the different shops and earning their living in different ways, need an opportunity to come together for a bit of sociability or for the purpose of learning many things so necessary for them. This work is only just beginning to realize its opportunities for usefulness. The Protestant young women have shown much readi- ness to take their share of helpful activity. I am sure they will welcome any new and useful work. Uruguay is quite ready to take its full share in the redemptive work of which Latin America stands in sore need. PROBLEMS OF LATIN-AMERICAN WOMAN- HOOD IN THE HOME By Miss Florence E. Smith Valparaiso, Chile. Delivered before the Congress on the Evening of Tuesday, February 15, 1916. The Latin-American woman is preeminently domestic. This is true in all countries and among all classes. "Mi casa" is at once the centre of her affections, the summit of her aspirations, and the measure of her generosity. Latin-American women, whether of high or lowly birth, dispense an exquisite hospitality, entirely independent of material resources. "Esta en su casa" is the graceful in- troduction to the best and all the house affords. Family life is often patriarchal. I shall never forget a home I visited last year of a family holding high official position in an inland city, where husband and wife, married son, wife and baby, invalid daughter, three other children, two mothers-in-law, and numerous relatives and friends gathered daily about that hospitable board. Differing nationalities, religions and temperaments were all har- monized by the wonderful tact and self-abnegation of the wife and mother. In rural communities three and even four generations, where girls marry at thirteen, are often found under the common roof-tree, and stal- wart sons of thirty-five and forty are referred to as "los ninos," and if unruly, even at that age are reduced to obedience by the rod which Solomon recommended. No home is too poor, no board too narrow, no family too numerous to refuse shelter to the wayfarer, hospitality 350 PROBLEMS OF WOMEN IN THE HOME 351 to the guest, or refuge to the orphaned or abandoned. There is no fear, as yet, of suffragettes in Latin America. I have no words in which to express my appreciation of the sweetness of Latin-American womanhood — too often exploited, wronged, degraded, but ever patient, gentle, affectionate and womanly. Latin-American women court motherhood. The childless home is the exception and the childless woman is deeply pitied. Fifteen and six- teen children of one mother are not at all uncommon, but how often one hears the said corollary — "they are all dead but one" ! It is a curious condition which exists all through Latin America — a woman, adorned, adored and exalted even to deification, but little homage or chivalry toward womanhood. Mary, Immaculate Virgin, Queen of Heaven ; Mary, mother of James, Joseph, Simon and Judas — perish the thought ! There is a latent and subtle degradation of wifehood and motherhood in the teach- ings of the dominant Church, and to it perhaps more than to any other one thing is due the position of woman to-day throughout Latin America. There is little, if any, recognition of equality of the sexes as yet. From the cradle to the grave, the life of the average Latin-Ameri- can woman is dominated by male influence : in childhood and girlhood by paternal authority, or failing that, under elder brother or nearest male relative ; as a wife, entirely subservient to her husband; in old age, if widowed, to her sons. If she belongs to a conservative family all these influences are secondary to that of the priest. What wonder is it that these women have seldom learned to think for themselves? There are no quicker, finer intelligences in the world than in Latin America. Educators and business men agree that beside the Latin-American, the Anglo-Saxon intelligence is slow. Students of social problems find that the keen edge of this intelligence is dulled in male adolescents by a too early acquaintance with vice. Doubtless also a too early maternity often stunts the de- velopment of the finer, more protected life of many women, but on the whole, women of the middle and 352 THE EVENING ADDRESSES upper classes in Latin America are characterized by naturally quick intellects and sound common-sense. But these intellects have long lain dormant; they have been subjected to deadening influences; disuse and lack of training have led to widespread mental apathy. The in- fluence of a religious worship which they could not un- derstand, the lack of educational stimulus even in the highest social circles, the restrictions of a life filled with petty interests, have all contributed to make the Latin-American woman of independent thought and ac- tion comparatively rare, even at the present time. Even in evangelical circles, we have not yet known how to dissipate this mental inertia. When beginning Bible classes with varying groups of women in different parts of Chile last year, many of them women from well-to-do homes, I was appalled by their ignorance of things which are taken for granted as facts of common knowledge. They had heard these things many times, but they had never really thought about them; they would assent to almost any statement with pious acquiescence, but the most casual questioning revealed the fact that their men- tal activity had not yet been stirred. It took the keenest effort of which I was capable to arouse those women to intellectual activity, but oh ! what a joy those classes were when the women really gripped the fact that they were expected to have opinions of their own, to give their reasons for having them, and to defend them in the face of opposition. I can conceive of no keener satisfac- tion than to be the instrument in God's hand of awaken- ing these dormant souls. It is easy to understand, therefore, the dominance of the priest in the homes of Latin America. Deeply but ignorantly religious, accustomed to obedience, gentle by nature and enthralled by training, the fair women of these fair lands have been too often the tool of the priest for political or personal ends, the toys of an idle hour, the victims of the unprincipled, and the domestic slaves in the lower classes. Even in refined and happy homes, she who is the mother of his children is not expected to be the intellectual comrade of her husband. PROBLEMS OF WOMEN" IN THE HOME 353 But there is an ampler spirit abroad in the world. Daughters are no longer content to learn only the cate- chism and embroidery; they can no longer "Just rock." The lure of freedom must be reckoned with. They are beginning to rebel against the sway of the priest, the marriage of convenience, mental and physical slavery. They are stretching out eager hands toward they know not what — new freedom, new ideals, new aspirations, new activities. How important it is that at this critical point of the whole Woman Movement in Latin America there shall be wise leadership! To fail Latin- American womanhood now would be fatal. Shall these women be left to grope blindly, left to solve these new and per- plexing problems alone, left to become the victims of false philosophies, of empty fads, of deceiving "isms"? Let us consider a little more closely a few of these prob- lems which confront our sisters in these lands of the Southern Cross. I. THE PROBLEM OF WISE MOTHERHOOD There are no more loving and self-effacing mothers in the whole world than in Latin America, but there are comparatively few wise mothers to be found in any class. In the homes of affluence the children are practically brought up by their nurses — the "mamitas" or little mothers, as they are familiarly called — until it is time for the foreign governess to be brought in as another member of the family. There is great love of children, but almost no wise training of the child. His characteris- tics good or bad, his faults, his tempers, are all consid- ered as unchangeable concomitants of his nature. He is carressed, indulged, shouted at, and when he becomes in- tolerable, punished in a whirlwind of passion, but he is not trained. I have seen many mothers contemplate with great and sincere perplexity their unruly offspring as they have said with a sigh, 'Torque me habra salido tan malo?" "I won't" from the child is usually the end of the discussion. In homes where the economic problem weighs heavily there is nevertheless no sense of propor- tion between income and the number of mouths to be 354 THE EVENING ADDRESSES fed. The father may be an alcohoHc and the family income reduced to the pittance which the mother can earn by washing, where the washboard is almost un- known, but she brings her eighth or tenth child into the world quite cheerfully, with no sense of incongruity. There is no sense of responsibility for the physical well- being of the little life. She will gladly give it all she has, but if that "all" be nothing, a shrug of the shoulders and "Que se puede hacer?" is the all-sufificient answer. The infant mortality throughout Latin America is ap- palling, even in those sections whose climate is the most beautiful and salubrious in the world. Alcoholism and vice are responsible, no doubt, for much of this, but all Latin-American students of social conditions agree that it is more generally due to the entire lack of preparation for motherhood, and ignorance of the most rudimentary facts concerning the care and nourishment of children. Another problem of motherhood has a direct relation to the increased emphasis on education, especially among the middle classes. There is a most encouraging desire everywhere manifested that the children shall have op- portunities which their parents never knew, and it is at once beautiful and pathetic to see the sacrifices which many parents make joyfully in order that Maria, Juan and Eduardo may have at least a little schooling. But how often it happens that this very opportunity so precious to the children if rightly directed, becomes a stumbling-block in the home ! Maria, Juan and Eduardo learn many things and among them the fact that they know more than mother. Mother is a hard-working, toil-stained family drudge, not by any means so attrac- tive as teacher, who wears pretty clothes and does her hair in the latest fashion. Wherefore Maria scorns to wash dishes, and assumes an air of infinite superiority in the home, which the mother knows not how to cope with except by the patient plaint, "Maria me ha salido muy floja." My heart goes out to these women in infinite longing as I see them struggling with these problems of the home with which they are so ill-prepared to cope. PROBLEMS OF WOMEN IN THE HOME 355 2. THE PROBLEM OF HOME-KEEPING The average Latin-American woman is not lazy but she loathes work. She loathes it because she has been taught for generations that work is degrading, that it belongs to underlings and dependents, and is unworthy of a lady. Therefore the rank and file of Latin-Ameri- can women are not efficient home keepers, although there are many and notable exceptions to this rule. The wise expenditure of time, the relation of income to expendi- ture, the balanced ration, the hygiene and sanitation of the home — all these phases of domestic science which have worked such revolutions in Anglo-Saxon homes during the last decade and which give zest to life and have elevated home-keeping to a science and a profes- sion of dignity — are only beginning to be considered. What empty minds will be occupied, what cheerless homes will be transformed, yea what degraded lives will be redeemed when once the dignity and beauty of home- making and home-keeping shall once occupy the attention of that keen intelligence which is only waiting to be in- troduced to it! 3. THE PROBLEM OF CIVIC BETTERMENT The Latin-American woman is beginning in some spheres to realize that she can "do things," but this reali- zation is as yet by no means general. In some of our large cities there are groups of upper-class women who are beginning to do philanthropic work on quite a large scale. "La Gota de Leche," for the poor and sickly babies, the "Cunas" or day-nurseries, children's hospitals and Red Cross work are beginning to have considerable vogue. It is a step in the right direction, but it is capable of infinite development. With the right leadership and direction there is no reason why the women of large means and social prestige in Latin America should not set in motion large movements such as have transformed the cities and ameliorated the conditions of labor in North America. It is easy to point out the problems. The question is, "How may we help our Latin-American friends to solve 356 THE EVENING ADDRESSES them?" In so far as help is proffered graciously and tactfully, I am sure that it will be welcomed. Last year I had the privilege of traveling throughout the length of Chile, experiencing the always generous hospitality of many and varied homes, and the eagerness with which the women, the wives and mothers and girls courted sug- gestions, sought help and drank in everything resembling instruction, revealed how wide and deep is the need in their hearts and lives. I wish that I might go back thirty years and prepare myself more adequately to serve them. There is a great work in Latin America which only women can do. But more than anything which we can do is the thing which we must be. The entire inadequacy of the present force of women on the field in Latin America is patent to even the most superficial observer. Like Paul, we can be all things to all men, but not even Paul could be all things to all men at the same time. It is useless to expect one woman to devote herself to women of high social circles and at the same time to carry the burden of the slums. It is unjust to expect that women of large educational respon- sibilities can also do extensive evangelistic work. The temptation is great to so submerge one's self in the mael- strom of demands and opportunities that the best work in any department becomes well-nigh impossible. There is an immense opportunity throughout all Latin America for women of large calibre, of thorough preparation, good breeding and social graces, who are, first of all and last of all and all the time, willing to lay their whole personality close to the heart of Latin-American woman- hood, with deep sympathy and true affection helping them to solve the problems and to meet the changing con- ditions which confront them. The problem of the Latin-American home is largely an educational problem. To meet it I should like to suggest the establishment: (i) Of more schools for girls of the exclusive class, adequately equipped, with a teaching force of high grade and in sufficient numbers to permit an extensive social work. Such schools should be definitely if not aggres- PROBLEMS OF WOMEN IN THE HOME 357 sively Christian, with no temptation, through financial stress, to put considerations of income before results in character. By social work in this connection is meant the cultivation of social relations with the homes which these girls represent. Just here is where so much of our educational effort breaks down. Little attempt is made to knit up the home and the school. (2) Of a Young Women's Christian Association in two or three of the largest cities in each country, with secretaries for English and Spanish work, hostels, cafe- terias, educational and cultural classes, and all the admir- able organization which is so well-calculated to enlist the adherence and arouse the enthusiasm of girls of all nationalities and carrying social position. (3) Of popular lectures in connection with schools or churches on themes related to the home, sanitation, health, education, etc. So far as possible Latin-American physicians, educators and public men should be enlisted. Small beginnings along this line have been made in Chile with very satisfactory results. (4) Of a corps of Latin-American deaconesses, or church visitors, trained in an interdenominational Bible School in each country, and prepared to go into the homes represented by our churches, chapels and day- schools, not only with the gospel message, but also v/ith practical suggestions, as opportunity offers, concerning home problems. Surely these are very real needs throughout all Latin America. They are neither visionary nor incapable of realization. Let us as women representing large inter- ests, lay large plans ; as facing great issues, make great demands. If we are united in a common purpose, in- spired by a common zeal, and thrilled by a common hope, surely we may hear the Master saying to us, as to that woman of old, "Oh, woman, great is thy faith ; be it unto thee even as thou wilt." THE WOMEN OF BRAZIL By The Right Reverend Lucien Lee Kinsolving, D.D. Missionary Bishop of Southern Brazil, Rio Grande, Brazil. Delivered before the Congress on the Evening of Tuesday, February 15, 1916. The position of woman in Brazil is remarkable. It is unique. It almost defies analysis. I do not know how to represent it in any stronger and better way than has Mrs. Rowland in her paper just read. Woman in Brazil does not assert herself and she has not known any great emancipation. She is not athletic. She is not particu- larly advanced in educational development and acquire- ment. She knows nothing of commercialism. If in Brazil you see a woman in a shop you may know almost surely that she has come from the Old World and is not native to Brazil, and while, as I say, she has not as much emancipation as woman has in North America, either educationally or socially, at the same time there is that subtle woman's influence, the influence of the Brazilian mother. "My mother," is a charmed word everywhere throughout the Brazilian Republic and it appeals, I be- lieve, to the highest and best and noblest in men. I have seen many men of the world, men of intellectual acquirement, men with three or four degrees, men with literary ability, whose wives could scarcely do more than read or write. They had no literary fervor or acquire- ment. In some cases, they are poorly educated in writ- ing, and in reading very little more. Of course they have the elements of arithmetic and grammar. And yet these women exercise an influence that I cannot portray. It 358 THE WOMEN OF BRAZIL 359 defies analysis. It is one of the most difficult things to express adequately because we are accustomed to putting woman on a pedestal and there she stands and oftentimes we find her taking her place beside her husband, sharing her husband's thoughts, his deepest thoughts in his busi- ness, in his intellectual investigations and in the deeper things of life. Everywhere we find woman taking her place by the side of her husband. Often she is his best counselor. But in Brazil there is that subtle influence of another kind, an influence that makes itself felt, that makes itself felt for good. I believe, if you touch the women of Brazil, if you get the hearts of the women touched with the glorious gospel, if you get them to rise and stand free with that liberty wherewith Christ has made them free, you will have taken a long step towards the evangelization of that colossal republic to the south. They are not priest ridden. There may be a few in every city who are too much under the thumb of the priest, but the women that I have in mind are for the most part free-born women. The woman that I have in mind loves her freedom, she loves her home, she loves her family, she loves her flag, and she loves the truth as it is in Jesus when it is brought to her. I could tell you many a story of the faithful women in my own humble work down there, how the Bible comes and fills a place in their lives that has hitherto been empty. I remember a poor widow who for a year, without my knowledge, came to my little chapel and Sunday after Sunday brought flowers and placed them there in the chancel, and I never knew whence they came. But she did it be- cause she had learned to love God's house, and she wanted to do something to adorn it. The women down there in South Brazil have taken the deepest interest in religious work. They are especially interested in our liturgical church services, and enjoy taking part in them. I recall the case of an old woman who began to learn her A, B, C's when she was nearly sixty, because she wanted to sing the hymns and to read for herself God's word. She wanted to enjoy that great democracy which comes out of the Bible, which is not meant for the priest- 36o THE EVENING ADDRESSES hood alone but for all. If you take high inspirations to the women of Latin America, believe me, your sisters in Latin America will respond. Send out your best, your most cultured, your most faithful, your most consecrated daughters to Latin America and you will find that the culture of Latin-American women and their grace and their refinement will meet yours. There is no gift too high for this splendid service on behalf of the emancipa- tion, the uplift and the spiritual culture of the splendid women of Latin America. THE PRINCIPLES AND SPIRIT OF JESUS ESSENTIAL TO MEET THE SOCIAL NEEDS OF OUR TIMES By The Honorable Emilio del Toro Associate Justice of the Supreme Court of Porto Rico, San Juan, Porto Rico. Delivered before the Congress on the Evening of Wednesday, February 16, 1916. Before beginning to read my discourse, I desire to say a few viTords of introduction. I come from a Catholic family, but for many years I have not been and am not now an active member of any church. With the passing of the years my faith in the beneficent influence of Chris- tian principles grows, as also my love and respect for all churches that fulfil the high mission entrusted to them. In my judgment every Christian church that is estab- lished, whether Catholic or Protestant, and all social work that is carried on under its auspices, are forces destined to work for the improvement of mankind. Fur- thermore, I firmly believe that to spread the Reformation intelligently and vigorously in the Latin-American world is to awaken struggles of conscience in which there will be forged and tempered those great characters so neces- sary for the uplifting and salvation of these republics, and there will be carried to them the quickening breath of the liberties thus conquered by the peoples of the North. And now, with your permission, I shall proceed with the reading of my discourse. 361 .„ ^ 362 THE EVENING ADDRESSES In addressing you on this solemn and highly impor- tant occasion, I pray that God will illumine my mind, inspire my words and grant that the attitude which I have taken may result only in good to my fellowmen. "With malice toward none, with charity for all," I have come to this Congress with the firm conviction that there must issue from it great good to my race, a new light which shall be the inspiration of an exalted civilization in all departments of life. It was natural and fitting, in these days when the statesmen of North and South America are, by all the means at their command, endeavoring to strengthen more and more the bonds between their respective coun- tries, that the men who dedicate their lives to the prac- tise and propagation of the Gospel should show forth the greatness of their souls by taking an active part in this movement, thus assuring its success, for that which is accomplished will endure only as it is inspired and based primarily upon Christian principles. I have been asked to state this evening what are the principles and the spirit of Christianity essential to meet the needs of Latin America in our time, and I reply: The divine teachings of the Sermon on the Mount, con- veyed in the same spirit of love and truth in which they fell from the lips of the Master. As I think upon the future of America, I see it al- ways as an immense democracy. And when I consider the means necessary for arriving at this high goal, Chris- tianity furnished me with them all. Ahrens said with profound truthfulness: "The mis- sion of regenerating man and society was reserved for Christianity. Embracing man in the depths and com- pleteness of his being, and relating him in this way to God, the Source and Sustainer of all life, Christianity sanctified human personality and spread abroad the re- ligious and moral ideas which were to give to liberty its surest foundation and its widest sweep. Christianity is the creative and transforming principle of all modern liberty. Therefore, Christian peoples are the ones which reached, through liberty, the highest degree of culture; THE ESSENTIAL SPIRIT OF JESUS 363 messens^ers of an eternal principle of truth, they can- not perish as the nations of antiquity have perished ; they possess through liberty the power of ceaselessly reju- venating- themselves and of founding social institutions ever more adequate to the rights and duties of all the members of the human family. Christianity has not de- clared explicitly all the forms of liberty which history has produced, but it has laid their foundations, teaching man his true dignity and recognizing in him a divine principle, destined to triumph, by means of reason and with the help of liberty, over all error and all evil." (See: Ahrens' Philosophy of Law, Spanish version by Flamant, Second Edition, page 236.) The success of the United States of America has been due in large measure, in my opinion, to the deeply re- ligious training of the Puritans. "When they landed on these shores, their moral revolution," as a Porta Rican thinker, Roman Baldorioty Castro, has said, "had been finished, and on being transplanted to the wide field of a new world it was to bear all its fruits : full personal guarantees ; deep roots for individual religious feeling and ample field for all its forms, that is, for all forms of worship ; absolute respect of property and in consequence elective governments ; taxes foreseen and discussed and expenditures known and efficient for the welfare of the governed ; the right of assembly, of thought, of speech and of the press, and absolute liberty of labor in all its forms" ; privileges which leave deep in the soul of the peoples v/hich exercise them "an ardent desire and an active hope of unlimited improvement." (See: America, by Roman Baldorioty Castro, in Antologia Puertorri- quena by Mamuel Fernandez Juncos, page 11.) The Constitution of the United States, that supreme work of the human mind, could not have been conceived nor have Hved had not the spirit which created it and that which through so many years has been applying and extending it been inspired by the rules of life which Christianity prescribes. Never would there have ap- peared in the supreme crisis of the Nation's history the 364 THE EVENING ADDRESSES figure of Lincoln in all his greatness, had not the Bible enlightened and fortified his pure soul. Latin America is coming out into the life of civiliza- tion with a different lot. The seeds of Christianity sown since the times of the Colonizers have produced their fruits, and wherever there has been the most liberty, there its mission has become the noblest in practice. On the boundaries between Chile and Argentine, two of those American nations of Spanish origin which have attained the highest civilization, the Christ of the Andes, with his open arms, a symbol of peace and love, shows to the world how Christians settle their disputes. But the religious life of the Spanish-American countries has been characterized by the almost absolute predominance of the Catholic Church ; and in my judgment the beneficent in- fluence which Catholicism has exercised in the develop- ment of its civilization would have been greater had it been obliged to contend face to face from the earliest times with a vigorous Protestant movement. Until a few years ago, the Catholic Church was, in my native island, Porto Rico, the state religion. Among the public expenditures those for worship were conspicuous. The influence of the clergy extended everywhere. And what was the result, after four centuris of abundant op- portunities? A people for the most part indifferent or unbelieving. There took place a change of regime. The church was separated from the state. A struggle began. Under the protection of the free institutions of North America established in the island, Presbyterians, Methodists, Lutherans, Baptists, Episcopalians, began their work. Faint-hearted Catholic priests accustomed to the enjoy- ment of special privileges descried the ruin of their church. But it was not so. The spirit of the North entered into her and men accustomed to a life of free- dom gave her a new impetus. And to-day, separated from the state, sustained by herself, she is realizing a nobler and more Christian mission than in the times when her power was absolute. Those who love the progress of the nations, those who THE ESSENTIAL SPIRIT OF JESUS 365 study history dispassionately, those who have faith in the improvement of mankind, cannot but see with deep sympathy that the Reformation is spreading, that free investigation opens broader horizons to the human spirit, that Christianity preached and interpreted by all dissem- inates its beneficent influence and raises the level of so- ciety. Porto Rico is a case in point and is conclusive evidence to me of the results which will be obtained in all of Latin America from initiating and sustaining a vigorous and altruistic Protestant movement. Not only will re- ligious feeling grow ; not only will Christianity win con- verts ; not only will more prayer be offered in spirit and in truth by many men ; not only will it redound in good to the Catholic Church itself, but the influence of Chris- tianity in the life of the Spanish-American democracies will be greatly multiplied. There is something which lives in us which is part of our very being and it is the heritage received from our ancestors. And wherever the Reformation goes, wherever the Protestant minister accomplishes his mission, there it will go, there that heritage of so many generations of the peoples of the north who strove for the freedom of man will act and react. In his relations with the community, in his judg- ments on public affairs, in the direction of his own insti- tutions, in his administration of charity, in his schools and hospitals, in his ideas of the uplift of the masses and of the dignity of labor, in his spirit of tolerance, the min- ister, if he is a legitimate representative of Christian civilization, will be an inspiration to the people. This being true, I have great faith that this movement now to receive a new impulse in Latin America, will carry with it the great blessing of the free institutions of North America and of Great Britain. In my opinion, the cause of popular education and of the dignity of labor will find in it its strongest support. In my judgment that which has most hindered the for- mation of true democracies in Spanish-America has been the lack on the part of its leaders of a sincere desire and of a high and sustained effort toward the elevation of 366 THE EVENING ADDRESSES the common people. Of course, there are exceptions. Sarmiento in Argentine is one of them. But it cannot be denied that what I have stated is the rule. They feared the overturning of the existing social order, the loss of special privileges acquired through generations and the loss of their unlimited power. This was an un- christian fear. How little is the man who doubts the possibility of improvement in his brother! Certainly with the general popular enlightenment the existing social order would be changed and many would lose their special privileges and the exercise of power would be subject to certain limitations. But, on the other hand, how much civilization, how much Christianity would gain thereby ! The humble people would gain because they would be lifted up. Those who to-day are called powerful would gain, for if there is any light in their minds and any strength in their characters they would go on accomplishing great works, they would still be leaders, without bitter and deep social injustice weighing down their consciences. Our own good is not contrary to the good of our fellow men. In laboring for the up- lift of others we really work for our own. That is a poor conception of life which allows the existence of so much crime and social injustice. But let us return to the real theme of my discourse. I have listened during these days to the voice of America expressed in three languages. Its vast terri- tory, its many races, its complicated problems, have passed through my imagination and my conscience many times, and always at the close of my meditations there shone with brighter light the words of Jesus' Sermon on the Mount : "Ye have heard that it was said. Thou shalt love thy neighbor and hate thine enemy ; but T say unto you, love your enemies and pray for them that per- secute you, that ye may be sons of your father who is in heaven; for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them that love you what reward have ye? Do not even the publicans the same? And if ye salute your brethren only what do ye more than others? Do not THE ESSENTIAL SPIRIT OF JESUS 367 even the Gentiles the same? Ye therefore shall be per- fect, as your heavenly father is perfect." If the seed contained in these words sinks into our hearts what more do we need ? Nevertheless, experience demonstrates the imperfection of human nature. If in this very Congress composed of eminent men there arise different opinions, will there not also arise different tendencies and interpretations in those poor souls who have not had the benefit of your educa- tion and your struggles ? It is not enough in every case to enlighten the mind; it is necessary constantly to blow the fire. It is not enough to preach Christianity. Christianity must be lived. It is not enough to say to the poor descendant of the Incas of Peru, "Love and respect all men as your broth- ers," and then to treat him as a slave. If we put in his hand the Bible, we must put with it our love and our sympathy. If we invite him to live the Christian life, we must show him by our example what that life is. The campaign in Latin America, then, requires in addi- tion to missionaries and churches, schools where the child may be taught in a Christian atmosphere, hospitals and other institutions of charity where one in his time of misfortune may be loved and helped in a Christian way by his brother ; universities wherein those who have been privileged to scale the heights of science, art and letters may preserve the humility of Christians and go forth, disposed to use their privileges for the good of their brothers ; and if it is not possible to create those universi- ties now, then in close proximity to the great centers of learning already existing, to sustain institutions where the students can live a Christian life, whose happiness once that it has been enjoyed can never be forgotten ; also first-class seminaries where those pure and brave souls whose spirit of love and of sacrifice leads them to consecrate their lives entirely to Christ, can perfect them- selves and acquire the necessary knowledge to make their mission fruitful; and finally, a rich literature in Spanish and Portuguese, beginning with the simple story that im- presses the child's open mind and passing through all the 368 THE EVENING ADDRESSES stages of its experience until it arrives at that profound study which moves the most cultured spirits. Christianity ought to fill the whole life, and in its light all social problems should be studied and solved. The labor is complex. The different delegations sent from the Latin-American republics to this Congress show that it commenced some time ago, and that it goes for- ward in some nations as in Brazil with notable success, but to carry it out in its widest sweep requires enormous effort, inexhaustible material resources, a far-sightedness almost superhuman on the part of the leaders, and a de- votion and complete consecration to their duty on the part of the laborers, — and before all and above all it re- quires that the spirit of love, which in my judgment is the essence of Christianity, should inspire both the laborers and the leaders. Only love, without which charity, faith and religion are as bodies unsouled, will be able to impress Latin America. And when it is so impressed by love, when it is profoundly convinced of the spirit of sympathy of the missionaries, then and only then will be the propitious moment to sow and cultivate in it all the Christian virtues. May God illumine your hearts and minds. THE PRINCIPLES AND SPIRIT OF JESUS ESSENTIAL TO MEET THE SOCIAL NEEDS OF OUR TIME By The Rev. President Charles T. Paul, Ph.D., D.D. The College of Missions, Indianapolis, Indiana. Delivered before the Congress on the Evening of Wednesday, February 16, 1916. "The social needs of our time" — that is an opportune and arresting phrase, attracting emphasis to the word "our." For there never was a time when the complex fabric of human delinquency, disorder and distress, which we call the social problem, hung with such appre- hended weight on the heart of Christendom as it hangs to-day. If five years ago a North American scholar in his prophetic document, "Christianity and the Social Crisis," was justified in exposing it as "the overshadow- ing problem of our generation," with how much greater magnitude and menace does it seem to lower upon us now 1 The struggle into which the nations of Europe are plunged has pushed to the surface for rehearing and readjustment the whole question of how men and nations should live together, of how they should share the goods of life, of what are their fundamental rights and duties. What has happened in Europe to cause a lull in the epic of social redemption, and to well-nigh silence the rhapsodists of our boasted civilization? Simply this: the problems of home and community, of town and coun- try, of commerce and industry, of capital and labor, of politics and diplomacy, of morals and religion, about which for the past twenty-five years European econo- 369 370 THE EVENING ADDRESSES mists, sociologists and reformers have been lifting their warning voices, have leaped into startling combination and synthesis in the most gigantic and destructive war the world has known. Not philosophy with its insight and reason, nor science with its discoveries and inven- tions, nor art with its beauty, nor law with its restraints, nor diplomacy with its treaties, nor literature with its inspirations, nor estheticism with its refinements, nor even the Church with its institutions and activities — not all of these together availed to prevent the humiliating collapse which Sehor Andreve, the Panamanian minister of public instruction, referred to in his address the other evening at the Institute Nacional, as "b. capital sin and Few Christians would follow the eminent Spanish pub- licist, Baldomero Argente, in the declaration that the war is "the downfall of a civilization founded wholly on in- justice and benumbed with lies" ; but there is one un- gainsayable fact which is stinging the Christian con- sciousness to the quick, namely, that European civiliza- tion, with all the Christian elements it embraces, and taking into grateful account the moral heroism and spiritual fervor which are shining through the conflict, has broken at the vital point. It exhibits the supreme social failure in that it was not strong enough to hold the nations in the bonds of brotherhood, but let millions of strong twentieth-century men — the flower of their fatherlands — slip back into the jungle to kill and to de- stroy. The war has been mentioned not for special discus- sion but simply to indicate how far in advance of the world's present status is the Christian goal, to illustrate the truth so vividly set forth by the brilliant Uruguayan litterateur. Dr. Alberto Nin Frias, in the statement that "there are still clouds of darkness in the loftiest centers of civilization." The explanation of the war as well as a new challenge to the church is the fact that Christianity has never been adequately applied to national and inter- national affairs, that vast zones and strata of our organ- ized life have not yet been brought under the influence and control of the principles and spirit of Jesus, that the THE ESSENTIAL SPIRIT OF JESUS 371 very texture and tendency of the modern social order, of even the most advanced nations, is shot through with danger, discord and wrong. At this Congress we are gathered as Christian repre- sentatives of the Americas, not to celebrate our triumphs, but to face our tasks. That America, North, Central and South, insular and continental, having close his- torical affinities with Europe, teems with social problems which, though they may differ in form from those of Europe, are quite as alarming, is the common confession of all students of our respective countries. But it can be said that evangelical Christianity, conceiving these problems as needs to be met, confronts them with the assurance that in the gospel of Jesus it possesses the all- sufficient dynamic for their solution. Among the great modern discoveries, that of the social significance and power of the gospel must not be for- gotten. When the early Latin mariners stood on the rocks of Gibraltar and looked out over the Atlantic stretching away into the dim vista, they cried "Ne plus ultra," — "no farther." That watchword fixed the west- ern limit of maritime enterprise for a thousand years. But in the fifteenth century Christopher Columbus, spurning the ancient dictum, though it was confirmed by the science of his day, swept out in his caravels of faith and ventured over the untried expanse, to be himself rewarded and to bless all future generations by the dis- covery of the new world. When on that memorable Sep- tember morning twenty-one years after Columbus sighted San Salvador, Vasco Nufiez de Balboa, silent with his men on a peak in Darien, not far from where we are now assembled, caught his first glimpse of the gleam- ing Pacific, it was seen that there was a further "be- yond" to be charted and possessed. So in the social conception of Christianity and the application of its prin- ciples and spirit to social needs the modern Church is moving out from the traditional limits of individualism and sectarianism, into what has been called "the unex- plored remainder of the gospel," the corporate commu- 372 THE EVENING ADDRESSES nication of Christian truth and power to all phases of man's associated life. Jesus was neither a scientific sociologist nor a framer of systematic social programs. He was not a political reformer. He was preeminently a religious teacher, a revealer of spiritual truth, a redeemer of men from ig- norance and sin. In form and manner his teaching was given under conditions remote from our own. Some of the most flagrant ills of his day, as, for example, slavery, are not mentioned in the gospels. Yet this and seven others of the eleven social evils which Gibbon mentions as destroying the Roman Empire, have been banished from occidental civilization by Jesus' influence. Jesus made no attempt to anticipate by formal regulations the social situations which subsequently would arise. We shall look in vain in his teaching for explicit reference to many of the crucial questions for our own time. But we find something of more value than the mention of the questions — and that is illumination of the way in which they are to be met. The perennial wonder and power of the gospel is the solving and saving applica- bility of Jesus' principles and spirit to all the phases of social maladjustment which history has revealed or which can be conceived. What are some of the fundamental principles of Jesus' teaching in their bearing on the social needs of our time? Both statement and application must necessarily be brief. I. First of all may be mentioned the principle of in- dividual worth. That principle is rooted in his supreme conception of himself as the son of God, which he made universally valid by declaring himself the son of man. Jesus was the discoverer of that man who, in the em- pires of antiquity, was largely lost of view, namely, the individual. In Jesus' thought it was infinitely significant to be a human being. Through all rank and title and circumstance, in Pharisee and publican, in aristocrat and beggar, in rabbi and Magdalene, in employer and laborer, in man, woman and child, in Jew and gentile, he saw and cherished a fundamental value. Many of his noblest THE ESSENTIAL SPIRIT OF JESUS 373 utterances were given to individuals. His whole ministry was based on his recognition of the preciousness of per- sonality. He began to build a new society in the earth by calling from the Galilean shore four humble fishermen by name — Andrew, Simon, James and John, honoring the individuality each had acquired in his experience as fisherman, by declaring to all that he would turn that experience to higher account by making them fishers of men. Jesus treated people as persons. In all with whom he came into contact he sought to awaken realization of the inherent value and the possibilities of personality. No soul was ever more alive than his to the beauty and grandeur of the cosmos, yet he said that one man's life was worth more than the whole world. His was the Gospel of the Good Shepherd who left the ninety and nine safe in the fold, to go out in quest of the one. "But none of the ransomed ever knew How deep were the waters crossed ; Nor how dark the night which the Lord passed through, Ere he found his sheep that was lost." And there at the zenith of his thought about man was the creational and potential sonship of man toward God — that even democracy may degenerate into a soulless ty- value for God and made each the object of redemptive love. This principle of individual worth needs fresh empha- sis in North America. There is manifest danger that in enthusiasm for democracy as a system the sense of the value of the unit may melt away. History has shown that even democracy may degenerate into a soulless ty- ranny submerging the individual and even grinding him up in its mechanism. The vast development of manu- factures in the United States with its attendant greed for wealth has bred an alarming callousness toward hu- man life. Thousands are annually killed in preventable "accidents" on railroads, in factories and in mines. Mul- titudes of boys and girls are drawn into the smut and dust and grind of commercialism, with a good chance to be worn away, but with little chance to make them- 374 THE EVENING ADDRESSES selves. Industrial competition, when individual values are ignored, is apt to regard the persons of its workmen as mere raw material for the production of commodities and dollars. Much of our Northern industry merits the yearning rebuke of John Ruskin, uttered in his day for British industry, and through which breathes Christ's enthusiasm for man : "The cry that rises from our man- ufacturing cities, louder than their furnace blast, is that we manufacture everything there except men. We blanch cotton and strengthen steel, and refine sugar and shape pottery, but to brighten, to strengthen, to refine, or to form a single living spirit never enters into our estima- tion of advantage." One may rejoice in the growing number of plants and firms seeking to conduct business on Christian prin- ciples. It may be noted with satisfaction that many of North America's most earnest and distinguished Chris- tian leaders are business men : yet the kingdom of Amer- ican commerce remains largely to be won for Christ. The United States has still her "trusts." Many of these have been purged of their grosser iniquities ; but on the whole they have not reached the point when they can be trusted with the true interests and values of man, Jesus' principle of individual worth goes to the root of a large list of modern-day problems. Its application would abolish war ; for how could men kill one another if they truly valued each other's personality? It would cleanse away "the social evil," for how could men defile the sanctuary of their own being or violate the virtue of others, if they regarded human life with the eyes of Jesus? If the Latin- American countries are to expe- rience any vital social improvement, it is with this prin- ciple they must begin. National regeneration and ad- vance is a worthy and attainable end, only because of the possibilities of the national unit. What will touch and uplift the neglected classes — the peons, cholos and inquilinos of Mexico and the Andean republics, the mil- lions of Indians and mestizos from La Plata to the Rio Grande; the vast unprivileged masses of the illiterate, the unfortunate, the morally submerged? Nothing but THE ESSENTIAL SPIRIT OF JESUS 375 the Christian approach which, beneath the mass, seeks to find and develop the elemental and eternal value of every man, woman and child. 2. A second principle in Jesus' teaching immediately complementary to the first, is the principle of cooperative solidarity. Though the worth of the individual is infin- ite— priceless beyond all worlds — it is, as conceived by Jesus, neither a separate nor a solitary value. It has its meaning and is to be realized not in isolation, but in social relations. In this way Jesus realized his own per- sonality. Only perversion of facts and negation of the Gospels can make an ascetic of Jesus. He was no monk retiring from the world. He dwelt and wrought not in the desert, but in the ways of men. If he had lived his life alone on some mount of contemplation, in the en- joyment of his sublime and superior consciousness ; if he had never offered himself in sacrificial service to the world's needs, he never could have had either the expe- rience, or the character, or the authority which constitute his claim to be the world's Redeemer. Only in social relations could he manifest the highest that he was. Jesus' view of the individual must not be confused with the modern biological or industrial individualism whose maxims are "self preservation at all costs," "the survival of the fittest," "every man for himself." Such individualism scarcely rises above animal egoism. Un- controled and unsupplemented, it is the root of oppres- sion, injustice, merciless competition, the crushing of the weak by the strong. In Jesus' thought the law of self- preservation is complemented by the law of self-dedica- tion to the welfare of other selves, through which, and without seeking it, one achieves a higher and a nobler self. "Whosoever would save his life shall lose it; and whosoever shall lose his life for my sake shall find it" — the words fall as a shimmering yet unbroken lance on all our modern egotisms and materialisms. It is in the so- cialized personality, then, that the individual finds at once the impulse and opportunity to serve his fellow man, and in that very service, and only therein, to exercise and bring to realization the inherent powers of his own life. 376 THE EVENING ADDRESSES While Jesus, on the one hand, conceives society to be the developing complement of personality, his teaching is free, on the other hand, from any support to those forms of socialism which would reduce all personalities to a level, making the state or group everything and the individual nothing. That is unsocial because it subordi- nates man to mere aggregation or to a composite abstrac- tion. Jesus' conception is neither the organic theory of Plato and Aristotle, which regards the state as a sort of magnified human being such as built Athens but slew Socrates ; nor the social contract theory with its insis- tence on natural rights and utilitarian agreements based on mutually selfish advantage, but a cooperative soli- darity of free and interacting individualities, each seek- ing by some service to contribute to the good of the whole. This correlation of the principles of individual worth and cooperative solidarity affords the basis of perfect balance between the ideals of egoism and altruism, which as frequently set forth offer an irreconcilable antithesis- There are those who tell us that the summum bonum is the culture of the self as an end. There are others who exhort us to forget the self completely in devotion to others. In Jesus' thought each of these extremes is freed from its overemphasis, and both are adjusted and combined in a rational and feasible relationship. "Thou shalt love thy neighbor as thyself" — that is the social law of the Christian brotherhood, the regulative ideal of that spiritual order which Jesus called the kingdom of God. History has abundantly shown the political result of the failure to adjust the two principles here presented. In the Latin- American republics, for instance, we have a long story of insurgent commonwealths rising in protest against the oppressive individualism of the colonial pe- riod ; to be followed by equally oppressive oligarchies and dictatorships rising to exploit democracy. In many of the southern republics there has survived an aris- tocracy which despises labor and enslaves the work- man. The great fundamental principle of true democ- THE ESSENTIAL SPIRIT OF JESUS 377 racy according to which no individual or class seeks self- aggrandizement to the detriment of others, and in which all cooperate to "the end of organized welfare," still waits for realization. The cooperative solidarity of Jesus would break down all estrangement and antagonism between the classes, would secure all rightful privileges for those who are de- prived of them, would dignify all labor and engender re- spect for each man's contribution to the common weal. 3. A third principle in the teaching of Jesus is the affirmaiion of the spiritual. His view of the individual and of society is illumined by his central purpose, namely the exposition, culture and communication of a quality of life — a supplementing and regenerating dynamic whose source lies beyond the sphere of time and sense. Jesus was not content with mere external adjustment. He aimed at inner renewal. The supreme word in his vo- cabulary was life. He was, as Phillips Brooks said, "not primarily the Deed-Doer or the Word-Sayer; he was the Life-Giver." The life which he offered was a power over the world, a power in the world, and a power of world-denial in so far as the world-order is op- posed to man's higher welfare. "Man shall not," he de- clared, "live by bread alone, but by every word that pro- ceedeth out of the mouth of God." He constantly em- phasized the truth that to realize his true self man must seek relations with that spiritual order from which the mind and heart may be enlightened, enriched and ener- gized by the realized presence of the Divine. No truth needs stronger emphasis to-day in the face of the lure of wealth, the incrustations of ease, the pull of material in- terests, the wear and tear of multitudinous activities — the many forces which threaten to creep over and close the wells of spiritual life. One of the keenest religious leaders of England, when recently asked his impression of the United States, replied that he feared the commer- cial prosperity of that country was "blotting out the sense of God." Jesus affirmed the spiritual conception of life because it alone is the true basis of character. If certain social- 378 THE EVENING ADDRESSES : M istic Utopias were launched to-morrow we should at once be confronted with the character of the average citizen. Before we can have "better times" we must have better men. The supreme problem in every nation is the prob- lem of character. F. Garcia Calderon, the Peruvian dip- lomat and historian, has frankly stated that in the neo- Latin democracies, "the character of the average citizen is weak, inferior to his imagination and intelligence." He laments that the leaders, for the most part "men domi- nated by the solicitations of the outer world and the tumults of politics, have no inner life." * Latin Amer- ica as well as North America needs Christ's lesson that character and culture to be dependable and enduring must rest on spiritual foundations. Paulsen defined culture as "the perfect development of the spiritual life." Herbert Spencer declared "there is no political alchemy by which you can get golden conduct out of leaden instincts." Inner improvement is the indispensable ac- companiment of any external moral and social advance. It is by spiritual means alone that social transformation can be brought. Our imagination has been stirred by statistical esti- mates of the immense populations which during the pres- ent century may be domiciled in South America. It has been calculated that Brazil alone is capable of maintain- ing as many people as now inhabit the entire globe. But a vastly more important question than the number which may be added to the 40,000,000 now living between Pata- gonia and Panama is this : What is to be the character of the average South American citizen? On that the future of the continent depends. Can South America re- ject the spiritual ideal which shines in the character of Jesus ? 4. A fourth principle in the teaching of Jesus is the principle of optimism, or faith in men. Who ever saw so deeply into the human heart as did Jesus? Who ever suffered more from human perversity? Yet none ever cherished such high hopes for mankind ; none ever so * F. Garcia Calderon: "Latin America: Its Rise and Prog- ress," 288. THE ESSENTIAL SPIRIT OF JESUS 379 depended on human possibilities, or committed to human instrumentaUty such magnificent enterprises as did Jesus. He beheved in the people. Amid all the debasement and depravities of society he saw capacities for good. Though misunderstood and opposed by his own generation, he never doubted that his kingdom would be established. The correlative of his faith in God was his faith in man. The founders and prophets of the Latin-American re- publics were characterized by great expectations. Their politic idealism was derived from the New Testament, or from Lamartine who spoke of democracy as "the di- rect reign of God, the application of Christian ideas to the world of politics." Montalvo of Ecuador declared that democracy would be the law of the nations, "if some day the spirit of the gospel were to prevail." His pro- phetic enthusiasm inspired of faith in the perfectibility of men was expressed in exalted conceptions of the destiny of the future inhabitants of South America, "who," he said, "will be our descendants when the traveler shall sadly seat himself to meditate upon the ruins of the Louvre, the Vatican or St. Paul's." Simon Bolivar, lib- erator of five republics, dreamed of a state with a trib- unal of moral authority to banish vice and reward virtue. To the early reformers and emancipators everything seemed possible when once the power of the Spanish do- minion was broken. Their minds were luminous with visions of ideal commonwealths based on justice, right- eousness and peace. This sublimated idealism found its most ardent and vibrant expression in the poets who, in the decades following emancipation from 1810 onwards, rose to sing the hopes of the new-born nations. Their verses throb and glow with soaring optimism, with ex- alted evaluation of life, with doubtless confidence in the potencies of society waiting to be revealed. Joaquin' Cas- tellanos hymned "the new garden of the Hesperides," * Parnaso Argentine, 89. " !Es nuestra hermosa America un oasis A donde en pos de las jornadas rudas Por aridos desiertos, La peregrina humanidad acampa." 38o THE EVENING ADDRESSES "the new Eden" — "our fair America, the oasis where after rough journeys over arid wastes pilgrim humanity may pitch its tent." Olegario Andrada, the laureate of the Argentine, in his noble epic, "Atlantida," which has been called the poem of the Latin hope, celebrated Latin America as "the golden promise of humanity's fu- ture," calling the world to behold "the fairest of visions" and to hear "in the colossal hymn of the deserts, the eternal communion of nations." ' He salutes Colombia, "the opulent bearing in its bosom the inexhaustible youth of the world." Venezuela is hailed as a "vast hearth of life and animation, cradle of the great Bolivar and every- thing great beside." Bolivia is the land of restless genius and constant valor, "dreaming of wide horizons." Peru is the seat of "a virile people astir with the seed of re- demption." Chile is "more valorous in industry than in war." Brazil receiving the surging kiss of the Atlantic "will realize increasing greatness with enlarging free- dom." Uruguay "yields her bosom to the caress of prog- ress," and the Argentine "forever in quest of sublime ideals, a young nation lulled in its very cradle by immor- tal songs, calls to the feast of its wealth all who worship at freedom's sacred shrine." ' But it cannot be said that this note of buoyant confi- dences and hope is the dominant strain of Latin-Ameri- can literature to-day — of either its poetry or the delib- erate prose of its social and political aspirations. Indeed the high expectations accompanying the rise of the dem- ocracies suffered eclipse in the minds of many of the emancipators, before they passed from the scene of action. For example Bolivar looking backward upon his ' Ibid. 23. "Atlantida encantada . . . . . . promesa de oro Del porvenir humano . . . (La mas bella vision de las visiones Al hymno colosal de los desiertos La eterna comunion de las naciones !" 'Atlantida. THE ESSENTIAL SPIRIT OF JESUS 381 great work of political deliverance, and outward on the social conditions which followed it, wrote: "Those who have served the cause of the revolution have ploughed the sand." Reflecting on the moral poverty of his peo- ple, he said, "if it were possible that a portion of the world should return to its primitive chaos, such would be the last phase of America." * Shortly before his death in 1830 he had reached the state of pessimism in- dicated in his memorable words : "There is no faith in America, neither among men nor among nations. Treat- ies are scraps of paper (papeles), constitutions are mere books, elections are combats, liberty is anarchy and life is a torment." It is a conservative statement of fact to say that the pages of the most brilliant of contemporary Latin Amer- ican authors, with few exceptions, bear in a conspicuous degree the blight of pessimism. There is the frankest avowal of the loss of social hope, of depreciation of the value of human life, of the worthlessness of all struggle or effort for improvement. And the concomitant of such avowal is usually a loss of belief in God and the soul. Let us take, for example, Manuel Gonzales Prada, Peru's most eminent critic and litterateur, and present director of the National Library at Lima. No foreigner has ever ventured such searching analysis and such scath- ing exposure of conditions in Peru as that which Senor Prada has presented in a recently published work.* With an invective beside which the Old Testament prophets were mild he declaims against "la mentira so- cial," "the social lie." Everywhere he sees weakness, falseness, corruption. The government is "imbecility in action." "Littleness abounds in everything, littleness in characters, littleness in hearts." "What publicist," he cries, "will break the muzzle of gold?" "What poet wiP thunder with anger engendered by wrong?" "Peru is a sick organism ; wherever the finger is applied to her she exudes pus." But Gonzales Prada has no remedy for the * Quoted by F. Garcia Calderon : "Latin America," 74. ■Manuel G. Prada; Paginas Libres, Madrid, 1916. Introd., pp. vii-Ixxix, 166-182. 3^2 THE EVENING ADDRESSES disease ; he has no faith in the state or in man. Seriously he raises the question as to whether man is worth Uttle or nothing. He exults in debasement, "Why deny hu- man perversity? There are men who kill by their very shadow, like the manchineel of Cuba or the upas-tree of Java." He laughs at friendship ; "our friends are ac- cursed plots where we sow wheat and reap weeds." What motive can there be for social effort when life itself is regarded as a bane? Here is the fundamental proposi- tion which underlies the writer's despair: "Why desire to live? If life were a blessing the surety we have of losing it would of itself suffice to turn it into an evil." "We should all believe it (life) a dream if sorrow did not prove to us the reality of things." "Existence and sorrow are synonymous. The most worthy work of a God would be to reduce the universe to nothing." Gon- zales Padra, brilliant essayist, master of a faultless Cas- tillian style, the acknowledged leader of a whole coterie of young disciples, stands towards the close of his career with a wail of despair upon his lips, with no constructive or saving message for his needy country. In recent years a new group of poets has arisen called the modernists, whose avowed mission is to sing again of the America of Columbus and Bolivar — "the vast prov- ince of Utopian dreams." ' The group includes among many others such writers as Amadeo Nervo of Mexico, Julian del Casal of Cuba, Rufino Blanco-Fombona of Venezuela, Jose Asuncion Silva of Colombia, Gallegos del Campo of Ecuador, Jose Santos Chocano of Peru, Jaimes Freyre of Bolivia, Julio Herrera Reissig of Uru- guay, Diego Duble Urrutia of Chile, Enrique Banchs of Argentine, and Ruben Dario of Nicaragua. These mod- ernists profess to give us the last and highest word of the present Latin-American ideal and aspiration. The dean and outstanding genius of them all is Ruben Dario of Nicaragua, who has written with such beauty of form and sentiment that he is regarded by many as the great- ' Ventura Garcia Calderon. Del Romanticismo al Mod- ernismo, 5. THE ESSENTIAL SPIRIT OF JESUS 383 est of modern lyrists/ x\nd it is in Dario that the undertone of despair which characterizes this entire school finds its saddest and most arresting voice. Even through his most exalted verse, in the words of Spain's most penetrating critic, Juan Valera, runs "the negation and contempt of God ;" and, as to man, "a pessimism which disturbs with its dissonances now with a shriek of pain, now with an outburst of laughing scorn," ' Even when one turns to Dario's "Songs of Life and Hope," expecting some strong positive note of optimism and confidence, one is disappointed. In one lyric en- titled "Melancholy" he speaks of going blind and dis- tracted through a bitter world, bleeding drops of melan- choly, breathing agony and bearing a burden of woes he can scarcely endure. And in another he sings the propo- sition that life's great fatality is life itself. "For there is no greater sorrow than the sorrow of being alive, Nor greater burden than that of conscious existence."* In history he sees that goodness and honesty are but as "the foam on the sea," while evil is triumphant, "Together we have seen the wrong, And how in the turmoil of the world A triumphal arch for every vice is reared."" Among the latest compositions of the Peruvian Cho- cano are two pieces entitled "The Useless Struggle" and "Nocturn." In the first he says: "In this futile war against chance I see only the mouth of the opening grave," and in the second he confesses himself crushed by the thought of useless striving, of building on the air, ' Deceased, March, 1916. 'Ruben Dario, Obras Escogidas, Vol. II, Madrid, 1910. Ap- pendix: Juicio de Juan Valera, 283-285. "Cada composicion parece un himno sagrado a Eros, himno que a veces, en la mayor explosion de entusiasmo el pesimismo viene a turbar con la disonancia, ya de un ay de dolor ya de una carcajada sarcastica." 285. * Pues no hay dolor mas grande que el dolor de ser vivo ; Ni mayor pesadumbre que la vida consciente. "Lo Fatal." Obras Escojidas, vol. II. ""Juntos hemos visto el mal y en el mundano bullicio Como para todo vicio, se eleva un arco triunfal." Ob. Escoj. 25, 384 THE EVENING ADDRESSES of ploughing in the foam, of living an entire life with- out a why or a when." Another typical utterance is that of Julio de Rivalta of Guatemala, who, confronted by human need and sorrow, seeks only a sentimental escape. "So fierce the struggle, so intense The weariness of life I feel, Why speeds not my departure hence? In sleepless nights is my appeal." " And he prays that some invincible power would snatch from him the image of suffering and put it into some un- feeling heart. Perez Flores of Ecuador echoes a Buddhist lament in his verse of "gloomy desolation and hollow pain," real- ized in man's existence which is "illusion deceptively sus- tained like the sad symphony of the sea." " Only one more quotation is given of hundreds which might be offered to illustrate the negative message of Latin-American letters — the loss of the zest of life, of confidence in man, of social sympathy and hope. It is from the "Nihilismo" of the Cuban lyrist, Julian del Casal, "To every groan now I am deaf, Now I am dead to every smile. Nought in the future stirs my soul, Nought in the present I deem good; If 1 look to the horizon, all is dark; If I bend to the earth, all is mud."" i I " Parnaso Peruano, 229, 237. "En esta guerra iniitil contra la desventura, Solo veo la boca que abre la sepultura. No es el combate sordido el que por si abruma, Sino el pensar lo iniitil que es el estar luchando : Edificar al aire, labrar sobre la espuma, Vivir toda la vida sin un porque ni un cuando ..." "A Mi Ester: Almanaque Hispano-Americano, 1916, 74. "Es tan grande la lucha tan intenso. El cansancio que siento de la vida, Que en las vigilas de mis noches pienso : i Porque no se acelera la partida?" " Ibid. 92. "Motives Nocturnales," THE ESSENTIAL SPIRIT OF JESUS 385 Over against this philosophy of materialism and de- spair so largely held by the intellectual classes of the southern republics, how opportune the message of Christ with His gift of new life, His revelation of God, His sublime faith in the redemptibility of men, His vision of a coming kingdom of brotherhood ! How can there be rnoral, social and religious progress in Latin America unless the intellectual leaders are themselves inspired with some dynamic of hope? Thousands of brilliant men in these countries sincerely believe that Christianity is a dead issue. The answer of a buoyant evangehcalism, conscious of its abounding life and longing to share with all men who have it not what it believes they need, is this: Dogmatism may be dead, mediaevalism may be dead, ecclesiastical forms and institutions may be but empty shells from which life has departed, but Jesus Christ lives to reinspire and to save Latin America, to more than fulfil the dreams of her greatest seers. Latin America waits for the manifestation of Christ's love and power in the devoted service of his true disciples, seeking to interpret and apply his principles and spirit to all phases of personal and national life. Christ Himself surely expects that, issuing from this Congress, his messengers will go forth to their task with renewed assurance that in His principles and spirit they have the bread and water of life to refresh the millions hungering and thirsting after the righteousness which He alone can give. And He expects that, rising from the national churches of Mexico, the Antilles, Central and South America, and from the home churches in North America and Europe, hosts of new messengers and workers will speedily go forth to be His instruments in " C. S. Gonzales : Antologia de Poetas Modernistas Ameri- canas. "Nihilismo." 67. "Para todo gemido estoy ya sordo, Para todo sonrisa ya estoy muerto. ***** Nada en el porvenir 4 mi alma asorabra Y nada del presente juzgo bueno; Si miro al horizonte, todo cs sombra, Si me inclina a la tierra, todo es cieno." 386 THE EVENING ADDRESSES the social and spiritual uplift of the Latin-American world. Behind the call and opportunity of long neg- lected fields is the promise and the unfelt floodtide of Christ's own regenerating power. "Say not the struggle nought availeth, The labor and the wounds are vain, The enemy faints not nor faileth And as things have been, they remain. "For while the tired waves, vainly breaking, Seem scarcely one painful inch to gain. For back, through creeks and inlets making. Comes silent, flooding in, the main." THE TRIUMPH OF CHRISTIANITY By The Reverend John F. Goucher, LL.D. Board of Foreign Missions, Methodist Episcopal Church. Delivered before the Congress on the Evening of Thursday, February 17, 1916. Christianity is that which Christ embodied, that which He revealed, that which He came in the flesh to estabHsh in the hearts of men. Jesus is the express image of God revealed through the limitations and activities of the human life; and that which Jesus came in the flesh to establish was replicas of himself. Christ-likeness is Christianity, and in that sense we shall use the term this evening. Christianity is larger than any organization, broader than any formula, richer than any experience, more com- prehensive than any sacrifice or ceremony, more inclu- sive than its interpretation in any land, by any race, or in any age. These may assist in revealing or emphasiz- ing some of its characteristics, but "by the grace of God, Jesus Christ tasted death for every man," that every human attribute and every human aptitude might be vi- talized, developed, and find fullest expression in and through Him. "All things are yours, and ye are Christ's, and Christ is God's." It will require the universal church and ultimate humanity to fully interpret Jesus Christ in whom "dwelleth all the fullness of the Godhead bodily." Personal conformity to this ideal as embodied and re- vealed in Christ Jesus is so essential that divine provis- ion has been made for the continuance of this exact pat- tern, unchanged among men for all time, and for secur- 387 388 THE EVENING ADDRESSES ing personal conformity to the same. When Christ closed His ministry in the flesh, He promised He would send the Holy Spirit, whose office it is to take of the tlimgs of Christ and show them to His followers, to bring all things to their remembrance, to guide them into all truth, to witness to their personal recreation in the Divine image, and to their personal adoption into the family of God. So jealous is the Holy Spirit of His office, He will not entrust its administration to any other. Neither cere- monial enactment nor priestly pronouncement can come between Him and the redeemed soul, but "the Spirit Himself beareth witness with our spirits, that we are children of God." The genuineness of Christianity is tested by the Christ-likeness, To my mind, one of our chief obligations for carrying the Gospel into all the world is that we may not be lim- ited to a provincial, national or ethnical Christ as inter- preted by any age or people or land, but worship the universal Christ as interpreted by ultimate humanity and the Church Universal. This morning we heard some things spoken of as the triumphs of Christianity. I do not propose to catalogue the victories or the achievements of Christianity. Chris- tianity is qualitative and not quantitative, and Christian- ity as yet has not triumphed on this earth in a single particular. But the kingdom of God has come and the kingdom of God is coming. When after weary centuries of human groping for its lost ideal, Jesus assumed our humanity, accomplished the will of God in every particular, made the consum- mate, unapproachable manifestation of love, proclaimed "it is finished" and yielded up His spirit a sacrifice upon the cross, the kingdom of God had come in a human life. Since the embodiment of the ideal and establishment of the kingdom of God in that human sector, the king- dom of God has been in process of unfolding throughout the world. This is the teaching of Christ and empha-j sized by the apostles. TRIUMPH OF CHRISTIANITY 389 Three parables concerning the kingdom of God in the 13th chapter of Matthew set forth different phases of this process. The good seed among which tares were sowed, pre- sents the divided occupancy of the field, but the quality of the seed was not affected, and its growth progressed to the assured harvest. The mustard seed, very small but vital, developed to full maturity. The leaven, self-propagating and pervasive, leavened the whole lump. The process persisted in adverse con- ditions, from smallest beginnings, till the whole was transformed. The extension of Christianity is the motive of our Lord's Prayer. It contains one inclusive, dominating pe- tition and six specifications. The one general inclusive petition is, "Hallowed be Thy name," that is, honored, exalted be Thy name. The first particular petition is a prayer for the supreme sovereignity of God within the petitioner, that he may become a replica of Jesus Christ. The petition, "Thy Kingdom come," is intensely personal. It asks that the sinless obedience of Christ, through which He mani- fested that the kingdom of God had come and was triumphantly established in His soul, may be realized at the source from which the prayer emanates, that is, in the soul of him who prays. As under the Levitical law the officiating priest was required to offer sacrifice for his personal preparation be- fore he might officiate for the people, so the followers of Christ are required to offer this intensive prayer of ab- solute consecration to God before they may properly or consistently intercede for the world, or offer the exten- sive prayer. "Thy will be done on earth as it is done in heaven." For a person to harbor disloyalty toward God in his own heart and yet to pray that the will of God be done elsewhere is to repeat the sin of Achan. The Triumph of Christianity is essentially related to the nature of God and to the fundamental nature of man. God is Love. Love is a social thing and must have ex- 390 THE EVENING ADDRESSES pression. Love is inseparable from personality, and per- sonality demands fellowship. Therefore, God created man potentially in His own image, as the antithesis of Himself, with almost limitless capacity for blessedness, but dependent, and dependent upon Himself that His love might find expression by ministering out of its overflowing fullness to man's al- most boundless needs, and that He might have the recip- rocal response of fellowship with man, which personal- ity alone can render. Neither without the other can be satisfied. Therefore — The ideal and objective of humanity is personality, personality like God, the embodiment of Love, mani- fested through ministry and gauged by sacrifice. In the exercise of free-will, which is inseparable from personality, humanity, in its progenitors, foreswore loy- alty to God, and enthroned unregulated desire. Instead of remaining God-centered, man chose to become self- centered. Thus he lost the image of God, and found himself out of adjustment, antagonistic to the order of things, facing the hitherto harmonious world with a spirit of selfishness, greed, strife, hate, murder. As the uni- verse came from the creative hand of God, it was a tran- script of His love and a demonstration of His purpose to bless. The exactness of this adjustment to love mea- sures the world's antagonism to selfishness, everything is vicarious. The bestowment upon man of free-will implied the possibility of such an issue. God had provided for its correction, and promptly promised recovery through the seed of the woman, not as an after thought, but "accord- ing to the eternal purpose which He purposed in Christ Jesus our Lord." By the enthronement of selfishness, which is the essence of sin, man had clouded his vision of God, and lost his true ideal of personality, but his inherent, subconscious nature was insatiably assertive, and he never lost his desire for order and blessedness. Running through humanity of every degree of devel- opment, from the lowest to the most advanced, there is a structural principle seeking to complete the unit, and TRIUMPH OF CHRISTIANITY 391 to organize the most complex and inclusive combinations. But the universal standard, which requires unselfishness, viz., the supreme good of the people, is written indelibly in the consciousness of the people. This may be sub- merged for a time, but it cannot be destroyed, for it is the only objective which can stand the test. This asserts itself in all unrest, change, and effort. "In the fullness of time" Christ was sent to restore to humanity the ideal of personality which he had lost. God who is Love, and loves man with an everlasting love, had no need in Himself, either for preparation or the time element. But preparation on the human side of the prob- lem was essential. This required the awakening of re- sponsiveness, and depended upon three elements, to each of which the time element was a necessary factor. (a) Not until selfishness, which is the essence of sin, and the spirit of hate, cruelty, and murder had demon- strated its nature in its inevitable fruitage of inadequacy, insatiable hunger, tantalizing desire, persistent heart ache and spiritual death would man be approachable by the remedy. (b) Not till man had experimented with free-will in all possible lines, both individual and organized, of un- regulated expression for his selfishness and had demon- strated its inability to satisfy could he be interested in the true ideal. (c) Not until the tableau, picturesque, spectacular form of illustrative teaching spiritual truth through elab- orate rituals, gorgeous ceremonials and exactly ordered temple service, had communicated its suggestions of fun- damental spiritual truths to the stunted and sluggish spir- itual consciousness, and the prophetic office had pro- claimed the necessary formulas for enlightenment and verification, and there had been awakened at least a dull heart hunger for the unknown God, was there an ap- peal for the spiritual message of Christ. Then Christ came to embody, reveal, and restore the true human ideal, that is, the life of God in the soul of man. Selfishness had reached its culmination in the reign of luxury and lust, of ennui and subservience, of personal l<^2 THE EVENING ADDRESSES degradation and despair. The vagueness, hopelessness, dissipation of that age has never been exceeded. Selfishness had attained its consummate organized in- terpretation, when the Roman Empire, by the enforced peace of military occupation, held the world still while it registered the vagaries and cruelties of the distorted civilization. Intellectual freedom registered its highest attainment in the exactness of Grecian culture. But in Greece, as throughout the Roman Empire, wherever hu- manity was found, the individual was submerged. The ideal of personality had been lost, or was persistently and systematically disregarded. Slaves were cruelly held, and the slave was legally a thing, not a person. The wife or the daughter was the property of father, husband, or brother, held as he pleased and disposed of as he deter- mined. The child also was a form of property under the control of his father. Slaves, children, and women were doomed alike to live dependent on the whims of others, regarded by society as mere machinery to minister to its convenience, held to be property, and absolutely at the disposal of the master, father, or husband, who might kill, barter, use or abuse as he willed. Greed determined relations, and might in- terpreted the standard of right. Never in the world's history were human conditions at greater variance with the Divine Purpose. The ethical consciousness of the Hebrews, to which the revelation might appeal ; the exact, discriminative Grecian language through which His teachings might be transmitted with crystalline exactness ; and the Roman supremacy over world government and conditions com- bined to constitute the "fullness of time" when the true ideal of manhood might be recommunicated. Then Christ came, the embodiment and revealer of personality, and interpreted the life of God in terms of human living to make its realization possible in the souls of men. Christianity is essentially democratic. "Its proclama- tion liberates the deeper sympathies, which war with in- herited indifference and vulgar callousness." The office of the Holy Spirit is to release personality. I TRIUMPH OF CHRISTIANITY 393 Jesus taught the infinite value of a human soul; that the gain of the whole world cannot compensate for the forfeit of one's self, and that no one can offer a suffi- cient ransom for himself. The value at which Christ appraised the individual has modified all social relations and political systems, and is destined to do so more and more. Since the incarnation of Jesus Christ the devel- opment of personality is the theme of all history and the gauge of all progress. Every movement is toward personal liberty, even-handed justice, family purity, na- tional loyalty, international confidence. In the seclusion of the Sinaitic range. God. through Moses, gave to an unorganized crowd, debased by serf- dom, fleeing from slavery but seeking an independent life, the abstract law of righteousness written in tablets of stone. Gradually that law has permeated all social rela- tions, and has been written into the jurisprudence of every nation which has advanced beyond barbarism. On Calvary, in the sacrificial death of Jesus, God gave the concrete embodiment of the universal law of love, written in blood, and this is slowly but surely drawing all men to its embodiment, and will eventually be realized in the exaltation of personality, wherever man is found. Men differ as the square of their ideals and the cubes of their personality ; but personality can only be realized in and through social relationships. Therefore, salvation must include these relationships. God proposes to cor- rect human conditions by reconstructing the prime factor and readjusting man to Christ. Personal regeneration is relied upon to correct all social conditions. No ques- tion, personal, social, economic, or national, is perma- nently settled till it embodies and interprets the life of Christ. Faithful and holy men of all ages and races, uncon- sciously to themselves it may be, are engaged in the com- mon task, working together with God, through His Son, in building up a new humanity, where the supreme force of divine love will interpret itself in a consistent person- ality, embodying the higher loyalty to God and the super- nationalism of His Kingdom. 394 THE EVENING ADDRESSES We rejoice in the fact that the power of Christ has wrought mightily in indvidual lives, but we are required to say "there is none good, no, not one." The power of Christ has been transforming society, but society is not so transformed that His will is "done on earth as it is in heaven." But Christianity includes transformation and recreation of all conditions, individualistic and commu- nistic, so that the will of God shall be expressed in every human relation and desire. When the world came from the creative hand of God, it interpreted His life and manifested His purpose of blessing, so it is to be when Christianity has triumphed — old things will have passed away, and behold, all things shall be a new creation, and that is what we are thinking of here and now. Christianity is progressing toward this absolute and inevitable consummation, The Kingdom of God is coming. The triumph of Christianity is assured because — The whole is necessarily greater than any of its parts, so God must reign. We cannot think of God as God, if He sent forth or liberated any force or forces which could escape His con- trol ; "all things work together for good." God has promised the triumph of Christianity. His wisdom and truth are involved in its realization. It must triumph, otherwise His love faileth, for God has made the triumph of Christianity the object of His followers' daily prayer. This is the purpose of God Almighty, the Everlasting Father, and God will never be satisfied as He looks into the face of His human children, with all His eagerness, and desire, and limitless capacity for ministry, until hu- manity has given Him its love and, without restraint, gladly responds to His sovereignty. Man is '^o created that nothing but the love of God can satisfy him. It is written in the very nature of God Himself and written in the essential nature of man, who was created in the image of God. Neither can be satisfied without the other. The triumph of Christianity, the reproduction of the image of God in humanity, is as certain as the existence of God. TRIUMPH OF CHRISTIANITY 395 The kingdom of God is coming, and all real human development is progressing towards this absolute and inevitable consummation. There is a steady under-cur- rent in this direction, moving like the gulf stream in mid- ocean, through all the nations of earth. Every movement must be adjudged by its trend, and progress is determined by distance from the starting point, not simply by the position already attained. His- tory, sociology, jurisprudence, every science and every art demonstrates that since the incarnation of Jesus Christ, "bringing life and immortality to light," thus re- vealing the lost ideal and the motive for attaining it, the trend of human development has been towards the safe- guarding and emergence of personality, not as the pre- rogative of the exceptional and favored few, but as the right of each ; the liberation and exaltation of woman ; the conservation and education of childhood ; national solidarity; and international confidence and cooperation. These are but steps toward or elements of this progress and point to that higher loyalty to Jesus Christ and the super-nationalism of His Kingdom toward which hu- manity is moving. Let us study very briefly a few outstanding facts in continental areas and note the trend and progress they manifest. As we scan the daily papers or listen to the conversa- tion of our fellow men we are continually reminded of the war in Europe. The unprecedented slaughter with its entailment of widowhood and orphanage, the enor- mous exposure and suffering, shattered health, devas- tated homes, blasted hopes, wrecked possibilities, and wasted resources, cast their shadow like a suffocating pall. But the war in Europe is not an evidence of the failure of Christianity, as some assert. Which of the belliger- ents was in fact a Christian nation? In what particular was the proclamation of war specifically intended to fur- ther the spiritual life, or did it embody the spirit of Christ ? Which principle of Christianity has been respon- sible for its prosecution? The war in Europe is not an 396 THE EVENING ADDRESSES evidence of the failure of Christianity, but it gives evi- dence of great progress toward and is working mightily toward the triumph of Christianity. Man needs objectives outside of himself through which to realize^ develop and interpret unselfishness. "It is not good for man to be alone." Speaking in general terms, man will find these objectives in the claims of five progressive relationships, (i) Family. (2) Tribal (clan, community, or state). (3) National. (4) International. (5) Super-nationalism. It has come to pass that any person who does not recognize that loyalty to his family has claims upon him superior to his own personal convenience or desires is considered a derelict, despised and ostracised by the social code of ordinary society. It has come to pass that any person who does not sacrifice his family interests and personal desires to the demands of his community or state, when necessity re- quires, is considered a coward and is compelled to coop- erate. The war in Europe is the greatest demonstration the world has ever seen of national devotion. Personal con- venience, family claims, community and state demands all have been subordinated with unprecedented obedience and abandon to national loyalty. The supreme test of sacrifice, suffering and endurance has been met with devotion equal to the demand. Whatever may be the outcome of the war, the talk from every quarter and all indications point directly to- ward an internationalism which will mediate between the nations of the world as the courts of every civilized nation do between individuals and corporations. There is a higher law and a finer justice than brute force and physical prowess. This law and this justice are funda- mentally related to the universe, essentially related to the Creator and the creature. The next step will be a natural one, namely, towards the higher loyalty to God and the super-nationalism of His Kingdom. The democratizing of the nations, the general distribution of the New Testament to the sol- TRIUMPH OF CHRISTIANITY 397 diers of the various armies, their appreciation and study of the same, the sobering of thought and deepening of spiritual hunger in the trenches and in the homes, the broadening, upHfting influence of study and occupation brought through Christian ministries to the many mil- lions of prisoners in the detention camps, the mobiliza- tion of thought and the modification of ideals are all prophetic of larger personality, broader relations and higher loyalty. But further, the most obdurate organized resistance to the development of personality after the pattern shown in Christ Jesus is losing coherence. The claims of the Roman Catholic Church to spiritual authority, infallibility, temporal power and the like have been badly shaken by the exigencies of the war. They have been demonstrated to be absurd assumptions sur- viving from an ignorant, intolerant and superstitious age. With large numbers called to the colors on both sides, forced to serve shoulder to shoulder with evangelical men of all beliefs and of no beliefs, to share in mutual hardships, depend upon mutual support and realize mu- tual results, these Roman Catholics have developed a deepening sympathy and heightened respect for their comrades in arms. The inability of the Roman Catholic Church to ad- vise, counsel or command wisely has been manifest. Its high officials have contradicted and accused each other. Its suggestions of truce and its ofifer to arbitrate or mediate have been treated slightingly or disregarded. It is coming to a new appraisement in the light of its illiteracy, partisan spirit, perversion of education, paraly- sis of initiative, antagonism to science, resistance to national development and repression of personality. Mahommedanism with its fanatical solidarity, obeying with frenzy, seeking death as a release from restraint in a "holy war" (so called), no longer yields to dictation nor discredits new ideas or ideals. They, too, are en- gaged on both sides of nearly every battle, found in every detention camp, are amenable to the same environ- ment as the Roman Catholics and are making similar 398 THE EVENING ADDRESSES response. God "makes the wrath of man to praise Him." An educated citizenship and an absolute monarchy can- not exist together. Christianity invariably works toward personality and constitutional liberty. The new wine of the larger life cannot be contained in the old bottles of monastic or monarchic domination. The irrepressible conflict is personality versus despot- ism, and it has come to pass that the last absolute mon- archy on earth has given way to constitutional govern- ment and it is almost universally recognized that every national government is justified only in so far as it safe- guards the rights of the individual to life, liberty and the pursuit of happiness. The most outstanding fact in the world's history of the past five years is not the destructive war in Europe, which is revealing the death throes of national selfish- ness, organized greed, destructive competition, and is the natural consummation of the commercial spirit which holds that "business is war," and that might dictates the standards of right. Whatever the outcome of the war, it will make for righteousness. Neither are the governmental transformations in China the most important events in the last half decade. They are evidences of the leavening of Christian doctrine, which — communicated through Christian teachers and so- called Christian nations, embodying somewhat of its power, but greatly adulterated, and ofttimes perverted — has permeated their thinking, modified their ideals, chal- lenged them with new standards, disintegrated their stability, broken their anchorage to the past ; and is work- ing toward a virile, constructive, consequential, national relation to world problems. There need be no solicitude concerning the reversion of China to a monarchial form of government. Its prog- ress may be temporarily retarded, but it cannot be per- manently prevented. There are deeper counter move- ments, which will control the outcome. The new nationalism and the new patriotism, which have been spreading, deepening, and strengthening dur- ing the past months, is unprecedented in the history of TRIUMPH OF CHRISTIANITY 399 China, and possibly in the history of the world, and is registering itself in a fundamental solidarity of desire and effort for three things in particular : 1. An efficient army and adequate navy. 2. The development of their national resources and industries. 3. Universal education, and it is proposed to make this compulsory. Farther reaching, more constructive, and more poten- tial than either the war in Europe or the governmental changes in China, is the vitalizing influence of the Word of God, and the changing interpretation of Christian ministries in the Far East. The missionary no longer rates himself to be an exclusive agent of the particular board which selected him, sent him to the foreign field, and maintains him. He has a fuller vision, and considers himself a citizen of the Kingdom of God, his board and his denomination to be under like commission — all servants of the King- dom of Heaven, all laborers together with God. For- merly he too often labored to extend and increase the work of his particular society, by unconsciously or per- haps consciously at times engaging in predatory cam- paigns upon the work and converts of other societies, by unnecessary duplication, by harmful competition, or by other aggressive methods which dissipated effort, wasted resources, misinterpreted the spirit of Christ, and by gathering not with Him, he registered himself against Him. The new emphasis appeals for service through sacri- fice to the courageous and innate spirit of ministry. It quadrates the individual with an enlarged and enlarging horizon. The outstanding objective of missionary activ- ity as stressed today is communistic, and looks toward China's transformation into a Christian nation. It is the exaltation of loyalty to the Kingdom of God rather than slavery to a form of doctrine or method of interpreta- tion. This enthronement of the spirit of Christ cooperates 400 THE EVENING ADDRESSES as a loving response to His prayer for the unity of be- lievers, and finds striking expression in many ways : In the delimitation of territory, or spheres of influence. The "open door" at strategic centers for administra- tive, institutional and interpretative activities. In the interdenominational organizations for confer- ence, direction and supervision. The forces which make for righteousness are more united, more recognized, and more regnant than ever before. On the continent of America, the trend is steadily to- ward the development of personality and international- ism. The Pan-American Conferences, this Latin-Amer- ican Congress, the Monroe Doctrine as recently inter- preted by President Wilson — all evidence that purpose and movement. But time fails me, and I must close this inadequate, free-hand sketch, so hastily and imperfectly presented. These arguments and illustrations are evidences that hu- man personality, in its two interpretations, individualis- tic and communistic, is unfolding in many ways like Christ, its model, and illustrate the trend and progress toward the final triumph of Christianity, when Jesus Christ, whose right it is, shall reign King of Kings and Lord of Lords. Bishop Kinsolving: Ladies and Gentlemen, I am going to disobey orders. I was sent here to preside first and then to say something about the needs of Latin America afterwards, but I think the hour is somewhat advanced, and I think that in view of that fact and the fact that Latin America is so well known to all of you, it is far better to have a hymn and then dismissal. I will ask Bishop Lambuth to give us his blessing. Mr. Mott: I think it will be a bitter disappointment not only to the Committee on Arrangements, but to the Congress as well, if we do not yield to the desire that you speak at least a part of the time allotted to you to- night. Bishop Kinsolving: Ladies and Gentlemen: That inexorable tyrant, Mr. John R. Mott, reminds me of a TRIUMPH OF CHRISTIANITY 401 story that comes to me from my nursery. On one occa- sion when that British governess had been instructing my children in Shakespeare, she had just reached the point where she said to my son : "And you know, Arthur, the great Queen Elizabeth was graciously pleased to invite Shakespeare to court to express her approval of all that he had done for the encouragement of art." And Arthur said: "And did he go?" "Yes, Arthur, of course, because she was graciously pleased to invite him." "Oh," said Arthur, "how kind of Shakespeare." And it is with something of that feeling tonight to- wards our great president, Mr. John R. Mott — well, "how kind of Shakespeare." But, brethren, just let me in a few words and in the barest outline, give you something of the conditions in Latin America. I would call your attention to one or two very apparent needs there, for I must obey orders ; I dare not disobey ; I am but a poor bond-slave ; I am just putty in the hands of this man. He says to this man "go," and he goeth — and I for one am very glad to go. Well, of course, educationally we know conditions. We heard this morning that North Brazil has eighty-nine percent, of illiteracy. We know there is ninety-three percent, in Bolivia. Now, take these two figures and go down south in my own beloved Southland, and there you will find forty-three percent, of illiteracy among the Ne- groes of the South. In other words, as you contrast the condition of the black man, emerged from pagan Africa with its densest ignorance and all that lies back of him there in Africa from whence he came, and then compare his progress during the last fifty years in the Southland with that which he has made in Latin America in four centuries and you have the answer to one question that may arise in your mind. If you look into the universities of Latin America you will find something like this, about from thirty to forty thousand students in the universities, and yet only twenty 402 THE EVENING ADDRESSES percent, of these students confess allegiance to any form of historic Christianity. In other words, the young men who are going forth to be the leaders in the destiny of these Latin American republics are honey-combed with infidelity, saturated with agnosticism and free-thinking. Can you ever have free republics if those republics do not take God into account? And then, again, what are conditions when compared with a great meeting like this? It was some ten years ago that Mr. Root visited South America and in the city of Sao Paulo threw out this challenge : Have you ever heard of a missionary going forth from the Latin Church or the Roman Church to South America, from Bolivia, from Argentina, from Brazil, from Mexico, from any of these great republics, to the pagan regions of the earth? Is not a church dead which has not the dy- namic of foreign missions? Is it not proof positive that these people have lost something in power ; that they have not given their sons to bear the message glorious, nor given of their wealth to speed them on their way? When we face conditions like these and then think of ethical conditions too delicate to mention here in this presence tonight — suffice it to say that it is the belief of many a man I have met in Brazil that Jesus Christ was an unholy man, that he lived an immoral life, and that his relations with the women of the New Testament were not what they ought to have been. In Argentina, and to some extent in Brazil, there has been found this heresy — I do not say it is propagated by any church, but this heresy is hallowed in that Jesus Christ is the All-power- ful and the Holy and the All-pure, but that the miracle of purity and holiness is the virgin mother and not her immaculate holy Son. Now these are conditions ethical and educational, and from the missionary standpoint that phase is in South America. What is the challenge that comes to us to- day? I assert it, these people are what they are because of their ecclesiastical history, side by side with an ec- clesiastical despotism, there has likewise been a political despotism in all of these so-called republics. These peo- TRIUMPH OF CHRISTIANITY 403 pie have been for centuries with a closed Bible, with a mutilated sacramental system that fosters superstition. The densest ignorance is shown by the statistics for il- literacy. They have not been taught God's Word, that perennial foundation of political and religious freedom making nations that hold the vanguard of power in the world to-day. How can you expect to settle a better gov- ernment among a people without God's Word as the very foundation stone of the republic and of the republican in- stitutions ? Let there be a reversal of this false policy ; give them this Book which has been the foundation of so much and that is beneficial to humanity among the leading nations of the world. Let the Bible be brought into contact with the mind of Latin America, inviting a reasonable religious and holy hope, challenging every man to fix all the powers of his intellect upon religion. The loftiest of all themes of thought, in spite of the vaga- ries that have proceeded when it has broken away from the great formulative principles of primitive Christianity, is thought on the Bible. The tap root of religious prog- ress and of religious freedom of any people is the Bible, not in the hands of one class, but in the hands of the great democracy of God, challenging the human mind to exercise its highest power by contact with the truth of Holy Writ. The greatest religious disfranchisement that the history of nations records was the denial of the Bible to the laiety and the denial of freedom of worship. Re- verse this false policy and give to these nations to the south of us this great Bible and this great root prin- ciple of religious growth, the root principle for which the churches, the free churches of evangelical Chris- tianity, have always strongly stood, and let this great root principle of religious growth and freedom be borne to them in a broad, wise, catholic, symmetrical, states- manlike, diplomatic way, and I am persuaded that we shall see like results in Latin America as we have wit- nessed in the other portions of the world. For my own part, I cannot admit that in Latin America to-day we are entitled to see the normal fruitage of the religion of Christ. Shall this great space be left spiritually waste, 404 THE EVENING ADDRESSES arid, bare, and desolate upon the highway of the world? Shall Cuba, Brazil, Argentina, Chile, Peru and Mexico be left to stare the future historian in the face as evi- dence of the impotence of Christianity? Shall we con- fess that there are races on this foot-stool of God that our holy religion is powerless to redeem? And this, too, when we are holding out a helping hand to the black man of the South and to the red man of our aborigines, to the brown man of India and to the Mongolian of China and Japan? Is it not a part of the church's duty to see to it that these nations to the south of us. Christian in name, shall likewise be Christian in fact, and march to- gether with us, shoulder to shoulder, converted to the Crucified, in one grand army of North America and South America, giving the best of her sons and daugh- ters in a solid phalanx ten thousand deep? Those of us who have witnessed the planting of the Gospel faith in this land do know that the Gospel story will be heard everywhere. And in the homes of Brazil it will go. In those homes with many exemplary safeguards and many customs which it seems to me some of us might adopt elsewhere — yet side by side with deplorable shortcom- ings— into these homes will go that story with its sanc- tifying tale of the man of Bethlehem. We must give to these people not a sacramental sys- tem merely ; we must give them not a specious, mutilated invention of man's devising. And throughout all their borders some of us have seen the young champions of truth, the sons of South Amer- ica, who have gone into the various ministries of the churches already established there. We know that that Latin race, with its high gifts, with its splendid courage, with its superb devotion, will, in increasing numbers, come into the kingdom. And as we have witnessed the standard-bearers, some of whom have been with us here and spoken in our presence, and speaking with charac- teristic southern eloquence, and others down there in my own section of Brazil — aye, they shall come in increasing numbers to swell the big roll of those confessors, saints, and martyrs of our holy faith. The duties are ours, the TRIUMPH OF CHRISTIANITY 40S results are God's. The anti-expansionist may have logi- cal reasons for withholding himself from any great cam- paign, but as long as the charter rests upon, "Go ye into all the word," the anti-expansionist has no raison d'etre. Our duty is co-extensive with our goal. The barriers that once seemed to check us are now removed. The Texan Rio Grande, once our Rubicon, has been crossed. We recognize it as such no longer. Let us rather not stop until we reach Terra del Fuego. Let us go on evan- gelizing these great nations to the south of us in every way we can, bearing to them the precious gifts which Christ brought to us, to his Church here on earth. Let us go on giving them the message which shall, as told here, cause echoes to encircle the earth which shall blend in one deep chorus and all the peoples by yonder South- ern Sea shall know the truth, and it shall make them free. THE VITAL AND CONQUERING POWER OF CHRISTIANITY— HOW REALIZED AND MAINTAINED By The Reverend Alvaro Reis Pastor of the Presbyterian Church, Rio de Janeiro, Brazil. Delivered before the Congress on the Evening of Friday, February 18, 1916. The vital pov\^er of Christianity is shovi^n first of all in the illumination of the mind of the individual, revealing to the intellect the stupendous fact that God does not wish to wreak vengeance on the wicked, but on the con- trary yearns for the conversion and transformation of the sinner through faith in Jesus Christ. Christianity, however, is not satisfied with the illumina- tion of the mind through the proclamation of the Truth — Truth that reveals to man his cursed state of sin and misery. Christianity demands more — much more. By means of the truth that illumines, convinces and frees the reason, Christianity efifects the regeneration of the spirit and the progressive sanctification of the heart, together with the sanctification of the body, and of life in all its relations ; or, in other words, Christianity builds char- acter. In this stupendous fact of a transformed life, we have the initial miracle attesting the marvelous power of Christianity. It is only infinite power that can give life to a man, dead in trespasses and in sins, and make him live henceforth a life of holiness, devoted to his fellow men, and to the honor and glory of God. 406 VITAL POWER OF CHRISTIANITY 407 In the second place, Christianity by the conversion and regeneration of the individual, gains entrance into and becomes a saving element in the family — the first cell of the social organism. By the influence of Christianity, polygamy was substituted by monogamy, as in the primal state of man : woman was dignified and elevated from the servile state of the slave to the beautiful and sover- eign position of wife, mother, and queen of the home. Under their benign influence, the tyranny of man in the home gave place to the mutual government of husband and wife: marriage became sanctified by Christian love and Christian faith : and in obedience to the law of God, the sublime formula of which is to love God with all the heart, with all the mind, and with all the strength, and the neighbor as ourselves, domestic life was made holy. Under the sanctifying sway of this divine law of love, the children, freed from the odious discrimination between the sexes, became the legitimate fruits of con- jugal love, strengthening the matrimonial relation, and blessed of God in the perpetuation and dignifying of the family ties. In this regenerating influence on the family — the im- portance of which it would be difficult to overestimate — Christianity at once transformed the home into school and church : school, where the Sacred Scriptures are studied: church, where are practiced the sanctifying acts of true piety. And thus, by reforming, regenerat- ing, and sanctifying the home and the family, Chris- tianity was paving the way for the most blessed of revo- lutions, and was preparing the foundations of the great social structure for which to-day we stand indebted to the past. And here, in the third place, we find the divine dyna- mic of Christianity. Just as the Gospel destroyed the tyranny of the home, giving to it the divine constitution of the Word of God, so Christianity is also destroying political tyranny, making nations constitutional and rep- resentative, and introducing us to the thrilling concep- tions— corollaries of the Gospel — of liberty, equality, and fraternity. 4o8 THE EVENING ADDRESSES And it is not only tyranny in the family and in gov- ernments that Christianity destroys : Christianity de- stroys all tyrannies ! Thus Christianity destroyed the tyranny of the school, with its devious pedagogical methods (that made the school a kind of inquisition) and transformed it into a veritable kindergarten, which should lay broad and deep the foundations of civilization, and render secure its future development. Christianity, by means of its vitalizing power, after having destroyed tyranny in the family and in civil gov- ernment, also destroyed tyranny in society. Pagan peo- ples never learned how to alleviate or even to sympa- thize with, in a practical way, the poor, the ignorant, the miserable, the orphans, the victims of incurable and contagious diseases. Christianity, however, under the inspiration of the glorious doctrine of the universal fath- erhood of God and its corollary of the brotherhood of man, put into practice that love of one's fellow man which it preached, and thus entered into a new and help- ful sympathy with human distress of whatever kind. The Christians united first to aid the poor (Acts 4:32-37; 5: 4-16) ; afterward they founded societies for protecting the sick and persecuted, for maintaining schools, hospi- tals, orphanages and asylums, and founded institutions of protection, instruction and healing in all their various phases. Finally, Christianity, armed with the Lord's Prayer, the sentiments of humanity from which it sprang, and preaching that Jesus Christ is the only Re- deemer of sinners, destroyed slavery — that incubus which had so long bowed the back of the whole race, and stained crimson all the past pages of its history. Ah, although Christianity benefited the individual by regenerating character ; although it benefited the family by elevating woman and sanctifying her oflfspring ; al- though it benefited the nations by abolishing political tyranny ; although it benefited the mind by liberating it from the prison walls of its ignorance ; although it bene- fited the schools by freeing them from the tyrannical and inquisitorial pedagogical methods ; although it benefited humanity bv practicing brotherly love — nurturing in- VITAL POWER OF CHRISTIANITY 409 fancy, succoring old age, and alleviating all manner of human suffering — nevertheless Christianity only reached its supreme social goal — O, gloria in excelsis, gloria! — when it achieved for humanity full liberty of conscience — complete religious freedom. Yes, incontestably, all these glorious conquests and liberties that constitute the fibres of twentieth century civilization, were won and achieved by the vitalizing and conquering power of Christianity. And in recognition of this fact, historians such as Cantu and Antonio Ennes declare with firm conviction that "the centuries have been transformed into steps leading to the throne of Je- sus Christ, the true founder of the Kingdom of God." And when any one doubts this eloquent truth? We only need to point silently to the peoples that have not yet been reached by the vitalizing and sanctifying knowl- edge of the Christ. These peoples yet lie in the "region and shadow of death." The night of their existence is like a cloudy sky, without stars. Among them yet rule supreme absolu- tism, polygamy, slavery, illiteracy, vice, and physical and moral misery in all its hideous guises. Their gods are yet of wood. Their worship still consists of stupefying fetishism and insensate idolatry. But — sursum corda — a little while, and among them will be repeated the miracle of the transformation of Greece and Rome. When the Sun of Righteousness arose, their little twinkling stars that had been struggling with the darkness of false gods and vain religions grew pale and were swallowed up by the refulgent glory of the new day. Brethren in Christ Jesus: God and Christianity are the same yesterday, to-day and forever. All this swell- ing stream of blessing had its source in the manger of Bethlehem. There at its head stands the Son of the Car- penter, Himself a Carpenter! This Divine Workman surrounded Himself with humble and unlettered men ; and this group, baptized by the Holy Spirit, initiated the most glorious, sacred and lasting of reforms — the regen- eration of humanity. And by what power were these 410 THE EVENING ADDRESSES men able to perform this stupendous task? Simply by telling the Good News — the simple story of the cross! Under the spell of no other magic than that of the vital- izing and conquering power of the Gospel, 3,000 persons were regenerated on the first day ; later, 5,000, and after- ward multitudes. And the greater the persecution, the more rapid the spread of the sacred flame ! And those rude and despised Galileans were trans- formed into the greatest reformers the human race has produced ! Can the imagination conceive a greater miracle of vi- talizing and conquering grace? Let us not forget that this victory, over the hardest thing in the universe to conquer — the human heart — was won by the pure and simple preaching of the Gospel. In truth, brethren, the Gospel is the power of God for the salvation of all who trust in Him. And but for the fact that this miracle has been repeated numberless times in the course of the ages since — but for the fact that this miracle has been wrought in my soul, I should not be here. At times I am sad when I contemplate the flock of which I am shepherd. How few illustrious men are there! How few famous women! How few people of wealth and influence are there! The majority is com- posed of the poor and the ignorant. But, after all, where does the architect commence his great structure? Does he commence in the sky? Does he not have to lay his foundations deep in the lowly earth, if he plans pinnacles among the clouds ? And with what material does he begin? Is it not with rough, un- polished granite? The stately columns, the carved mar- ble, the beautiful mosaic, may be added later; but these are never used in the foundation. Ah, in the same way the Divine Architect wrought! The poor Carpenter of Nazareth, when the foundations of the most glorious monument of all time was laid, de- scended to the cursed ignominy of the Cross, to the com- panionship of robbers, to the hell of abandonment by God. But such a foundation as He laid — the Rock of VITAL POWER OF CHRISTIANITY 411: Ages — first the disciples built thereon ; then Paul, and Barnabas, and Luke, and their illustrious co-workers. Afterward, the great apologists, the profound theolo- gians, the inspired commentators, the eloquent preachers — these all have built their lives into the Temple Beauti- ful, which stands upon that foundation, and which is every year growing more splendid and more vast, and which will continue to grow in the same fashion until all the world comes to worship within its sacred precincts, and the whole earth is full of the knowledge of the Lord as the waters that cover the sea. Brethren, the Gospel with its vitalizing and conquer- ing power is to-day working miracles as splendid as any that adorn its past. The following occurred in Rio de Janeiro : Many years ago, a shoemaker bought a loaf of bread at a bakery ; the wrapping paper used was a Christian weekly called "A Imprensa Evangelica," or the "Evan- gelical Press." That humble workman read the paper, was led to attend the evangelical services, was converted, made a confession of his faith and resolved to study. First, he prepared himself to be a bookkeeper, then to teach ; then he married and studied for the ministry. His wife, who published a notable book, bore him five noble sons. One became a minister of the Gospel, a literary man of note. Another is a trained civil engineer. An- other is a physician. Another is a lawyer. And the youngest is a teacher. The ex-cobbler has become the center of a brilliant constellation ! The Gospel, with its vivifying and conquering power, accomplished for that humble workman what millions of dollars are usually im- potent to effect for their possessors. In 1864, in the city of Sao Paulo, two clerks were converted. Rather than work on Sunday, they lost their employment. Later they felt called to the Gospel min- istry. One, Miguel Goncalves Torres, became a cele- brated preacher, and wrote evangelical books that ren- dered him famous wherever the Portuguese language is spoken. The other, Antonio B. Trajano, besides becom- ing an eloquent preacher and an author of note, proved 412 • THE EVENING ADDRESSES a great blessing to the cause of public education in Bra- zil by the publication of text books in mathematics, thus lightening for Brazilian posterity a task which has been rendered needlessly difficult by the unscientific methods previously employed in the schools. In truth, the vitalizing and conquering grace of Chris- tianity is boundless. Almost all the ministers of the Presbyterian Church in Brazil came from the poorer v^alks of life, and to-day are men of culture and in- fluence. But their chief title to nobility does not rest on their books, epoch making as some of these have been — for instance, the Grammatica Expositiva (Expositive Grammar), by Rev. Eduardo Carlos Pereira — who is a delegate to this Congress — but it rests on their labors in the regeneration and transformation of individual and national character. It is wonderful what transformation Christianity has wrought among the members of my church in Rio de Ja- neiro during the 19 years that I have served as its pas- tor. Many of those young clerks, workmen, and stu- dents of 19 years ago are to-day merchants, professors, officials of the army and navy, directors of large enter- prises, men of social standing ; and not a few of them have risen to the highest position that a man can reach in this world — that of ambassador of the King of Kings, the God of Glory. Since 1900 my Church has not been without students for the ministry among its membership and now has four. Only within the last year, one of our boys, son of a poor cook, was ordained. And this bril- liant young man is doing splendid service in the pulpit and in the press. Nature does not progress by lea^is : but the Gospel progresses constantly, working marvels, be- cause it is the wisdom and power of God in the realiza- tion of his mysterious love for the sinner. If in Brazil there is an illiterate population of 60 per cent., within the Evangelical Brazilian Church this per- centage would not be more than 10 per cent., in my judg- ment. In the beginning of the evangelical propaganda in Brazil, when' it was asked : "Who are the Protestants ?" VITAL POWER OF CHRISTIANITY 413 the ready answer was usually, "They are the lowest strata of society, the poor, the ignorant." But it was the evangelical schools that transformed public instruction in Brazil ! The sons of those same lowly people, the poor, and the ignorant, are occupying high places. And such men as Dr. Jose Carlos Rodri- gues, recently chosen international arbiter by the United States of America, give enthusiastic testimony to the na- tive ministry as men of great character and real merit. Brethren, the evangelical work in Brazil, and in all Latin America, is the most difficult in the world, because these people, religiously speaking, are neither cold nor hot, but luke-warm. They are, therefore, in a sad spir- itual condition, according to the Word of God : but why ? The Latin peoples drifted into this listless attitude to- ward religion owing to the nefarious Jesuitical training which has caused them to become strangers to the sim- ple evangelical faith. Due to the commercialized wor- ship and the licentious living of the priesthood, the peo- ple have become either indifferent or frankly atheistic. A pronounced aversion for religious books characterizes them. Is it not because the Roman Church has never founded its propaganda on the Bible? The Roman Church sows rosaries, varonicas, seals of Solomon, amulets, relics, im- ages and scapularies, and reaps the natural harvest of ig- norance and superstition. The Christian religion is propagated with the open Bible read and taught to the people. The Romish priests, however, declare that our Bibles are false, and that it is dangerous to read the Word of God. And with what result? These people, living in complete ignorance of, and even contradiction to, the Gospel, regard themselves as Chris- tians. Unquestionably, the spread of the Gospel is not easily accomplished in any part of the world, but nowhere is it so difficult as among the make-believe Christians of the Latin world. But it is God's work ! And God is omnipotent. 414 THE EVENING ADDRESSES The march of evangelical Christianity in Latin Amer- ica has seemed slow. But I have faith that shortly — and the sooner because of this Congress — we shall reap a Pentecostal harvest from the careful cultivation of the past fifty years, which will attest that Christianity is the same, yesterday, to-day and forever. Verily, the harvest is already whitening, with the promise of an abundant yield. What is necessary, brethren, is that, inspired by the Holy Spirit, possessed of a faith that expects great things from God, hearts overflowing with love for our fellow men, we shall not weary in doing good, but be always ready to bear forward with conquering tread, the glo- rious cross of Jesus Christ. And how can we realize this vitalizing and conquering power of Christianity? How can we conserve and util- ize it? In the light of the history of the Church and of my own personal experience, I declare that the power of Christianity that works marvels in the individual, in the family, and in society is not found in science, nor in philosophy, nor in literature, nor in art, nor yet in radical criticism, but only in the simple Gospel of the universal Fatherhood of God and Brotherhood of Man. That power is inherent in the Cross of Christ, and it becomes a vitalizing power in the lives of men when we preach it with and in the spirit of devotion to God and the wel- fare of men. That power is inherent in the faithful preaching of the Gospel, the throbbing heart of which is Christ and Christ crucified ; and even great Paul reached no sublimer height of Christian devotion than when he wrote : "God forbid that I should glory save in the Cross of Jesus Christ, by which I am crucified to the world, and the world is crucified to me." However difficult it may be, brethren, for the indi- vidual, for the family, for humanity, there is only one life-giving hope which conquers and sanctifies — it is Je- sus Christ, believed, loved, obeyed — as revealed in the Gospel. The Gospel disfigured — yea, emasculated — by Ra- VITAL POWER OF CHRISTIANITY 415 tionalism, destructive criticism, sectarianism, or Roman- ism, may wed the world and become worldly. But this "Other Gospel" will not have power to vitalize and trans- form character. On the contrary, it leaves humanity more helpless in the quicksands of hypocrisy and selfish- ness ! The European conflagration is a direct result of a Christianity so corrupted as to be essentially anti-Chris- tian. And the moral and political condition of the Latin peoples is directly traceable to the perverted religion prevalent among them. I speak from an experience of thirty years of struggle : there is only one way to conquer and preserve souls for Christ — that is the preaching of the Gospel in its sublime and divine simplicity ! Let us preach this Gospel, at whatever cost, and the result will inevitably be the con- quest not only of Latin America, but of the entire world, for Christ. THE VITALITY AND CONQUERING POWER OF CHRISTIANITY— HOW REALIZED AND MAINTAINED By The Reverend James I. Vance, D.D. Pastor of the First Presbyterian Church, Nashville, Tennessee. Delivered before the Congress on the Evening of Friday, February 18, 1916. Christianity has vitality. It has power to produce the signs of life. It has ability to raise the dead. It wakes to life whatever it touches. It is the resurrection and the life. I. ITS VITALITY It manifests this power in the individual. It can vital- ize and transform decayed and moribund character. It can take a human life imbruted and besotted and impo- tent, and cast its spell over the wreck until the great transformation takes place, and the soul climbs to its feet emancipated, rejuvenated, with the light of hope and the life of God. Hovy this is done is a question about which we may speculate ; that it is done is a fact so com- mon and conspicuous as to admit of no doubt. The Son of Man has power on earth to forgive sins, to rehabilitate ruined and defeated character, to lift into life and hope a dead soul. This is the great and permanent miracle. The greatest miracle Christ ever worked, He still works. He came that men might have life, and that they might have it more abundantly, and His power to impart life to the dead soul can no more be denied than that the sun shines. Christianity has power to vitalize a decayed and mori- 416 VITALITY OF CHRISTIANITY 417 bund society. It can wake a dead nation into life. It im- parts to the people who receive it a new conception of the rights of man, a doctrine of liberty that is revolutionary, an aspiration after freedom that is dynamic, a concep- tion of human relations that is the harbinger of a new age. The vitalizing power of Christianity on national life is noticeable among all nations where Christian mis- sionaries are at work. The new day in Japan, in China, in Korea, in Mexico, and in other countries that might be mentioned, is not so much a trade transformation or an economic upheaval or a civil revolution, as it is the vitalizing of the people with the dynamic of a new doc- trine of the rights of man. It is a spiritual epoch. Green, the historian, says that John Calvin was the father of the American Republic. What he means is that Calvin preached truths which so captured and con- trolled the thoughts and acts of men that the very gov- ernment under which they lived was transformed. "The basis of the Christian republic was with him, the Christian man," says Green, "elected and called of God, preserved by His grace from the power of sin, predesti- nate to eternal life. Every such Christian man is in him- self a priest, and every group of such men is a church, self-governing, independent of all save God, supreme in its authority over all matters ecclesiastical and spiritual. * * * As a vast and consecrated democracy it stood in contrast with the whole social and political framework of the European nations. Grave as we may count the faults of Calvinism, alien as its temper may in many ways be from the temper of the modern world, it is in Calvinism that the modern world strikes its roots, for it was Calvinism that first revealed the worth and dignity of man. Called of God, and heir of heaven, the trader I at his counter and the digger in his field suddenly rose i into equality with the noble and the king." 1 I cite this remarkable passage from a great student of j history not to boost Calvinism as a theological system, I but to give the testimony of one who is qualified to speak I on the dynamic effect of Christianity, under one of its i forms of development, in vitalizing the modern world. 4i8 THE EVENING ADDRESSES The same thing is going on in Europe to-day. The trend is away from autocracy and absolutism toward democracy and the paramount rights of the average man. Back of it all and through it all is the doctrine of rights proclaimed by Christianity. It is not strange that the European war has been at- tended by a great religious awakening. The vitality of Christianity is asserting itself on the battlefields. It is sustaining men in dread encounters, and when the time comes to fold the banners and smelt the guns, it will be on hand to dictate the terms of peace, and to declare the road along which the new Europe shall climb to its place in the sun. Christianity pioneers the way. There is ever in it that which deals staggering blows to oppression and caste and absolutism, that forces the dead hand which holds in relentless paralysis the future of peoples to release its grip, and that wakes into might and victory the children of its emancipation. 2. ITS EXPRESSION IN PERSONALITY The secret of the vitalizing power of Christianity re- sides in the fact that it is not a dogma, nor a system, nor an institution, but personality. The doctrines of Christianity are not things ; they are people. The sublimest doctrine of God is a man — Christ Jesus. John calls Him the Word — "He that hath seerf me hath seen the Father." The doctrines of Christianity exist, not when they are subscribed to, but when they are experienced. The doc- trine of the atonement is not the dogma of a creed sub- scription, but the experience of Calvary. One may sub- scribe to the dogma and not change, but let him repro- duce the experience, and its vitalizing power is at once apparent. For the truths of God to vitalize the world, they must become an incarnation. The exhibit of Christianity is a redeemed life. Chris- tians are to be living epistles. Christianity's exhibit is not a cathedral, nor an altar, nor a sacred relic. It is VITALITY OF CHRISTIANITY 419 neither sacrament nor ritual nor creed. It is a life across which God has written Himself. The polemic of Christianity is personality. "Ye are my witnesses." The mensurable argument of the Chris- tian religion is a redeemed life. The invincible certificate of the reality of the gospel is one who can stand forth in the triumphant confidence of a conscious acquaintance with the unseen, and say: 'T know whom I have be- lieved." The dynamic of Christianity is devotion to a Person. "Lovest thou me?" was the question the risen Christ thrice asked of the man who was to go forth as one of the founders of His Kingdom. Because Christianity resides in personality, because it transforms personality, because it works through person- ality, because it roots itself in the most vital thing the world knows anything about and fills the veins of what it touches with a sap that no death can quench, it is the world's invincible and exhaustless source of life. 3. ITS CONQUERING POWER Christianity also has conquering power. Somehow Christ gets and keeps the right of way. Somehow the things which impede His progress grow infirm and totter to their fall. The kingdom is coming. The progress of the Gospel is the wonder of the ages. At the end of the second cen- tury, there were two million professing Christians in the earth ; at the end of the tenth century, fifty millions ; at the end of the fifteenth century, one hundred millions ; at the end of the eighteenth century, two hundred mil- lions ; at the end of the nineteenth century, five hundred millions. During the last hundred years, Christianity has more than doubled the number of its adherents, and this in the face of two things — the evolutionary hypothesis and the higher criticism, which many felt sounded and would seal the doom of the future of Christianity. The kingdom is coming, arrd nothing can stay its ad- vance. Christianity's dream is world conquest. It looks forward to nothing short of the universal reign of Jesus 420 THE EVENING ADDRESSES Christ, and to His undisputed and unending sway over all mankind. It is a daring dream. There is a boldness about it that leaves far to the rear the founders of all other religions. There is a divine audacity in this dream of world conquest that captures the imagination, and fans heroism into a flame. The victory is an invisible one. "The kingdom cometh not with observation." It is not a conquest by force, but by something far mightier. It is the conquest of love. Christianity conquers by making its enemies its friends ; by making the worthless elements of society worth while ; by taking the wreckage and rebuilding it into shape and use ; by conferring on aliens an inheritance, and by mak- ing the disinherited partakers of the divine nature, until as souls climb along the heights in the evolution of re- demption, they exclaim: "Now are we the children of God, and it is not yet made manifest what we shall be. We know that if He shall be manifested, we shall be like Him, for we shall see Him as He is." While it is an invisible conquest, it is both progressive and permanent. "The government shall be upon his shoulder" — upon the shoulder of the gentle, loving Christ ; on the shoulder that staggered under and carried Calvary's heavy cross ; on the shoulder of Him who went about doing good; on the shoulder of Him who said: "Come unto me, all ye that labor and are heavy laden, and I will give you rest" ; and who, as he looked out on the wronged and suffering multitudes, had compassion on them, — "the government shall be upon his shoulder" ' — upon the shoulder of the world's hero. When the shoulder of the Son of Man gets under the governments of the earth, how they lift, how tyranny and despotism crack and go to pieces, and how the perfect sway of love rules the world! "Of the increase of his government and of peace there shall be no end." Christianity boldly proclaims that things are to go on getting better forever. Its conquest is not static, but dynamic. The claim staggers us. We know something of a tree that grows for a century, and waits there for a season, and then declines and rots down VITALITY OF CHRISTIANITY 421 into the dust out of which it has climbed. We know something of a nation that grows for a thousand years and reaches the summit of its development, and tarries there for a while, and then decays and disintegrates and is wiped from the map. We know something of a planet that grows for a milUon years and reaches its destiny, and then cools off and breaks up into cosmic dust that swims out again on the vast ether sea. V;e know some- thing of a sun that burns for a thousand millenniums un- consumed, and then flickers in its socket and goes out forever. But Christianity tells us of a conquest of whose in- crease there shall be no end. Age after age, era after era, dispensation after dispensation, through the long, tireless, unending eternity, the star of its destiny is to wax and never wane. And this is the victory of Christ! 4. HOW REALIZED AND MAINTAINED How is the vitality and conquering power of Chris- tianity to be realized and maintained? (i) By the open Bible. — First it must be known. Be- fore Christianity can vitalize either individual or nation, that individual or nation must know what Christianity is. Christianity is not a hoodoo. It is vastly more than a cult. It is a message in whose thrills beats the life of God. A counterfeit Christianity will never vitalize any- thing. It may capture allegiance, it may direct worship, it may dominate government, but it will not lift. It may control people, but its control will issue in the shackles of slavery rather than in the shout of emancipation. There are nations that have been influenced by Chris- tianity, but not elevated by it ; whose institutions Chris- tianity has controled, but whose people Christianity has not made free ; whose development Christianity has shaped, but whose influence Christianity has not vital- ized. The reason is, it has been a corrupt, an emascu- lated, a counterfeit Christianity. "Ye shall know the truth, and the truth shall make you free." But there is no promise of emancipation and resurrection to ignorance. And so the open Bible is absolutely essential to prog- 422 THE EVENING ADDRESSES ress. To withhold it from the people, to keep them in ignorance of its sublime truths, to build a barrier between the common people and the Word of God, and to regard the Scriptures as an esoteric revelation for a priestly class, is to ordain a child race, and to decree illiteracy and superstition as the people's portion. There is no particular sanctity about the paper and type and binding of the volume we call "the sacred Scrip- tures." The power resides in the truths the Book re- veals. If these truths are to transform men, men must know them. At the very foundation of the religious propaganda, therefore, is the Bible, in the language of the people, and in the hands of all. As the light shines from that shekinah, the darkness lifts. As the truth leaps from that living page of God, the nations are born again. (2) Through the Priesthood of Believers. — In the sec- ond place, if the vitalizing power of Christianity is to be realized and maintained, there must be contact with the source of power. Simply to associate with pious furni- ture will not avail. Merely to handle the rights and sac- raments of religion will not raise the dead. Holy ordi- nances have their uses. Religious forms are not only es- sential to orderly worship, but man's nature being what it is, are most helpful in achieving the moods that mel- low the soul into the life of God. But power is a matter of contact, and in human per- sonality power is the resultant of the contact of the finite with the infinite personality. Therefore the way to God must be open to every man. God and all that He is and all that He can and would do for men must be within the reach of any life, any- where. It will not do to wait for a church to be built before men are allowed to worship. The riverside is not less the residence of God now than in the days of Lydia. It will not do to wait until a priest is correctly ordained and properly arrayed before the soul is permitted to ap- proach the mercy seat. The doctrine Christ preached by Jacob's well, when He said : "God is a spirit, and they that worship him must worship him in spirit and in truth," has never been repealed. The priesthood, not of a holy VITALITY OF CHRISTIANITY 423 order, not of a sacred class, but the priesthood of believers, is the second fundamental condition to Christian dyna- mics. Ecclesiastical monopoly must be unhanded. Noth- ing is so democratic as Christian worship. The veil was rent once for all, and the holy of holies is an open shrine for all that reverently seek Him who said : "Whosoever will may come." (3) Through the Atonement. — Again, Christianity possesses vitality and conquering power because of the Gospel. It is the one religion with a gospel- There are endless religions. It is not difficult to found a new one. Anyone may start a new religion who propounds a novel creed and succeeds in getting himself persecuted for his views. There are many religions ; there is only one Gos- pel. There are countless religious leaders and teachers ; there is but one Savior. "They shall call his name Jesus, for he shall save his people from their sins." Christianity's specialty is re- demption. It makes men over. They are born again. They become new creatures in Christ Jesus. Christian- ity is vastly more than a cult. Christ is the power of God unto salvation to everyone that believeth. He is not a victim, suffering the fury of a mob because He could not help Himself. He is vastly more than a pious exam- ple, showing men how to meet suffering with sublime fortitude and self-forgetfulness. He is the self-elected Sufferer, the Lamb of God slain from the foundation of the world, the Son of God making expiation for human guilt; not to reconcile God to m.an, for God has never been alienated, but to reconcile man to God; saying to all men : "He that hath seen me hath seen the Father." This is the Gospel. Leave out Calvary and Christian- ity dwindles to a forceless cult. Eliminate the atonement and there is nothing left to conquer and cure sin. I am not insisting on any particular theory of the atonement. I like to think Christ's atonement is bigger than any theory of it that man has devised or will devise. I am not saying that Calvary was the only spot and His crucifixion the sole experience by which Jesus became the sinner's atoning substitute. I like to think that every 424 THE EVENING ADDRESSES act and fact and experience of His, not only in time, but through the long ages during which He climbed out of the far dim counsels of godhood to His Golgotha, min- gles and merges into His expiatory merit. But the virgin birth is not the Gospel, the Beatitudes are not the Gospel, the Golden Rule is not the Gospel. The mighty truth that God in Christ reconciles the world unto Himself, and that because of Christ's merit the sinner is forgiven and made a child of God, is the Gospel. One day I was asked to call on a Scotchman who had been stranded in the city and who was desperately ill. I reached his address in the worst slum in the town, and climbed the dirty stairs to a filthy hall bed-room, where I found the man lying on a cot, in the last stages of con- sumption. He told me his story. Back in Scotland, as a boy, he had a Christian home and devout parents, but he had run away and played the prodigal. He had lived a wild, reckless life, and now he had reached the last chapter. As he finished his story, he turned to me with a great hunger in his eyes, and said: "Minister, I want you to help me get home." Supposing he wanted to return to Scotland and needed money, I asked him if he was a member of the St. An- drews' Society. "Oh," he said, "you do not understand. It's my lang home I'm meanin ." And then I knew he wanted me to tell him how to get saved. What was I to say? Was I to preach to him about the merit of an unselfish life, about the beauties of the Beatitudes, about the obligation to live for God's glory? He was dying, and his past life was all on the wrong side. I told him the old story of One who died on a cross that sinners might be saved. I tried to take him to Calvary, and make him understand how Christ died that God might be just and the Justifier of the unjust. As I quoted the great promises that voice the atonement, he grasped them v/ith the eagerness of a soul whose need was desperate. I saw the look of peace come into his weary face. I heard him say that he was satisfied. And I went dov/n the dirty stairs walking on air, for I had seen once more the su- VITALITY OF CHRISTIANITY 425 preme mystery, the greatest of all the miracles. I had seen the atonement of Christ save a soul in the great straits. This is the Gospel. If Christianity is to conquer ma- terialism, if it is to overturn and banish heathenism and paganism, if it is to lift the horizon of the race and vital- ize society and government, as well as bring peace to a troubled, sin-sick soul in the far country, there must be no makeshift substituted for the Gospel. The cross is the sign of victory, and only in that sign will we con- quer. (4) Christianity's Social Mission. — There is another thing we are learning in these days that the church must not neglect, if Christianity is to vitalize and conquer the world. There can be no doubt about the absolute neces- sity of individual regeneration. Society can never rise higher than the social units of which it is composed. We can never have a sanitary world so long as the sources of life in the individual heart remain uncleansed and foul. Any effort, therefore, to save the world that over- looks or neglects the salvation of the individual is doomed. But individuals are related. No man liveth to himself. It is impossible to save the individual apart from his re- lations. The salvation which proposes to keep a man from being damned in the world to come, but which per- mits him to damn others in the world that is now, is a sham and a fraud and a blasphemy. Salvation, if it is of any value and power, must be all-pervasive. It must dominate all relations. After all, the Christian concep- tion of religion is just that it is the establishment and maintenance of all of life's relationships in harmony with the teachings of Christ. It insists that if a man's religion does not control the way he trades and votes as well as the way he prays, his religion is vain. The religion that says : "Lord, Lord," with holy accent, but cares nothing for the prisoner in jail, for the child in the factory, for the prostitute and the drunkard, for the underpaid and the underfed and the underclothed, has long since been branded as a base counterfeit. 426 THE EVENING ADDRESSES The Christian who not only passes human need by on the other side, but who fails to lend himself to efforts to end conditions which issue in such infamies and injus- tices, has not yet begun to follow in the footsteps of Jesus. And so the vitalizing and conquering power of Chris- tianity is to be realized by the social mission of the church, — not by the social mission of the church divorcing itself from evangelism and the quest for personal con- version, any more than by personal conversion housing itself in a hermit's cell or a holy retreat and repudiating its obligations to society ; but by the social mission of the church operating from personal conversion as its im- pregnable base, and moving out to establish here on earth and here in time the kingdom of the Son of Man. For Christ came to found a kingdom, — not just to take serene and satisfied souls to heaven when their frail tene- ments of clay decease. He came to change society. His gospel was flung out on the world in an economic revolu- tion, and while He said little about civic rights because it was a day when there were none for the common peo- ple. He enunciated principles which, as they are prac- ticed, revolutionize the world. The New Jerusalem is not a residential center for de- parted spirits. It is the holy city coming down from God out of heaven. It is a state of society in which the com- mon average life is developed along the measures of Je- sus, and where life is related in harmony with His teach- ings. These are the four great lines along which Chris- tianity moves to victory, — an open Bible in the language of the people ; an open altar where every man may come immediately into God's presence, and unashamed and un- hindered, boldly make known his requests and find grace to help in every time of need; Calvary and the saving power of Him who hung there on the cross and lifted a nail-scarred hand to tear away the veil which human fears had woven across the face of God ; and the king- dom, society redeemed, all kinds of slaveries, industrial, political, social and religious, ended, and the age of fra- VITALITY OF CHRISTIANITY 427 ternity ushered in when "man to man the world o'er shall brothers be — ." The Bible, the mercy seat, the cross and human broth- erhood— these are the dynamic forces by which Chris- tianity operates in the world, and their progress can no more be checked than a sunrise ; and where they are in control, we see the resurrection and the life ! (5) Christian Unity. — Let me mention, in closing, two other things which must characterize the spirit and activ- ities of the church, if Christianity is to vitalize and con- quer. The first is unity and cooperation. Perhaps some of us may have come to this Congress still somewhat enamored, not with sectarianism, for we have long since torn the mask from its hideous visage, but of denomina- tionalism. We have, however, I imagine, seen and heard enough here to disillusion us. We shall never get far toward world victory for Christ, until we get together. If the speedy evangelization of Latin America summons us to sink our denominational differences and unify our forces and cooperate in our plans, shall we hesitate? We are meeting amid activities which are suggestive, if not prophetic. The Canal Zone has united two oceans and unified two continents. It is my country's splendid contribution to Pan-Americanism. It is more than that: It is my country's unmistakable proclamation of her creed of internationalism. What we need for Christian work in North, no less than in South America is an ec- clesiastical Canal Zone that shall end our denominational isolations and unify our plans and forces, and unite us in our supreme, mastering, conquering purpose for the kingdom. (6) Sacrificial Service. — The other thing that is needed is the spirit of sacrificial service. More than once from this platform, during the past week, some one has told us that the demand for sacrifice on the mission fields in Latin America no longer exists. This is probably true if the reference is to sacrifice forced in by the conditions of living. But Christian sacrifice is a bigger, a holier thing. It is laying down your life for the brethren. It is the spirit of Calvary. It is the only thing anywhere 428 THE EVENING ADDRESSES that can ever interpret Christ to a lost world. If Chris- tianity is to vitalize and conquer, Christ's followers must catch his spirit of sacrificial service. Europe to-day is aflame with a sacrificial devotion to country that should shame and stir the church of God. While men are pouring out their lives in heroic elation on these bloody battlefields shall the church be empty of that passionate devotion which goes to the gates of death to save a life, and in whose glorious abandon Paul ex- claimed : "I could wish that myself were accursed for my brethren?" "In the beauty of the lilies, Christ was born across the sea, With a glory in His bosom which transfigures you and me. As He died to make men holy, let us live to make men free, While God is marching on." "If any man will come after me, let him deny himself and take up his cross and follow me" — the cross ! the cross! the cross! the blood-red cross of Calvary on the blue field of Christian love, for the great white hope of bringing the lost world back to God. THE OFFICERS AND COMMITTEES OF THE CONGRESS OFFICERS OF THE CONGRESS President Professor Eduardo Monteverde of Montevideo, Uruguay Vice-Presidents The Right Rev. William Cabell Brown, D.D. The Rev. Eduardo Carlos Pereira The Rev. A. R. Stark Mr. Eben E. Olcott Secretaries The Rev. S. G. Inman, Executive Secretary Mr. Charles J. Ewald, Recording Secretary in English The Rev. Alejandro Trevino, Recording Secretary in Spanish The Rev. Alvaro Reis, Recording Secretary in Portuguese. Chairman of the Congress in Committee Dr. Robert E. Speer COMMITTEES OF THE CONGRESS Business Committee John R. Mott, LL.D., Chairman Mr. Harry Wade Hicks, Secretary The Rev. L. C. Barnes, D.D. The Rev. Archibald McLean, The Rev. W. E. Bro\vning, Ph.D. LL.D. The Rt. Rev. William Cabell Prof. Eduardo Monteverde Brown, D.D, The Rt. Rev. William F. Old- TheRev. S. H. Chester, D.D. ham, D.D. Mr. Charles J. Ewald The Rev. Eucario M. Sein The Rev. Tuan Ortz Gonzalez Miss Florence Smith The Rev. John F. Goucher. D.D. The Rev. Robert E. Speer, D.D. The Rev. A. W. Halsey, D.D. The Rt. Rev. Homer C. Stuntz, Miss Mabel Head D.D. The Rev. S. G. Inman, Execu- S. Earl Taylor, LL.D. tive Secretary The Rev. Charles L. Thomp- TheRt. Rev. Walter R. Lam- son, LL.D. buth, D.D. The Rev. Alejandro Trevifio The Rt. Rev. Arthur S. Lloyd, The Rev. H. C. Tucker, D.D. D.D. Mr. Fennell P. Turner ^. 429 430 OFFICERS AND COMMITTEES Press Cotnmittee The Rev. Fred P. Haggard, D.D., Chairman Prof. Harlan P. Beach, The Rev. M. T. Morrill, D.D. F.R.G.S., D.D. The Rev. Charles C. Morrison, Mr. E. T. Colton D.D. Mrs. E. B. Chappell The Rev. S. A. Neblett The Rev. A. W. Halsey, D.D. The Rev. Eduardo Carlos Pe- The Rt. Rev. Hiram R. Hulse, reira D.D. Mr. Willard Price Mrs. Ida W. Harrison The Rev. A. R. Stark The Rt. Rev. A. T. Hovi^ard, The Rev. Paul de Schweinitz, D.D. D.D. The Rev. S. G. Inman The Rev. Charles E. Tebbetts The Rev. Ira Landrith, LL.D. The Rev. George B.Winton, D.D. Editorial Cotnmittee The Rev. Frank K. Sanders, Ph.D., Chairman Prof. Erasmo Braga Mr. Harry Wade Hicks The Rt. Rev. Charles B. Col- The Rev. William Wallace, more, D.D. D.D. The Rev. Ed. F. Cook, D.D. The Rev. L. B. Wolf, D.D. Mr. Charles J. Ewald The Rev. Alejandro Trevifio Committee on Literature Exhibit Mr. J. H. Warner, Chairman The Rev. A. G. Baker Mr. Harry S. Myers The Rev. J. P. Hauser Pres. Charles T. Paul, A.M. The Rev. James Hayter The Rev. Judson Swift, D.D. The Rev. George H. Trull Committee on Daily Bulletin Mr. Fennell P. Turner, Chairman The Rev. John W. Butler, D.D. Pres. Charles T. Paul, A.M. Mr. Harry E. Ewing The Rev. Thornton B. Penfield, The Rev. James H. McLean D.D. The Rev. Alvaro Reis Committee on Halls and Ushers Mr. Charles D. Hurrey, Chairman Mr. James H. Causey The Rev. Edward A. Odell Mr. R. E. Magill Dr. Antonio Orozco Mr. J. E. McAfee Mr. William E. Sweet The Rev. Vernon M. McCombs The Rev. George H. Trull Mr. Richard WiUiamson MINUTES OF THE CONGRESS. Afternoon Session, February 10 The Congress on Christian Work in Latin America met in the assembly hall of the Hotel Tivoli, Panama, Canal Zone, and was called to order at 3 :30 p.m. by the Right Rev. William F. Oldham, D.D., chairman of the Committee on Arrangements. Hymn 22, "Glorious Things of Thee Are Spoken," was sung, after which Dr. Oldham read Isaiah 2:1-4 and Ephesians 3:1-4 and led in prayer. Dr. Robert E. Speer gave the opening address on "Our Atti- tude and Spirit," during which he read a letter of greeting from the Right Rev. the Archbishop of the West Indies. Prayer was offered by Dr. J. M. Green, of Cuba, Rev. E. M. Sein, of Mexico, and Rev. Alvaro Reis, of Brazil. The report of the Committee on Organization was then pre- sented by its chairman, Dr. John R. Mott, and adopted as follows : I. The Organization of the Conference. II. The Rules of Procedure and of Debate as follows: Rules of Procedure I. The Congress shall meet each week day until Saturday, February 19, at 8:30 a.m., and shall sit until not later than 5:30 p.m., with an interval from 11:30 to 3:30. The Congress shall sit each evening from 8 to 9 :30 p.m. On Sunday, February 13, the Congress shall meet only in the evening. On Sunday, February 20, public meetings shall be held in the cities of Panama and Colon. II. The first business of each day after the opening act of worship, shall be the approval of the minutes of the previous day, which shall be printed in the "Daily Bulletin," and when submitted for approval shall be held as read. Thereafter the consideration of the Reports of the Commission shall occupy the whole time of the day session, except for the time set aside for devotional services, until the hour of adjournment or 431 432 MINUTES OF THE CONGRESS such earlier hour as the Congress may appoint upon the recom- mendation of the Business Committee. (NOTE. — It is requested that all minor corrections in the minutes shall be sent to the Secretary in writing, so as to save the time of the Congress.) III. When the Congress meets to receive and consider the Reports of the Commissions, it shall sit as a committee. The Congress at its opening meeting shall elect a Chairman of Com- mittee, vk'ho shall preside throughout the meetings in Committee, but may from time to time appoint a Vice-Chairman to relieve him as occasion requires. At all meetings other than those at which the reports are under consideration, the Congress shall sit under the presidency of its President or a Vice-President or other Chairman appointed for the time being. IV. Out of the total time available for the discussion of each report, a period not exceeding forty-five minutes in all shall be sit under the presidency of its President or a Vice-President or shall be in the option of each Commission, in consultation with the Business Committee, to determine how to utilize the time allotted to it, whether in one general statement or in an intro- ductory statement and subsequent statements on particular points or in reply, and whether such statements shall be made by the Chairman or by members of the Commission. The re- mainder of the time during which a Report is under considera- tion shall be reserved for general discussion of the Report by the delegates. V. In order to facilitate the most profitable use of the time available for the discussion, the Business Committee, in con- sultation along with the Chairman or other representative of the Commission, shall, in the light of recommendations from the Commission and of such suggestions as have been sent on by members of the Congress, prepare an Agenda for the day indicating the points in the report on which it seems desirable to concentrate attention, and the order in which they shall be taken up. The amount of time to be devoted to each topic shall be left to the discretion of the Chairman of the Congress. VI. All members desiring to speak on any point in connection with the report, whether in the way of emphasizing its impor- tance or in the way of criticism, shall send in their names not later than 2 p.m. on the previous day, to the secretary of the Business Committee, stating at the same time their station or residence, the organization they represent, and the point on which they wish to speak. It shall further be open to any member who in the course of the discussion desires to speak to send up his name to the Chairman by one of the ushers posted in the hall, who will supply the member with a card to be filled up for this purpose. But in view of the limitation of time available, it is understood that the giving of notice does not necessarily secure for any member the opportunity of speaking. MINUTES OF THE CONGRESS 433 _ VII. The Chairman shall call upon speakers at his discre- tion, but in doing so he shall endeavor to have regard to the fair representation of diflferent countries and organizations and to an adequate expression of differences of view. VIII. The time allotted to each speaker in the discussion upon the Reports shall not exceed seven minutes. In cases where in- terpretation is needed three minutes additional shall be allowed for the summing up of the speaker's remarks by the interpreter. IX. It is expected that all speakers will direct their remarks to the discussion of large questions relating to the subject under review. In order to save the time of the Congress, all cor- rections of what are regarded as inaccurate or deficient state- ments in the Reports shall be sent in writing to the Secretary of the Business Committee to be transmitted to the Commission concerned for its consideration in the final revision of its report. X. When the Chairman submits any point to the House, he shall state the question in briefest terms and ask an expression of opinion, "Aye" or "No." If the result appears indecisive, he may take a show of hands for and against, if possible without counting. No suspension of the standing orders shall be allowed unless it be obviously desired by a large majority. XL Whereas (a) the Congress has not been convened for the passing of resolutions, and it is not intended that the con- clusions of the Commissions shall be submitted to vote; and, (b) Resolutions touching any matter of faith or polity on which those participating in the Congress may differ among themselves, are to be excluded ; (c) While, nevertheless, in an exceptional instance it may be the unanimous, or almost unanimous, desire of the Congress that a definite expression of the mind of the Congress be reached with reference to some matters other than those indi- cated in clause (b) ; IT IS AGREED that no resolution shall be submitted to the Congress unless the Business Committee, by a majority of two- thirds, has approved it as a resolution proper to the purposes of the Congress. It is desirable that any resolution which the Business Com- mittee approves for submission shall be inserted in two issues of the Daily Bulletin. In any case, it must appear in the Daily Bulletin for the day on which it is submitted. In the event of any resolution submitted not being approved unanimously, the vote for and against shall be taken by a show of hands, and the Chairman shall state approximately the numbers appearing to vote for or against. This standing order applies to all amendments affecting the substance of any resolution submitted in accordance with its provisions, and such amendments can be proposed only after they have been approved by a two-thirds majority of the Busi- ness Committee as suitable for submission to the Congress. 434 MINUTES OF THE CONGRESS XII. In all questions relating to order and procedure the ruling of the Chairman shall be final. The Business Committee recommends that the Congress adopt the following request to its members : (a) It is most earnestly requested that during the time which is set apart each forenoon for united intercession, no one shall enter or leave the hall. This act of united prayer is the most important part of each day's proceedings, and on it more than on all else depends the realization of the blessing possible in this Congress. (b) It is also requested that all members be in their places by 8 :20 each morning, so that all may take part in the opening act of worship and intercession, and that there may be no dis- turbance or distraction from members arriving late. XIII. Members having any suggestion to offer with regard to the procedure or convenience of the Congress, are invited to transmit their suggestions to the Business Committee. Rules of Debate 1. The mover of a resolution shall have the right of reply, but not the mover of an amendment. The reply must be limited to answering the arguments advanced against the motion. 2. Any amendment which does not affect the substance of a resolution submitted in accordance with the provisions of Standing Order XI, may be proposed from the floor of the Con- gress, but shall be presented in writing by the proposer either before or at the time the proposition is made, and shall be handed to the Chairman through one of the ushers, and the Chairman shall have discretion to decide whether the amend- ment is admissible under the rule. 3. When a resolution or amendment has been moved and seconded it shall not be withdrawn without the consent of the Congress. 4. No member may speak more than once on one resolution or amendment to it without the consent of the Congress. 5. No resolution on any other subject shall be submitted until the one under consideration is disposed of. This may be done by withdrawal (Rule 3), adoption, or re- jection, or by one of the following motions: (1) Amendment of the resolution by varying its terms, omis- sion, or addition. (a) Should an amendment be carried, the motion as amended becomes the substantive motion and thereon an amendment may be proposed. (b) No second amendment may be submitted until the first is disposed of, although any speaker may give notice of his in- tention to propose a second amendment. (2) Any of the following motions which are in order when any proposal is before the Congress: "iAVrOTES OF THE CONGRESS 435 (a) "That the resolution (or resolution and amendment) be- fore the Congress be not put." When this motion is moved it shall be put by the Chairman without discussion. If it be car- ried, the resolution or amendment before the Congress cannot be put. If it be not carried, the discussion may proceed. (b) "That the next business as ordered by the Congress be not taken." (c) "That the question be postponed either to a definite time or to a time to be hereafter fixed." (d) "That the question be referred to a committee." 6. A motion "that the vote be now taken" may be presented by any member, but no discussion shall be allowed thereon. If it should be carried by a majority of not less than two-thirds of those voting, the Chairman shall forthwith call upon the mem- ber, if any, who may have the right of reply, and immediately after he has spoken shall put the question. 7. The resolution and amendment shall be read before being put to the vote. The vote on the amendment shall be taken first. No member shall speak after the Chairman has risen to put the question to the Congress, until a vote has been taken. The Right Rev. W. O. Sheperd pronounced the benediction and the session closed. Evening Session, February 10 The Congress came to order at 8 p.m. with Dr. Robert E. Speer in the chair. The meeting opened with the singing of hymn 49, "Come Thou Almighty King." The Rev. Dr. Paul de Schweinitz led in prayer, after which hymn 52, "Jesus Shall Reign," was sung. Prayer was offered by the Rev. Ed F. Cook and the Rev. A. McLean. The Chairman then introduced His Excellency, Sr. E. Lefevre, Minister of Foreign Affairs of the Republic of Panama, who delivered an address of welcome. Dr. John R. Mott responded on behalf of the Congress. Prof. Eduardo Monteverde, of Uruguay, spoke on "The Con- tribution of Latin America to the Higher Life of Humanity." The Right Rev. William Cabell Brown, of Virginia, spoke on "The Common Ideals of the Latins and the Anglo-Saxons," following" which hymn 50, "Fling Out the Banner," was sung. The benediction was pronounced by the Right Rev. W. C. Brown and the meeting adjourned. Morning Session, February 11 The Congress was called to order by Dr. Speer and hymn 70, "O Worship the King," was sung. Rev. Dr. S. H. Chester, of Nashville, read Eph. 2:11-22, and led in prayer. The report of Commission I on Survey and Occupation was then introduced by the Chairman of the Commission, Mr. E. T. Colton, of New York. 436 MINUTES OF THE CONGRESS The report was then discussed by Dr. John W. Butler and Sr. Leandro Garza Mora, who spoke on Mexico, by the Rev. Wil- liam Keech on San Salvador, by the Revs. William B. Allison and James Hayter on Guatemala, by the Right Rev. H. R. Hulse, Bishop of Cuba, on that country; also by the Rev. Philo W. Drury on Porto Rico, by the Rev. Alexander M. Allen on Colombia, by the Rev. Theo. S. Pond on Venezuela, by the Rev. A. R. Stark on Ecuador and Bolivia, by the Rev. John Ritchie on Peru, by the Rev. Roberto Elphick on Chile, by the Right Rev. Homer C. Stuntz on Argentina, Paraguay, and Uruguay, by the Rev. Alvaro Reis on Brazil, and by the Rev. Dr. Paul de Schweinitz on the Guianas. The session closed with a devotional address on the "Pre- eminence of Christ" by the Right Rev. Arthur S. Lloyd of New York City. Afternoon Session, February 11 Dr. Speer, the Chairman, called the Congress to order at 3 :30 p.m. Hymn 23, "Come, Dearest Lord," was sung. Mr. Fleming H. Revell, of New York City, offered prayer and the discus- sion of the report of Commission I was resumed. The follow- ing members spoke on various features of the report: The Rev. J. H. McLean, of Chile. Prof. Eduardo Monteverde, of Montevideo. The Rev. H. C. Tucker, of Brazil. Mr. E. E. Olcott, of New York City. The Rev. S. D. Daugherty, formerly of Buenos Aires, on "The Immigrants." Dr. S. Earl Taylor, of New York City. Prof. Eduardo C. Pereira, of Brazil. Mr. J. E. McAfee, of New York City. The Rev. George H. Brewer, of Mexico. Prof. Harlan P. Beach, of Yale University. The Rev. F. A. Barroetevena, of Argentina. Miss Florence Smith, of Chile. The Rev. E. M. Sein, of Mexico. Prof. Erasmo Braga was called to the Chair and the dis- cussion of the report was closed by Dr. Speer at the request of the Commis.son. Prof. Braga led in prayer and the session adjourned. Evening Session, February 11 The session of the Congress opened at 8 o'clock with President Henry Churchill King, of Oberlin College, in the chair. Hymn 44, "Come Thou Almighty King," was sung, and the Rev, Dr. Ira Landrith, of Boston, led the Congress in prayer. Hymn 83, "Faith of Our Fathers," was sung. MINUTES OF THE CONGRESS 437 Dr. Mott, on behalf of the Business Committee, proposed the following nominations as members of the Business Com- mittee, and they were elected : Mr. A. Stuart McNairn. The Rev. Charles E. Tebbetts. The Rev. L. B. Wolf. The Right Rev. A. T. Howard. The Chairman in a short address introduced the theme of the evening, after which the following addresses were delivered : Prof. Erasmo Braga, on "The Claims of Christ on Thinking Men." The Right Rev. F. J. McConnell, of Denver, on "The Chris- tian Faith in an Age of Science." Hymn 86, "O Love That Will Not Let Me Go," was sung. The benediction was pronounced by Bishop McConnell and the session adjourned. Morning Session, February 12 The Congress was called to order by Dr. Speer, and hymn 57, "The Church's One Foundation," was sung. The morning invocation was offered by the Rev. Dr. L. D. Wolf. The report of Commission H on "Message and Method" was introduced by its Chairman, the Right Rev. William Cabell Brown, of Virginia, and the report was then discussed by the following : President Charles T. Paul, of Indianapolis. Dr. H. C. Tucker, of Brazil. The Rev. Antonio Mazzorana, of Cuba. Mr. Charles D. Hurrey, of New York City. Mr. Charles J. Ewald, of South America. The Rev. R. F. Lenington, of Brazil. The Right Rev. Willam F. Oldham, of New York City. Dr. S. R. Gammon, of Brazil. The Rev. C. G. Hardwick, of Panama. The Rev. L. B. Wolf, of Baltimore. The Rev. Juan Ortz Gonzalez, of Cuba. The Rev. Alvaro Reis, of Brazil. The Rev. W. B. Allison, of Guatemala. The Rev. R. Elphick, of Chile. Miss Elisa Cortes, of Argentina. The Rev. F. A. Barroetevena, of Argentina. The session closed with a devotional address on prayer by the Rev. Archibald McLean, of Cincinnati. Afternoon Session, February 12 Dr. Speer called the Congress to order at 3 o'clock. The Rev. Curtis Lee Laws led in the opening act of intercession, after which the discussion of the report of Commission H was continued by the following: 438 MINUTES OF THE CONGRESS The Rev. E. A. Odell, of Porto Rico. Mr. A. Stuart McNairn, of London. The Rev. T. F. Reavis, of Argentina. The Rev. P. Flores Valderrama, of Mexico. Miss Hardynia K. Noroville, of Argentina. The Rev. Harry Compton, of Panama. The Rev. Gerard A. Bailly, of Venezuela. The Rev. S. A. Neblett, of Cuba. Miss Elisa Cortes, of Argentina. Prof. William Adams Brown, of New York City. Prof. Eduardo Monteverde, of Uruguay. During a short devotional intermission the hymn "Hasten, Lord, the Glorious Time," was sung, and the discussion of the report was then resumed by the following: Dr. J. Milton Greene, of Cuba. The Rev. Arthur H. Allen, of New York City. The Right Rev. Walter R. Lambuth, of California. The Right Rev. Homer C. Stuntz, of South America. Dr. John R. Mott, of New York City. Miss Ruth Rouse, of London. Mr. H. E. Ewing, of Argentina. The Rev. S. G. Inman, of Mexico. The Chairman of the Commission, Bishop Brown, then closed the discussion on the report with a brief summary and the session came to a close with prayer by the Right Rev. Luther B. Wilson. Evening Session, February 12 The evening session was held in the Union Church in Balboa with Mr. Eben E. Olcott, of New York City, in the chair. The opening invocation was offered by the Right Rev. Arthur S. Lloyd, of New York City, and was followed by the singing of hymn 572, "For All the Saints." The Rev. Dr. Fox, of New York, then read a portion of the third chapter of H Timothy and led the Congress in prayer. After an introductory address by Mr. Olcott and the singing of hymn 536, "O Zion Haste," the Rev. Dr. John Fox, of the American Bible Society, gave an address on the "Care and Cus- tody of the Scriptures." He was followed by the Rev. A. R. Stark, of the British and Foreign Bible Society, who spoke on "The Power of the Bible in the Life of Individuals and of Nations." The Rev. James L Vance, of Nashville, offered prayer and pronounced the benediction and the meeting adjourned. Morning Session, February 14 The session was called to order by Dr. Speer at 8 o'clock. After singing hymn 74, "May Jesus Christ Be Praised," Sefior Martinez, of Chile, read the scripture lesson from the third chapter of Ephesians and led in prayer. President Henry MINUTES OF THE CONGRESS 439 Churchill King, of Oberlin College, then presented the report of the Commission on Education. The following speakers then took part in the discussion of the report : Dr. Edwin G. Dexter, of the National Institute of Panama. The Rev. Alvaro Rcis, of Brazil. The Rev. F. A. Barroetevena, of Argentina. The Rev. Efrain Martinez, of Chile. Mr. Sylvester Jones, of Cuba. The Rev. P. F. Valderrama, of Mexico. The Rev. Juan Ortz Gonzalez, of Cuba. The Rev. C. E. Bixler, of Brazil. Prof. Gilbert N. Brink, of New York City. Dr. W. E. Browning, of Santiago, Chile. Miss Martha Bell Hunter, of Colombia. The devotional address was given by Prof. William Adams Brown, of New York City, his theme being "Some Lessons to be Learned from the Early Christians." Hymn 60, "For All the Saints Who from Their Labors Rest," was sung. Prof. Brown pronounced the benediction and the session ad- journed. Afternoon Session, February 14 The session was called to order by Dr. Speer at 3 :30 o'clock and was opened with prayer by Mr. John R. Pepper, of Memphis. After the singing of hymn 53, "The Morning Light is Break- ing," the following speakers took part in the discussion of the report of Commission HI: The Rev. C. C. Miller, of Mexico. The Right Rev. A. T. Howard, of Dayton, Ohio. Mr. Joseph Ernest McAfee, of New York City. Dr. Antonio Orozco, of Mexico. Mr. James H. Causey, of Denver, Colorado. The Rev. Ed F. Cook, of Nashville, Tennessee. Dr. S. G. Gammon, of Brazil. Prof. Erasmo Braga, of Brazil. The Rev. John F. Goucher, of Baltimore. The Rev. William Wallace, of Mexico. The Rev. Ed. C. Pereira. of Brazil. The Rev. George H. Trull, of New York City. The Rev. W. H. Rainey, of Peru. The discussion of the report was closed by President King on behalf of the Commission. The benediction was pronounced by the Rev. Charles E. Teb- betts. Evening Session, February 14 At 8 o'clock the Rev. A. R. Stark, the chairman of the evening, called the meeting to order. 440 MINUTES OF THE CONGRESS Hymn 17, "The Son of God Goes Forth to War," was sung and the Rev. C. J. Ryder read Ephesians 4 : 1-10 and led in prayer. The chairman, before introducing the speakers of the evening, emphasized the great importance of the development of a national ministry in each of the Latin-American countries. The Rev. Eduardo Carlos Pereira, of Brazil, spoke on "True Leaders Our Fundamental Need." Hymn 60, "For All the Saints," was then sung, after which the Right Rev. Homer C. Stuntz, of Argentina, was introduced and spoke on "The Price of Leadership." The meeting closed with the singing of hymn 86, "O Love That Will Not Let Me Go," and the benediction by Bishop Stuntz. Morning Session, February 15 The Congress was called to order at 8:30 o'clock by Dr. Speer. Hymn 5, "Awake My Soul," was sung and the Rev. J. L. Ramson, of Jamaica, read the Scripture lesson from the twenty- third chapter of Revelations and led in prayer. The report of Commission IV on Literature was introduced by Dr. G. B. Winton, of Nashville, Tennessee, and the report was discussed by the following speakers : The Right Rev. Charles B. Colmore, of Porto Rico. The Rev. A. R. Stark, of Chile. The Rev. Roberto Elphick, of Chile. Srta. Juana Palacios, of Mexico. The Rev. John Howland, of Mexico. The Rev. W. H. Teeter, of Chile. Miss Clementina Butler, of Providence, Rhode Island. The Rev. Merrit B. Wood, of Porto Rico. Mrs. L. C. Barnes, of New York City. Sr. Gmo. Delgado de Vargas, of Barcelona, Spain. The Rev. A. G. Baker, of La Paz, Bolivia. Mr. Harry Wade Hicks, of New York City. The Rev. John Ritchie, of Peru. The Rev. W. H. Rainey, of Peru. The Rev. John Fox, of New York City. The Rev. J, P. Hauser, of Mexico. The Rev. Alejandro Trevino, of Mexico. Mr. R. E. Magill, of Richmond, Virginia. The Rev. Judson Swift, of New York City. Mr. Fleming H. Revell, of New York City. The Rev. H. C. Tucker, of Brazil. Hymn 58, "O Word of God Incarnate," was sung, after which the Congress listened to a devotional address on "The Reality of Religion," delivered by President Henry Churchill King, of Ober- lin College. After the benediction by President King, the sesson adjourned. MINUTES OF THE CONGRESS 441 Evening Session, February IS Th« meeting was called to order at 8 o'clock by the Right Rev. Walter R. Lambuth, the chairman for the evening. The Congress joined in the singing of hymn 52, after which Dr. Frank K. Sanders led in prayer. Miss Belle H. Bennett, of Richmond, Kentucky, spoke briefly on the importance of work for wornen and presented Sefiora Anita Monteverde, of Uruguay, whose subject was "Social Work Being Done by the Women of Uruguay." Mrs. John Rowland, of Mexico, spoke on "The Importance of Reaching Women in the Home" and Miss Florence Smith, of Chile, on "Latin-American Womanhood." The Right Rev. L. L. Kinsolving, of Brazil, then addressed the Congress on "Observations of the Woman Movement in the World." After the singing of hymn 47, the benediction was pronounced by the Rev. Charles L. Thompson, of New York City, and the meeting adjourned. Morning Session, February 16 The session was called to order at 8 :30 o'clock by Dr. Speer. After the singing of hymn 66, "Hail to the Brightness," Mrs. W. F. McDowell read from the thirteenth chapter of I Corinthi- ans and offered the morning invocation. Hymn 62, "Beneath the Cross of Jesus," was sung and prayers were offered by the Rev. W. A. Ross, of Mexico, and the Rev. George Alexander, of New York City. The report of Commission V on Women's Work was then in- troduced by Miss Belle Bennett, of Richmond, Kentucky, and was discussed by the following speakers : The Rev. Juan Ortz Gonzalez, of Cuba. Sefiorita Elisa Cortes, of Argentina. Mrs. T. S. Pond, of Venezuela. Miss Clarissa H. Spencer, of New York City. Miss Annie Coopc, of the Canal Zone. The Rev. A. B. Howell, of Cuba. Mrs. W. B. Allison, of Guatemala. Miss M. I. Orvis, of Texas. Miss Elma Irelan, of Mexico. Miss Mabel Head, of Nashville, Tennessee. Miss Margaret E. Hodge, of Philadelphia. Dean Irene T. Meyers, of Kentucky. Miss Laura Temple, of Mexico. Mrs. Charles L. Thompson, of New Jersey. The discussion of the report was closed by Dr. Ida W. Harri- son, of Lexington, Kentucky. After the singing of hymns 12, "O Zion Haste," and 24, "Blest Be the Tie," the devotional period was conducted by the Rev. 442 MINUTES OF THE CONGRESS Paul de Schweinitz, who took for his theme "Christ's Vision of the Unity of all Believers." The session closed with the benediction offered by Dr. de Schweinitz. Afternoon Session, February 16 The Congress was called to order by Dr. Speer at 3 :30 o'clock and the session was opened by the singing of hymn 10. The Rev. George C. Lenington, the Rev. W. H. Rainey, and Dr. F. P. Haggard led in prayer. The discussion on the subject "The Training and Efficiency of Missionaries" was opened by Dr. Frank K. Sanders, of New York City, and continued by the following speakers : The Rev. Juan Ortz Gonzalez, of Cuba. Prof. Eduardo Monteverde, of Uruguay. The Rev. George H. Brewer, of Mexico. The Rev. John Rowland, of Mexico. Sehorita Elisa Cortes, of Argentina. Dr. George B. Winton, of Nashville, Tennessee. The Rev. Alejandro Trevino, of Mexico. Sefior Guillermo Delgado de Vargas, of Barcelona, Spain. The Right Rev. Charles B. Colmore, of Porto Rico. The Rev. F. S. Onderdonk, of Mexico. Dr. Theodore S. Pond, of Venezuela. Dr. John W. Butler, of Mexico. The Rev. George C. Lenington, of New York City. The Rev. W. H. Rainey, of Peru. Miss Belle Bennett, of Kentucky. The Rev. Robert O. Elphick, of Chile. Mr. Richard Williamson, of Mexico. The Rev. Robert F. Lenington, of Brazil. The Rev. Leandro Garza Mora, of Mexico. Mrs. R. W. MacDonnell, of Nashville, Tennessee. Mrs. W. A. Ross, of Mexico. Miss Clementina Butler, of Providence, Rhode Island. The Rev. F. Barroetevena, of Argentina. The Rev. S. D. Daugherty, of Philadelphia. The Rev. W. A. Ross, of Mexico. Miss Catherine Hodge, of Philadelphia. An unidentified speaker. The Rev. E. Martinez, of Chile. The Rev. T. L. Ransom, of Jamaica. The Rev. E. C. Pereira, of Brazil. Dr. W. E. Browning, of Chile. The Rev. Alvaro Reis, of Brazil. Prof. Erasmo Braga, of Brazil. Discussion of the subject was closed by Mr. Fennell P. Turner, of New York City. The closing prayer and benediction was offered by the Rev, T. C. Kunzman, of Philadelphia. MINUTES OF THE CONGRESS 443 Evening Session, February 16 The session was called to order at 8 o'clock by the Right Rev. Luther B. Wilson, of New York City. Hymn 22, "Glorious Things of Thee Are Spoken," and hymn 36, "Fight the Good Fight," were sung. The Scripture lesson was read by the Rev. Dr. M. T. Morrill, of Dayton, Ohio, who also led in prayer. Bishop VVilson then addressed the Congress and introduced Judge Emilio del Toro, of Porto Rico, who spoke on "The Prin- ciples and Spirit of Jesus Essential to Meet the Social Needs of Our Time." This theme was further discussed by President Charles T. Paul, of the College of Missions, Indianapolis. After the singing of hymn 8, "O Master, Let Me Walk With Thee," the benediction was pronounced by Dr. Paul and the meeting adjourned. Morning Session, February 17 The meeting was called to order by Dr. Speer at 8 :30. Hymn 57, "The Church's One Foundation," was sung and a devotional period was conducted by Mr. A. Stuart McNairn, of London. Hymn 44, "Come Thou Almighty King," was sung and the re- port of Commission VIII was then introduced by Dr. Charles L. Thompson, of New York City. The following speakers discussed various phases of the subject covered by the report: The Rev. S. H. Chester, of Nashville, Tennessee. Dr. Charles S. Macfarland, of New York City. The Right Rev. Luther B. Wilson, of New York City. The Rev. E. C. Pereira, of Brazil. The Rev. Alvaro Reis, of Brazil. The Rev. A. R. Stark, of Chile. Dr. J. AI. Greene, of Cuba. The Rev. J. C. Kunzman, of Philadelphia. The Rev. Charles E. Tebbetts, of Richmond, Indiana. Prof. Harlan P. Beach, of Yale University. Dr. Ira Landrith, of Boston. Dr. James I. Vance, of Nashville, Tennessee. Mr. John R. Pepper, of Memphis, Tennessee. Mr. John H. Warner, of Brazil. Mr. Fleming H. Revell, of New York City. The Rev. Philo W. Drury, of Porto Rico. Mr. Harry Wade Hicks, of New York City. After the singing of hymn 88, "Dear Lord and Father," Mr. W. F. Jordan, of Texas, read the Scripture lesson from Phil. 3: 1-11 and led in prayer. The devotional address was delivered by the Rev. L. C. Barnes, of New York City, who chose for his subject "The Recovery of the Apostolic Conception of God." 444 MINUTES OF THE CONGRESS Prayer was offered and the benediction was pronounced by Dr. Barnes and the session adjourned. Afternoon Session, t'EBRUARY 17 A special meeting was held previous to the regular session. Hymn 60, "For All the Saints," was sung and Bishop Wilson led the meeting in prayer. Hymn 22, "Glorious Things of Thee Are Spoken," was sung and the Congress then listened to Dr. W. E. Browning, of Chile, speaking on "James Thompson and the Lancastrian School in South America." At 3 :30 Dr. Speer called the Congress to order and after "Onward, Christian Soldiers" had been sung. Elder W. H. Spicer, of Washington, D. C, led in prayer. The following members of the Congress continued the discussion of the report of Com- mission vni : Dr. L. B. Wolf, of Bakimore. The Right Rev. W. C. Brown, of Brazil. The Rev. Ed F. Cook, of Nashville, Tennessee. The Rev. E. M. Sein, of Mexico. Dr. John W. Butler, of Mexico. The Rev. Vincent Ravi, of Cambridge. The Rev. H. C. Tucker, of Brazil. Dr. John Fox, of New York City. The Rev. C. C. Morrison, of Chicago. Mrs. K. F. Westfall, of Chicago. The Rev. Samuel R. Gammon, of Brazil. Mr. Marshall C. Allaben, of New York City. Prof. William Adams Brown, of New York City. The Rev. F. T. Parker, of Colon. Miss Ruth Rouse, of London. The Rev. William Flammer, of Balboa. The Rev. James H. McLean, of Chile. The Right Rev. Francis J. McConnell, of Denver. Dr. John R. Mott, on behalf of the Business Committee, an- nounced that the Friday Bulletin would contain a series of reso- lutions framed with the view of carrying forward the work of the Congress and giving effect to the findings of the various Commissions, and that these would be considered and acted upon by the Congress. The discussion of the report was closed by Dr. Charles L. Thompson, of New York City. After prayer and benediction by Bishop William F. Oldham the meeting adjourned. Evening Session, February 17 The session was called to order at 8 o'clock by the Right Rev. L. L. Kinsolving, of Brazil. MINUTES OF THE CONGRESS 445 After the Congress joined in singing "The Son of God Goes Forth to War," prayer was offered by the Rev. Charles L. Thompson, of New York City. Hymn 20, "How Firm a Foundation," was sung and the Rev. John F. Goucher, of Baltimore, then addressed the Congress on "The Triumph of Christianity." The closing address on "Conditions in Latin America" was delivered by Bishop L. L. Kinsolving. Hymn 50, "Fling Out the Banner," was sung and after prayer and benediction by Bishop Walter R. Lambuth, the session ad- journed. Morning Session, February 18 The Congress was called to order at 8 :30 by Dr. Speer. After the singing of hymn 36, "Fight the Good Fight," Dr. L. G. Abrahamson read the forty-sixth Psalm and led in prayer. In remembrance of the 370th anniversary of the death of Martin Luther, the chairman made a brief statement. Hymn 39, "Ein' Feste Burg," was sung and prayer offered by Dr. Vance and Bishop Kinsolving. The report of Commission VI, the Church in the Field, was then presented to the Congress by the Right Rev. Homer C. Stuntz, the chairman of the Commission. The report was discussed by the following members of the Congress : The Rev. G. W. Muckley, of Kansas City. The Rev. C. S. Detweiler, of Porto Rico. Dr. William Wallace, of Mexico. The Rev. Juan R. Cepero, of Porto Rico. The Rev. Robert F. Lenington, of Brazil. Dr. C. J. Ryder, of New York City. Mr. J. E. McAfee, of New York City. At this point in the discussion the Rev. Leandro Garza Mora, of Mexico, led in prayer, after which the consideration of the report was continued by the following speakers : The Rev. Antonio Mazzorana, of Cuba. Mr. W. F. Jordan, of Texas. The Rev. C. G. Hardwick, of Panama. The Rev. W. H. Rainey, of Peru. Miss H. K. Norville, of Argentina. Dr. Ira Landrith, of Boston. Miss Mabel Head, of Nashville, Tennessee. The Rev. F. A. Barroetevena, of Argentine. Miss Clementina Butler, of Providence, Rhode Island. The devotional period was led by Bishop Walter R. Lambuth, who spoke on "The Secret of a Mighty Work of God" and de- livered the benediction closing the session. 446 MINUTES OF THE CONGRESS Afternoon Session, February 18 At 3 :30 the Congress was called to order by Dr. Speer. Hymn 62, "Beneath the Cross of Jesus," was sung and the Rev. S. A. Neblett, of Cuba, led in prayer. The discussion of the report of Commission VI was then continued by the following speakers : The Rev. Ephrain Martinez, of Chile. The Right Rev. A. T. Howard, of Dayton, Ohio. The Rev. S. H. Chester, of Nashville, Tennessee. Mr. Sylvester Jones, of Cuba. Prof. Eduardo Monteverde, of Uruguay. Mr. Genaro G. Ruiz, of Mexico. Mrs. R. W. MacDonnell, of Nashville, Tennessee. The Rev. John Ritchie, of Lima, Peru. The Rev. Leandro Garza Mora, of Mexico. Dr. John Howland, of Mexico. The Rev. Roberto Elphick, of Chile. The Rev. Robert F. Lenington, of Brazil. The closing address was made by Bishop Stuntz, after which Sefiorita Juana Palacios, of Mexico, Mr. J. H. Warner, of Brazil, and the Rev. A. R. Stark, of Chile, led in prayer for the churches of Latin America and the session adjourned. Business Session At 5 o'clock the Congress was called to order in business ses- sion to hear and act upon a report from the Business Committee. Resolutions extending the thanks of the Congress to those who have contributed to the success of the gathering were adopted by a unanimous rising vote, as follows : "The members of the Panama Congress on Christian Work in Latin America would humbly and gratefully recognize the manifestations of the guidance and power of God in the preparations for and in the conduct of the Congress and in the boundless and compelling opportunity for the spread of Christ's kingdom which has been opened before us. "We would also associate ourselves in an expression of sincere and heartfelt gratitude: "To Colonel Morrow, Acting Governor, and the other officials of the Panama Canal and of the Panama Railroad, for their countless courtesies and for their generous coopera- tion, which have made possible the holding of this Congress in this Zone and which have so greatly facilitated its work. "To the Minister of Foreign Affairs of the Republic of Panama for his official recognition and for his cordial mes- sage of welcome at the opening session of the Congress. "To the members of the Association of Commerce in Panama, who with true civic spirit and with belief in the unique advantages which their city possesses at this new MINUTES OF THE CONGRESS 447 crossroads of the nations in the presence of wondrous works of God and of the great achievements of man did so much to cooperate with the Local Committees in preparing the way for the Congress. "To the Minister of Public Instruction and to Dr. Dexter, the Rector of the National Institute of Panama, for their kind invitation to all the members of the Congress to attend the conference held under their auspices Sunday night. "To William Spencer, Esq., the Charge d'Affaires of the American Legation, for his unfailing helpfulness to the Con- gress and its members. "To the members of the twelve Local Committees and in particular to H. A. A. Smith, Esq., and the other lay leaders, for their untiring and most efficient service in the interest of the Congress. "To the many citizens throughout the Zone who by their generous hospitality and by their many other acts of thought- ful kindness have so deeply touched our hearts. "To the physicians and surgeons of the Canal Zone for their sympathetic and skilful service to the Congress as needed — service rendered as a personal contribution to the success of the Congress. "To the Star and Herald and El Diario for the generous and conspicuous space which they have devoted to th« re- ports of the Congress proceedings and for their apprecia- tive interpretation of its significance. Likewise to the rep- resentative of the Associated Press who has rendered such great service from day to day in bringing the main facts of the Congress to the attention of the reading public through- out the world. "To the management of the Hotel Tivoli for their uni- form consideration and willingness to serve us in every way in their power. "To the government officials and other local leaders for the perfectly managed excursion to the Canal, a most in- structive, inspiring and never-to-be-forgotten experience. "To the officers in command of the United States Army posts, to the pastors of all the Churches, and to the secre- taries of the Club Houses on the Isthmus, for affording such splendid opportunities for the members of the Congress to present the Christian message at more than two score cen- ters to all classes and to all races. "To all others near and far who, in common with those already mentioned, have by intercession, by gifts of money and time, or by sympathetic advocacy, augmented the volume of interest, the tides of power and the outreach of influence of the Congress — a gathering which we reverently believe will prove to be epochal in the union and the on-going o£ Christian forces on behalf of Latin America." 448 MINUTES OF THE CONGRESS Resolutions recommending the enlargement and reconstitution of the Committee on Cooperation in Latin America were then considered. These resolutions as first formulated by the Busi- ness Committee were read. The following amendment to Sec- tion VI was then proposed by the Business Committee, making that section read as follows : "VI. That the American and Canadian section should, as may be desired by the cooperating bodies, take steps promptly to give effect to the findings of the various Commissions in the light of the discussions of the Congress, so far as the cooperation of the missionary agencies of the United States and Canada is concerned." Dr. Gammon asked for a fuller explanation of the scope of the authority to be given to the Committee. Dr. Winton urged the rejection of the amendment on the ground that it limited too much the functions of the Committee. Bishop Brown urged its adoption. The amendment was adopted by a vote of approximately 160 to 6. A second amendment was proposed as a footnote to Section I, to read as follows : "(It is understood that the functions of the Committee are consultative and advisory, not legislative and man- datory.)" This amendment was adopted unanimously without debate. A third amendment was proposed to Section I, paragraphs 1 and 2: To add in each paragraph after the words "each mission agency of the United States and Canada which is" the words "sending and." This amendment was unanimously adopted. The resolutions as thus amended were then adopted as a whole without dissenting vote as follows : RESOLUTIONS Bv THE Congress on Christian Work in Latin America The members of the Panama Congress on Christian Work in Latin America recommend: I. That the Committee on Cooperation in Latin America be enlarged and reconstituted so as to consist of the following : 1. An American and Canadian Section composed of one representative of each mission agency of the United States and Canada which is sending and maintaining missionaries in Latin America, and of a number of coopted members not exceeding one-half of the num- ber appointed as representatives of the various Ameri- can and Canadian mission agencies, of which coopted members at least one half shall be delegates in at- tendance upon this Congress. MINUTES OF THE CONGRESS 449 2. A European section composed of one representa- tive of each mission agency of Great Britain and of the Continent of Europe which is sending and maintaining missionaries in Latin America, and of a number of coopted members not exceeding one half of the num- ber appointed as representatives of the various British and Continental mission agencies. 3. Ex officio members consisting of the chairman and the secretary of the committee or council repre- senting the missions and churches of each country or group of countries in Latin America. (Note: It is understood that the functions of the Committee are consultative and advisory, not legislative and man- datory.) II. That there be an annual meeting of the American and Canadian section, and also of the European section. III. That the American and European sections of the Com- mittee shall each have an Executive Committee numbering ap- proximately one third of the total membership of the section. IV. That the Executive Committee of each section shall, as a rule, meet once each quarter to carry out the general policy and instructions of the section. V. Owing to the fact that the European missionary societies with work in Latin America have been unable to be as fully represented at the Panama Congress as would have been the case under normal circumstances, the perfecting of their part of the organization will obviously have to be deferred until such lime as the conditions are, in the judgment of the European missionary leaders, favorable for such action. The Congress would, however, express the earnest hope that this indispensable cooperation on the part of the European mission agencies may he developed as rapidly as possible. VI. That the American and Canadian section should, as may 1)C desired by the cooperating bodies, take steps promptly to give effect to the tindings of the various Commissions in the light of the discussions of the Congress, so far as the coopera- tion of the missionary agencies of the United States and Canada is concerned. VII. That the matter of ways and means of common action between the American and European sections shall be worked out after the European section shall have been organized. VIII. That the ex officio members representing the Latin- American committees be regarded as eligible to attend the meet- ings of both the American and European sections. Mr. Inman announced that he had received greetings to the Congress from : The Sunday School Union of Brazil. The Executive Committee of the Western Section of the World's Presbyterian Alliance in session at Albany, New York. 450 MINUTES OF THE CONGRESS The Archbishop of the West Indies. The Rev. G. R. Heath, of the Moravian Missions in Puerto Cabo Gracias, Nicaragua. The Rev. W. E. Read of Guayaquil, Ecuador. The Presbyterian Assembly of Rio de Janeiro. The Rev. C. N. Mitchell, Canadian Baptist missionary in Bo- livia. Mr. A. E. Turner, of the Young Men's Christian Association in Chile. Prof. Andres Osuna, Chairman of Commission IV. The Disciples Missionary Union, of New Yorl< City. The Congregational Church of Brazil. Mr. William Shaw, of the World's Christian Endeavor Union. Mr. M. S. Gatierrez, Presbyterian missionary in Colombia. Mr. Marion Lawrance, General Secretary of the International Sunday School Association. This concluded the business of the session and the meeting was led in prayer by the Rev. Dr. Judson Swift, of New York City, and adjourned. Evening Session, February 18 Prof. Eduardo Monteverde presided at this session, wliich opened by singing hymn 52, "Jesus Shall Reign Where'er the Sun." Bishop L. L. Kinsolving then led the Congress in prayer. After a brief address by the chairman, Mr. Fleming IT. l?evell addressed the Congress on "Work Among Lepers." Hymn 54, "Stand Up, Stand Up for Jesus," was sung. The Rev. Alvaro Reis, of Brazil, and the Rev. Dr. Janies^ I. Vance, of Nashville, Tennessee, addressed the Congress on "The Vitality and Conquering Power of Christianity — How Realized and Maintained." After the singing of hymn 20, "How Firm a Foundation," Dr. Vance led in prayer and pronounced the benediction. Morning Session, February 19 The Congress was called to order at 8:30 by Dr. Speer. Hymn 11, "Look Ye Saints, the Sight is Glorious," was sung and Bishop William O. Shepard read the Scripture and led in prayer. After the singing of hymn 4, "Holy, Holy, Holy," the report of Commission VII on the Home Base was introduced l)y the chairman of the Commission, Mr. Harry Wade Hicks, of New York City. The report was then discussed by the following: Dr. W. E. Browning, of Chile. Dr. L. G. Abrahamson, of Rock Island, Illinois. The Right Rev. William F. Oldham, of New York City. The Right Rev. Walter R. Lambuth, of California. ■ MINUTES OF THE CONGRESS 451 The Rev. M. T. Morrill, of Dayton, Ohio. The Right Rev. Francis J. McConnell, of Denver. Mr. A. Stuart McNairn, of London. The Rev. S. H. Chester, of Nashville, Tennessee. Prof. William Adams Brown, of New York City. The Rev. Vernon M. McCombs, of Los Angeles. Mrs. Hallie Linn Hill, of Chicago. The Right Rev. William Cabell Brown, of Richmond, Vir- ginia. At this point in the discussion, Dr. Dwight Goddard led the meeting in prayer, after which the discussion was continued by : The Rev. Ed. F. Cook, of Nashville, Tennessee. The Rev. Arthur H. Allen, of New York City. The Rev. Tames L Vance, of Nashville, Tennessee. The Rev. L. B. AVolf, of Bahimore. The Right Rev. L. L. Kinsolving, of Brazil. The Rev. Judson Swift, of New York City. The Right Rev. Luther B. Wilson, of New York City. Mr. J. E, McAfee, of New York City. The Rev. H. C. Tucker, of Rio de Janeiro. Mr. Harry S. Myers, of New York City. Dr. John R. Mott, of New York City. The Rev. Vincent Ravi then led in prayer and the report was summed up by Mr. Hicks, the chairman of the Commission. Dr. Speer stated that in some way the Congress should ex- press its appreciation of the generosity of the Christian Wom- an's Board of Missions in loaning Mr. Inman for the work of preparing for the Congress. On motion of Bishop Luther B. Wilson, it was voted unani- mously that the Congress extend a vote of thanks to Mr. In- man's Board. Dr. Speer announced that the newly constituted Committee on Cooperation in Latin America would meet immediately on the adjournment of the Congress to enter upon its duties. The Rev. William Flammer expressed appreciation for pulpit supplies by the delegates. The Rev. Alvaro Reis led in prayer and pronounced the bene- diction. Afternoon Session, February 19 Dr. Speer called the Congress to order at 2:30 and hymn 55, "Hail to the Lord's Anointed," was sung and Prof. Monteverde led in prayer. Dr. George Alexander, of New York City, addressed the Congress on "Jesus Christ, the Same Yesterday, Today, and Forever." Hymn 31, "Make Me a Captive, Lord," was sung. Dr. Speer announced that the rest of the time until the ad- journment of the Congress would be spent in prayer. The first 452 MINUTES OF THE CONGRESS part of the period was devoted to prayers of thanksgiving. The following led the Congress in its thanksgiving : The Rev. G. B. Winton. The Rev. S. G. Inman. The Rev. Arthur H. Allen. The Rev. Charles L. Thompson. Dr. John F. Goucher. The Rev. A. McLean. Mr. John R. Pepper. Bishop Homer C. Stuntz. The Rev. Vincent Ravi. Bishop Luther B. Wilson. The Rev. W. A. Ross. Bishop William F. Oldham. A period was spent in silent intercession for the delegates per- sonally, for the missionaries on the field, the churches on the field, the Committee on Cooperation in Latin America, the native ministry, schools, nations, and governments, the Congress and its influence. Bishop Brown then voiced these petitions in audible prayer. Hymn 24, "Blest Be the Tie That Binds," was sung and the final benediction was pronounced by the Rev. Eduardo Carlos Pereira. GENERAL APPENDIX A OFFICIAL DELEGATES AND VISITORS TO THE PAN- AMA CONGRESS. DELEGATES. NOTE. This list does not include 204 official visitors from Panama City and the Canal Zone who were invited because of their community relationship. THE COMMITTEE ON ARRANGEMENTS. Rev. L. C. Barnes, D.D. Mr. Harry Wade Hicks. Mr. Charles D. Hurrey. Rev. S. G. Inman. Rt. Rev. Arthur S. Lloyd, D.D.* John R. Mott. LL. D. Mr. E. E. Olcott.* Bishop William F. Oldham, D.D. Robert E. Speed, D.D. Mr. Fennell P. Turner.* INVITED BY THE COMMITTEE ON ARRANGEMENTS. Miss Belle H. Bennett. Rt. Rev. Wm. Cabell Brown, D.D.* Mr. E. T. Colton. Mrs. Ida W. Harrison, LL. D. President Henry Churchill King, LL. D. Rev. Charles Clayton Morrison, D.D. Dr. Thornton B. Penfield. Bishop Homer C. Stuntz, D.D. Rev. Charles L. Thompson, D.D. Dr. Horacio F. Alfaro (Panama). Mr. Roger W. Babson (United States). Mr. James H. Causey (United States.) Rev. Harry Cotnpton (Panama). Sr. Guillermo Delgado de Vargas (Spain). Hon. Emilio del Toro (Porto Rico). *Also listed elsewhere. 453 454 APPENDIX A Dr. Edwin G. Dexter (Panama). Dr. Julius D. Dreher (Canal Zone). Dr. Berro Garcia (Uruguay). Mr. S. W. Heald (Panama). Sr. Ernesto T. Lefevre (Panama). Chancellor S. B. McCormick, D.D. (United States). Rev. James H. McLean (Chile). Mr. J. H. McLean (Canal Zone). Dr. Leopold Melo (Argentina). Senora Anita de Monteverde (Uruguay). Prof. Juan Monteverde (Uruguay). Lieut. Col. J. J. Morrov^r (Panama). Mr. D. C. Nutting (Canal Zone). Dr. Antonio Orozco (Mexico). Rev. Charles W. Ports (Panama). Rev. Vincent Ravi (Italy). Miss Ruth Rouse (England). Mr. H. A. A. Smith (Canal Zone). Mrs. H. A. A. Smith (Canal Zone). Mr. Willing Spencer (Panama). Hon. W. E. Tuttle, Jr. (Panama). Mr. R. R. Watson (Canal Zone). Mr. J. M, Weaver (Canal Zone). Mr. A. S. Zinn (Canal Zone). UNITED STATES. ADVENTIST. \. SEVENTH-DAY ADVENTIST DENOMINATION. Mr. D. E. Connerly (Colombia). Mr. A. J. Haysmer (Jamaica). Mr. W. G. Kneeland (Panama). Sr. Carlos S. Nicholas (Mexico). Mr. F. H. Raley (Panama). Mr. W. A. Spicer. BAPTIST. 2. AMERICAN BAPTIST HOME MISSION SOCIETY. Rev. George H. Brewer. Prof. Gilbert N. Brink. Rev. Juan Rodriguez Cepero (Porto Rico). Rev. C. S. Detweiler (Porto Rico). Rev. Charles D. Gray. Ph. D. Rev. A. B. Howell (Cuba). Rev. William Keech (Salvador). Rev. Curtis Lee Laws. D.D. Rev. Alejandro Trevino (Mexico). APPENDIX A 455 3. WOMAN'S AMERICAN BAPTIST HOME MISSION SOCIETY. Mrs. L. C. Barnes. Miss Julia Dickerson. Miss Martha E. Harris. Mrs. Frank J. Miller. Mrs. Katherine S. Westfall. 4. AMERICAN BAPTIST FOREIGN MISSION SOCIETY. Rev. Fred. P. Haggard, D.D. 5. FOREIGN MISSION BOARD, SOUTHERN BAPTIST CONVENTION. Mrs. W. J. Neel. 6. HOME MISSION BOARD, SOUTHERN BAPTIST CON- VENTION. Rev. S. M. Lover idge (Canal Zone). Rev. J. L. Wise (Canal Zone). Rev. S. Witt (Canal Zone). 7. HOME MISSION BOARD. NATIONAL BAPTIST CON- VENTION OF AMERICA. Rev. R. H. Thorbourne (Canal Zone). CHRISTIAN. 8. MISSION BOARD OF THE CHRISTIAN CHURCH. Rev. D. P. Barrett (Porto Rico). Rev. William Flammer (Canal Zone). Rev. M. T. Morrill, D.D. Mr. F. R. Woodward. Mrs. F. R. Woodward. CONGREGATIONAL. 9. AMERICAN BOARD OF COMMISSIONERS FOR FOR- EIGN MISSIONS. Professor Harlan P. Beach, D.D., F.R.G.S. Mr. Dwight Goddard. Rev. John Howland, D.D. (Mexico). Mrs. John Howland (Mexico). Mr. William E. Sweet. 10. AMERICAN MISSIONARY ASSOCIATION. Rev. C. J. Ryder, D.D. DISCIPLES. 11. CHRISTIAN WOMAN'S BOARD OF MISSIONS. Miss Jessie L. P. Brown (Mexico). Miss Elma Irelan (Mexico). 456 APPENDIX A Dean Irene T. Myers. Ph.D. Miss Mary Irene Orvis. President Charles T. Paul, A.M. Rev. Tolbert F. Reavis (Argentina). Rev. Merrit B. Wood (Porto Rico). 12. FOREIGN CHRISTIAN MISSIONARY SOCIETY. Rev. Archibald McLean, LL.D. 13. BOARD OF CHURCH EXTENSION, DISCIPLES OF CHRIST. Rev. G. W. Muckley. raiENDS. 14. AMERICAN FRIENDS' BOARD OF FOREIGN MIS- SIONS. Mr. Sylvester Jones (Cuba). Mr. R. Solomon Tice (Mexico). Mr. Charles E. Tebbetts. Miss Edith M. Tebbetts. Mr. Clarence G. McClean (Cuba). Sr. Gcnaro G. Ruiz (Mexico). LUTHERAN 15. LUTHERAN SOCIETIES. Rev. L. G. Abrahamson, D.D. Rev. Silas D. Daugherty, D.D. Rev. J. C. Kunzmann, D.D. Rev. L. B. Wolf, D.D. METHODIST. 16. BOARD OF FOREIGN MISSIONS, METHODIST EPIS- COPAL CHURCH. Rev Federico A. Barroetavena (Argentina). Rev. John W. Butler, D.D. (Mexico). Rev. Roberto Elphick (Chile). Rev. John F. Goucher, D.D. Bishop Francis J. McConnell, D.D. Bishop William O. Shepard, D.D. Mrs. Bertha K. Tallon (Argentina). S. Earl Taylor, LL.D. Rev. W. H. Teeter (Chile). Miss Laura Temple (Mexico). Rev. P. Flores Valderrama (Mexico). Dr. C. E. Welch. Mr. H. B. Williams. Bishop Luther B. Wilson, D.D. APPENDIX A 457 17. WOMAN'S FOREIGN MISSIONARY SOCIETY, METHODIST EPISCOPAL CHURCH. Miss Carrie J. Carnahan. Srta. Juana Palacios (Mexico). 18. BOARD OF HOME MISSIONS AND CHURCH EXTEN- SION, METHODIST EPISCOPAL CHURCH. Miss Clementina Butler. Rev. Vernon M. McCombs. Rev. Eucario M. Sein (Mexico). 19. BOARD OF MISSIONS, METHODIST EPISCOPAL CHURCH. SOUTH. Rev. E. E. Clements (Cuba). Rev. Ed. F. Cook, D.D. Mrs. A. W. Ketchum. Bishop Walter R. Lambuth, D.D., M.D. Mrs. William F. McDowell. Rev. S. A. Neblett (Cuba). Rev. F. S. Onderdonk (Mexico). Mr. John R. Pepper. Mrs. John R. Pepper. Mrs. Edmund Taylor. Rev. George B. Winton, D.D. Mrs. George B. Winton. 20 WOMAN'S MISSIONARY COUNCIL, METHODIST EPISCOPAL CHURCH, SOUTH. Miss Esther Case (Mexico). Mrs. E. B. Chappell. Miss Lillie F. Fox. Miss Mabel Head. Mrs. R. W. MacDonell. Miss Belle Markey (Cuba). Miss Martha Nutt. Mrs. Nat. G. Rollins. MORAVIAN. 21. MORAVIAN CHURCH. Rev. Paul de Schweinitz, D.D. Mrs. Paul de Schweinitz. PRESBYTERIAN. 22. BOARD OF FOREIGN MISSIONS PRESBYTERIAN CHURCH IN THE U. S. A. Rev. George Alexander, D.D. Rev. William B. Allison (Guatemala). - Rev. C. E. Bixler ( Brazil Y. 458 APPENDIX A Professor Erasmo Braga (Brazil). Rev. W. E. Browning, Ph.D., D.D. (Chile). Rev. Jose Coffin (Mexico). Rev. Samuel Garvin. Rev. A. W. Halsey, D.D. Miss Margaret E. Hodge. Miss Martha Bell Hunter (Colombia). Rev. Robert F. Lenington (Brazil). Rev. Efrain Martinez (Chile). Rev. Charles C. Millar, D.D. Rev. Eduardo Carlos Pereira (Brazil). Rev. Theodore S. Pond (Venezuela). Rev. Alvaro Reis (Brazil). Rev. Francis W. Russell, D.D. Mr. Elias D. Smith. Miss Florence Smith (Chile). Rev. William Wallace, D.D. (Mexico). Miss Jennie Wheeler (Mexico). Mr. Charles S. Williams (Colombia). 23. BOARD OF HOME MISSIONS, PRESBYTERIAN CHURCH IN THE U. S. A. Mr. Marshall C. Allaben. Professor William Adams Brown, Ph.D. Rev. .]. Milton Greene, D.D. (Cuba). Rev. Antonio Mazzorana (Cuba). Mr. loseph E. McAfee. Rev. Edward A. Odell (Porto Rico). Rev. Jose Osuna (Porto Rico). Mr. Fleming H. Revell. 24. WOMAN'S BOARD OF HOME MISION? OF THE PRESBYTERIAN CHURCH IN THE U. S. A. Mrs. Charles L. Thompson. 25. EXECUTIVE COMMITTEE OF FOREIGN MISSIONS, PRESBYTERIAN CHURCH IN THE U. S. A. Miss Isabel Arnold. Rev. S. H. Chester, D.D. Mrs. S. H. Chester. Rev. Samuel R. Gammon, D.D. (Brazil). Rev. Leandro Garza Mora (Mexico). Rev. Juan Ortz Gonzales (Cuba). Mr. R. E. Magill. Rev. W. A. Ross (Mexico). Rev. James I. Vance, D.D. Mrs. James I. Vance. APPENDIX A 459 PROTESTANT EPISCOPAL 26. DOMESTIC AND FOREIGN MISSIONARY SOCIETY OF THE PROTESTANT EPISCOPAL CHURCH IN THE U. S. A. Rt. Rev. Wm. Cabell Brown, D.D.* Rt. Rev. Charles B. Colmore, D.D. (Porto Rico). Rt. Rev. Hiram R. Hulse, D.D. (Cuba). Rt. Rev. L. L. Kinsolving, D.D. (Brazil). Rt. Rev. Arthur S. Lloyd, D.D.* REFORMED CHURCH IN AMERICA 27. BOARD OF FOREIGN MISSIONS OF THE RE- FORMED CHURCH IN AMERICA. Rev. George C. Lenington. 28. WOMAN'S BOARD OF FOREIGN MISSIONS OF THE REFORMED CHURCH IN AMERICA. Mrs. E. E. Olcott. UNITED BRETHREN 29. FOREIGN MISSIONARY SOCIETY OF THE UNITED BRETHREN IN CHRIST. Rev. Philo W. Drury (Porto Rico). Bishop A. T. Howard, D.D. INTERDENOMINATIONAL SOCIETIES 30. AMERICAN BIBLE SOCIETY. Rev, Gerard A. Bailly (Venezuela). Rev. John Fox, D.D., LL.D. Rev. James Hayter (Central America). Rev. W. F. Jordan. Rev, H. C. Tucker, D.D. (Brazil). 31. AMERICAN SEAMEN'S FRIEND SOCIETY. Rev. Arthur H. Allen. 32. AMERICAN TRACT SOCIETY. Rev. Judson Swift, D.D. 33. BOARD OF MISSIONARY PREPARATION. Rev. Frank K. Sanders, Ph.D. 34. FEDERAL COUNCIL OF THE CHURCHES OF CHRIST IN AMERICA. Rev. Charles S. Macfarland, Ph.D. * Also listed elsewhere. 46o APPENDIX A 35. INTERDENOMINATIONAL COMMITTEE OF THE CENTRAL WEST FOR MISSIONS. Mrs. Hallie Linn Hill. 36. LAYMEN'S MISSIONARY MOVEMENT. Mr. E. E. Olcott.* 37. MISSIONARY EDUCATION MOVEMENT. Mr. Harry S. Myers. 38. SALVATION ARMY. Adjutant Peter Terrace (Canal Zone). 39. STUDENT VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS. Mr. Fennell P. Turner.* 40. UNITED SOCIETY OF CHRISTIAN ENDEAVOR. Rev. Ira Landrith, D.D. 41. FOREIGN DEPARTMENT, INTERNATIONAL COM- MITTEE OF THE YOUNG MEN'S CHRISTIAN ASSOCIATIONS. Mr. Charles J. Ewald (South America). Mr. Harry E. Ewing (Argentina). Prof. Eduardo Monteverde (Uruguay). Mr. F. M. M. Richardson (Canal Zone). Mr. Archibald J. Scott (Canal Zone). Mr. J. H. Warner (Brazil). Mr. Richard W^illiamson (Mexico). 42. FOREIGN DEPARTMENT, OF THE NATIONAL BOARD OF THE YOUNG WOMEN'S CHRISTIAN ASSOCIATIONS Srta. Elisa Cortes (Argentina). Mrs. John R. Mott. Miss Clarissa H. Spencer. 43. WORLD'S WOMAN'S CHRISTIAN TEMPERANCE UNION. Miss Hardynia K. Norville (Argentina). 44. WORLD'S SUNDAY SCHOOL ASSOCIATION. , Rev. George H. Trull. CANADA 1. CANADIAN BAPTIST FOREIGN MISSION BOARD Rev. A. G. Baker (Bolivia). Rev. E. T. Fox. Mrs. D. H. Simpson. * Also listed elsewhere. APPENDIX A 461 GREAT BRITAIN 1. BRITISH AND FOREIGN BIBLE SOCIETY. Rev. William H. Rainey (Peru). Rev. A. R. Stark (Chile). 2. EVANGELICAL UNION OF SOUTH AMERICA. Rev. A. Stuart McNairn. Rev. John Ritchie (Peru). 3. WESLEYAN METHODIST MISSIONARY SOCIETY Rev. C. G. Hardwick (Canal Zone). Rev. Frederick T. Parker (Canal Zone). JAMAICA 1. CHURCH OF ENGLAND IN JAMAICA. Rev. John Luce Ramson, M.A. 2. JAMAICA BAPTIST MISSIONARY SOCIETY. Rev. E. C. Notman (Panama). Mrs. E. C. Notman (Panama). VISITORS Rev. Alexander M. Allan (Colombia). Mrs. William B. Allison (Guatemala). Rev. Hays P. Archerd (Peru). Mrs. Hays P. Archerd (Peru). Mr. G. I. Babcock (Mexico). Rev. Grover C. Birtchet (Colombia). Mrs. Grover C. Birtchet (Colombia). Miss E. M. Blackmore (Nicaragua). Mr. E. C. Boger (Jamaica). Mr. S. Whittemore Boggs. Mrs. William Adams Brown. Rev. B. O. Campbell (Chile). Rev. V. C. Carpenter (Porto Rico). Rev. H. R. Carson (Canal Zone). Mrs. Maria K. Carter. Miss Helen Chamberlain. Mrs. M. A. Chamberlain. Rev. David Cole (Canal Zone). Miss Grace Colgate. Miss Annie Coope (Panama). Miss Elizabeth Danskin (Bolivia). Mrs. Harry E. Ewing (Argentina). Miss Sara D. Fidlar. Sra. Juan Ortz Gonzalez (Cuba). Miss Eleanor Goucher. Mrs. A. W. Halsey. 462 APPENDIX A Rev. J. P. Hauser (Mexico). Mrs. J. P. Hauser (Mexico). Miss Carrie A. Hilts (Argentina). Miss Katharine C. Hodge. Miss Mary E. Holliday. Mrs. S. G. Inman. Mr. J. J. Ireland. Mrs. John F. Keator. - Mrs. Lucien Lee Kinsolving (Brazil), Mr. Charles Kittleman. Mrs. Charles Kittleman. Mr. E. L. Latham (Panama). Mrs. G. W. Muckley. Miss Katharine Olcott. Rev. Alfred Ostrom (Porto Rico). Mrs. Frederick T. Parker (Canal Zone) Mrs. Chas. T. Paul. Miss Elizabeth Peirce. Miss Mary Peirce Mrs. Thornton B. Penfield. Mr. Percival S. Penfield. Mrs. Theodore S. Pond (Venezuela). Mr. Willard E. Price. Mrs. R. E. Magill. Mrs. W. A. Ross (Mexico). Mrs. Fleming H. Revell. Mr. Laurence H. Rich. Miss Katharine Roberts. Mrs. Francis W. Russell. Miss Jeanne Russell. Mrs. Frank K. Sanders. Mr. J. W. Shultz (Costa Rica). Mrs. Emily A. Spencer. Mrs. Judson Swift. Mrs. C. E. Tebbetts. Miss Mary Thomas (Chile). Rev. R. H. Thorbourne (Canal Zone). Mrs. Fennell P. Turner. Sra. P. Flores Valderrama (Mexico). Mrs. A. E. P. Waite. Mrs. John E. Washburn (Bolivia). Mr. E. J. Webster. Mrs. C. E. Welch Miss Juliette Wilson. Mrs. Luther B. Wilson. Mr. Lucius Woodruff. Miss Helen Youngman. GENERAL APPENDIX B MISSIONARY SOCIETIES AT WORK IN LATIN AMERICA In the following directory of Societies it will be noted that the names of auxiliary Societies follow the names of the organi- zations to which they are immediately related, the names of the auxiliaries being indented in each case. Where the organization to which the auxiliary is related has its headquarters in another country, this is indicated by a cross reference. This directory of Societies has been checked with the "general and evangelistic" statistical tables. The statistical tables contain data for sending Societies only. No auxiliary Societies appear in the tables, as their work is reported in and included with the work of the Societies to which they are auxiliary. The relation of this directory of Societies to the statistical tables is indicated in this way, that statistics of the work of all sending Societies listed here are found in the tables for all countries except those marked with an asterisk (*). CANADA Societies Appointing and Sending Missionaries Baptist Canadian Baptist Foreign Mission Board. Field : Bolivia. Woman's Baptist Foreign Missionary Society of Eastern Ontario and Quebec. Field : Bolivia. Presbyterian Board of Foreign Missions of the Presbyterian Church in Canada. Fields: British Guiana, Lesser Antilles (Trinidad). Woman's Foreign Missionary Society of the Presbyterian Church in Canada — Eastern Division. Fields : Those of the Parent Board. Not Denominational EvangeHcal Union of South America (see under England). North American Council, Evangelical Union of South America. Fields: Those of the Parent Society. 463 464 APPENDIX B Cooperating and Collecting Society Church of England Missionary Society of the Church of England in Canada. Field: Chile. UNITED STATES Societies Appointing and Sending Missionaries Adventist Seventh-Day Adventist Denomination. Fields : Argentina, Bo- livia, Brazil, British Guiana, Chile, Costa Rica, Cuba, Ecuador, Guatemala, Haiti, Santo Domingo, Honduras, Mexico, Panama, Paraguay, Peru, Porto Rico, Uruguay, Venezuela. Baptist American Baptist Home Mission Society. Fields : Cuba, Mexico, Porto Rico, Salvador. Woman's American Baptist Home Mission Society. Fields : Cuba, Mexico, Porto Rico. Foreign Mission Board of the Southern Baptist Convention. Fields : Argentina, Brazil, Mexico, Uruguay. Woman's Missionary Union of the Southern Baptist Convention. Fields: Argentina, Brazil, Canal Zone, Cuba, Mexico, Uru- guay. „ . ^ Home Mission Board of the Southern Baptist Convention. Fields: Canal Zone, Cuba. Foreign Mission Board of the National Baptist Convention. Fields: British Guiana, Dutch Guiana, Jamaica, Haiti, Santo Domingo, Lesser Antilles. Woman's Home and Foreign Mission Board of the National Baptist Convention. Fields: British Guiana, West Indies. Seventh Day Baptist Missionary Society. Field: British Guiana. Brethren Hephzibah Faith Missionary Association. Field: Mexico. Foreign Missionary Society of the Brethren Church. Field: Argentina. Christian Foreign Mission Board of the Christian Church. Field: Porto Rico. Congregational American Board of Commissioners for Foreign Missions. Field: Mexico. Woman's Board of Missions. Field : Mexico. Woman's Board of Missions of the Interior. Field: Mex- ico. American Missionary Association. Field : Porto Rico. APPENDIX B 465 Disciples Christian Woman's Board of Missions. Fields: Argentina, Ja- maica, Mexico, Porto Rico. Foreign Christian Missionary Society. Field : Cuba. Evangelistic A ssocia tions Peniel Missionary Society. Fields : Bolivia, Porto Rico. Pentecost Bands of the World. Field : Jamaica. Friends American Friends' Board of Foreign Missions. Fields : Cuba, Jamaica, Mexico. Woman's Foreign Missionary Union of Friends in Amer- ica. Fields : Those of the Parent Board. Board of Missions of the Friends' Church of California. Fields : Guatemala, Honduras. Lutheran (Evangelical) Board of Foreign Missions of the General Synod of the Evan- gelical Lutheran Church in the United States of America. Field : British Guiana. Woman's Home and Foreign Missionary Society of the General Synod of the Evangelical Lutheran Church in the United States of America. Field : South America. Soutli American Missionary Society of the General Synod of the Evangelical Lutheran Church in the United States of America. Field : Argentina. Board of Missions for Latin America of the General Council of the Evangelical Lutheran Church in North America. Field : Porto Rico. Woman's Missionary Society of the General Council of the Evangelical Lutheran Church in North America. Field : Porto Rico. Scandinavian Alliance Mission of North America. Field : Vene- zuela. Methodist Board of Foreign Missions of the Methodist Episcopal Church. Fields : Argentina, Bolivia, Chile, Mexico, Panama, Paraguay, Peru, Uruguay. Woman's Foreign Missionary Society of the Methodist Episcopal Church. Fields : Argentina, Mexico, Peru, Uruguay. Board of Home Missions and Church Extension of the Metho- dist Episcopal Church. Field: Porto Rico. Woman's Home Missionary Society of the Methodist Episcopal Church. Field : Porto Rico. Board of Missions of the Methodist Episcopal Church, South. Fields Brazil, Cuba, Mexico. Woman's Missionary Council of the Methodist Episcopal Church, South. Fields: Those of the Parent Board. 466 APPENDIX B Home and Foreign Missionary Department of the African Methodist Episcopal Church. Fields : Bahama Islands, British Guiana, Haiti, Santo Domingo, Jamaica, Lesser Antilles. Woman's Parent Mite Missionary Society of the African Methodist Episcopal Church. Fields : Those of the Par- ent Society. Woman's Home and Foreign Missionary Society of the African Methodist Episcopal Church. Fields : Those of the Parent Society. General Missionary Board of the Free Methodist Church of North America. Field : Santo Domingo.* Woman's Foreign Mission Society of the Free Methodist Church of North America. Field: That of the Parent Board. Presbyterian Board of Foreign Missions of the Presbyterian Church in the United States of America. Fields : Brazil, Chile, Colombia, Guatemala, Mexico, Venezuela. Woman's Foreign Missionary Society of the Presbyterian Church. Fields : Those of the Parent Board. Woman's Presbyterian Board of Missions of the North- west. Fields : Those of the Parent Board. Woman's Board of Foreign Missions of the Presbyterian Church, New York. Fields : Those of the Parent Board. Woman's Occidental Board of Foreign Missions of the Presbyterian Church. Fields : Those of the Parent Board. Woman's Presbyterian Board of Foreign Missions of the Southwest. Fields : Those of the Parent Board. Woman's North Pacific Presbyterian Board of Missions. Fields : Those of the Parent Board. Board of Home Missions of the Presbyterian Church in the United States of America. Fields: Cuba, Porto Rico. Woman's Board of Home Missions of the Presbyterian Church in the United States of America. Fields : Cuba, Porto Rico. Executive Committee of Foreign Missions of the Presbyterian Church in the United States. Fields: Brazil, Cuba, Mexico. Board of Foreign Missions of the Associate Reformed Presby- terian Church. Field : Mexico. Protestant Episcopal Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States of America. Fields: Brazil, Canal Zone, Cuba, Mexico, Porto Rico. Woman's Auxiliary to the Domestic and Foreign Mis- sionary Society of the Protestant Episcopal Church in the United States of America. Fields: Those of the Parent Board. APPENDIX B 467 United Brethren Foreign Missionary Society of the United Brethren in Christ. Field : Porto Rico. Woman's Missionary Association of the United Brethren in Christ. Field : That of the Parent Society. Not Denoininational American Bible Society. Fields : Argentina, Bolivia*, Brazil, Chile, Colombia, Costa Rica*, Cuba, Ecuador, Guatemala, Haiti, Santo Domingo, Honduras*, Mexico*, Nicaragua*, Pan- ama*, Paraguay, Peru, Porto Rico, Salvador*, Uruguay, Vene- zuela. Board of Foreign Missions of the International Apostolic Holi- ness Union. Fields : British Guiana, Lesser Antilles. Central American Mission. Fields : Costa Rica, Guatemala, Hon- duras, Nicaragua, Salvador. Christian and Missionary Alliance. Fields : Argentina, Chile, Ecuador, Jamaica, Porto Rico, Santo Domingo. Ecuador Coast Mission. Field: Ecuador. Foreign Department of the International Committee of the Young Men's Christian Associations of North America. Fields: Argentina, Brazil, Canal Zone*, Chile, Cuba, Mexico, Porto Rico, Uruguay. Foreign Department of the National Board of the Young Wom- en's Christian Associations of the United States of America. Field : Argentina. Gospel Missionary Society. Field: Peru. • Gospel Missionary Union. Field : Ecuador*. Rev. D. M. Stearns' Church and Bible Classes. Field: Porto Rico. Trustees of Mackenzie College. Field : Brazil. World's Woman's Christian Temperance Union. Field : Ar- gentina. Cooperating Societies Not Denominational. American Tract Society. Field : Latin America. American Seamen's Friend Society. Fields : South America, West Indies, Panama. Foreign Sunday School Association of the United States of America. Fields : Brazil, Mexico. World's Sunday School Association. Fields : South America, West Indies, Mexico. AUSTRALASIA. Sending Society. Not Denominational. Bolivian Indian Mission. Field : Bolivia. 468 APPENDIX B ENGLAND Societies Appointing and Sending jNIissionaries. Baptist. Baptist Missionary Society. Fields : Bahama Islands, Jamaica, Trinidad*, Turks Island* and Caicos*. Christian. Christian Missions in Many Lands. (Sometimes known as "Plymouth Brethren"). Fields: Argentina, Bahama Islands, Bolivia, Brazil, British Guiana, Guatemala, Honduras, Lesser Antilles, Mexico, Paraguay, Uruguay, Venezuela. Church of England. Society for the Propagation of the Gospel in Foreign Parts. Fields : Bahama Islands, British Guiana, British Honduras, Guatemala, Honduras, Jamaica*, Lesser Antilles, Nicaragua, Venezuela. South American Missionary Society. Fields : Argentina, Chile, Paraguay. 34ethodist. Wesleyan Methodist Missionary Society. Fields : Bahama Islands, British Guiana, British Honduras, Costa Rica, Haiti, Santo Domingo, Jamaica, Lesser Antilles, Panama. Not Denominational. British and Foreign Bible Society. Fields: Argentina, Brazil*, British Honduras* Chile, Colombia, Ecuador, Paraguay, Peru, Uruguay, Venezuela. Evangelical Union of South America. Fields: Argentina, Brazil, Peru. London Missionary Society. Field : British Guiana. San Pedro Mission to the Indians. Field : Argentina*. Cooperating and Collecting Societies. Church of England. Society for Advancing the Christian Faith in the British West India Islands and Elsewhere within the Dioceses of Mauritius and the Leeward Islands. Field : West Indies. Associates of the Late Dr. Bray. Fields : British Guiana, Hon- duras, West Indies. Jamaica Church Aid Association in England. Field : Jamaica. Not Denominational. Religious Tract Society. Field : Latin America. Association for the Free Distribution of the Scriptures. Field: Latin America. Scripture Gift Mission. Field: Latin America. Industrial Missions Aid Society. Field: West Indies. APPENDIX B 469 IRELAND. Cooperating and Collecting Society. Church of England. 5outh American Missionary Society. (See under England.) Irish Auxiliary of the South American Missionary So- ciety. Fields : Those of the Parent Society. SCOTLAND. Societies Appointing and Sending Missionaries. Presbyterian. Foreign Mission Committee of the United Free Church of Scot- land. Fields : Jamaica, Trinidad. United Free Church of Scotland's Women's Foreign Mis- sion Committee. Field : Jamaica. A^ot DenoniinaHonal. National Bible Society of Scotland. Fields : Argentina*, Brazil*, West Indies*. WALES. Sending Society. Not Denominational. Maranaho Christian Mission. Field : Brazil. THE NETHERLANDS. Cooperating and Collecting Society. Nederlandsch Bijbelgenootschap (Netherlands Bible Society). Field : Dutch Guiana. INTERNATIONAL. Societies Appointing and Sending Missionaries. Inland-South-America Missionary Union. Fields : Argentina, Brazil, Paraguay. Moravian Church. Fields : British Guiana, Dutch Guiana, Ja- maica, Lesser Antilles, Nicaragua, Santo Domingo. Salvation Army. Fields : Argentina, British Guiana, British Honduras, Chile, Jamaica*, Lesser Antilles*. Panama, Para- guay, Peru, Uruguay. LATIN AMERICA. Bahama Islands. Bahamas Baptist Union. Field : Bahama Islands. St. John's Native Baptist Society. Field : Bahama Islands. 470 " APPENDIX B British Guiana. Congregational Union of British Guiana. Field : British Guiana. Brazil. Congregational Union of Brazil. Field : Brazil. General Assembly of the Presbyterian Church of Brazil. Field: Brazil. Independent Presbyterian Church of Brazil, Field : Brazil. Jamaica. Congregational Union of Jamaica. Field : Jamaica. Jamaica Baptist Union. Fields : Costa Rica, Haiti, Santo Do- mingo, Jamaica, Panama. Lesser Antilles. Baptist Church in Trinidad. APPENDIX C 471 MEDICAL ARGENTINE REPUBLIC San Pedro Mission to the Indians, 1 dispensary with 2,000 treatments. Seventh-Day Adventist Denomination, 1 hospital. South American Missionary Society, 1 dispensary. CHILE Salvation Army, 1 hospital and 2 dispensaries. PARAGUAY South American Missionary Society, 2 dispensaries. BRAZIL Board of Missions of the Methodist Episcopal Church, South, 2 hospitals with 720 patients. Inland-South-America Missionary Union, 1 dispensary. Maranham Christian Mission, 1 hospital. BOLIVIA Bolivian Indian Mission, 1 dispensary with 1,800 patients and 5,000 treatments. PERU Evangelical Union of South America, 1 dispensary. Seventh-Day Adventist Denomination, 1 dispensary. CENTRAL AMERICA Board of Foreign Missions of the Presbyterian Church in the U. S. A., 1 hospital and 1 dispen- sary with 615 patients. MEXICO Board of Foreign Missions of the Methodist Episcopal Church, 1 hospital, 1 dispensary. Board of Missions of the Methodist Episcopal Church, South, 1 hospital and 1 dispensary with 27,000 treatments. Christian Woman's Board of Missions, 1 dispensary with 2,030 treatments. Seventh-Day Adventist Denomination, 1 dispensary. PORTO RICO American Missionary Association, 4 dispensaries with 12,000 treatments. Board of Home Missions of the Presbyterian Church in the U. S. A., 2 hospitals and 2 dispen- saries with 38,259 patients. Domestic and Foreign Missionary Society of the Protestant Episcopal Church, 1 hospital and 1 dispensary. Foreign Mission Society of the United Brethren in Christ, 2 dispensaries with 3,200 patients. 472 APPENDIX D GENERAL AND EVANGELISTIC Foreign Misbionaeibs COUNTRIES AND SOCIETIES a a a _o 1 T3 e 1 O g a a a ■P i! SI § s i "O.S Is -a B it ll Ghand Totals 2172 206 134 625 27 158 37 137 134 132 1 207 272 58 337 103 166 18 89 12 30 50 45 27 733 26 292 24 11 36 2 14 3 10 7 221 64 17 55 12 16 3 15 3 13 14 9 10 708 65 49 168 2 41 13 54 29 29 426 90 25 127 33 44 8 40 5 10 19 17 8 413 Mexico 58 54 290 19 54 8 4 8 51 Centeal America. Panama and Canal Zone. . 16 123 4 Cuba 49 Haiti and Santo Domingo 14 2 73 - 87 — 43 6 331 6 69 2 12 1 91 — 52 — 44 3 ' - 8 — 8l - 7! — 5 10 Lesser Antilles 8 47 South Ambeica 223 57 3 Brazil 64 6 Chile 59 2 -Dutch Guiana 7 3 Peru 9 11 2 APPENDIX D 473 SUMMARIES BY COUNTRIES Latin Ambeicaks Stations Chhibtian Communitt and C0NTBIBCTION8 ■o § s 1" JS 1 "o ^ £ i| :2-a U) 1 1 ll 1:3 Sa •s ■a § •a a nj3 •Sgfe 2 §^ si- 1-^ o S.2P .11 .3 o 1 o O s-g .S «•< ■5 &■< "3 1 ■0 11 0 — 11 3-9m 1 o 5i;o|&:H^ -So m(S 6 opa 0 toEh ^3^ 3 859 729 2 512 618 656 3 257 2654 285 703 201 898 3 097 219 225 $1136171 669 127 235 207 64 526 325 22 282 7 960 408 17 505 128 327 183 19 155 9 52 187 138 10 442 8122 130 9 706 38 798 1765 257 1359 149 273 1649 1335 159 642 156 022 1 510 141 275 478 017 81 15 66 — 17 92 154 12 665 5 298 99 9 007 4 807 200 54 94 52 66 320 179 15 639 9 392 224 11092 65 907 56 18 35 3 14 92 64 4 031 8 013 77 2 808 6 818 472 103 360 9 70 491 491 80101 65 356 539 67 255 117 895 723 42 671 10 67 285 292 35 222 63 869 294 32 661 262 852 233 25 133 75 49 369 155 12 084 4 094 277 18 452 19 738 1342 326 763 253 267 895 856 93 337 29 792 1 049 50 739 491 029 210 45 132 33 59 99 90 4 932 1918 152 7 536 109 508 8 — 5 3 12 2 7 157 90 10 750 2 357 398 189 158 51 75 364 478 49 623 648 474 17 252 229 155 330 27 238 65 30 160 126 24 029 3 068 122 9 526 41894 148 34 74 40 28 133 77 4 247 2 046 155 7 709 55 793 45 5 19 21 5 8 3 326 58 8 558 1041 73 8 65 — 14 78 31 7 786 20 320 47 4 032 14 106 7 — 5 2 4 3 2 40 19 4 30 762 20 4 13 3 8 11 9 293 28 20 485 4 041 60 6 31 23 15 11 13 781 1 165 26 1322 2 269 32 7 16 9 8 25 16 884 427 29 1451 29 384 11 1 7 3 9 1 4 139 5 2 88 719 * The totals and sub-totals of the number of stations and sub-stations do not indicate the number of cities and towns in which mission work is conducted, inasmuch as many cities are occupied by more than one agency. 474 APPENDIX E GENERAL AND EVANGELISTIC COUNTRIES AND SOCIETIES ■<.a Foreign Missionaries hS .a n -T3 .2 te£ Grand Totals, Number of Societies. 2172 733 Totals, 47 American and Canadian Societies . . American Baptist Home Mission Society American Bible Society American Board of Commissioners for For. Miss. . . American Friends' Board of Foreign Missions American Missionary Association Board of For. Miss., Assoc. Ref. Prcsby. Ch Board of For. Miss., Gen'l Synod, Evan. Luth Cti.. Board of For. Miss., Int'l Apostolic Holiness Un . . . Board of For. Miss., Methodist Episcopal Ch Board of For. Miss., Presbyterian Ch. in Canada. . . Board of For. Miss., Presbyterian Ch. in U. S. A. . . Board of Home Miss., Methodist Episcopal Ch . . . , Board of Home MLis., Presbyterian Ch. in U.S.A. Board of Miss, for Latin Am., Gen'l Coun., Luth.. . Board of Miss., Friends' Church of California Board of Miss., Methodist Episcopal Ch., South . . . Canadian Baptist Foreign Mission Board Central American Mission Christian and Missionary Alliance Christian Woman's Board of Missions Dom. and For. Miss. Soc, Protestant Epis. Ch Ecuador Coast Mission Exec. Com. of For. Miss., Presbyterian Ch., South . Foreign Christian Missionary Society For. Dept., International Com., Y. M. C. A For. Dept., National Board, Y. W. C. A Foreign Mission Board of the Christian Church. . . . Foreign Mission Board, National Baptist Conv. . . . Foreign Mission Board, Southern Baptist Conv. . . . Foreign Miss. Society of the Brethren Church Foreign Miss. Soc, tjnited Brethren in Christ General Miss. Board, Free Methodist Church Gospel Missionary Society Hephzibah Faith Missionary Association Home and For. Miss. Dept., African M. E. Ch. . . . Home Mission Board, Southern Baptist Conv Mackenzie College, Sao Paulo Peniel Missionary Society Pentecost Bands of the World Scandinavian Alliance Miss, of North America $2 038 675 a 101 212 101 261 b 70 542 21397 26 858 8 361 a.hm 856 26 537 213 936 36 734 149 009 30 857 6 460 b 339 338 7 930 6 20 000 36 025 128 292 6 100 000 5 144 4 650 6 406 a, 6 6 029 188 746 6 4 000 30 553 135 7 a 31 581 105 025 1351 23 10 10 45 11 13 10 161 23 110 10 43 7 11 126 10 27 34 30 78 2 58 2 51 4 3 10 98 5 7 26 292 708 413 21 1 1 20 — 1 27 24 — 1 2 — 45 2 — 3 1 - 10 — 7 11 5 2 2 2 2 300 a Not corrected by Society. 6 Approximate. APPENDIX E 475 SUMMARIES BY SOCIETIES Latin Americans Stations Christian Community and Contributions •a •a a. a a ,^a .a i~> »^ s •T3 a S3 •a'<3 PS § ■Si Is .a •2^ a .2 1 O i •a 3 a a in O, S-o s^ 1 1 ■2 a-3 is U 02 in g-9 •^ CO 3 9 111 ^s 1 a 1 fe § a 5 « ja o .2 g-^ >> >>fe o<:o ■g-g I. S-a^ o.EP o 11 5-^ Seventh-Day Adventist Denomination Seventh- Day Baptist Missionary Society South American Miss. Soc, Luth. Gen'l Synod. Stearns' Church and Bible Classes Woman's American Baptist Home Miss. Soc. . Wopaan's Home Miss. Soc, Meth. Epis. Ch . . . World's Woman's Christian Temperance Union Totals, 1 Australasian Society Bolivian Indian Mission Totals, 10 British Societies Baptist Missionary Society British and Foreign Bible Society Christian Missions in Many Lands Evangelical Union of South America For. Miss. Com., United Free Ch. of Scotland. London Missionary Society Maranham Christian Mission Society for the Propagation of the Gospel South American Missionary Society Wesleyan Methodist Missionary Society Totals, 3 International Societies. Inland-South-America Missionary Union Moravian Church Salvation Army Totals, 9 Latin American Societies Bahamas Baptist Union Baptist Church in Trinidad . Congregational Union of Brazil. Congregational Union of British Guiana Congregational Union of Jamaica General Assembly, Presbyterian Ch. of Brazil.. Independent Presbyterian Church of Brazil. . . Jamaica Baptist Union St. John's Native Baptist Society 4 280 21496 12 303 1884 £500 £500 £47 420 £4 109 9 221 11507 c — 422 223 a 6 500 15 438 £2 035 6 $40 000 211 2 2 2 18 4 1 12 12 454 4 16 106 53 27 2 7 71 76 92 296 13 150 133 59 1 2 $363 £1692 £199 $1000 42 62 96 119 — 2 o Not corrected by Society. 6 Approximate, e Self-supporting. 24 APPENDIX E 477 SUI \/Lyu lRIE{ 5 BY SOCIETIES Latin Amkricans Stations Chbistun Communitt and Contributions ■o •a c. § a a» m .a £ o 1 ..1 li an 1 to S I 11 a a .2"" g 1 Z s S 2 £ il •• 2 OD 2* ii .a a 1 '3 1 g •i o f (5 la 3 1 'i'h O H o 5 -o ill .2-- II 6 .2 "■< 1 II a c3 H a ^H& -So ra« o fa J3 =«j„ s 3=5 ^^^ 198 7 162 29 38 83 111 5 154 384 254 5 800 $76 000 2 — 1 1 1 — 1 37 4 1 38 104 — — — — 1 1 14 1 1 40 15 2 40 200 30 1 29 _ 8 — 1 7 1 1 z z z — — — 2 _ 1 1 4 _ _ 4 6 1 130 50 2 — 1 1 4 — — 4 6 1 130 50 1025 26 17 82 932 25 11 11 167 1 5 35 19 591 621 82 074 105 018 551 56 384 341 782 - 6 5 10 4 18 678 - 20 394 4 296 120 24 96 — 14 1 87 75 13 294 28 049 101 12 069 47 505 140 16 124 z 1 32 2 63 3 95 18 496 32 471 — — 30 062 12 — 7 5 10 12 13 — — 15 490 711 42 669 — 49 412 413 49 606 44 498 415 43 431 259 919 321 61 249 21 73 195 100 25 969 50 345 170 25 341 50 773 3 — 3 — 3 2 — 21 12 4 150 284 37 246 1 40 188 98 25 849 50 209 164 25 090 50 773 34 14 — 20 30 5 2 99 124 2 101 — 192 161 31 31 331 579 74 677 4120 418 42 936 121948 7 3 4 — 1 32 29 2 010 — 29 2 380 1200 10 — 10 — 1 9 10 1092 — 9 752 9 9 — — — — 15 2 000 — — — — 7 7 — — 2 44 46 4 053 318 46 4 130 4 2 2 — 6 25 30 3 473 342 40 . 3 638 8 038 67 67 — — — — 99 14 000 — 49 1633 60 000 20 20 — — — — 61 7 000 — — — — 41 41 — — 22 221 228 34 681 3 460 213 27 516 51710 27 12 15 — — — 61 6 368 — 32 2 887 1000 * The totals and sub-totals of the number of stations and sub-stations do not indicate the number of cities and towns in which mission work is conducted, inasmuch as many cities are occupied by more than one agency. 478 APPENDIX F GENERAL AND EVANGELISTIC COUNTRIES AND SOCIETIES FoHBiGN Missionaries hS £^ Ifi as? 5^ MEXICO Grand Totals, 16 Societies American Societies Totals, 15 American Societies . •American Baptist Home Mission Society .... American Bd. of Commissioners for For. Miss. American Friends' Board of Foreign Missions. Board of For. Miss., Assoc. Ref. Presby. Ch. . Board of For. Miss., Metliodist Episcopal Ch . Board of For. Miss., Presby. Ch. in. U. S. A. . Board of Miss., Methodist Epis. Ch., South . . Ciiristian Woman's Board of Missions Dora, and For. Miss. Soc, Prot. Epis. Ch. . . . Exec. Com. of For. Miss., Presby. Ch., South. For. Dept., International Com., Y. M. C. A. . For. Miss. Board, Southern Baptist Convention Hephzibah Faith Missionary Association Seventh-Day Adventist Denomination Woman's American Baptist Home Mission Soc British Society Christian Missions in Many Lands 206 201 5 10 15 13 24 19 16 15 19 11 7 29 1 15 2 58 24 65 21 63 1 2 1 3 — 4 2 — 6 1 7 — 8 — 4 7 1 1 4 r> 2 — 13 5 7 3 2 CENTRAL AMERICA, PANAMA AND CANAL ZONE § Grand Totals, 15 Societies American Societies Totals, 9 American Societies •American Baptist Home Mission Society a •American Bible Society b Board of For. Miss., Methodist Epis. Ch. c Board of For. Miss., Presby. Ch. in U. S. A. d. . . 134 4 11 49 3 8 28 2 1 - 2 3 * Data not corrected by Society. § Although very desirable, it has been found impossible to distribute the statistics for Cen- tral America, Panama and the Canal Zone. A large part of the work here itemized is conducted in the Canal Zone and in the immediate vicinity in the Republic of Panama, and helps to give the impression that Central America is much more adequately occupied than is really the case. a. San Salvador. 6. Canal Zone, Costa Rica, Guatemala, Honduras, Nicaragua, Salvador. c. Canal Zone, Panama. d. Guatemala. APPENDIX F 479 BY COUNTRIES AND SOCIETIES Latin Americans % OQ 03 T3 ■ o B ir- o 3 S , E fc ■St3 J- .s XJ- i^Sl^H^ 569 127 569 127 26 — 24 2 16 3 7 7 188 31 iir 32 i 14 30 35 10 311 235 235 26 22 5 26 207 207 Stations ^S .2^ Chbistian Communttt and Contributions iaj2 £ a 1 64 526 523 39 43 10 8 117 92 105 7 22 42 325 22 282j 321 22 282 17 1307 14 1156 6 729 12 — 63 3 407 37 3 961 111 6 451 9 600 1906 14 1234 7 960 408 17 505 7 960 3 417 3 802 741 34 12461 408 34 20 111 a\\ 86 68 87 10 23 21 3 32 gal 17 505 1320 901 170 a 130 4 218 2 591 4 850 631 419 1005 91 904 $128 327 128 327 3 175 5 000 a 25 885 32 072 6 235 1329 44 209 6 008 b 25 720 1529 181 27 — 26 285 275 2 050 183 19 155 62 187 138 10 442 4 560 321 127 411 8122 287 261 130 9 706 2 641 166 215 620 $38 798 14 691 c 14 a. Partial data. 6. Total receipts of Associations. c. Partial data. 48o APPENDIX F GENERAL AND EVANGELISTIC COUNTRIES AND SOCIETIES CENTRAL AMERICA, Etc.— Continued American Societies— Continued Board of Missiona, Friends' Ch. of California e 'Central American Mission/ Dom. and For. Miss. Soc, Prot. Epis. Ch. e. . *Home Miss. Board, Southern Baptist Conv. g. Seventh-Day Adventist Denomination h. . . . British Societies Totals, 3 British Societies Christian Missions in Many Lands e * Society for the Propagation of the Gospel i. *Wesleyan Methodist Missionary Society; . . International Societies Totals, 2 International Societies Moravian Church k •Salvation Army I Latin American Society Jamaica Baptist Union m FoBEiGN Missionaries as ^ § 1 g 2 S s § a s ■a c '1 -a la s O Sis '55 c 11 4 27 1 2 4 4 — 6 3 — 12 5 1 21 12 1 2 — 1 2 2 — 17 10 — 31 18 _ 19 9 — 12 7 — 2 1 - sS BAHAMA ISLANDS Grand Totals, 6 Societies American Society Home and For. Miss. Dept., African M. E. Ch. British Societies Totals, 3 British Societies Christian Missions in Many Lands •Society for the Propagation of the Gospel . . . . *WesIeyan Methodist Missionary Society Latin American Societies Totals, 2 National and Indigenous Societies. Bahamas Baptist Union St. John's Native Baptist Society 27 19 1 17 6 11 - 2 2 - 2 2 2 2 1 1 - - - * Data not corrected by Society. e. Guatemala, Honduras. /. Guatemala, Honduras, San Salvador, Nicaragua, Costa Rica. g. Canal Zone. h. Panama, Guatemala, Honduras, Costa Rica, i. Guatemala, Honduras, Nicaragua, British Honduras. j. Panama, Costa Rica, British Honduras. k. Nicaragua. /. Canal Zone, Panama, British Honduras. m. Panama, Costa Rica. APPENDIX F 481 BY COUNTRIES AND SOCIETIES Latin Americans Stations Christian COMMUNITT AND Contributions ■a -2 0. ^ g a 00 •s a -3 ••1 ■^2 .3 > 'a 'S 2 i ■3 a 3 5t3 =« 0 % SJ2 il CO CQ 1-3 li 111 0 "0 § •3 -a |4^ 1 c ? 0 11 S 0 CC25 0 0 -g eg.. . ora'S -a a -s-s 14 9 0 2 15 3 400 5 $— 3£ — 38 1 9 14 25 1598 — 7 419 — — — — 4 7 — 729 — 7 437 4 927 2 — 2 — 3 7 6 629 — a 1 a 375 3 626 10 1 9 5 5 10 345 26 14 409 4 821 40 5 35 10 1 53 62 3 331 2 917 49 4 181 16 830 1 39 i| — 4! 35 2 7 3 50 5 57 3 331 6 2 917 49 4 181 16 830 45 \ 5! 40 _ 12 39 12 1 735 4 849 20 2 569 7 277 45 5 40 6 6 39 12 1735 4 849 20 2 569 7 277 5 5 — - 1 10 11 816 69 8 315 - 81 15 66 - 17 92 1 i 154 1 63 12 665 5 298 99 9007 $4 807 27 2 580 47 _ 47 _ 15 2 7 60 4 287 5 298 38 3 740 41 _ 41 21 28! 1364 3 349 ' 1 2 580 ti ~ 6 — ti 39 35 2 923 1 949 38 1 3 740| — 34 IS 19 1 32 90 8 378 _ 61 : 5 267 2 200 7 3 4 — 1 32 29! 2 010! — 29; 2 380 1200 27 12 15i — —1 — 611 6 3681 — 321 2 887 1000 a. Partial data. 6. Honduras only. 482 APPENDIX F GENERAL AND EVANGELISTIC Foreign MissioN.\niEa COUNTRIES AND SOCIETIES a 0 V ^§ § a ■s 6 1 s 4 a ■ft m 0 1=1 a B Is -0 ra a a CUBA American Societies 158 8 4 18 11 36 27 11 2 4 10 18 54 5 2 6 4 16 11 2 1 4 3 - 14 3 1 1 1 2 @ 41 1 6 3 14 1 3 1 2 4 6 49 •American Baptist Home Mission Society American Friends' Board of Foreign Missions Board of Home Miss., Presby. Ch. in U. S. A Board of Miss., Methodist Epis. Ch., South Dom. and For. Miss. Soc, Prot. Epis. Ch Exec. Com. of For. Miss., Presby. Ch., South, . . . 6 4 6 14 5 For. Dept., International Com., Y. M. C. A *Home Mission Board, Southern Baptist Conv. . . 9 3 Woman's American Baptist Home Miss. Soc '1 - 9 HAITI AND SANTO DOMINGO 37 14 23 7 !■ 1 2 2 2 3 3 1 1 1 13 7 1 4 2 5 1 5 American Societies 4 Dom. and For. Miss. Soc, Prot. Epis. Ch *For. Miss. Board, National Baptist Conv General Miss. Board, Free Methodist Ch Home and For. Miss. Dept., African M. E. Ch.. . 1 7 8 6 2 3 1 4 British Society *Wesleyan Methodist Missionary Society International Society 12 6 1 Latin American Society 2i 1 1 • Data not corrected by Society. t Work is being transferred to the Moravians. APPENDIX F 483 BY COUNTRIES AND SOCIETIES Latin Americans Stations Christun Community and Contributions -3 "2 a, % 1 a ■a a a S '<=■% 111 § 11 .g li a .2 "a •| 6 I 1 .1 a ja Is 0 .a S 111 1 a 0 0 ?, 0 .2-- J3 0 5 .a |< Off! 0 1 a c3 0 eS • 200 54 94 52 56 320 179 15639 9 392 224 11092 $65 907 38 3 15 — 35 3 6 3 4 2 6 144 52 1768 — 56 2 422 6 454 0 10 6 285 5 400 22 1273 1535 31 19 3 9 4 38 26 195 155 23 1822 112 36 16 8 12 12 41 63 3 894 794 58 3 153 12 379 11 10 1 — 9 23 — 1715 — 32 1057 12 441 21 7 3 11 4 7 8 605 — 12 777 2 027 4 2 2 — 1 6 4 202 — 7 391 684 1 — 1 — 1 — — — — 1 33 0 23 000 24 — 22 2 1 46 26 6 874 3 000 — — 4 875 14 2 - 10 4 2 3 9 5 4 101 43 13 164 2 400 56 18 35 3 14 92 64 4 031 8 013 77 2 808 $6 818 37 14 21 2 8 32 15 2 282 582 44 1 237 4116 3 — 3 — 1 1 2 — 1 55 1250 — — — — 15 13 - 2 18 — 23 544 2 631 3 3 1 141 500 1 82 15 9 1 8 — 3 5 5 561 24 6 345 785 7 — 7 — 1 9 8 275 58 14 266 685 15 1 14 - 5 29 34 993 5 984 15 722 2 702 3 2 - 1 - 4 2 187 1 257 2 500 - 1 1 - - 1 27 13 569 190 16 349 - a. Total receipts of Associations. 484 APPENDIX F GENERAL AND EVANGELISTIC Foreign Missionaries COUNTRIES AND SOCIETIES a s'i S g 1 •s a 1 -a g a 0 a i! ■g a §1 0 a a -a 00 Si :§§ 1=^ JAMAICA 137 28 12 3 73 - 1 54i 10 American Societies 1 ! = 11 — 9 2 2 1 14 2 12 10 21 10 American Friends' Board of Foreign Missions 8 1 6 3l — •For. Miss. Board, National Baptist Conv Home and For. Miss. Dept., African M. E. Ch.. . Pentecost Bands of the World British Societies 4; 2 2| 1 1; — 41 27 1 41 2: — For. Miss. Com., United Free Ch. of Scotland a. . *Wesleyan Methodist Missionary Society International Society 25! 13 12 13 20j 10 i 48 27 101 5 - Latin American Societies Totals, 2 National and Indigenous Societies - 38; 22 - — 1 16 LESSER ANTILLES 134 30 8 18 2 2 79 19 2 36 22 87 15 4 8 2 1 58 1 35 22 10 29 8 American and Canadian Societies Totals, 4 American and Canadian Societies Bd. of For. Miss., Intemat'l Apos. Holiness U'n.. Board of For. Miss., Presby. Ch. in Canada *For. Miss. Board, National Baptist Conv Home and For. Miss. Dept., African M. E. Ch. . . British Societies 2 9 4 — 3 1 2 5 3 — 1 - 8 9 4 8l 8 3 For. Miss. Com., United Free Ch. of Scotland 'Society for the Propagation of the Gospel *Wesleyan Methodist Missionary Society 1 1 * Data not corrected by Society, a. Includes data for the Presbyterian Church of Jamaica. APPENDIX F 485 BY COUNTRIES AND SOCIETIES L \TIN AmBEICANS Stations Christun Commtjnitt and Contributions -0 ■0 a. 0 .^ .a 63 «M a a 2f° Tii a 'i s ^2 .a > 0 6 .1 I a a j2 11 St3 M 0 1 s S-2 ii 11 i-9 0 a- -3 c5 ill 0 S 0 a e •2-s J i 1 1 0 0 "3 .a g, s Is ll S a- 0 H 0 83 10 79 1 1 11 40 30 9120 15 272 59 10 600 $13 904 10 10 - 1! 9 i 10 1 092 - 9 752 - 233 25 133 75 49 369 155 12 084 4 094 277 18 452 $19 738 82 — 31 1 4 148 51 2 344 — 65 3 289 4 918 •2 — 2 — — — — — — — — 11 7 3 1 3 7 11 731 — 10 145 110 33 6 26 1 6 32 13 3 128 3 274 83 6 737 5 093 67 4 27 36 9 99 34 2 638 — 24 2 319 174 10 1 6 3 3 17 8 353 — 15 1400 342 25 1 12 12 1 18 10 312 320 12 705 1686 12 — 9 3 3 19 7 558 — 22 873 1044 7 1 1 5 6 3 — 551 — 9 602 2 713 5 1 3 1 1 14 5 264 7 663 251 11 i 3 4 3 12 15 1252 500 26 1614 1764 3 — 3 — 1 — — — — 1 35 — 6 — 6 — 2 1 — 1 53 — 3 70 1643 1 8 - ^ 1 7 4 1 - - - - - - - 210 45 132 33 59 99 90 4 932 1918 152 7 536 $109 508 173 36 121 16 25 82 79 4 911 1918 133 7 042 109134 lb — 15 1 1 — — — — — — — 86 26 60 — 6 51 39 3 009 1710 66 4 869 55 011 6 1 1 4 4 4 6 142 118 7 428 1015 2 1 1 1 2 2 47 3 110 562 488 APPENDIX F GENERAL AND EVANGELISTIC COUNTRIES AND SOCIETIES Foreign Missionaries hS P-(tS S-2 ARGENTINA— Continued American Societies — Continued For. Dept., International Com., Y. M. C. A For. Dept., Nat'l Bd., Y. W. C. A., U. S. A. Foreign Missionary Soc. of tlie Brethren Ch . For. Miss. Board, Southern Baptist Conv. . . Seventh-Day Adventist Denomination South American Miss. Soc, Luth Gen. Synod World's Woman's Christian Temperance Union British Societies Totals, 4 British Societies British and Foreign Bible Society . . . Christian Missions in Many Lands. . Evangelical Union of South America. South American Missionary Society. International Societies Totals, 2 International Societies Inlaud-South-America Missionary Union . 'Salvation Army 75 35 4 — 4 2 — 6 — 3 BOLIVIA Grand Totals, 6 Societies American and Canadian Societies Totals, 4 American and Canadian Societies. . Board of For. Miss., Methodist Episcopal Ch. Canadian Baptist Foreign Mission Board *Peniel Missionary Society Seventh-Day Adventist Denomination Australasian Society Bolivian Indian Mission British Society Christian Missions in Many Lands . 58! 12 1 17 25 11 11 17 5 — 8 8 5 — — 5 — — 2 2 1 — 1 2 1 - 5 6 - 1 1 2 ' Data not corrected by SoMsty. APPENDIX F 489 BY COUNTRIES AND SOCIETIES Latin Americans 1 Stations Christun Community and Contributions 3 > 0 a •a a •a 6 ■v a a m a a § fe 0 « 0 5h^ l| S 13 o.SP .a cart 1 M J3 0 42 § ■a 1 a 0 S3 1 il urn's J t 1 .0. 8:3 _P-( 11 to > >> s >> i^ i-^H. BRAZIL Grand Totals, 15 Societies American Societies Totals, 9 American Societies 'American Biljle Society Board of For. Miss., Presby. Ch. in U. S. A. . . . Board of Mies., Meth. Epis. Ch., South Dom. and For. Miss. Soc, Prot. Epis. Ch Exec. Com. of For. Miss., Presby. Ch., South. . For. Dept., International Com., Y. M. C. A. . . For. Miss. Board, Southern Baptist Convention Mackenzie College, Sao Paulo Seventh-Day Adventist Denomination British Societies Totals, 4 British Societies Christian Missions in Many Lands Evangelical Union of South America *Maranham Christian Mission International Society Inland-South-Ameriea Missionary Union Latin American Societies Totals, 3 National and Indigenous Societies. . . 'Congregational Union of Brazil *Gen. Assembly, Presby. Church of Brazil ♦Independent Presbyterian Church of Brazil. . . 337 308 2 39 74 12 36 20 53 18 54 55 44 127 117 1 15 22 5 13 10 24 BRITISH GUIANA Grand Totals, 15 Societies American and Canadian Societies Totals, 8 American and Canadian Societies. . . Bd. of For. Miss., Internat'l Apos. Holiness U'n Bd. of For. Miss., Gen. Sjmod, Evan. Luth Ch. Board of For. Miss., Presby. Ch. in Canada . . . Foreign Mission Board of the Christian Ch . . . . 103 52 • Data not corrected by Society. APPENDIX F 491 BY COUNTRIES AND SOCIETIES Latin Americans Stations Christian Communitt and Contributions -o ■2 a. 1 a a .^s .3 CM a _ -.'■♦^ J3 0 CO g-g ^0 -S.S 11 .g .2 5 a 05 te5 ^ 3 9 !2; 0 Et5 ■^ c3 ■5'! 0 ■a 1 a g-a to 1 it !/3 00 :e.2 OHO 1 a ■a a 0 fe 0 g c a a .2-- a 0 om 0 >> -a g it 398 189 158 51 75 364 478 49 623 648 474 17 252 $229155 292 8 93 153 8 46 66 1 14 359 291 25 945 636 418 15 619 165 719 52 23 18 11 14 64 78 6 957 636 109 5 034 21705 13 13 — 3 33 — 1382 — 22 1052 8 821 18 7 11 — 11 88 22 3 252 — 28 a 222 11 143 5 — 5 — 4 — — — — 4 158 6 32 129 107 45 59 3 11 150 161 12 516 — 170 7 170 71741 38 3 12 23 1 — — — — — — — 51 2 40 9 7 24 30 1838 ~ 85 1983 20 180 10 — 5 5 9 1 7 1 4 12 678 _ 6 _ 3 436 10 5 6 2 2 9 3 678 6 3 436 96 96 1 175 23 000 12 1 49 1 633 60 000 9 9 — — — — 15 2 000 — — — — 67 67 - — — — 99 14 000 o49 al 633 60 000 20 20 - — — — 61 7 000 — — — 330 27 238 65 30 160 126 24 029 3 068 122 9 526 $41 894 94 1 3 2 27 65 1 11 1 56 1 4 15 2 4 1023 373 31 1 201 5 279 1 2 335 4 175 83 — 20 63 3 46 1 321 354 22 938 4 759 2 1 1 — — 4 2 300 — 2 — 200 a. Partial data. h. Total receipts of AssociationB. 492 APPENDIX F GENERAL AND EVANGELISTIC COUNTRIES AND SOCIETIES Foreign Missionaries hS fl^^ 2^ .S C8 i ss BRITISH GUIANA— Continued American and Canadian Societies— Cont *For. Miss. Board, National Baptist Convention. Home and For. Miss. Dept., African M. E. Ch. . Seventh-Day Ad ventist Denomination Seventh- Day Baptist Missionary Society British Societies Totals, 4 British Societies Christian Missions in Many Landa London Missionary Society *Society for the Propagation of the Gospel •Wesleyan Methodist Missionary Society International Societies Totals, 2 International Societies Moravian Church 'Salvation Army Latin American Society Congregational Union of British Guiana. CHILE Grand Totals, 9 Societies American Societies Totals, 6 American Societies 'American Bible Society Board of For. Miss., Methodist Episcopal Ch Board of For. Miss., Presby. Ch. in U. S. A.. Christian and Missionary Alliance For. Dept., International Com., Y. M. C. A. Seventh-Day Adventist Denomination British Societies Totals, 2 British Societies British and Foreign Bible Society South American Missionary Society International Society ♦Salvation Army 166 99 18 44 30 16 44 33 ' Data not corrected by Society. APPENDIX F 493 BY COUNTRIES AND SOCIETIES Latin Americans Stations Christian CoMMUNirr and Contributions •T3 S S ^ S •« S J2 1 g pqOJ .a ll 6 a '3 3 a s "a j3 If 1 s S-3 11 i-s lis o ■a o lit o ;? = O.fcC -2 o 3 6 o o •a -c'S a a J -Sea 3 - 3 - 2 3 1 1 4 1 30 I^ 2 50 $- 216 2 — 1 1 1 1 37 4 1 38 104 214 15 189 - 15 6 54 62 18 366 1330 42 3 597 35 469 72 14 58 — 1 3 17 20 13 634 — - — — 142 1 141 — 5 37 42 4 732 1330 42 3 597 35 469 15 3 12 2 6 3 587 1047 3 598 1 146 15 3 12 — 2 4 2 3 587 1047 3 598 1 146 7 7 - - 2 44 46 4 053 318 46 4130 - 148 34 74 40 28 133 77 4 247 2 046 155 7 709 $55 793 129 31 65 33 18 127 70 4 247 2 046 150 7 259 55 793 6 — 6 — — — — — — — — — 35 15 20 — 5 51 23 1700 1777 57 3 704 18 850 50 10 19 21 4 34 17 932 114 35 2 320 8 446 19 5 5 9 4 28 12 1000 120 8 438 1226 1 — 1 — 1 — — — — 1 6 O9 102 18 1 14 3 4 14 18 615 35 49 791 18 169 11 3 8 — 9 3 6 2 5 1 4 6 7 — 5 450 — - 2 6 7 - - 5 450 — 8 3 - 5 5 - - - - - - 0. Total receipts of Associations. 494 APPENDIX F GENERAL AND EVANGELISTIC Foreign Missionaries COUNTRIES AND SOCIETIES a B OS'S lis .2 a .2 il ■a -a O -a a a § ■ ~ a .2 . >> n >. ss PARAGUAY Gkand Totals, 7 Societies American Societies Totals, 2 American Societies Board of For. Mi?s., Methodist Episcopal Ch Seventh-Day Adventist Denomination British Societies Totals, 3 British Societies British and Foreign Bible Society Chriatian Missions in Many Lands South American Missionary Society International Societies Totals, 2 International Societies Inland-South-America Missionary Union. . . . •Salvation Army PERU Gband Totals, 7 Societies American Societies Totals, 4 American Societies •American Bible Society Board of For. Miss.. Methodist Episcopal Ch Gospel Missionary Society Seventh-Day Adventist Denomination British Societies Totals, 2 British Societies British and Foreign Bible Society Evangelical Union of South America International Society •Salvation Army 30 19 1 1 — 4 — 14 1 11 3 6 1 5 2 50 14 19 ' Data not corrected by Society. APPENDIX F 497 BY COUNTRIES AND SOCIETIES Latin Americans Stations Chrlstun Community and Contributions 1 > J "o a 1 -a 'a ■a (5 T3 a a "1 2 af O "S'S - a" c *^ 2 o S^ o a •s'i a a •2-5 J S > .2 '3 6 M O 1 eg '3 3 S 1 1 .3 ll ■|| = 'E p,-< 1 -a a 3 CO 1 11 ll 3 « CClfc-i 3 9 ■E-g 111 20 IS 6 9 5 3 2 4 2 1 1 2 2 13 10 4 6 3 3 3 3 1 2 8 4 1 1 2 4 2 2 11 10 8 7 1 1 9 8 1 7 1 1 293 293 52 241 28 28 28 20 17 3 14 1 1 2 2 485 395 102 293 40 40 SO 50 $4 041 4 041 219 3 822 60 47 4 37 6 11 8 3 2 6 6 6 31 20 4 11 5 11 8 3 23 21 20 1 2 15 7 4 1 2 6 1 5 2 11 11 7 1 3 13 8 3 1 4 3 3 2 781 682 360 322 99 1165 1 041 m 200 124 26 19 8 1 10 5 5 2 1322 1 221 646 25 550 101 $2 269 1 783 647 1136 486 486 498 APPENDIX F GENERAL AND EVANGELISTIC COUNTRIES AND SOCIETIES Foreign Missionaries H§ 13 o fl S gS S ■|a S-M >) t"> £^ h-;P4 URUGUAY Grand Totals, 8 Societies American Societies Totals, 5 American Societies *American Bible Society Board of For. Miss., Methodist Episcopal Ch. . For. Dept., International Com., Y. M. C. A. . . For. Miss. Board, Southern Baptist Convention Seventh-Day Adventist Denomination British Societies Totals, 2 British Societies British and Foreign Bible Society Christian Missions in Many Lands International Society •Salvation Army VENEZUELA Grand Totals, 7 Societies American Societies Totals, 4 American Societies •American Bible Society Board of For. Miss., Presby. Ch. in U. S. A Scandinavian Alliance Miss, of North America. Seventh-Day Adventist Denomination British Societies Totals, 3 British Societies British and Foreign Bible Society Christian Missions in Many Lands •Society for the Propagation of the Gospel .... • Data not corrected by Society. 45 27 18 10 APPENDIX F 499 BY COUNTRIES AND SOCIETIES Latin Americans Stations Christian Coumttnity and Contributions 1 la 1 a M s o 2 m" o Ill g is ^o .-2 a m « S =^ b o g o •a. 2 H a .2-- ii bO .g a n '3 O •a 1 ^ 2- is -a -a 111 1 a a M s ii o a tot-" Ii 32 31 1 27 1 2 1 1 7 7 7 16 15 1 11 1 2 1 1 9 9 9 8 4 1 1 1 1 1 1 3 25 23 18 5 2 2 18 16 10 1 5 884 884 759 25 100 427 427 427 29 29 20 1 2 6 1451 1451 1248 8 60 135 $29 384 29 384 9 488 a 14 530 177 5 189 11 8 1 4 3 3 3 1 1 1 7 4 1 3 3 3 3 3 3 9 4 1 2 1 5 1 3 1 1 1 1 4 2 1 1 2 2 139 70 47 23 69 69 5 5 6 2 11 — 1 i! 1 88 88 65 23 $719 380 104 276 339 339 a. Total receipts of Associations. 500 APPENDIX G EDUCATIONAL SUMMARIES BY COUNTRIES Schools and Enrolment COUNTRIES AND SOCIETIES 1 3 a 3 1 ■a —-■^ gCQ •i.f "o.S .a 1 1-9 11 CQ'B 11 i.sp .9 II 1^ .a •o.g II Grand Totals 138925 12 698 2 582 90625 4154 1287 48 889 34 227 2 068 33 020 6 220 704 5 542 10 519 2 206 789 5 816 248 704 227 45 33 7 1 10 3 4 3 15 1 5 1 2 1 2 1 2 727 284 12 87 37 25 25 344 126 68 20 54 10 49 17 138 52 3 34 18 2 3 6 5 49 2 3 19 2 16 3 1 2 1 12890 5393 163 2383 1507 191 184 302 199 4 951 42 650 2 949 37 1164 53 16 40 1089 138 34 651 49 23 360 197 22 266 35 4 44 91 7 12 56 5 9 2 1 125308 Mexico 7 021 Central America, PiiUeUi and Canal Zone ^??r. .T.. 2 407 West Indies 88155 •Bahama Islands Cuba 2 647 Haiti and Santo Domingo 1096 48 668 33 900 Porto Rico 1844 South America 27725 Argentina 6 052 Bolivia 54 Brazil 2 525 British Guiana 10 462 Chile 988 Colombia 726 5 767 Paraguay 232 Peru 664 Uruguay 210 45 In reading totals in these statistics it should be remembered that they include a number of countries which are not generally considered as "Latin America," as their life, government and religion are dominantly Anglo-Saxon rather than Latin. The Pan-American Union, for example, does not include the following countries in its scope, nor are their problems gener- ally those where Latin languages and inheritance are predominant: Bahama Islands, Jamaica, Lesser Antilles, British Honduras, Canal Zone, British and Dutch Guiana. In calculating, it is important to remember this. As these countries have large religious forces at work among the Europeans resident there, the totals for Latin America proper are much less than the grand totals here given. APPENDIX H 501 EDUCATIONAL SUMMARIES BY SOCIETIES COUNTRIES AND SOCIETIES Schools and ENaotarENi o.a B3. I^'S Grand Totals, 47 Societies Totals, 31 American and Canarlian Societies. . American Baptist Home Mission Society American Board of Commissioners for For. Miss. American Friends' Board of Foreign Missions . . . American Missionary Association Board of For. Miss., Asso. Ref. Presbyterian Ch. Board of For. Miss., Methodist Episcopal Ch Board of For. Miss., Presbyterian Ch. in Canada Board of For. Miss., Presbyterian Ch. in U. S. A Board of Home Miss., Methodist Episcopal Ch. Board of Home Miss., Presby. Ch. in U. S. A. . . Bd. of Miss, for Latin Am., Gen'l Coun., Luth. . Board of Miss., Friends' Ch. of California Board of Miss., Methodist Epis. Ch., South. . . . Canadian Baptist Foreign Mission Board Christian and Missionary Alliance Christian Woman's Board of Missions Dom. and For. Miss. Soc, Prot. Epis. Ch Exec. Com. of For. Miss., Presby. Ch., South. . Foreign Christian Missionary Society For. Dept., International Com.. Y. M. C. A. . . For. Miss. Board, Southern Baptist Conv General Miss. Board, Free Methodist Church. . . Gospel Missionary Society Home and For. Miss. Dept., African M. E. Ch. Home Miss. Bd., Southern Baptist Convention . Mackenzie College, Sao Paulo Peniel Missionary Society Seventh-Day Adventist Denomination South American Miss. Soc, Luth. Gen'l Synod. Woman's American Baptist Home Miss. Soc. . . Woman's Home Miss. Soc, Meth. Epis. Ch Totals, 1 Australasian Society Bolivian Indian Mission Totals, 8 British Societies Baptist Missionary Society Christian Missions in Many Lands Evangelical Union of South America For. Miss. Com., United Free Ch. of Scotland. . Maranham Christian Mission Society for the Propagation of the Gospel South American Missionary Society Wesleyan Methodist Missionary Society 138925 46 874 755 626 1680 358 8 075 14 456 3 717 502 1156 70 177 5 990 30 80 1520 1606 1123 869 1476 28 452 330 877 105 333 30 53 400 49 49 45 238 91 45 7 753 31 5 432 31886 33 727 596 30 59 12 890 12479 180 263 709 358 1528 302 1265 80 105 103 5110 238 37 693 57 290 80 1089 429 11 6 20 21 210 211 125308 33 799 575 358 971 6 538 14 154 2 422 422 1038 65 74 600 30 80 1513 1585 554 1179 28 415 330 180 105 100 30 53 400 24 24 44 903 45 7 750 5 432 31676 502 APPENDIX H EDUCATIONAL SUMMARIES BY SOCIETIES COUNTRIES AND SOCIETIES Schools anb Enrolment o.S f^'° tS'. M-l ^JS m5 «W Ji be ■o.a S ho al O.a m o (5:3 Totals, 3 International Societies Inland-South-America Misaionary Union Moravian Church Salvation Army Totals, 4 Latin-American Societies. ... Baptist Church in Trinidad Congregational Union of British Guiana . Congregational Union of Jamaica Jamaica Baptist Union 22 372 51 22 272 49 24 392 196 3 532 2 710 17 954 1 16 1 16 1 80 1 80 175 1 173 1 IE 1 29 26 133 22 270 35 22 186 49 24 312 196 3 532 2 710 17 874 APPENDIX I 503 EDUCATIONAL BY COUNTRIES AND SOCIETIES COUNTRIES AND SOCIETIES Schools and Enkolmbnt 52; S .■a .3 W o pqW MEXICO American Societies Totals, 13 American Societies 'American Baptist Home Mission Society American Bd. of Commissioners for For. Miss American Friends' Board of Foreign Miss . . . Board of For. Miss., Assoc. Ref. Presby. Ch. Board of For. Miss., Meth. Episcopal Ch . . . Board of For. Miss., Presby. Ch. in U. S. A . Board of Miss., Methodist Epis. Ch., South. Christian Woman's Board of Missions Dom. and For. Miss. Soc, Prot. Epis. Ch. . . Exec. Com. of For. Miss., Presby. Ch., South For. Dept., International Com., Y. M. C. A.. For. Miss. Bd., Southern Baptist Convention, Woman's American Baptist Home Miss. Soo. 12 698 626; 642' 3581 4 785 1 140 3 581! 662 21 499 120 211 53 284! 52 5 393 4 4 4 7 all 263 338 358 121 721 3 311 21 50 120 90 138 6 5 7 021 358 304 415 662 449 116 6 53 CENTRAL AMERICA AND PANAMA Grand Totals, 6 Societies American Societies Totals, 4 American Societies Board of For. Miss., Methodist Epis. Ch. . . . Board of For. Miss., Presby. Ch. in U. S. A. Board of Missions, Friends' Ch. of California Dom. and For. Miss. Soc, Prot. Epis. Ch. . . British Society *We3leyan Methodist Missionary Society . . . Intemational Society Moravian Church 2 582 1 12 3 183 34 393 125 30 177 61 1 1 12 12 2 2 103 103 6 1 1 2 2 1 521 - 1 60 17 668 - - - 11 2 407 278 125 18 74 61 1461 668 * Data not corrected by Society. a. Includes one college, with twenty pupils, 6. Partial d&ta. 504 APPENDIX I EDUCATIONAL BY COUNTRIES AND SOCIETIES COUNTRIES AND SOCIETIES Schools and Enkolmbnt ^-1 O.S o.S a -a §1 o.g ^^ MK w> CUBA American Societies Totals, 9 American Societies 'American Baptist Home Mission Society. American Friends' Board of Foreign Missions. . . Board of Home Miss., Presby. Ch. in U. S. A.. . Board of Miss., Methodist Epis. Ch., South Dom. and For. Miss. Soc, Prot. Epis. Ch Exec. Com. of For. Miss., Presby. Ch., South.. . Foreign Christian Missionary Society *Home Mission Bd., Southern Baptist Conv.. . . Seventh-Day Adventist Denomination 4154 741 546 374 467 1149 631 330 16 18 1 507 49 1 166 11 4 347 5 — — 3 6 467 — — — 20 5 511 1 1 1 — 8 1 16 HAITI AND SANTO DOMINGO Grand Totals, 7 Societies , American Societies Totals, 4 American Societies Dom. and For. Miss. Soc, Prot. Epis. Ch General Miss. Board, Free Methodist Ch Home and For. Miss. Dept., African M. E. Ch. Seventh-Day Adventist Denomination British Society •Wesleyan Methodist Missionary Society International Society Moravian Church Jamaica Society Jamaica Baptist Union 1287 — — 2 191 23 584 1 41 10 200 — — — — 3 28 — — — — 2 315 — — — — 6 41 — — 1 41 ■~ 394 75 234 - - 1 150 5 1 7 - - - - ' Data not corrected by Society. APPENDIX I 505 EDUCATIONAL BY COUNTRIES AND SOCIETIES COUNTRIES AND SOCIETIES Schools and Enbolment C9 O a JAMAICA Grand Totals, 8 Societies American Societies Totals, 2 American Societies American Friends' Board of Foreign Missions. . Christian Woman's Board of Missions British Societies Totals, 3 British Societies Baptist Missionary Society For. Miss. Com., United Free Ch. of Scotland. *We8leyan Methodist Missionary Society International Society Moravian Church National and Indigenous Societies Totals, 2 National and Indigenous Societies . . Congregational Union of Jamaica Jamaica Baptist Union LESSER ANTILLES Grand Totals, 5 Societies Canadian Society Board of For. Miss., Presby. Ch. in Canada . . . British Societies Totals, 2 British Societies •Society for the Propagation of the Gospel . . . . *Wesleyan Methodist Missionary Society International Society Moravian Church National and Indigenous Society Baptist Church in Trinidad 48 889 3 37 1325 492! 8331 18 699 91 7 753 10 855 8 4351 1 20 430 2 710 17 720 23 184 360 131 152 26 126 48 668 1301 468 833 18 605 7 750 10 855 8 412 20 350 2 710 17 640 34 227 12 838 14 485 11 14 474 6 710 198 4 25 2 2 11 11 2 14 - - 302 197 302 67 — 85 - 85 - 44 - 1 33 900 12 534 14 474 14 474 6 696 196 ■ Data not corrected by Society. 5o6 APPENDIX I EDUCATIONAL BY COUNTRIES AND SOCIETIES COUNTRIES AND SOCIETIES Schools and Enbolment j- DC Ho PORTO RICO American Societies Totals, 10 American Societies ♦.American Baptist Home Mission Society. . . . American Missionary Association Board of Home Miss., Methodist Epis. Ch. . . Board of Home Miss., Presby. Cii. in U. S. A. Bd. of Miss, for Latin Am., Gen. Coim., Luth Ciiristian and Missionary Alliance Chfistian Woman's Board of Missions Dom. and For. Miss. Soc, Prot. Epis. Ch *Peniel Missionary Society Woman's Home Miss. Soc, Meth. Epis. Ch. . 2 068 14 502 782 70 35 25 135 105 400 199 14 22 ARGENTINA Grand Totals, 6 Societies American Societies Totals, 4 American Societies Board of For. Miss., Methodist Episcopal Ch. . For. Miss. Board, Southern Baptist Conv Seventh-Day Adveutist Denomination South American Miss. Soc, Luth. Gen. Synod. British Societies Totals, 2 British Societies EvangeUcal Union of South America South American Missionary Society BOLIVIA Grand Totals, 4 Societies American and Canadian Societies Totals, 3 American and Canadian Societies. . . Board of For. Miss., Methodist Episcopal Ch. . Canadian Baptist Foreign Mission Board *Peniel Missionary Society Australasian Society Bolivian Indian Mission 6 220 1 190 924 110 126 30 5 030 30 5 000 1 126 { 1j 126 1 126 42 35 704 655 625 30 49 650 625 625 25 ' Data not corrected by Society. a. Night school. APPENDIX I 507 EDUCATIONAL BY COUNTRIES AND SOCIETIES COUNTRIES AND SOCIETIES Schools and Ekrolment H -0 ^■^ a — o.g ^•^ Kg a 0 ^^ H !^ fSJ ac w> BRAZIL Gbaio) Totals, 8 Societies American Societies Totals, 7 American Societies Board of For. Miss., Presby. Oh. in U. S. A. . Board of Miss., Methodist Epis. Ch., South . . Dom. and For. Miss. Soc, Prot. Epis. Ch. . . . Exec. Com. of For. Miss., Presby. Ch., South. For. Dept., International Com., Y. M. C. A.. For. Miss. Board, Southern Baptist Conv Mackenzie College, Sao Paulo British Society *Maranham Christian Mission 5 542 5 542 694 1942 40 93 749 1147 877 68 19 — 4 40 3 4 2)2 2 949 2 949 27 1332 749 148 693 44 2 525 2 525 667 600 40 85 953 180 BRITISH GUIANA Grand Totals, 7 Societies American and Canadian Societies Totals, 2 American and Canadian Societies. . . Board of For. Miss., Presby. Ch. in Canada. . . Home and For. Miss. Dept., African M. E. Ch British Societies Totals. 3 British Societies Christian Missions in Many Lands 'Society for the Propagation of the Gospel •Wesleyaa Methodist Slissionary Society International Society Moravian Church National and Indigenous Society Congregational Union of British Guiana 10 519' 1 20 1757 1620, 137: 4 662 20 4 642 568! — 3 532; 2 37 91 2 37 27 — — 26 2 37 1 - - 32 2 — — 30 3 29 - ~ 20 — — 20 — — 10462 1720 1620 100 4 642 4642 668 3 532 • Data not corrected by Society. a. Includes one college with 136 students. b. Includes one college with 102 students. 5o8 APPENDIX I EDUCATIONAL BY COUNTRIES AND SOCIETIES Schools and Enkolment COUNTRIES AND SOCIETIES a o ■■§ a 1 -a d o H ■a s h 2 o — c 11 .g -a Ji 1.1 W o -2 .^ a = 3 O -- 1| .a -a "o.g ta o .9 -a "o.g w o m CHILE Grand Totals, 5 Societies 2 206 1 814 700 1019 4.5 50 392 2 2 1 1 54 54 4 50 16 10 4 6 6 1 164 1 164 700 464 7 3 2 1 4 988 American Societies 596 Board of For. Miss., Methodist Episcopal Ch. . . Board of For. Miss., Presby. Ch. in U. S. A. . . . 551 45 Seventh-Day Adventist Denomination British Society South American Missionary Society 392 COLOMBIA American Society Board of For. Miss., Presby. Ch. in U. S. A. . . . 789 1 10 3 53 12 726 DUTCH GUIANA International Society 5 816 2 49 56 5 767 PARAGUAY 248 157 40 51 1 1 - 1 1 16 16 5 3 1 1 232 American Society Board of Foreign Miss., Methodist Epis. Ch British Society 157 40 International Society Inland-South-America Missionary Union 35 APPENDIX I 509 EDUCATIONAL BY COUNTRIES AND SOCIETIES Schools AND Enrolment COUNTRIES AND SOCIETIES a i 1 ■a a 1 -a a a 0.5 J-i a i 55 11 if MS .S -3 .a a to H 2 cp 0 a — a a .S o.a PERU Grand Totals, 6 Societies 704 640 540 100 15 - 1 2j 40 2 40 2 40 9 I 1 1 1 1 664 American Societies 600 Board of For. Mias., Methodist Epis. Ch Gospel Missionary Society 500 Seventh-Day Adventist Denomination 100 British Society 15 International Society 'Salvation Army 49 — - - 49 URUGUAY American Societies 227 219 8 2 1 1 17 9 8 - j 210 Board of For. Miss., Methodist Episcopal Ch. . . For. Mias. Board, Southern Baptist Conv 210 VENEZUELA American Society Board of For. Miss., Presby. Ch. in U. S. A. . . . 45 1 1 45 ' Data not corrected by the Society. INDEX Aborigines. See Indians. Aborigines Protection Society of Peru, i. 117. Accessibility, 1. 123-5, 211, 231, 285, See also the various countries. Addresses at the Panama Congress — devotional, iii. 179-266 (con- tents, iii. 181); evening, iii. 267- 428 (contents, iii. 269). Addresses on Latin America, ii. 377-8, 413; organized scheme of, ii. 399; sympathetic interpretation of Latin America needed in, ii. 40S-6. Advisory committee, i. 17. Aggression — fear of, i. 129-130; of commercial agents, i. 130; re- membrance of territorial, i. 131-2. Aggressiveness of the evangelical church, ii. 227-8, 250. Agnosticism, i. 79, 82, 83; among educated classes, i. 212; as a help- meet to faith, i. 306. See also Religion, Philosophy, and Ration- alism. Agricultural education — evangelical, i. 318, 438-S, 552-4. 574; state, i. 399. 406. Agricultural schools, i. 415-6, 483-4. Aguascalientes, joint seminary in. Aim — of evangelical missions, i. 130, 19s, 282, 304, 340-1, 350, 362, ii. loi, 321, 441-2, 446, iii. 166; of evangelical education, i. 464-472, 475-6, 487, 503-4, SIC, 546, 553-4; of medical missions, iii. 118; of developing self-support, i. 147-8, ii. 261-2; of unity, i._ 314, iii. 19- 20; not proselyting, ii. 440. Aim and message of the evangelical churches, i. 274-2S2. Akers, C. E., quoted, i. 74, 253. Amazon river — navigation of, i. 56; traders on, i. 74; valley of, as field for immigration, i. 61. American Bible Society, i. 216, ii. 19. 367! 392-3; building in Colon dedicated, i. 31; Bibles distributed by, i. 106; help of, in establish- ing churches, i. 143-4. 'See also Bible societies. American Seamen's Friend Society, ii. 370, 446. Anticlerical party, i. 78. Apologeticsj i. 84, 359, 514, 523, ii. 33, 55. iii- 34-5- "Apostolic Conception of God, The Recovery of the," address on, iii. 244-252. Application of Christianity to social needs and problems, i. 11 1-2, 283- 300. See also Addresses, iii. 361- 386. "Approach to Latin-American Wom- en in the Home, The," address on, iii. 314-347- Araacanian Indians, i. 94, 155-6. Archbishop of the West Indies, letter from the, iii. 190-1. Architecture — importance of, in church buildings, i. 158, 281, 351, ii. 200; missionary preparation in, iii. 167; Moorish influence on Latin-American, ii. 230. Area — of Anglo-Saxon America, i. 47; of Latin America, i. 47, 58-9; of tropics, i. 125. See also the various countries. Argentina: Accessibility, i. 125. Area, i. 58. Bible distribution, ii. 16. Cities without evangelical witness, i. 222. Commerce, i. 53, 54. Conferences and conventions, in- terdenominational, iii. 43-4. Cooperation, plans for, iii. 79. Delimitation of territory, iti. 21. Education — evangelical, i. 431, 434, 435. 436, 448, 450. 458, 459, 461, 462, 475, 476, ii. 148, iii. 36; Roman Catholic, i. 396, 400, 421, 423, 424, 425; state, i- 38s, 392, 394. 399. 400, 401, 402, 403, 404, 405, 406, 407, 410, 411, 412, 413, 414, 415, 416, 417, 572; elementary, i. 400, 401, 402, 403, 404, 405, 406, 407, 410; secondary, i, 385, 448, 450; higher, i. 394, 396, 420, 458, 528; normal, i. 113, 411, 412; percentage of popula- tion in school, i. 112; school buildings rented, i. 113; women, ii. 140, 142, 143, 146, 152. See also Education. Evangelical church — ^discipline, iii. 40; membership, iii. 40; situa- tion of, i. 137, 177-9; witness- ing power of, i. 150. Foreigners in, i. 73, 154, 178-9. Fertility, i. 53, 222. Geographical features, i. 124. Government — cooperation of, with 511 512 INDEX evangelical missions, iii. 55, 58; stability of, i. 65. Illiteracy, i. 399, ii. 330. Immigration, i. 59, 178; as field for, i. 60-1; claims on evan- gelical Christianity arising from, i. 178. Independence, winning of, i. 64. Indians — inadequate work for, i. 155; small percentage of, i. 222. Intemperance, ii. 253; warfare against, i. 120. Leading Latin America in educa- tion, whither? i. 572. Literature — cooperation in pro- ducing, iii. 31; union press and depository, iii. 44, 79. Mexico, international cooperation in dealing with, i. (ty. Missionary force, i. 222, ii. 362, iii. T2\ need of increasing, i. 179. See also Statistics. Missionary work, i. 98, 137, 177- 9, 222, ii. 148, 170, 201-2, 254, 268-9, 295, 297, 328, iii. 21, 31, 40, 43-4. 52-3, 55. 58, 79- See also Statistics and Education (above). Monetary system, i. 65. Overlooked areas and peoples, i. ?5- Peace with Chile, ii. 124-6. Population, i. 58, iii. 72; analyzed, i. 68. Products, i. 53. Progressiveness of, i. 222. Religious liberty, i. 403; strug- gle for, ii. zgo, 291. Roman Catholic Church — situa- tion of the, i. 81-2, 177; hold of, on women, i. 223; relation to the state, i. 403 ; evangelical cooperation with, iii. 52-3. Salaries of evangelical workers, iii. 40. Sanitation, i. 126. Social morality, ii. 232; campaign for, i. 121. Sunday observance, ii. 252. Sunday-school membership, ii. 368. Unfinished task, i. 177-9. Universities, i. 420. Waldensian colonies, i. 154-5, 180. Women, ii. 130, 168. Argentine National Congress of Freethinkers, part taken by wom- en in, i. 82. Argentine State Museum of La Plata, cooperating with evangelical missions, i. 97. Aristocracy — patrons of art, i. 50; rule of, i. 69; right of, to the gospel, i. 194. Art, contributions of Latin America to, i. 50. Artigas, i. 63. Asia, report of continuation com- mittee conferences in, i. 5; cited, ii. 41, 133, 181. Asiatics. See Orientals. Atheism. See Religion, Philosophy, and Rationalism. Athletics i. 471; value of, for stu- dent classes, i. 460; young people and, ii. 255-6. Attitude — of missionaries, (See Mis- sionaries) ; of Panama Congress, i. 16. 18-9; iii. 183-196; of gov- ernments toward evangelical mis- sions, ii. 295, 296, 442; of Roman Catholic Church toward evan- gelical missions, i. 134, ii. 204-5, 292. See also Roman Catholic Church. '"Attitude and Spirit, Our," ad- dress on, iii. 183-196. Attitude of the home base toward Christian work in Latin America, ii. 350-9. Aymara Indians — learning the lan- guage of, i. 156; intemperate orgies of, i. 119; Roman Catholic missions among, i. 93; the un- reached, i. 155-6; vices of, i. 93. B Bahama Islands— missionary force in, ii. 363 ; missionary work in, i. 160; population, i. 160. See also Statistics. Ballivian, i. 49. Baptists, appeal of Haiti to, i. 162-3. Barbadoes, missionary work in, i. 160. Barbosa, Ruy, contribution of, to international law, i. 51. Barranquilla — foreigners in, i. 73; regional conference in, i. 24. Barrett, John, quoted, i. 64. Barrios, President, invited mission- aries to Guatemala, i. 167. Benevolent institutions, public — discrimination in, against non- Roman Catholics, ii. 294. Bentham, Jeremy, i. 302. Bible, The: Allusions to, uncommon in Latin- American literature, ii. 20, 21- 22, 231. As contraband merchandise, i. '43-. As guide in education, i. 496. Authority of the, i. 275-6. Appeal to, often futile, ii. 20-21. Books on the. See Literature. Burned publicly, i. 137, ii. 288. "Care and Custody of the Scrip- tures," address on, iii. 305-314. Commentaries needed, ii. 23, 85. Denied to Latin America, i. 107- 8, 214, 338, ii. 17. Difference in Roman Catholic and evangelical interpretation of the, i. 27q-6. Distribution of the, i. 138, 319, INDEX 513 ii. 15-18, 269, 288; cooperation in, iii. 82-83; by Bible societies, i. 106; caution against free, ii. 269; in early nineteenth cen- tury, i. 431-2, ii. 289. Historical criticism of the, i. 309- 311, ii. 99. Hist9rical introduction to the, being prepared by Brazilian lay- man, i. 311, ii. 98. In the Sunday-school, i. 143. Instruction of colporteurs in the, i. 480-1. Instruction in the, in primary schools, i. 474. Instruction in the, in mission schools, i. 438-9, 448, 473-4, 489, 556-7- Instruction in the. Boldness in, »-. 555- Latin Americans not familiar with, ii. 230-1. Missionary power of the, i. 107, ii. II. Missionary's preparation in the, i. 321, '523. New Testament better adapted to free use than the Old Testa- ment, ii. 84. Persecution for distributing the, i. 137, 216, 219, ii. 16-17, 288- 250. Prejudice against the name of the, i. 350. Preparation of Latin-American evangelists in use of the, i. 479-480. Right to an open, i. 105-9. Roman Catholic opposition to free circulation of the, i. 137, 216, 219, ii. 16-17, 84, 98, 288-290; influence of Protestantism upon, ii. 98; official attitude of, to- day, ii. 18. Social gospel of the, i. 292. Sec also Social gospel. Study, courses in, needed, i. 157. Study, for student classes, i. 342. Study, in the church in the field, ii. 244, 249. Study of, in theological prepara- tion, i. 5 1 3-5. Supreme need of Latin America, i. 214. Translation and distribution of the Scriptures, ii. 11-19. Trustworthiness of the, i. 309-311. Use of, with Roman Catholics, , i- 349-350. Versions : History of, ii. 12-15. Indian vernacular, ii. 15, 85-7; needed, i. 156; preparation of, ii. 97. Merit of, ii. 97. Portuguese, i. 156; history of, ii. 13; opposed by the Roman Catholic Church, ii. 17; re- vision of, ii. II, 14, 97. Roman Catholic, ii. 14; com- pared with other versions, ii. 18. Spanish; history of, ii. 12-13; Moderna imperfect, ii. 90; opposed by the Roman Catholic Church, ii. 17; re- vision of, i. 156, ii. II, 13, 97- "Bible, The Place and Power of the, in the Individual and Na- tion," address on, iii. 315-321. Bible societies, i. 185, ii. 367, iii. 70; as early instances of inter- denominational cooperation, iii. 17; as pioneer distributors of the Bible, i. 486; pioneer work of, i. 136, 486, ii. 18, 98-9; impor- tance of work of, ii. 17-8, 97-9; help establish indigenous evan- gelical churches, i. 143-4; need of more cooperation between, iii. 83, 86, 102; the greater, cooperating, ii. 19; creation of interest in Latin America by the, ii. 392, 393; spiritual significance of, i. 313; task of the great, ii. n-2; only woman in charge of an agency of. ii. 120; witnessing power of, through agents, i. 150. See also Statistics. "Bible Society Record," quoted, i. 106, ii. 119-120. Bible women, ii. 183-4. Bibliography — of books in Spanish for Christian workers, ii. 63-7; of education, i. 533-540. Bielovucic, Juan, aviator, i. 52. Big task appeals to the home base, ii. 439. Biography, need of Christian, ii. 27. Blanco, Guzman, i. 83. Board of Missionary Preparation (in North America), iii. 71; activities and service of the, iii. .163-5; origin and organization, iii. 163; fourth report of, quoted, >■ 317. 323- Board of Missionary Study (in England), iii. 70, 163. Boards, missionary. See Missionary societies. Bogota, i. 63, 150; Bible distribu- tion in, ii. 16; Christian educa- tion, ii. 150; foreigners in, i. 73; needs a Y. M. C. A., i. 219. Bolivar, i. 63-4, 379-380; despair of, iii. 380-1, 382. Bolivia: Area, i. 58, 173. Climate, i. 125. Commerce, i. 155. Education — evangelical, i. 175, 433, 434. 441. 442, 446, 483, 498; Roman Catholic, i. 420; state, i. 174, 400, 403, 404, 405, 409; elementary, i. 400, 403, 404, 405, 409, 442; secondary. 514 INDEX i. 446; higher, i. 420, 451-4; normal, i. 113, ii. 143; per- centage of population in school, i. 112, ii. 146. Evangelical church — s p i r i t u a 1 state of, i. 149; crisis in, i. 136. Foreigners in, 1. 73. Geographical features, i. 174, 221. Government — cooperation of, with evangelical missions, iii. 55, 58; welcomes_ outside aid, i. 173-4. Illiteracy, i. 221, 399. Immigration, as field for, i. 61. Independence, winning of, i. 64. Indians — spiritual neglect of, i. 92-4, 174; inadequate work for, i. 155-6; preponderance of, i. 251; women, ii. 136-7. Intemperance, i. 119. Missionary force, i. 175, ii. 362, iii. T2. Missionary work, i. 93-4, 98, 136, 173-5, ii- 249. 295, iii. 55, 58. See Statistics and Education (above). Occupation, requirements of, i. 174- Overlooked areas and peoples, i. 93-4, 95. I73-S- Population, i. 173, in. 72; ana- lyzed, i. 68. Religious liberty, i. 403, ii. 291. Roman Catholic Church — situa- tion of the, i. 81; relation to the state, i. 403; early missions of, i. 259. Sanitation, i. 115, 127. Social morality, ii. 22,2. Sunday-school membership, ii. 368. Unfinished task, i. 173-5. Universities in, i. 420. Women, ii. 132. Bolivian Indian Mission, i. 93-4, 175- Book-stores, union. See Deposito- ries. Branco, Baron Rio, i. 66. Brandon, Edgar Ewing, cited, i. 398, 544, ii. 141-2. Brazil: Accessibility, i. 125. Area, i. 58, 181. Cities, financial power of, i. 123. Climate, i. 125-6. Commerce, i. 54. Conferences and conventions, in- terdenominational, iii. 44, 48. Cooperation — need of, i. 181-2; planned, iii. 36-7, 79-82. Delimitation of territory, iii. 22. Education — evangelical, i. 433, 434, 435, 437. 440. 443. 445. 446, 447, 451-6, 459. 461, 462, 463, 471, 475, 476. 482, 483, 491, 495, 499, 522, 550, u. 148, 149, 150, 177; cooperation in evan- felical, iii. 36-7, 79-82, 152; lomari Catholic, i. 423; state, i. H3, 389, 394, 395. 400, 401, 402, 403, 404, 405, 406, 407, 410, 412, 415, 417, ii. 143, 144; elementary, i. 400, 401, 402, 403, 404, 405, 406, 440, ii. 177; secondary, i. 443, 445, 446, 447, ii. 149, 150; higher, i. 451, iii. 36-7, 80-2, 152; kindergarten, ii. 177; normal, i. 113, ii. 143; in- dustrial, ii. 144; women, ii. 143, 144, 148, 149; percentage of population in school, i. 113. Evangelical church — strength of, ii. 324; witnessing power of, i. 151; common name for, iii. 80; strong feeling for an inde- pendent, national church, iii. 65; instances of independent churches, ii. 236; schools of the national church, i. 437; mission- ary organizations of the Brazil- ian evangelical churches, iii. 470. Fertility, i. 53. Foreigners, i. 73-4, 154. Geographical features, i. 124. Government — stability of, i. 65 ; attempt to uplift Indians, i. loi; cooperation with evan- gelical missions, iii. 55-6, 58. History of, in English, a good, iii. 177. Illiteracy, i. 182, 399. Immigration, i. 59, 60-1. Independence, winning of, i. 64. Indians — evangelical missions among, iii. 140-1; Roman Catho- lic missions among, i. loi; spiritual neglect of, i. 95, loo-i, 155, 181-2, ii. 136, iii. 140-1. Intemperance, ii. 253. Languages of, i. 48, 127. Literature — types of, widely read by educated classes, ii. 24; evan- gelical, ii. 47-53; cooperation in producing evangelical, iii. 31; need of evangelical, i. 223. Mexico, international cooperation in dealing with^ i. 67. Missionary force in, i. 182, ii. 358, 362, iii. 72. Missionary work, i. 181-2, 294-5, ii. 47, 148, 149, 150, 236, 254, 25s. 264, 323-4, iii. 22, 31, 44, 48, 53. 55-6, 58, 79-82, 153; early, i. 223, 266; woman pioneer in, ii. 118-9; Brazil open to, i. 137-8. See also Education (above) and Statistics. Overlooked areas and peoples, i. 95, iii. 139-142. Products, i. 54. Population, i. 58, 181, iii. yz; analyzed, i. 68. Race, i. 250, 251; prejudice, i. 70. Religious liberty, i. 403, ii. 201. Religious situation, i. 223. See also Religion. Roman Catholic Church— sitUR' INDEX SIS tion of the, i. 82-3; persecutions by the, i. 223; relation to the state, i. 403; cooperation with evangelical missions, iii. 53. Roman Catholic congress in, ii. Sanitation, 1. 116-7, 126. Slavery abolished, i. 64. Social morality, campaign for, i. 121. Sunday-schools, i. 462-3; member- ship of, ii. 368. Unfinished task, i. 181-2. Women, iii. 358-360; position of, ii. 164-S. British and Foreign Bible Society, i- 367. 376, 392-3, 431, ii- 19; Bibles distributed by, i. 106; help of, in establishing churches, i. 143-4; productions of, for In- dians, i. 156. British Corresponding Committee — membership of, i. 12; prayer leaflet prepareci by, i. 22; re- quested postponement of the Con- gress by, i. 25. British Guiana: Area, i. 59, 183. Commerce, i. 55. Education, evangelical, i. 434. Immigration, i. 59. _ Missionary force, i. 183, ii. 362; English societies, i. 74; num- ber of societies, iii. 72. Missionary work, i. 183, 265. See also Statistics and Education (above) . Population, i. 183, iii. 72. Sunday-school membership, ii. 368. Unfinished task, i. 183. British Honduras: Education, i. 405. Evangelical church, witnessing power of the, i. 150. Indians, i. 150. Missionary force — number of so- cieties, ii. 362. Missionary work. See Statistics. Population, i. 405. British missionary societies — direc- tory of, iii. 468-9; work of. See Statistics. British pioneer women missionaries, ii. 120-1. British West Indies, unfinished task in, i. 159-161. Brotherhoods, church, need of, i. 110. Brown, Dr. Arthur J., cited, iii. 30. Bryan, Hon. Wm. Jennings, visit of, to South America, i. 137, ii. 354. Bryce, Lord — quoted, i. 63. 68-9, 69-70, 265, _ 376-7; visit of, to South America, i. 137, ii. 354. Buenos Aires: i-. 52, 57. 63. Bible distributions, 11. 16. Churches, insufficient number of, i. 177; without appropriate church building, i. 158. Considered as meeting-place for the Congress, i. 11-12. Constituent Congress of the United Provinces of South America (1817), i. 270. Education, ii. 142, 143, 144, 146, 148; state, ii. 156. Evangelical university for, i. 528. Foreigners in, i. 73. Gibraltar of Latin America, i. 476. Health department, i. 116. Missionary work, ii. 249; begin- ning of, i. 266. Philanthropic schools in, i. 435-6. Regional conference in, i. 24. Social morality in i. 121, ii. 232. Society for Child Welfare, ii. 168. University of, i. 51, 420; Catho- lic university of, i. 420. Women in, ii. 130. Work for sailors in, i. 145. Y. M. C. A. physical director con- sulted, i. 117. Y. W. C. A. in, ii. 170-2. Buildings. See Architecture and church buildings. Bulletin of Panama Congress, i. 22. Burial, laws regarding, ii. 294. Burton, Hon. Theodore — visit of, to South America, i. 137. Business — women in, ii. 130. See Commerce, Foreign Investments in Latin America, and Industrial Revolution. Business men taking an interest in Latin America, i. 130. Butler, William, quoted, i. 87-8. Calder6n, Dr. Francisco Garcia — quoted, i. 50, 58, 62, 65-6, 71, 129- 130, 251, 257, 302, iii. 378-381; referred to, 1. 322. Caldwell Resolution, i. 16; referred to, i. 352. Callao — foreigners in, i. 73; mission- ary force in, i. 172; work for sailors in, i. 145. Calvin, i. 281. Calvo, contribution of, to inter- national law, i. 51. Canal Zone: American Bible Society building dedicated, i. 31. American Seamen's Friend So- ciety, ii. 446. Education — Roman Catholic, i. 422; secondary, i. 422. Labor conditions in the, i. 559- 560. Missionary force, ii. 362. Religious needs of the, i. 352. Union evangelical church of the, iii. 64, 155. 5i6 INDEX Candidates, missionary. See Mis- sionary candidates. Capital. See Foreign investments. Caracas, i. 63. 158. "Care and Custody of the Scrip- tures, The," address on, iii. 305- 314- Catalogs of evangehcal schools, i. 449-450. Catholic Directory, cited, 1. 422. Catholic Encyclopedia, cited, i. 419- 422. Central America: American intervention on several occasions, i. 67. Area, i. §9. Climate, 1. 125, 216. Commerce, i. 56. Conferences and conventions, in- terdenominational, iii. 48-9. Cooperation — need of, i. 168-9; plans for future, iii. 82. Delimitation of territory, iii. 22. Education — evangelical, i. 448, 454f 573. ii- 15°; Roman Catho- lic, i. 422; state, i. 395. 4iS; secondary, i. 448; higher, i. 454; need of, i. 573; percent- age of population in school, i. 112. Evangelical church— membership, iii. 40; discipline, iii. 40. Fertility, i. 53. Foreigners in, i. 72; influence of, i. 75- Governments — welcome evangeli- cal missions, i. 135; stability of, i. 64. Illiteracy, i. 448. Immigration, as field for, i. 60. Indians — claims of, on evangelical Christians, i. 88-9, 573; inade- quate work for, i. 155; pagan survivals among, i. 253; women, ii. 136. Literature, cooperation in produc- ing, iii. 31-2. Missionary force — number of so- cieties, ii. 362, iii. yz. Missionary work, i. 167-9, 216-7, ii. 150, 249, 365, iii. 22, 31-2, 46, 48-9, 82; beginnings of, i. 266; welcomed by govern- ments, i. 135; need of medical missions, ii. 440; handicaps to effective i. 215. See also Sta- tistics, tne various countries of Central America, and Education (above). Open to evangelical work, i. 217. Overlooked areas and peoples, i. 88-0, 167, 573. Population, 1. 59, 167, iii. 72; analyzed, i. 68. Religious liberty, ii. 251. Revolutions, i. 64. Roman Catholic Church — situation of the, i. 80; losing its hold, i. 79- Salaries of evangelical workers, iii. 40. Unfinished task, i. 167-9, 216. Cerro de Pasco, foreigners in, i. 73. Chaco region of the Rio de la Plata — evangelical missionary work among the Indians of the, i. 95- 100. Chavez, Jorge, aviator, i. 52. Children — accessible through nurses, ii. 206; child psychology, essential to work with, i. 488; child psy- chology not applied to state edu- cation, i. 410; education as a means of reaching parents, i. 487; hopefulness of work for, ii. 181; high death rate of, ii. 133-4, 186, 207; missionaries should learn from, iii. 173; provision for needs of, ii. 178-9; Society for the Pro- tection of Children, ii. 167; So- ciety for Child Welfare in Buenos Aires, ii. 168. Chile: Area, i. 58, 176. Bible distribution, ii. 16. Climate, i. 125. Commerce, i. 54. Cooperation — present, iii. 15-6; plans for future, iii. 82-3. Delimitation of territory, iii. 15-6, 22-3. Education — evangelical, i. 94, 432, 433. 434. 438. 440, 441. 442, 446, 447. 449. 450, 456. 457. 461, 483, 492, ii. 148, 149, 151, 152; cooperation in evangelical, iii. S7', Roman Catholic, i. 380, 396, 420, 421, 423, ii. 146; state, i. 385. 389. 392. 394. 400. 401. 402, 403, 404, 405, 406, 407, 410, 411, 412, 414, 415, 417, ii. 140, 142, 146; religious instruc- tion compulsory, i. 403; elemen- tary, i. 400, 401, 402, 403, 404, 405, 406, 407, 410, 440, 442, ii. 146, 148; secondary, i. 385, 412, 415, 446, 447, 449, 450, ii. 146, 148, 149; higher, i. 380, 394, 396, 411, 420, 456, 457, ii. 142, 148; normal, ii. 140, 152; in- dustrial, i. 94; percentage of population in school, i. 112. Evangelical church — witnessing power of the, i. 150; strong feeling for national indigenous, iii. 65. Fertility, i. 53, 54. Foreign influence upon, Spanish, i. 251. Foreigners in, i. yT,, 154, 155. Geographical features, i. 124. Government — stability of, i. 65; grant to missionary work, i. 94- 5 ; cooperation with evangelical missions, iii. 56, 58. Illiteracy, i. 399. Immigration, as field for, i. 61. Independence, winning of, i. 64. INDEX 517 Indians — spiritual neglect of, i. 94-5, 119-120, 155; evangelical missions among, i. 94-5, iii. 23; Roman Catholic missions among, i. 94; inadequate work for, i. IS5> pagan survivals among, i. 94; women, ii. 137. Intemperance — peril of, i. 75, 115; warfare against, i. 118-120. Mexico, international cooperation in dealing with, i. 67. Missionary force — distribution of, iii. 23; inadequacy of, i. 231; number of societies, ii. 362, iii. J2. Missionary work, i. 94-S, 176-7, 221-2, 231, ii. 148, 149, 151, 183, 185, 2S4, iii- .22-3, 32, 56, 58, 82-3; evangelistic meetings, ii. 249; Chile open to, i. 136-7. See also Education (above) and Statistics. Overlooked areas and peoples, i. 94-5, 177-. Pagan survivals, i. 94. Peace with Argentina, ii. 124-6. Population, i. 58, 176, iii. 72. Products, i. 54. Religious liberty, i. 403, ii. 291. Revival needed, i. 222. Roman Catholic Church — most thoroughly organized in Chile, ii. 438; occupation of, only nominal, ii. 438; proportion of priests to population, ii. 438; hold on women, i. 222; relation to the government, i. 403; situ- ation of the, i. 81; missions of the, i. 94. Sanitation, i. 11 5-6, 126. Sunday-school membership, ii. 368. Survey of need of, i. 222. Unfinished task, i. 176, 231. Vital statistics, i. 115-6. Women — need of reaching, i. 222; in business, ii. 130-1. Christ. Sec Jesus Christ. "Christ, Claims of, on Thinking Men," address on, iii. 295-7. Christ of the Andes, ii. 124-6, iii. 141. "Christ, The Preeminence of," ad- dress on, iii. 197-204. "Christ, the Same Yesterday, To- day and Forever," sermon on, iii. 259-266. "Christ's Vision of the Unity of all Believers," address on, iii. 237-243- Christian education. See Evan- gelical education and Roman Catholic education. Christian Endeavor societies, i. 293, 471, ii. 25S;6, 380-1. "Christian Faith in an Age of Doubt," address on, iii. 297-304. Christian literature. See Evangeli- cal literature. Christian Science, ii. 33. Christianity: Bearing of Christian education upon existing types of Latin- American, L 530- Collapse of, in Latin America, i. 76-83, 212, 224-s, 301-3, 343, ii. 35, 159-160, iii. 380-4. See also Religion. Development of a Latin-American twe of, i. 519, iii. 166. See also National churches. Essentially a democratizing force, ii. 325- Evangelical message for Latin America. See Evangelical mes- sage. Social gospel an integral part of, ii. 292-4, 325. Social standards inherent in, 1. 314-5- Status of, in Latin America. See Religion. Vitalization of, needed in Latin America, i. 246, iii. 93, 141-2. "Christianity, The Vitality and Con- quering Power of,— How Real- ized and Maintained," address on, iii. 416-428. "Christianity, The Vital and Con- quering Power of, — How Realized and Maintained," address on, iii. 406-415. "Christianity, The Triumph of," ad- dress on, iii. 387-405. "Christians, Lessons from the early," address on, iii. 220-227. Church — what constitutes the, i. 276; as an expression of the spirit of Jesus Christ, i. 311-4. See also Church in the field, and Home base. Cliurch_ and state, separation of, i. 402, ii. 297-300. Church brotherhoods, need of, i. no. Church discipline, ii. 256-9, 333, iii. 40-1, 83, 103. Church buildings — lack of appro- priate, i. 158; reasons for provid- ing dignified, i. 158, 281, 351, ii. 200; architecture, ii. 200, iii. 167; kinds needed, ii. 262-3; societies for erection of, needed, i. 158; re- quirements of, in Peru, i. 132; class distinctions in, ii. 331. Church, the home. See Home base. Church in the Field, The — Report of Commission VI on, ii. 217-336; table of contents, ii. 219-221; task of the commission, ii. 227. Church in the field, the evangelical: Administration, share of Latin Americans in, ii. 233-6. Aggressiveness of, ii. 227-8, 250. Auxiliary organizations, ii. 319, 328-330, 331-2. Bible — study of the, ii. 244, 249; unfamiliar with the, ii. 230-1. 5i8 INDEX Church buildings, i. 132, 158, 281, 351, it. 262-3, 331, iii. 167. Common name for national churches — iii. 80, 85, 87, 89, 143; recommended, iii. 16, 22. Conferences — of missionaries, iii. 80-2, 85, 86, loo-i, 102, 119- 120; of missionaries and Latin- American workers, iii. 82, 109- IIO. Cooperation, interdenominational, iii. 78-89, 109-110, 129, 134, 146; committees on, iii. 79-80; in- stances of successful, iii. 147; in establishing national indigenous churches, iii. 100, 109. Definition of, ii. 225, 317-8. Denominationalism of, ii. 233, 305, 318-9, iii. 78, 166. Depressed classes. See Depressed classes. Differences between the Latin- American and other churches, ii. 230-1, 248, 259, iii. 116. Difficulties of, ii. 303-4. Discipline, ii. 256-9, 333; inter- denominational cooperation in, iii. 40-1, 83. 103. Educated classes, ii. 306-7; need of enlisting the, ii. 238-9. See also Educated classes. Evangelism in, ii. 304; agencies of, ii. 249-252; cooperation in, iii. 82, 83, 84, 88, 99-100, 103, 154- Evangelistic activity of, ii. 244-5. Evangelistic campaigns, i. 357-9, ii. 307-8. Governments — cooperation with, iii. 155-7; relations with, ii. 288-302; legislative recognition by, ii. 297-8. Historical background of, 5. 249- 273. See also Inheritances. Homogeneity of, ii. 229-230, 305. Imitator, not an, ii. 248. Immigration and, ii. 229. See also Immigration. Independence — g rowing desire for, iii. 93; desire for, natural in republics, iii. 65-8, 93; in- stances of independent evan- gelical churches, ii. 236. See also Self-support and National churches. Indians, ii. 229. Indigenous — definition of, ii. 225 development of, i. 139-145, 362 ii. 233-6, iii. 146, 166; educa- tion as a means of establishing, i._ 504, 509, 574; instances of ii. 324; instances of indige nous churches founded on read ing the Bible alone, ii. 97. Influence of, ii. 226, 252-3. Inheritances of — moral and spirit- ual, i. 253-266, ii. 230-3, 246, 318; racial, i. 249-352, ii. 229- 230. See also Inheritances. Inter-mission conferences, annual, iii. 42-50. Leadership, ii. 272, 274-287, 309- 310; Latin-American, ii. 309- 310, 329-330; importance of, ii. 245-246; lay, i. 480-1, ii. 272; sources of, i. 519, ii. 336; train- ing of, i. 466, 478-480, 513. Legal rights of, ii. 3x0-1; recog- nized by governments, ii. 297-8. Literature. See Evangelical liter- ature. Membership in, ii. 226, 229-239; conditions of, i. 465-6, ii. 237-8, 319, iii. 40-1; exchange of, iii. 26, 40-1, 83, 87, 103; sources of, i. 511; standards of, ii. 306, 333. Missionary, ii. 309. National churches, ii. 236, iii. 65- 8, 93, 100. Organization of, ii. 229-239, 308, 318-9; danger of haste in, ii. 323- Persecution, ii. 242-3, 334. See also Persecution. Personal responsibility, lack of a sense of, li. 246. Personal work, i. 350-1, ii. 251-2, 409, iii. 168, 174, 176. Policy of, ii. 304-311. Possibilities of, ii. 227-8. Prayer, ii. 243-4, 318; new mean- ing possible in Latin America, i. 279. Public worship, ii. 248, 259-260, 289, 290, 291, 297, 307; attend- ance on, ii. 243. Racial composition of, ii. 229-236. Relation of— the home base to, i. 146-8, ii. 233-6, 268-9, 30s, 327- 8; governments to, ii. 288-302; missionaries to, i. 148, 519, ii. 303, 327-8; the Roman Catholic Church to, ii. 288-292. Responsibility, rapidly assuming, .ii. SOS- Ritual in, ii. 248. See also Pub- lic worship. Rural churches, difficulties of, i. ^ SS3- Salaries of workers, n. 272; co- operation in fixing, iii. 40-1, 103. Self-government, ii. 233-6. Self-propagation, ii. 246-7, 262- 272, 330-1; reaching the edu- cated classes, a prerequisite to, i- 343. Self-svipport, 1. 147-8, 511, 525, 553, ii. 261-273, 308-9, 319-320, 327-8, 330-1, 336, iii. 146; in- stances of, i. 151, 475; tithing as a means of, 1. 553. Significance of, ii. 225. Sin, inadequate conception of, ii. 231-2. Singing, i. 363, ii. 248, 259. See also Hymnals. INDEX 519 Spiritual life of, i. 148-152, ii. 240-7. 306, 319, 334-s. See also Religion. Statistics of, ii. 225, 324. See also Statistics. Stewardship, ii. 272-3, 336. Strength of, ii. 226. Sunday observance, ii. 237, 252-3, 257-8, 308, iii. 89. Sunday-schools, ii. 253-4, 308, 331- 2, iii. 83; suggested improve- ment in methods, ii. 331-2. Task of. ii. 227, 304. Temperance, ii. 252-3, 308, 328-9, iii. 89. See also Intemperance. Union churches, iii. 63-4, 79, 80, Vision must be imparted to, ii. ass- Young people, athletics and, ii. 255-6. Young people's societies, i. 293, ii. 25S-6. 308, 329. Witnessing power of the, i. 149- 152. Workers, Latin-American — train- ing of, i. 478-480, 480-1; inter- denominational transfer of, iii. 83. See also the various countries and L a t i n-American evangelical leaders. Church of England, cooperation with, at the Edinburgh Confer- ence, i. 6. Church papers — in Latin America, ii. 37-42; use of, in developing in- terest in Latin America, ii. 378-9. Cincinnati Conference on Mexico (1914) — calling of the, i. 9-10; delimitation ot territory proposed, ii. 321-2, iii. 146-7; achievements of the, iii. 16; plans of, feasible for all Latin America, iii. 85; problems of the, iii. 24-6; recom- mendations on education, i. 484; resolution on books for young people, ii. 87-8; quoted on litera- ture, iii. 35; minutes and recom- mendations of the, iii. 111-120; cited, i. 527. Cities of Latin America: >• 57- Accessibility, i. 123. Education, sentiment against co- education, ii. 141-2. Foreigners in, i. 72-3. Inquisition in, ii. 289. Population of capitals, i. 123; of Chilean cities, i. 176. Preponderant power of, i. 123. Prosperity of the, i. 285. Roman Catholic control from, i. 262. Roman Catholic priests mainly in the, i. 90. Room for medical missions in, i. ^ 142. Sanitation m, 1. 116, 126. Social morality in, i. 121. Strategic importance of manning the, iii. 23. Students chiefly in, i. 123. Transportation between, i. 124. University cities unoccupied, i. 172. Without evangelical witness, i. 222. Women seeking employment in, ii. 130. Civilization of Latin America — character of, of vital importance to mankind, i. 190-1, 210; relevant facts of, i. 49-71, 249-273. "Claims of Christ on Thinking Men," address on, iii. 295-7. Claims of Latin America on the message and service of evangelical Christians and chvirches, i. 72-122, 210-13; no alternative but re- sponse to, i. 2 10- 1. See also Opportunity. Class distinctions, i. 69, 379, ii. 131, 201, 331. Clemenceau, M. Georges, quoted, ii. 127. Clergfy — anticlerical party, 1. 78; ejected, in Venezuela, by Guzman Blanco, i. 83. Climate, i. 125-6. See also the vari- ous countries. Coeducation — extent of, in state education, i. 407; status of, in Latin America, i. 495; status of, in dififerent types of education, ii. 141-5; in evangelical schools, i. 495-6; importance of, i. 572. Colegios. See Secondary educa- tion. Collapse of traditional Christianity, i. 76-83, 212, 224-5, 301-3, 343, ii- 35. 159-160, iii. 380-4; reasons for the, i. 77-8, 247; claims on the evangelical church arising from the, i. 83-4; discussion of the, by countries, i. 79-83; literature needed to combat, ii. 33. Colleges, i. 475, 520-1. See also Universities and Higher educa- tion. Colombia: Area, i. 58, 59, 169, 219. Bible distribution, i. 219, ii. i6. Cities, population of, i. 123. Climate, 1. 125. Commerce, i. 55. Education — evangelical, i. 432, ii. 150; Roman Catholic, i. 403, 420; state, i. 133, 402, 403, 405, ii. 146; elementary, i. 402, 403, 405; higher, i. 420; religious in- struction, i. 403; percentage of population in school, i. 112; church attendance requisite to public school attendance, i. 133. Evangelical church — without any buildings, i. 158; witnessing power of the, i. 150. 520 INDEX Fertility, i. 53. Foreigners in, i. 73. Illiteracy, i. 219, 399. Immigration, as field for, i. 60. Indians — spiritual neglect of, i. 89-90, 219; pagan survivals among, i. 253; evangelical mis- sions among, i. 169-170, 219- 220. Intemperance, warfare against, i. 1 18. Missionary force, ii. 362; needs doubling, i. 220; proportion of, to population, i. 169; number of societies, iii. 73. Missionary work, i. 169-170, 219- 220, iii. 150; beginnings of, j. 266; why results are meager, ii. 202; country open to, i. 135. See also Statistics and Educa- tion (above). Morality, ii. 232. Overlooked areas and peoples, i. 89-90, 169-170. Products, i. 55. Population, i. 58-9, 169, 219, iii. r. 73- Religious liberty, i. 403, ii. 291. Roman Catholic Church — status of the, i. 80; defections from the, i. 219; relation to the state, i. 403; neglect of the Indians, i. 90. Sanitation, i. 115, 127; Colom- bia without a Red Cross So- ciety, i. 117. Sunday-school membership, ii. 368. Survey of needs of, i. 219-220. Unfinished task, i. 169-170, 219- 220. Universities in, i. 420. Women, ii. 132. Colonial history, i. 249-50, 254-63, 429-30. Comity, ii. 103; on the field, iii. 97- 8; view-point necessary in, iii. 138. See also Cooperation. Commentaries, ii. 23, 64, 85. Commerce, i. 54-8, ii. 353; claims on evangelical Christianity arising from, i. 72-6, 210-213; the chief impact from abroad, i. 190-1, 192; adaptation to, only recent, i. 252. See also Industrial Revolution. Commercial training in state schools, ^'^- 41.4-5. Commission reports — conltnbutions to, i. 15-6; criticism of, i. 20; work of the editorial committee on, i. 18; first draft of, i. 16; sent to delegates, i. 21. Commissions — appointment of the eight, i. 13-14; scope of the in- vestigations _ of thCj i. 14; meet- ings of chairmen, 1. 14, 16; per- sonnel i. 23. See also the respec- tive Commission Reports; of the regional conferences, i. 24. Committee of reference and counsel, i. 19. CoirTmittee on arrangements for the Panama Congress — appointed, i. 12; enlarged, i. 15; meetings of, i. 13, 16, i8; planned regional conferences, i. 23. Committee on cooperation in Latin America — appointment and organi- zation of, i. 9; committee on arrangements appointed by, i. 12; advisory committee appointed, i. 17; editorial committee, i. 18; first meeting of, i. 11; office of, i. 12, 19, 37; appointed "continu- ation committee" of the Panama Congress, i. 33-7; membership of American and Canadian section, i. 36-7; future work of, i. 529; significance of, iii. 71; analogous committees in other fields, iii. 157-8. Committee on the religious needs of A n g 1 o-American communities, abroad, ii. 369-370, 416, iii. 63-4. Committee to promote friendly re- lations among foreign students, i. 427, 544, iii. 371, 408. "Common Ideals of the Latin Amer- icans and the Anglo-Saxons," ad- dress on, iii. 285-290. Common name for national churches, iii. 16, 22, 80, 85, 87, 89, 143. Comte, Auguste, i. 302. Conard, P. A., quoted, i. iii. Concentration and diffusion as mis- sionary policies, i. 145-6, 213, 228, 339. Concepcion (Paraguay), missionary force in, i. 181. Conditions of membership in the church in the field, i. 465-6, ii. 237-8, 319. iii. 40-1. Conference on Latin America (New York, 1913), i. 8-9. Conferences, interdenominational — on the field, ii. 335, iii. 42-50, 102; summer, ii. 384-5; Y. M. C. A. and Y. W. C. A., ii. 390-1; presentation of Latin America at, ii. 389. 393-4. 399, 444, 449. Conferences referred to — first inter- denominational (1854), i. 4; Liverpool (1866), i. 4; London (1888), i. 4; ecvimenical (New York, 1900), i. 4, 6; continuation committee conferences in Asia, i. 5 ; on Latin America (New York, 1913), i. 8, 9; on Mexico (Cincin- nati, 1914), i. 9-10. (See also Cincinnati Conference) ; Monte- video (1914), i. 10, 11, ii. 57-8, iii. 34, 46-7; first international missionary conference in South America, i. 10-11; World Mission- ary Conference (Edinburgh, 1910), i. 4-7. Congress on Christian Work in INDEX 521 Latin America. See Panama Con- gress. Continental program needed in evangelical missions, i. 328. Continuation committee of the Panama Congress. See Com- mittee on cooperation in Latin America. Continuation committee conferences in Asia, i. 5; cited, ii. 41, 133, 181; most conspicuous interde- nominational cooperation yet achieved, iii. 71. Contributions of Latin America to the world — art, i. 49;5o; culture, i- 49-53; literature, i. 49-50, iii. 380-4; material achievement, i. 51-3; science and discovery, i. 50-1. "Contribution of Latin America to the Higher Life of Humanity," address on, iii. 278-285. "Contributions of Modern Science to the Ideal Interests," address on, iii. 290-295. "Conveniencism" in Argentina, i. 82. Conversion, i. 465-6. Cooperation and the promotion of unity — Report of the Edinburgh Conference Commission on, quoted, iii. 18-9, 36, 43; Report of Commission VIII on, iii. i- i6o; table of contents, iii. 3-6. Cooperation — with respect to the task: Adoption of, probable, iii. 15. Bible translation and distribution. See Bible and Bible societies. By countries. See Table of con- tents, iii. 3-5. Case for, stated, iii. 72-5. Church, the home, responsibility of, for studying and helping movements toward unity in the mission field, iii. 29. Church discipline, iii. 40-1. Church membership, iii. 26, 40-1. Comity, iii. 97-8, 103, 138. Committees on cooperation in the field, iii. 79-80, 82-3, 86, 119- 120. Conferences, interdenominational, on the mission field, ii. 42-50, 80-2, 8s, 86, 87-8, loo-i, 102. Delicacy of the cooperative task, iii. 92-3. Delimitation of territory, iii. 21- 9. 78. 97-S> 102, 112, 114-6, 139; instances of successful, iii. .15-6. Difficulties in the way of, iii. 12-3. Dismissed agents, iii. 40-1. Distribution of forces, iii. 72-4, ^78, IIS.. .. Economy m, ni. 14, 19, 34, 69- 70, 79. 80-1, 97, 132, 138, 139. Educated classes, cooperation in reaching the, iii. 103. Education, i. 525-9, iii. 16, 36-9, 99, 102, 112, 113-4; economy of cooperation in education, iii. 14; combination of existing schools, i. 527-8; in normal school education, i. 483, 519- 520; need of, i. 476, 492-5, ii. 179-180; results of, i. 475. Efficiency of, iii. 19, 99. Essential to the evangelization of the world, iii. 133. Evangelism, i. 357-9, iii. 99, 103. See also Evangelism. Factors determining the coopera- tive task, i. 123-152. Federation, iii. 28-9. Findings of Commission VIII on, iii. 96-103. Foreigners in Latin America, co- operation in ministering to, iii. 63-4- Future cooperation, 111. 76-90. Governments, cooperation of, with evangelical missions, ii. 288-302, iii. 55-61, 101-2, 155-7. History of, iii. 16-8. Hymnals, iii. 26, 83. Ideal of, iii. 89-90. Indians, cooperation in reaching the, i. 228. Instances of successful, iii. 15-6, 17, 18, 22, 27-8, 34, 43-4, 53- 4, 100, IO9-IIO, III-I20, X2I- 4, 142-4, 147, 149- Literature, i. 488, ii. 54-9, 93-4, 210-11, iii. 16, 30-5, 98, 102, II 2-3, 129; easier than in any- thing else, ii. 82. Mission study, interdenomination- al program of, iii. 70. Missionaries, training of candi- dates in principles and practise of cooperation, iii. 103. National indigenous churches, co- operation in establishing, i. 139, iii. 89, 100, 117-8. Need of, i. 157, 575, iii. 72-5. Negative, iii. 97. See also Comity. Not necessarily union, i. 526. Plans for, needed, i. 187. Plans for future, iii. 79-89. Plea for, i. 229. Prayer, as effective cooperation, iii- 91-5- Problems involved in, 111. 76-B. Progress in, i. 575. Publicity of missions, cooperation in, iii. 70, 102, 119. Salaries of Latin-American work- ers, iii. 40-1, 89. Special reasons for pressing, iii. 13-4, 25. Strategic value of, iii. 18-20, 25- 6, 29. Student classes, i. 157. Theological education, i. 455-8, iii. 16, 99, 112, 113-4. Transfer of agepts, i. 515-6, iii. 83. 522 INDEX Transfer of membership, iii. 26; 40-1, 83, 87, 103. Transfer of mission stations to another society, iii. 24, 78 115-6. Unfinished task, cooperation in iii. 14. Women, cooperation in reaching, ii. 193. World movement toward, iii. 16 20, 127-8, 144. Cooperation — with respect to agen cies: Between the Bible societies, ii 19. Between the church in the field and governments, ii. 176, 208; 295, 296, iii. 59, IS5-7- Between the missionaries and governments, ii. 176, iii. 55-8. Between the missionaries and Roman Catholics, iii. 51-4, loi, 103, 131-2, 159. Between the missionaries and the church in the field, iii. 82, 109- 110. Between the missionaries and the Roman Catholic Church, iii. 12- 3, 51-4, 76-7, 131-2, 134. I3S-6, 159- Interdenominational at the home base, ii. 190, 437, iii. 67-71. See also Home base of missions. Interdenominational on the field, i. 164-S, 492-5, 567-8. See also Church in the field, and Co- operation (table of contents, iii. 3-6). Intradenominational at the home base, ii. 208-210. Intradenominational on the field, i. 494, ii. 208-210. See also Committee on Cooperation in Latin America. Corda Fratres, ii. 371, iij. 61-2. Cordoba, University of, i. 421. Corinto, port of, seized by Great Britain, i. 67. Corn_ejo,_ Dr. Mariano H., i. 49, 50. Cortes, i. _2 57. Costa, Seiiora de, quoted, ii. 125-6. Costa Rica: Education — evangelical, i. 448; Roman Catholic, i. 422; state, i. 403, 405, 407, 412, ii. 144; elementary, _ i. 403, 405, 407; secondary, i. 412, 448; indus- trial, ii. 144; women, ii. 144; religious instruction, i. 403. Government, stability of, i. 64. Illiteracy, i. 399. Indians, i. 89. Missionary force, ii. 362. Missionary work, i. 160. See also Statistics. Religious liberty, i. 403. Roman Catholic Church — defec- tions to theosophy, i. 80; rela- tion of, to the state, i. 403. Sanitation, i. 126. See also Central America. Council of Women for Home Mis- sions, ii. 388. Crime, relation of intemperance to, i. 110. Crisis confronting the church in Latin America, i. 77. Cruz, Dr. Oswaldo, i. 51. Cuba : Absentee ownership, i. 217. American protectorate, i. 67. Area, i. 59, 164. Commerce, i. 55. Conferences and conventions, in- terdenominational, iii. 44-5. Cooperation — present, i. 164-5; need of, i. 164-5; plans for future, iii. 83-4. Delimitation of territory, iii. 23. Education — evangejical, i. 458, 461, 462, 483, ii. 149, 150, ii' 152-3; cooperation in evangel cal, iii. 38; Roman Catholic, 420, 422, 423; state, i. 165, 217, 403; religious instruction in state, i. 403; elementary, i. 403; higher, i. 420, 458; normal, iii. 152-3; percentage of popu- lation in school, i. 112. Evangelical church — witnessing power of, i. 150; discipline, iii. 41; membership, iii. 41. Fertility, i. 53. Foreigners in, i. 72, 217; spiritual neglect of, i. 217. Government cooperation with evangelical missions, iii. 56. Immigration, i. 59; as field for, i. 62. Literature, cooperation in produc- tion of, iii. 32. Missionary force, number of so- cieties, ii. 363, iii. 73. Missionary work, i. 164-5, »■ I49, 150, 205, 270, 272, 331-2, iii. 23, 32, 41, 44-5, 56, 83-4; be- ginnings _ of, i. 266; attitude toward, i. 134. See also Sta- tistics and Education (above). Overlapping in missionary effort, i. 165. Overlooked areas and peoples, i. 165. Pagan survivals, i. 217-8. Population, i. 59, 164, iii. 73; analyzed, i. 68, 217. Products, i. 55. Religious liberty, i. 403. Roman Catholic Church-^situa- tion of the, i. 79; relation of, to the state, i. 403. Salaries of evangelical workers, iii. 41. Suffers from absentee ownership, i. 217. Unfinished task, i. 164-5, 217-8. Universities, i. 420. Culture — contributions of Latin INDEX 523 America to, i. 49-53; native to Latin America, ii. 126; foreign influence upon, i. 47-8, 376, ii. 128, 230; Latin-American defini- tion of, ii. 35 ; class distinctions of, ii. 201; adaptation of evan- gelical education to Latin-Amer- ican culture, i. 477; adaptation of evangelical message to, i. 245, 249ff. ; essential in evangelical leaders, ii. 274; essential in mis- sionaries, i. 317, 319, 320, 327, ii. 189, iii. 167, 171-2, 175; rela- tion of industry to, i. 511-2, 547. Currier, Charles Warren, quoted, i. 424. Customs, sensitiveness regarding, i. 128-9. Cuzco, evangelical meeting in, closed, i. 136. D Dalmacio, Velez Sarsfield, quoted, i. ass- Darwin, Charles — testimony of, to missionary work, i. 95. Dearmer, Percy, quoted, i. 129. Delegates at the Panama Congress — names of, iii. 453-462; basis of appointment, i. 21-2; committee on, i. 19; courtesies extended to, i. 31; personnel of the, i. 26, 27. Delegates at the Edinburgh Confer- ence, basis of appointment, i. 5. Delimitation of territory — extent of, by countries, iii. 21-9; need of continental plan in, i. 228; co- operation on the field in, iii. 80, 83, 84, 86, 97-8, 102; cooperation in, iii. 21-9; instances of success- ful, iii. 15-6, 22, 129; as negative cooperation, iii. 97-8, 128-9; re- quires occasional exchange of territory and membership, iii. 24; necessitates withdrawal of some societies from certain territories, i. 228, iii. 28; reasons for lack of, in Argentina, iii. 21 ; status of, in Mexico, i. 166, iii. 24-6, 112, 1 14-6; obligations attendant upon, i. 186; urgency of, in oc- cupying new territory, iii. 98; findings of Commission VIII on, iii. 102. Democracy — of Latin America, i. 269-273, 401-2; significance of ex- periments in, i. 62-7; Christianity essentially a democratizing force, ii. 325; evangelical Christianity should accompany, i. 272-3, iii. 51-2, 93; relation of education to, 1. 502, 503. Democratic idealism of Latin Amer- ica, i. 269-273, iii. 379-384- Denominational conferences and conventions on Latin America, at the home base, ii. 382-4. Denominationalism : Adjustments on the field for the sake of unity, iii. 78. Differences of, on the field should be removed, iii. 25, 29, 65, 74-5, 89. Does not prevent use of hymns of whatever authorship, iii. 91. Educated classes do not wish to identify themselves with, ii. 251, iii. 67-8, 79, 166. Failure of, before federated vice, iii. 132. Handicap of, to missionaries, iii. 176. Hindrances to sacrificing, iii. 93. Historical origins of, i. 312, iii. 127, IS3-4- Historical values of, 1. 279-281. Passing of, hoped for, ii. 319, iii. 129. Place of, in evangelical litera- ture, iii. 98, 129. Should not be propagated, i. 229, iii. 116. Transcendence of, ii. 450, iii. 97-8. Unfortunate in presence of Roman Catholic Church, iii. 25, 29, 65, 74-5- Unity underlying, i. 279-280, 348. Sea also Common name. Denominational literature, iii. 98, 129. Denominations — number of, sup- porting missions in Latin Amer- ica, ii. 348, 435 ; cooperating in the Federal Council of Churches, iii. 121-2. Depositories for Christian literature, union, ii. 76, iii. 16, 32, 34, 79, 80, 83, 86, 88, 89, 102. Depressed classes: Accessibility, i. 124-5, 216-7. Education, i. 111-4, 141-2, 318, 483-6, 548, 552-4, 574. See also Missionary methods. Evangelical message — adaptation of, i. 194, 317, 343-4. 344-5. 362-4; right of, to the, i. 194. Languages, i. 127-8. Medical missions for, i. 142-3, 211. Missionary methods of reaching — agricultural education, i. 318, 483-5. 552-4. 574; industrial education, i. 96-8, 141-2, 483- 5, Sii-2. 547. S74. ii- I44-S; night-schools, i. 485-6; litera- ture, ii. 83-4. Number of, i. 67. Religion, status of, ii. 230-2. 5"^^ also Religion. Roman Catholic missions, little probability of extension, i. 87, 93. 97-8, iii. 14. Social status, i. 67-71, 317. Spiritual neglect, i. 223, 343-4, ii. 212. Thinking for themselves, ii. 83. 524 INDEX Unfinished task, i. 159-185, passim. See also Unfinished task. Vital statistics, i. 114-7. See also Vital statistics. Women of the, ii. 133-7, 203, 212. See also Indians and Negroes, throughout. Deputations to Latin America, ii. 4IS-6- Diaz, President Porfirio — stability of Mexico under, i. 64. Diffusion as a missionary policy, i. 228. See Concentration and dif- fusion. Diplomats — -American, in Latin America, i. 130; cooperation of, with Y. M. C. A. student camps, iii. 58-9; visits of, to Latin Amer- ica, i. 137, ii. 354. Discipline — exercise of church, ii. 256-9, 333; interdenomination- al cooperation in, iii. 40-1, 83, 103. Dismissed agents, cooperation in dealing with, iii. 40-1. Distribution of missionary forces. See Concentration and diffusion. Divorce, laws relating to, ii. 293. See also Marriage. Domenech, Abbe Emmanuel — re- pudiated Mexican Catholicism, i. 87-8. Dominguez, SeHora Josef a, ii. 123. Dominican Republic. See Santo Domingo. Dominicans, Order of, i. 90, 258, 259, 420; Inquisition set up by, i. 262. See also Roman Catholic missions. "Doubt, Christian Faith in an Age of," address on, iii. 297-304. Drago, contribution of, to inter- 'national law, i. 51. Dumont, Santos, aviator, i. 52. Dutch Guiana: Area, i. 59. Climate, i. 223; difficulties due to, i. 223-4. Commerce, i. 55. Education. Sec Statistics. Evangelical church — witnessing power of the, i. 151; status of the, i. 138. Foreigners in, i. 138, 223. Indians — spiritual neglect of, 101- 2, 15s; missionary work among, i. 101-2. Language, missionary difficulties due to, i. 223. Missionary force, i. 224; number of societies, ii. 362, iii. 73. Missionary work, i. 146, _ 183-4, 223-4; beginnings of, i. 223, 265; among mixed peoples, i. 101-3; woman pioneer _ in, ii. 1 1 7-8. See also Statistics. Negroes, spiritual neglect of, i. 224. Population, iii. 73. Roman Catholic Church, status of the, i. 223. Sunday-school membership, ii. 368. Survey of need of, i. 223-4. Unfinished task, i. 183-4, 223-4. £ Ecuador: Area, i. 170. Bible distribution, ii. 16. Climate, i. 125-6. Education — Roman Catholic, i. 420; state, i. 113, 398, 400, 402, 403, 405, 407, ii. 140; elementary, i. 398, 400, 402, 403, 405, 407; higher, i. 420; religious instruction in state, i. 402, 403; percentage of popu- lation in school, i. 112, ii. 146; school buildings rented for state education, i. 113. Evangelical church — s p i r i t u a 1 state of, i. 149, 221; possesses only one building, i. 158. Foreigners in, i. 73. Hospitals, control of, by nuns, effect of, i. 133. Immigration, as field for, i. 60-1. Indians— spiritual neglect of, i. 90, 92, ii. 136; preponderance of, i. 251; women, ii. 136. Intemperance, warfare against, i. 1 18-9. Missionary force — reenforcements needed, i. 221; number of so- cieties, ii. 362, iii. 73. Missionary work, ii. 271-2; open to, i. 135; needof, i. 170, 221. See also Statistics. Most needy field, i. 221. Overlooked areas and peoples, i. 90. Population, iii. 73; analyzed, i. 68; pagan, i. 90. Products, i. 55. Religious liberty, i. 221, 402, 403, ii. 291. Roman Catholic Church — status of, i. 80; doubt of the dogmas of, i. 80; relation of, to the state, i. 402, 403. Sanitation, i. 115, 127. Social morality, ii. 232-3. Sunday-school membership, ii. 362. Unfinished task, i. 170, 221. University in, i. 420. Women, ii. 132. Ecumenical conference (New York, 1900), i. 4; included Latin Amer- ica, i. 6. Edinburgh Conference (1910) — missionary strategy marking, i. 4, 5; organization of, i. 4, •_ delegates, basis of appointment, i. 5; com- mission reports, i. 405 ;_ continua- tion committee of the, i. 5. (.See INDEX 525 also continuation committee con- ferences) ; excluded Latin Amer- ica, i. 6; committee on Latin America appointed at, i. 7-8. Editorial committee — appointed, i. 18; work of, i. 18, 19, 20-1, 209- 210. Educated classes in Latin America: Adaptation of the gospel message to, i. 247, 303-315, ii. 306-7, iii. 166. Appeal to the, i. 341-3. Attitude of the, toward Chris- tianity, i. 212, 301-3, ii. 276-7. "Claims of Christ on Thinking Men," address on, iii. 295-6. See also iii. 290-4, 297-304. Collapse of traditional Christian- ity among the, i. 76-83, 301-3, 343. Cooperation in reaching the, iii. 103. Do not wish to be identified with denominationalism, iii. 67-8, 79, ii. 251. Evangelical education should reach the, i. 478; extent of pres- ent, i. 450-4- Evangelical missions as means of overcoming prejudice of the, i. 468. Finding of Commission II con- cerning, i. 326-7. Hopeful signs for the future, i. 360. Idealism among, rising tide of, i. 343. Inaccessibility of, 1. 137. Indifference of, i. 354. Influence of mission schools upon, i. 465-6. Intellectual freedom compatible with Christianity, i. 576. Interdenominational cooperation in reaching the, iii. 99-100, 103. Irreligion, extent of, i. 212, 224, 231. .343: Irreligion imparted in the schools to, ii. 23. Literature needed for the, ii. 26-7. Little use for theology, i. 342. Materialism of the, ii. 26. Methods of reaching, j. 343, 475-6, 492, 552, 574, ii. 84. Nationalistic spirit strongest among, iii. 67. Need of reaching the leaders of the, i. 211-212, 574. Need of restatement of spiritual verities for, i. 247. Need of special work for, i. 157, 225, 343, 357. Occultism, i. 82. Philosophy of the, i. 305; irreli- gious, i. 302-3. Predominant influence of, i. 224, 392,. 478, 573- Recruiting evangelical leaders from among the, ii. 280-2. Social gospel appeals to the, i. ^ 354-5- , Social life of, i. 317. Special evangelical work for, questioned, ii. 331. Special evangelical work needed for the, i. 319, ii. 238-9. Spiritual neglect of the, i. 157, 225, 360, ii. 238, 306-7. Strategic importance of winning the, i. 343. 359-36i, ii. 306-7. The Christian message and the, i. 301-315. Training of Latin-American leaders to appeal to the, i. 513. Unbelief among, i. 79, 80, 212, 247, 521; error rather than con- viction, iii. 166. Women of the, should be reached, ii. 129. Young Men's Christian Associa- tion and Young Women's Chris- tian Association acceptable among, i. 11, 144, i. 521-2, i. 360, iii. 56, 99-100. See also Religion and Student Classes. Education : Agricultural, i. 399, 406, 415-6, 483-5. 552-4. 574- Aims of, i. 399, 430, 501-2, 557. See also Evangelical education. Bibliography of, i. 533-540, ii. 64. Coeducation, i. 407, ii. 141-5. College. See Higher education. Definition of, i. 545, 576. Depressed classes, i. 399, 402, 418; indifference of ruling classes to, i. 401; indifference of Roman Catholic Church to, i. 402 ; needs of the, i. 430-1; special schools for, i. 435-7- Differences between Latin-Amer- ican and Anglo-American, i. 429-431, 441-2, 508. Ecclesiastical. See Roman Catho- lic education and Evangelical education. Elementary. See Elementary edu- cation. Evangelical. See Evangelical edu- cation. Government. See State educa- tion. Higher. See Higher education and Universities. Immigrants, i. 459. In evils of alcoholism, i. 120, ii 253- Industrial, i. 96-8, 141-2, 399, 480 I, 511-2, 571, 573, 574. ii- I44-S Lancasterian schools and methods i. 431-2; Literary, i. 399; preferred to prac tical, i. 429-431. Masses. See Depressed classes. Medical, i. 390, 543. Methods, i. 473, 502-3. 526 INDEX Missionary. See Evangelical edu- cation. Nature of, i. 501. Night schools, i. 458-461. Normal schools, i. 113, 411-4, 444- 5, 481-3, ii- 143- See also Normal school education. Parochial. See Parochial schools. Pedagogy, i. 410, 443, 488. Physical instruction, i. 348-461. Popular, i. 401, 458-461; leaders committed to, i. 52; indiffer- ence of Roman Catholic Church to, i. 402; Christian obligation to provide, i. 11 1-4; ideals of, i. 429-431; handicaps to, i. 431. Primary. See Elementary educa- tion. Progress, i. 399-400. Roman Catholic. See Roman Catholic education. Secondary. See Secondary edu- cation. Secular. See State education. Sex, i. 1 20- 1. See also Social morality. Standards of, i. 474-5. State, i. 378-417- See State edu- cation. Statistics of, i. 112, 405, 407, 419. See also Statistics. Teachers. See Teachers and Normal education. Theological. See Theological edu- cation. University. See Universities and Higher education. Women, i. 444-5, ii. 138-160, 190. Education of the home base with respect to Latin America. See Home base and table of contents, ii- 339-342. Education, Report of Commission III on, i. 365-578, table of con- ^ tents, i. 367-371- Elementary education: Coeducation, i. 407, ii. 141-2, Depressed classes — indifference of ruling classes to, i. 401; indif- ference of the Roman Catholic Church to, i. 402. Evangelical — aims of, i. 510-1, 551; curricula, i. 440-2; escuela popular, i. 438-440; government subsidies of, i. 438; kinder- gartens, i. 435, 472-3, ii. 177; Indians, i. 440; financial sup- port of, i. 511; parochial, i. 437-8; philanthropic schools, i. 435-7; primary, i. 438-440, 473-4. Roman Catholic, i. 421; neglect of, i. 511. State — curriculum, i. 405-6; de- fects of, i. 400, 408-410; en- rolment, i. 405; instruction, i. 408-410; methods, i. 408-410; neglect of, i. 511; not com- pulsory, i. 113; organization, i. 403-4; problems of, i. 400-2; religious instruction in, i. 402- 3; systems of, i. 398-410; sta- tistics of, i. 405 ; teachers, status of, i. 408; universal, i. 400-2. El Mercitrio, crusade of, against intemperance, i. 120. El Sur of Arequipa, quoted, i. 108. Emigration. See Immigration. Encina, quoted, i. 120, 416. Endowed lectureships for Latin America, i. 327; as an evangelical method, ii. 452; use of, i. 529- , 530. Endowments, i. 489-490, 520, 529- 530, ii. 452; essential to mission- ary education, i. 489-490. Engineering schools, state, i. 416-7. Enlistment of missionaries. See Missionary candidates and Mis- sionaries. Equipment for missionary work — urgent need of better, i. 157-8. European missionary societies — co- operation of, in Panama Congress, i. 12, 25; directory of, working in Latin Arnerica, iii. 468-9; statis- tics of missionary work. See Sta- tistics. European war — religious significance of, i. 297-8, iii. 71, 369-370; in- terpretation of the, i. 557-8, iii. 292; influence of, on the Con- gress, i. 25; influence of, on the Commission Reports, ii. iii; in- fluence of, on immigration, i. 72; compelling closer Pan-American relationships, ii. 353. Evangelical church in Latin Amer- ica. See Church in the field. Evangelical education: Adequate policy needed, i. 574. Agricultural, i. 318, 483-5, 553, 574- Aims of, i. 464-472, 475-6, 487, 503-4, 510, 546, 553-4. Attitude of Latin Americans toward, i. 487. Bearing of, upon existing types of Christianity, i. 530. Beginnings of, i. 432-3, 435. Boy's schools, i. 445-6, 562. Catalogs, i. 449-450. Centralization, strategy in, i. 507, 554- Coeducation, i. 495-6, ii. 145, iii. 89-90. Commercial, i. 446-8, 485. Cooperation in, i. 476, 483, 492-5, 525-9, 555. 567-8, iii. 36-9, 79. 80-2, 83, 84, 85-6, 87, 88, 89, 90, 99, 102, 112, 113-4, 152; economy in, iii. 14; essential on a large scale, i. 474-5; impera- tive reasons for, i. 493-5, iii. 129-130. Coordination, i. 508, 527, 564; essential, i. 493; with other forms of mission work, i. 555-6. Correspondence' schools, i. 486. INDEX 527 Cost, i. S2S-6, S7S- Curricula, i. 433, 455-8, 484, 498, 510. Defects in, i. 489-492, s';4-s6o, 568. Demands for, i. 433. Depressed classes, as means of raising, i. 11 1-4, 141-2, 318, 483- 5, 548, 552-4, 574. Diffusion of Christian ideas through, i. 467-8, 472. Educated classes. See Educated classes. Educational experts needed, i. 318, 494- Efficiency, i. 507, 554, 562; obli- gations of, i. 504-5. Elementary, i. 473-4. See ele- mentary education. Endowments, i. 520; lack of, i. 489-490, 529-530, ii. 452. Equipment, i. 485, 490, 561. Ethical emphasis essential, i. 505-6. Evangelical church, as factor in developing, i. 140-2. Evangelistic aims of, i. 449, 464- 6, 485, 491, 504, ii. 180-1; schools which realize the, i. 510-523- Financial support of, i. 510, 520, 525. Sec also Endowments. Girls' schools, i. 444-5, 562. See Women. Government aid to, i. 434, 445, 448, 477, 524-5, iii. 58; accept- ance of, i. 498-500. Government recognition of, to be compelled by excellence, i. 568. Higher. See Higher edvication. Ideals of, i. 544. Honest work, i. 575. Immigrants, i. 459. Indians, i. 93, 440. Industrial, i. 91, 141, 446-8, 483- S, 51 1-2, 547, 574; as means of promoting economic indepen- dence in the church, i. 559. Influence of — upon business men, i. 468-470; upon parents, i. 487; upon statesmen, i. 489; tipon Roman Catholic education, i. 468; upon state education, i. 481-3, 529. Judgments and conclusions of Commission III concerning, i. 501-530. Kindergartens, 1. 472-3, 552, 558, 572, u. 177. Lancasterian schools and methods, i. 431-2. Leavening influences of, i. 468- 472, 504, 506, 509-S10. Lectureships, endowed, i. 529-530, ii. 452. Methods of, i. 433, 491, 507-510. Missionaries, educational, i. 481, 490, 496-7, 523-4, 555. Need of, i. 11 3-4, 476, 550, 573-4. New institutions needed, i. 528-9. Night-schools, i. 458-461, 485-6. Normal schools, i. 444-S, 481-3, 518-520, 549, ii. 151-2. Opportunities of, i. 577-8. Parochial schools, i. 434, 437-8, 454- Pedagogy, i. 488; instruction in, i. 483. People's Institutes, i. 294-7, 570-2. Philanthropic schools, i. 435-7. Physical, i. 458-461. Policy, need of a, i. 562, 575. Primary. See Elementary educa- tion. Principles of, i. 506-7. Problems of, i. 492-500. Relation to state education, i. 507-9, 546-7, 552. Religious instruction, i. 448-9, 474, 489, 509, 525; through Sunday- schools, i. 461-3, should not be compulsory, i. 491, 498; com- prehensive scheme for, i. 567. Religious worship, compulsory attendance at, i. 491. Results of, i. 445, 467, 490-2, ii. 180-1. Scope of, i. 506-510, 546. Secondary. See Secondary edu- cation. Standards, i. 489, 507, 508-9, 523- 4, 564, 574, 575. Statistics. See General appendices C and D, iii. 47 iff. Student life, i. 448-9. Students, the classes of, i. 491. Sunday-schools, i. 486-8, 516-8. Survey of all education in Latin America as aid to future pro- gram of evangelical education, iii. 102. Survey of evangelical education in Latin America, i. 429-463. Teachers, i. 523-4, 555; employ- ment of non-evangelical, i. 496- 7; preparation of, i. 523-4; preparation of, for government schools, i. 481; short terms for, undesirable, i. 490. Text-books, i. 494. Theological. See Theological edu- cation. Types of, i. 467-8, 472-489, 508. Weaknesses of, i. 489-492, 554- 560, 562. Women, ii. 190. See Women and table of contents, ii. 105-7. Evangelical Literature. (See Table of Contents, ii. 3-5): Apologetic, i. 84, 359, ii. 33, 55, 111- 34-5- Attitude toward Roman Catholic Church, ii. 25-6, 31-3. Bibliography of Spanish, ii. 63-7. Biography, ii. 94-5, 187. Counteracting obscene literature, i. 470, ii. 10, 28, 83, 187. Defects of, ii. 10, 20-1, 48, 49, 55-6, 89-91, 185, 246. 528 INDEX Demand for, ii. lo, 22, 246; by Latin Americans, i. 156-7. Denominational, iii. 98. Denominationalism, place of in, iii. p8, 129. Devotional, ii. 26-7, 65-6, 87, 246. Distribution of, ii. 51-2, 99-101; bookstores for, ii. 52, 57, 99; by Latin- American Christians, ii. 202-3; central depositories for, ii. 76, iii. 16, 32-34, 79, 80, 83, 86, 88, 89, 102; colportage for, ii. 52, 100; methods of, »• 73; proposed plan for, ii. 75-7. Fiction, ii. 28, 56-7, 88. For young people, ii. 88. High grade needed, i. 215. Hymnals, ii. 28-30, 101-2; inter- denominational, iii. 83. Importance of, ii. 9-10. In Indian vernaculars. Sec Bible. In Portuguese, ii. 47-53. In Spanish, ii. 20-46, passun. Inadequacy of, i. 156-7, ii. 10, 47- 8, 55-6. Interest in, creation of, ii. 100. Juvenile, ii. 67. Leaflets, ii. 31-6. Most effective, ii. 83. Need of — for women, ii. 185-7; for educated classes, ii. 26-7; on religious education, i. 517. Periodical, ii. 37-46, 52-3, 54-5, 72-3, 186-7, iii- 86. Production of, ii. 41-2, 69-74, iii. 30-5; by experts, ii. 33-4, iii. 35; cooperation in the, i. 488, 494, ii. 32. 41-2. 45. 50-i. 54-9. 82, 88, 91-7, iii. 30-35, 84, 85, 86, 87, 88, 98, 102, 1 12-3, 129, 134; conditions of effective co- opieration in the, ii. 58-9; find- ings of Commission VIII on co- operation in the, iii. 98; eco- nomical, ii. 1 00- 1, iii. 19; ex- penditures for the, ii. 73 ; funds for the, ii. 49-50; lectureships as a stimulus to the, ii. 50; Montevideo plan for the, ii. 57- 8, iii. 34; plan necessary for the, ii. 49; plan for the, ii. 91-3.. 95; proposed plan for the, ii. 75-7, 91-3; special writers needed_ in the, ii. 96-7; union publishing-houses for the, iii. 31. 34. 79. 85, 102. Production of, in other fields, by cooperation, ii. 95-7. Salable at small cost, ii. 34. Sunday-school, i. 461-2, ii. 254, iii. 88. 134. Tracts, ii. 31-6. Translations, ii. 100; cooperation in producing, iii. 84, 88; cannot suffice, ii. 26, 28-30, 32, 33-4, 56-7, 83, 88-91, 101-2; means of producing good, ii. 89-91, 3I0-I. Types of, needed, i. 140-1, i. 517, ii. 20-30, 34-6, 57, 84-8, 96, 186. Evangelical message: Adaptations of — to depressed classes, i. 194, 317, 343-4, 344- 5, 362-4; to educated classes, i. 194, 301-315. 317, 341-3. 353-4. 361-2; to Indians, i. 194, 317; to student classes, i. 157, 341-3, 359-361; to changing social con- ditions, i. 72, 288-300. Aim of, i. 274-5. 304. 326. Claims upon evangelical churches and Christians to present the, i. 72-122. See also Opportunity. Content, i. 274-282: Bible — authority of the, i. 275- 6; as message of salvation, i. 309-311, 338. Christ — direct fellowship with, i. 278-9; person and work of, i. 276-8; living Christ, i. 342, iii. 141. Church, as an expression of the spirit of Christ, i. 279-281, 311-4- Evolution, theistically inter- preted, i. 305-7. God — direct fellowship with, i, 278-9, 363-4; fatherhood of, i. 276, 338. Prayer — new meaning of, in Latin America, i. 279. Religion as normal human activ- ity, i. 307-9. 354- Social gospel, i. 281-2, 292-300, 314-5, 326, 354-6, 360. Factors determining the, i. 245-8, 339-340: Changing social conditions, i. 283-8. Culture, 1. 49-53. Evangelical church, present status of, i. 148-152, 255-6. See also Religion. Pagan inheritances, i. 87, 253- 4. See also Pagan inherit- ances. Political inheritances, i. 62-7, 266-273. Racial complexity, i. 249-252. Religion, present status of, i. 76-83, 301-3. See also Reli- gion. Roman Catholic inheritances, i. 254-265, 363. See also Reli- gious inheritances. Hindrances to acceptance of, i. 349-354. Missionary's preparation in the, i. 321-5, 327. See also Mission- aries, preparation of. Evangelical missions in Latin Amer- ica : Administration, studies concern- ing, available, iii. 164. Assets, i. 232. 3._ Beginnings of, i. 265-6. Delicacy of the task, iii. 92-3. INDEX 529 Claims upon, to labor side by side with the Roman Catholic Church, i. 104. 129, ii. 438, iii. 52- Extension of, makes added appeal to the home base, ii. 421-2, 436 Foreigners, harmful influence of upon, i. 75, 154, iii. 63. Government aid of, ii. 208, 295 288-302. Government attitude toward, ii 295, 296, 442. Governments, cooperation with, ii 176, iii. 5S-6i. Governments, identification of in terests with, ii. 300-2. Influence of, upon the Roman Catholic Church, ii. 322. Introduction of, recent, i. 265-6. Meager results of, historical rea- sons for, i. 340. Measures required to secure ade- quate support of, ii. 401-422, 436-8, 440-1, 445-6, 448. Not proselyting, ii. 440. Playing at, i. 574. Preeminent need, thoroughly trained missionaries, iii. 163. Reasons for late introduction, i. 268-9. Reflex influences of, ii. 356. Relative emphasis upon different kinds of work, ii. 364. Roman Catholic attitude toward, i. 134, ii. 204-5, 292. Roman Catholic Church, coopera- tion with, iii. 12-3, 51-4, 76-7, 131-2. 134, 135-6, 159- Roman Catholics, cooperation with, iii. 51-4, loi, 103, 131-2, 159- Scoffed at, because of the "sects" of Protestantism, iii. 25, 29, 65, ^74-S- . Test of, 1. 195. United front necessary in Roman Catholic countries, iii. 132. See also Unity and Denomination- alism. Weakest spot in, i. 574. Evangelical Union of Porto Rico, constitution of the, iii. 109-110. Evangelism — importance of, ii. 304; agencies of, li. 249-252; coopera- tion in, iii. 82, 83, 84, 88, 99-100, 103. 154- Evangelistic campaigns, united, i. 357-9.. ii; 307-8. Evangelistic movement — conditions favoring an, i. 231; need of, i. 231. Evangelists, interdenominational, for reaching outlying districts, iii. 86. Evolution — and Christian faith, i. 576; doctrine of, theistically in- terpreted, i. 305-7. Excommunication for _ attending evangelical meetings, ii. 251. Expenditures in evangelical missions, ii- 358-9. 363-4. 427-430. Exploitation — ^by the conquerors, i. 62; of the Indians, i. 91, 93, 96-7, 117-8, 22s, 253. Exports, 1. 53, 54, 55, 56. "Faith, Christian, in an Age of Doubt," address on, iii. 297-304. Faith — imminent peril to, among en- tire peoples, i. 76-83. See also Religion. Falkland Islands — pioneer mission- ary work, ii. 120. Fatherhood of God, i. 276, 338; appeal of, to the masses, i. 343-4. Federal Council of the Churches of Christ in America, iii. 18; con- stitution of the, iii. 121-4. Federation, iii. log-iio, 121-4; of missions in Porto Rico, i. 164. Female education. See Women. Fiction, need of wholesome, i. 157, ii. 28. Financial support of missions, i. 147-8. Findings — Commission I i. 190-6; Commission II, i. 326-8; Commis- sion III, i. 501-30; Commission V, ii. 188-93; Commission VI, ii. 303-11; Commission VII, ii. 401- 22; Commission VIII, iii. 96-103. Finley, Dr. Carlos A., i. 51. Fitzhugh, Elizabeth, quoted, ii. 163. Forces, disposition of missionary. See Concentration and diffusion. Foreign aggression — -and the Mon- roe Doctrine, i. 67 ; remembrance of territorial, i. 131-2. Foreign influences on Latin America — in culture, i. 47-8, 252, 376, ii. 128, 230; in education, i. 376, 380, 394-6; in literature, i. 252, 272, ii. 24, iii. 35; in morality, i. 75-6, 121; in political idealism, i. 47-8, 252, 269-273; in religion, i. 154, 252, iii. 35. See also Inheritances. Foreigri investments in Latin Amer- ica, i. 57, 284-5, 287; obligations arising from, ii. 442. Foreign Missions Conference in North America, i. 8-9, 25, ii. 369, iii. 64. Foreigners in Latin America: Assumption of superiority, i. 130- I. 342. Become Roman Catholics, i. 551. Cannot evangelize, alone, i. 146-7. Claims on evangelical Christianity arising from the presence of, i. 72-6, 82. Collapse of morality among, i. 7^. Cooperation in ministering to, ii. 369-370, iii. 63-4. Fear of aggression of, i. 129-130. Fidelity of, i. 74-5. 530 INDEX Harmful influences of, i. 75, 96-7, IS4. iii- 63. Immigration, i. 59, 60, 72-6, 227 Indifference of, to missions, i 154. 227. Influence of, on evangelical mis sions, i. 96-7, iii. 63. Liberalizing influence of, i. 136-7 Moral danger to some, i. 288. Numbers of, i. 227. Opportunities of, to study mis sions at first hand, ii. 396. Opposition to mission work, i 96-7. Orientals in Latin America, i 6o-i, yz-, 102-3, 138, 151, 160 170, 183-4, 217. 223- Problems arising from the pres ence of, i. 72-6, 247-8. Religious Needs of Anglo-Ameri can Communities Abroad, com mittee on, ii. 369-370, 416, iii 63-4. Spiritual needs of, i. 155, 178-9. "Tourist Guide to Latin America' for, ii. 369, 396, 416. Women of ill repute, i. 121. Franciscans, i. 258, 259. Freemasonry, i. 80. Free thought, i. 79, 80, 82, iii. 35. Free trade in spiritual values, i. 210-234. French Guiana, i. 55, 59, 183. French influence upon Latin Amer- ica-;— culture, i. 48, 252, 376; edu- cation, i. 376, 395, 396; literature, i. 252, 272, ii. 24, iii. 35; political idealism, i. 48, 252, 270, 272; reli- gion, iii. 35. Friendly relations with Latin Amer- icans— development of, ii. 406-410; with Latin-American students in foreign countries, i. 427, 544, ii. 371. 408. Froebel, i. 473. Furloughs of missionaries — proper use of, i. 324-5; special help avail- able for missionaries on furlough, iii. 165. Gambling — prevalence of, i. 120, ii. 258-9; efforts to suppress, i. 121-2; and church membership, ii. 237. Garden City meeting, i. 20-1. German missionary societies — atti- tude of, toward including Latin America at the Edinburgh Con- ference, i. 6. Girls. See Women. God — Fatherhood of, i. 276, 338; direct fellowship with, i. 378-9, 363-4: socially righteous kingdom of, i. 281-2; sufficiency of, i. 235; Regarded as only a myth, ii. 277. "God, The Recovery of the Apostolic Conception of," address on, iii. 244-252. "God, The Secret of the Mighty Work of," address on, iii. 253-8. Goethe, quoted, i. 106. Gomara, Francisco Lopez de, quoted, i. 257, 262. Gonzalez, i. 49. Government — aid to evangelical mis- sions, ii. 208, 295, 296; coopera- tion with evangelical missions, ii. 176, 442, iii. 55-61; identification of interests with evangelical mis- sions, ii. 300-2; attitude of govern- ments and officials toward evan- gelical missions, ii. 176, 294-7; ready to cooperate with any agen- cies, to meet physical, intellectual, and moral needs of the people, iii. 59; relation of the evangelical church with, ii. 288-302; power of the Roman Catholic Church in legislation, ii. 290; local govern- ments not trusted with school ad- ministration, i. 113. Government education. See State education. Government officials — attitude of, toward evangelical missions, ii. 294-7; attitude of, toward the Roman Catholic Church, ii. 296; influence of missionaries with, ii. 1 18-9. Great Britain. See British. Grenfell, Dr. Wilfred T., quoted, i. 298. Grubb, Mr. W. B., quoted, i. 96- 100, 440. Guadalupe — famous Roman Catholic church of, i. 87; barbaric prac- tises countenanced in the, i. 87. Guatemala: See also Central Amer- ica. Education — evangelical, i. 448, ii. 150; Roman Catholic, i. 380, 422; state, i. 403, 405; elemen- tary, 403, 405, 407; secondary, i. 448, ii. 150; higher, i. 380; girls, ii. 150; religious instruc- tion in state, i. 403. Foreigners in, i. 72-3. Indians— spiritual neglect of, i. 88, 215-6; pagan survivals among, i. 88; law forbidding education of, except in Spanish, i. 128. Missionary force — number of so- cieties, ii. 362. Missionary work, i. 448, ii. 150, 205-6. See also Statistics and Education (above). Population, analyzed, i. 68. Religious liberty, i. 216, 403. Roman Catholic Church — history of, i. 215; relation of, to the state, i. 403. Sanitation, i. 126. Unfinished task, i. 215-6. Guatemala City, i. 169. Guayaquil — evangelical work in, i. INDEX 531 170, ii. 16; growing intemperance in, i. 119; sanitation, i. 127. Guianas. See British Guiana, Dutcli Guiana, Frencii Guiana. H Haiti: American intervention, i. 67. Area, i. 162. Bird College, i. 164. Commerce, i. 55. Education, i. 403. Missionary work, i. 162-4, ii. 363. iii. 72- See also Statistics. Population, i. 59, iii. 73; analyzed, i. 68. Products, i. 55. Religious liberty, i. 403. Revolutions, i. 64, 164. Roman Catholic Church — early missions of, i. 259; relation of, to the state, i. 403. Sanitation, i. 127. Unfinished task, i. 162-4. Hale, Dr. Albert, quoted, ii. 126, 129. Hamilton, Mrs. Frances S., ii. 119- 120. Plartman, Mary, ii. 11 7-8. Havana — regional conference in, i. 24; sanitation, i. 126; University of, i. 420; theological training in, i. .^58; union evangelical uni- versity suggested for, iii. 84. Health — of missionaries, iii. 171; public, need of improvement in, i. 1 14-7, 126-7. See also Sanita- tion. Heresy, regarded as a criine, ii. 289. Hidalgo, i. 64. High schools. See Secondary edu- cation. Higher education: Coeducation, ii. 142-3. Differences between Latin-Amer- ican and Anglo-American, i. 521- Evangelical — extent, and typical institutions, i. 450-4; coopera- tion, iii. 79, 80-2, 84, 99, 102, 130; special reasons for co- operation in higher education, i. 526-7; establishment of new institutions, needed, i. 476, 528- 9; judgments of Commission III concerning, i. 520-3; urgent need of, i. 563-4; relation of, to the state, i. 577-8; women, i. 522-3, ii. 158. Roman Catholic. Sec Universities. State. See Universities. Hindrances to acceptance of the evangelical message, i. 223, 349- ^354- Hinduism, i. 160, 183. Hindus, i. 102-3, 160, 183. History — bibliography of books on, in Spanish, ii. 65. History of Latin America, i. 129, 249-273. 339-340, 429-431. See also Inheritances; missionaries need to know the, iii. 165-6, 249, 316-7, iii. 177. History of the Panama Congress, i. 3-37. Home base. Report of Commission VII on the, ii. 337-452; table of contents, ii. 339-342. Home base. Report of the Edin- burgh Conference Commission on, referred to in relation to the Re- port of Commission VII, ii. 347. Home base of missions: Attitude of, toward Christian work in Latin America, ii. 350- 9. 435-6, iii. 77. Big task appeals to, 11. 439. Comparative investment of cer- tain denominations in Latin America, ii. 358-9. Cooperation, interdenominational, at the, iii. 69-71, 102, 119; heartens the missionaries, iii. 139; comprehensive program for, iii. 144-5. Cooperation, interdenominational, at the, ii. 208-210. Denominations. See Denomina- tions. Education of the, in missions — program needed, ii. 355-8; methods and means now cm- ployed in, ii. 377-400. See table of contents, ii. 339-342. Expenditures of, in Latin Amer- ica, ii. 303-4, 427-430. Friendly relations with Latin Americans, development of, ii. 406-410. Ignorant concerning Latin Amer- ica, ii. 355. Indifference of, toward Christian work in Latin America, ii. 350- 2, 435-6. Interest in Latin America, meth- ods and means now employed in developing, ii. 377-400. Present activities of the, in Latin America, ii. 360-376. Prayer, enlistment of intercessory, ii. 349. 373-6, 379-380, 438, 444- 5 ; measures for tiie, ii. 402-4. Publicity, ii. 388, 416-7, 441-2; in- terdenominational cooperation in, iii. 70, 102. Relation of, to the church in the field, i. 146-8, ii. 438-441. ■ Responsibility of, for promoting cooperation and unity in Latin America, iii. 20. Support of Christian work in Latin America, measures re- quired to secure adequate, ii. 401-422, 436-8, 440-1, 445-6, 448. Home influence of missionaries, iii. '73- .^ Home life — education for, i. 468, 532 INDEX 522-3; relation of Sunday-schools to, i. 487; religious significance of, i. 558. Home Missions Council of North America, i. 25, iii. 128, 129. "Home, Problems of Latin-Ameri- can Womanhood in the," address on, iii. 350-7. "Home, The Approach to Latin- American Women in the," ad- dress on, iii. 341-7. Home visitation, ii. 181-5, 202. Honduras: See also Central Amer- ica. Education — state, i. 403, 405, 407; elementary, i. 403, 405, 407; religious instruction in, i. 403. Foreigners in, i. 73. Indians, i. 89. Missionary work — number of so- cieties, ii. 362. See also Sta- tistics. Religious liberty, i. 403. Roman Catholic Church, relation of the, to the state, i. 403. Sanitation, i. 115. Hookworm, i. 115, 116. Hospitals — cooperation in, iii. 83-5; control of, by nuns, i. 133. Hostels, iii. 59. See also Student classes. Hotel Tivoli, i. 26. "How to Preserve a Realizing Sense of Jesus," address on, iii. 215-9. Howland, John, quoted, i. 63, 66. Hymnals— importance of preparing good, ii. 28-30, 91, 102, 259-260; defects of present, ii. 28-30, 90-1, 101-2, 260; union hymnal in Mexico, iii. 26, 33. Hymns — translations of English, cannot possibly produce good "Latin" hymns, ii. 28-30, 90-1, 1 01-2; use of hymns regardless of authorship, iii. 91. "Ideal interests. Contributions of Modern Science to the," address on, iii. 290-5. Idealism— democratic, of Latin America, i. 269-273, 302, ii. 325, iii- 379-384; in Latin-American literature, i. 271-2, iii. 379-384; of women, ii. 128; development of, among women, ii. 211-2; binds Latin America and Anglo-Amer- ica, ii. 211-2. Ideals — influence of women upon national, ii. 139-140; relation of economic conditions to, i. 547; national, accentuate the desire for non-denominational, evangelical national churches, iii. 65-8. "Ideals, Common, of the Latin- Americans and the Anglo- Saxons," address on, iii. 285-290. Illegitimacy, ii. 134-5, 178, 232- See also Marriage and Social morality. Illiteracy, i. 398-9. 422, 564, 573. .ii- 23, 277, 330; partial responsibility of the Roman Catholic Church for, i. 112; relation of evangelical education to, i. 507. Images, use of, i. 363-4, iii. 141. Immigrants — social gospel for, i. 356; education of, i. 459. Immigration— claims on evangelical Christianity arising from, i. 72-6, 82; character of, i. 227; past and present, i. 59, 60, 227; opportu- nities for, i. 60-2, 284-5, ii- 130; problems arising from, i. 247-8. Immorality — belief that religion leads to, iii. 59; of foreigners, i. 74- Imports, 1. 54, 55. Impossible tasks demand unity, ii. 451, iii. 132-3. Incas — historic empire of the, i. 220; spiritual neglect of the, i. 69, 91-2; number of the, i. 91-2. Independence, winning of, i. 63-4, 269-73, ii. 122-4. Index Expurgatorins, i. 105. Indian languages, i. 48, 86, 156, 171, ii. 15, 86; to be reduced to writ- ing, i. 128. Indians: Achievements of individual, i. 69, 214. Bible, the, in vernacular, ii. 15, 85-7; needed, i. 156; preparation of, ii. 97. Distrust of white races, i. 132. Education of the, i. 90, 96-8, ii. 151; in evangelical schools, i. 93. 440. Evangelical missions among, i. 93- 100, 150, 167-170, 171-3, 175, 181, 184-S, 219-220, 440, ii. 204- 5, iii. 140-1. Exploitation, i. 91, 93, 96-7, 117- 8, 225, 226-7, 253. Industrial education as a means of uplifting, i. 96-8. Need of social uplift, i. 11 7-8. Numbers of, i. 67, 68, 225. Pagan survivals among, i. 84-5, 87-97, 100-2, 103-4, 1 18-9, 215- 6, 253-4, ii. 231. Pan-American cooperation in the uplift of the, i. 225-6. Predominant as a racial constitu- ent, i. 250. Problems of, similar to Negro problems in the United States, ii. 211. Roman Catholic missions among the, i. 91, 94, 95, 97-8, 101, 180, 259-260; little prospect of ex- tension of, iii. 14. Social position of the, i. 69, 70. Spiritual neglect of the, i. 84-102, 103-4, 117-8, 119-120, iSS-6, 170- INDEX 533 4, 180-2, 214, 215-6, 219, 220-1, ii. 136-7, 204-5, i'i- 140-1. Warfare on intemperance among, i. 119. Women, position of the, ii. 136-7, 205. Work of the indigenous church for the, ii. 250. See also the various countries. Indigenous evangelical churches- definition of, ii. 225; development of, i. 139-145, 362, ii. 233-6, iii. 146, 166; education as a means of establishing, i. 504, 509, 574; in- stances of, ii. 324. Individuals — interest 9f, in Latin America, essential, ii. 365-6; sup- port of missionary work by, ii. 366. Industrial education, evangelical — aims of, i. 511-2, 547; schools offering, iii. 39; economic necessity for, i. 574; for Indians, i. 94, 96- 8; for lay workers, i. 480-1; for women, i. 571; need of, i. 511-2, 547. 573; stressed, i. 141-2; rela- tion of, to culture, i. 511-2, 547; coeducation, ii. 144-5. Industrial revolution — impending, i. 283-s; social problems arising from, i. 285-8; religious prob- lems arising from, i. 248; affect- ing women, ii. 130-3, 172, 201, Infant mortality, ii. 207. Inheritances of Latin America. See Political inheritances. Reli- gious inheritances. Racial inherit- ances. Social inheritances. Inquisition, The, i. 77, no, 261, 262, 268, 313, 323, li. 10, 289. Institutional church — as means of upbuilding indigenous evangelical churches, i. 144-s; instances of the, i. 294-7. Intellectual freedom — appeal of, to educated classes, i. 524, 548, 575- 6; compatible with Christianity, i. 548, 576; essential in missiona- ries, i. 524, 548, 575-6; move- ment toward, ii. 82; right to, i. 104-S. Intemperance — education in the evils of, i. 120, ii. 253; foreign influence toward, i. 75; among Indians, i. 75, 117; in Chile, i. 115; warfare against, i. 118-120. See also Temperance. Intercession — is effective coopera- tion, iii. 92-5; a unifying force, ii. 450-1, iii. 91-5; enlistment of, for Latin America, ii. 444-5; methods employed to promote, ii. 373-6; reasons for urging united, iii. 92-s; reflex influence of, iii. 94-5- "Intercession, The Ministry of," address on, iii. 205-214. Interchange of members between different Christian bodies, iii. 26, 40-1, 83, 87, 103. Interchange of territory, i. 186-7, iii. 24, 28. See also Delimitation of territory. Interdenominational agencies, ii. 367-370; directory of, iii. 463, 467, 468, 469. Interdenominational cooperation. See Cooperation. Interdenominational resorts, i. 144. Interest in Latin America, ii. 377- 400. Intermarriage, i. 70, 73. International consciousness, plea for, i. III. International cooperation, i. 67. International law, contributions of Latin Americans to, i. 51. International mind, need of an, ii. 88. International Pornographical Con- gress, i. 121. International Review of Missions, quoted, ii. 162. International Sunday School Asso- ciation, ii. 368. International Woman's Congress, ii. 169-170. Intradenominational cooperation, ii. 208-210. Investments, foreign, i. 57, 284-5, 287. Irreligion — extent of, i. 212, 224, 231, 343, 521; imparted in schools, ii. 23. See also Religion. Irreverence, prevalence of, iii. 76-7. Irrigation, i. 56. Isolation of Latin America, i. 266- 9; cannot persist, ii. 356. Italian influence upon Latin Amer- ica, i. 252. Jamaica : Area, i. 159. Baptist Union of, i. 159-160, 162- 3, iii. 470. Education, i. 405. Evangelical church, i. 159-160. Foreigners in, i. 159. Little contact with Latin Amer- ica, iii. 174. Missionary force, i. 74, 159; num- ber of societies, ii. 363, iii. 73. Missionary work, i. 159-160. Population, i. 159, iii. 73. Japan, commerce with Latin Amer- ica, i. 57. Jesuits— educational work of the, i. 268, 396, 419, 420, 421; expelled from Ecuador, i. 90; methods of the, i. 263, 491-2; orphanages, i. 491-2; missions of the, i. 180, 258. 259- Jesus Christ — person and work of, i. 276-8; direct fellowship with. 534 INDEX i. 278-9; appeal of, to the masses, i. 344; how to present, to the masses, i. 345; the living, alone sufficient, i. 354, iii. 141; the church as an expression of the spirit of, i. 311-4; last prayer of, iii. 96; image of, in gilded casket, in Rio de Janeiro, iii. 141. "Jesus Christ, the Same Yesterday, To-day and Forever," address on, iii. 259-266. "Jesus, How to Preserve a Realiz- ing Sense of," address on, iii. 215-9. "Jesus, The Principles and Spirit of, essential to meet the Needs of our Time," address on, iii. 361-8. "Jesus, The Principles and Spirit of, essential to meet the Social Needs of our Time," address on, iii. 369-386. Jews, i. 138. Joint action. See Cooperation. Jornal do Commercio, i. 50. Juarez, Benito, i. 69, 85, 214. K Kant, Immanuel, i. 109, 300. Kindergartens, evangelical, i. 472-3, 55^. SS8, 572, ii. 177. Kingdom of God, the socially right- eous, i. 281-2. See also Social gospel. Knox, John, i. 281. Labor question — an impending ques- tion, i. 95; education and tb.e, i. 112; application of Christianity to, i. 122. Lancasterian schools and methods, i. 431-2- Land system, 1. 56. Lane, Horace M. — tribute to, i. 471-2. Language — emphasis on Latin in secondary schools, i. 396; dislike for Latin and Greek, i. 477; used in evangelical schools, i. 443-4, 473-4; missionary's preparation in the. See Missionaries, preparation of. Languages — of Latin America, i. 48; Spanish, i. 48; Portuguese, i. 48; Indian, i. 48, 86, 156, 171, ii. IS, 86; French, i. 48; taught in state secondary schools, i. 394-5; a factor determining the task of the evangelical church, i. 127-8. La Paz — education in, ii. 143; for- eigners in, i. 73; intemperance among teachers in, i. 119. La Plata — vice-royalty of, i. 64; University of, i. 108. Las Casas, plea of, i. 263. Latin America: Area, i. 47, 58. Civilization — character of, of vital importance to mankind, i. 190-1, 210; relevant facts of, i. 49- 7.1. 249-273. Claims of, on the message and service of evangelical Chris- tians and churches, i. 72-122. Sea also Opportunity. Classes. See Depressed classes. Educated classes, Indians, Mid- dle class. Student classes. Aristocracy. Commerce, i. 54-8. Contributions of, to culture, i. 49-53- Definition of, i. 47. Democracy of, i. 269-273, 401-2. Facing a great future, i. 248. Foreign influence on. See For- eign influence. Foreign investments, i. 57, 284-5, 287. Historical background of, i. 129, 249-273, 429-431. See also In- heritances. Idealism, i. 269-273, 302, ii. 325, iii. 379-386. Initiative in, repressed, i. 287. Literature of. See Literature. Need of life purification, i. 108. Need of, the universal need, i. 232-3. 245-6, 326, 341, 343, 347, 361, ii. 211, 443. Population, i. 47 ; analyzed by races, i. 67; of the future, i. 70-1. Racial complexity of, i. 249-250. See also Racial inheritances. Religion, status of. See Religion and Religious inheritances. Resources of, i. 53-8. Students from, in foreign coun- tries. See Students. Supreme need of, i. 326. "Latin America, The Contribution of, to the Higher Life of Hu- manity," address on, iii. 278-285. Latin-American Christians. See Church in the Field. Latin-American evangelical leaders: Dynamic for, i. 149. Emerging, i. 52, 76-7. Future of the church lies with the, ii. 276-8. Initiative and responsibility of, i. 347- Lay, importance of securing, 11. 286-7. Literature needed for training of, ii. 22-4, 84-8. Must exercise full leadership, ultimately, i. 146-8, 211, ii. 447. Must reach educated classes, i. 343- Needed, i. 157-8, 176-7, 220; need of educated, i. 214, 216, 339, 343. INDEX 535 Orphanages as method for de- veloping, i. 492. Panama Congress, place at, i. -3- Qualifications of, i. 347, ii. 274-S, . 283-S. Selection of, ii. 283-5. Sources of, ii. 277-287. Sunday-schools, leaders of, i. 516, 517- Training of — interdenominational cooperation in, iii. 79-90, pas- sim; thoroughness of, i. 51-', 547-8; importance of, i. 466; to reach all classes, i. 519; theo- logical preparation as part of the, i. 478-480, ii. 447; on the field, ii. 283-6; foreign educa- tion as a part of the, ii. 282-3, 285-6. Unable to command intellectual confidence, i. 83, 147. Latin-American mind — content of the, ii. 21-3; contribution to be made by the, when impregnated by Christian thought, i. 84. Latin-American students in foreign countries. See Students from Latin America. "Latin Americans and the Anglo- Saxons, The Common Ideals of the," address on, iii. 285-290. Latin temperament, predominant, i. 251-2. Laws which need betterment, ii. 292-4. Laymen — debt of the church to, i. 109-110; dearth of, in Latin America, i. no; training of, i. 481; support of the, at the home base, essential, ii. 441, 442-3. Laymen's Missionary Movement, ii. 384, iii. 71. "Leadership, The Price of," address on, iii. 330-340. "Leadership, True, the Fundamental Need," address on, iii. 322-9. Leaflets, ii. 31-6. Leavening influences of evangelical missions, i. 468-472, 504-6, 509- 510.- Le Bon, M. Gustave, quoted, i. 71. Lecky, quoted, i. 105-6. Lectures on Latin America — as means of interesting the home base, ii. 413-5; organized scheme of, ii. 399; sympathetic interpre- tation of Latin America needed in, ii. 405-6; stereopticon, ii. 400, 409. Lectureships for Latin America, i. 327, 529-530, ii. 452. Legal rights of evangelical bodies, ii. 297-8. Leon, Dr. — study of linguistic fami- lies of Mexico, i. 86. Leprosy, i. : 16. Lesser Antilles, i. i6o-i, ii. 363. See also Statistics, See also 16; 148; "Lessons from the Early Chris- tians," address on, iii. 220-7. Letelier, i. 49. Liberty, winning of, i. 63-4. Liceos, i. 392, ii. 158-9. Secondary education. Lima — Bible distribution, evangelical education, Roman Catholic education, ii. 153- 5; state education, i. 142, 144; foreigners in, i. 73; Inquisition in, ii. 289; orphanages needed, i. 173; missionary force in, i. 172; public health, i. 114; regional conference in, i. 24; University Club of, intemperance in, i. 119; University of San Marcos, i. 382, 421; social morality, ii. 232; imi- versality of unbelief in, i. 81. Linguistic training for missionaries, i. 100, 320, 321-2, ii. 89-91, iii. 118, 167, 168, 169-170, 171, 172, 175-6, 177. Literature, Evangelical. See Evan- gelical Literature. Literature, Latin- American : Agnostic and atheistic, ii. 10, iii. 35- Anarchist, 11. 83. Apologetic, not used by students, i. 84. Contribution of Latin America to world literature, i. 49-50, iii. 379-384. , J , Demand for, not stimulated by the Roman Catholic Church, ii. 22. Foreign influence upon, i. 252, 272, ii. 24, iii. 35. Imaginative only, appeals, 11. 22. Immoral, ii. 10, 28, 83, 187. Juvenile, ii. 28. IMissionary's study of, i. 322, iii. 167, 176, 177- Xon-Biblical, ii. 21-2. Obscene, i. 470. Pessimism of modern, iii. 380-4. Poetry, characteristics of, ii. 28- 30, loi, iii. 379-380, 382-4. Political idealism reflected in, i. 271-2, iii. 379-384. Production of early, ii. 10. Roman Catholic — once very rich, ii. 22; comprehensiveness of, ii. 25-6. .Socialist, ii. 83. Literature on Latin America — avail- able, ii. 355. 372-3. 385.. 386-7, 388-g, 390, 395, ii. 112, iii. 60-1; growth of, ii. 354-5; as means of creating interest at the home base, ii. 354-5. 378-9. 385; multiplica- tion of, for general use, ii. 410-1; sympathetic interpretation of Latin America needed, ii. 405-6; pub- lications of Pan-American so- cieties, iii. 6o-i. Literature, Report of Commission IV on, ii. 1-102; table of con- tents, ii. 3-5. 536 INDEX Lotteries, i. 122, ii. 258-9. Loyola, i. 259. Luther, i. 281. M Mackenzie College, i. 452-4. 47 1. 482, 483, 495. ii- 149- . Magazine articles by missionaries, 11. 411-2. Magazine devoted to Latin America, need of, ii. 438-9. Magazines for Latin America — -for women, needed, ii. 330; plan for a syndicated magazine, ii. 87-8. Manual training schools, state, i. 417. Vlaps — available, ii. 385; exhibited at Panama Congress, i. 209; need of, in accurate survey, i. 188; mission placed on government maps of Paraguay, i. 97. Marriage — annulment of non- Catholic, i. 133; laws dictated by the Roman Catholic Church, ii. 290; high cost of church, ii. 232- 3; laws relating to civil, ii. 293; laxity as regards, ii. 232-3; and church membership, ii. 237, 258. Martyrs in Latin America, ii. 334. See Persecution. Material achievements, contribution of Latin America to, i. 51-2. Materialism, i. 77, 154, 521, ii. 26. See also Religion, Philosophy, and Rationalism. Medical missions — aim of, iii. 118; cooperation in, iii. 85; need of, i. 142-3, 211, 318, ii. 440, iii. 118; need of public health instruction, i. 1 14-7- Menocal, Aniceto, i. 52. Message and Method, Report of Commission II on the, i. 237-364, iii. 1 61-178; table of contents, i. 239-241. Message, the evangelical, for Latin America. See Evangelical mes- sage. Method of presenting the evangelical message. See Missionary method. Mexico: Accessibility, i. 125. Area, i. 59. Bible — ^distribution, ii. 16; not owned by the people, i. 214; the supreme need, i. 214. Cincinnati Conference (1914) on Mexico, i. 9-10, 166, ii. 321-2, iii. 16, 35, 111-120, 146-7. Climate, i. 125. Commerce, i. 55. Conferences and conventions, in- terdenominational, iii. 45-6, 49. Cooperation^present, iii. 16; need of, i. 166; planned, i. 166, iii. 85, 111-120. Crisis in, i. 131. Delimitation of territory, iii. i6, 24-6. Education — evangelical, i. 432, 433. 444, 446. 447, 454, 458, 460, 461, 475, 483, 495, 527, 549, ii 147-9, 150, 151; coopera- tion in evangelical, iii. 38; Roman Catholic, i. 380, 422, 423; state, i. 400, 403, 405, 407; religious instruction not per- mitted in state, i. 403; elemen- tary, i. 400, 403, 405, 407, ii. 177; secondary, i. 444, 446, 447; higher, i. 380, 454, 458, 549; need of union evangelical university, i. 549; kindergarten, ii. 177. Evangelical Christians, place of the, i. 165. Evangelical church — c o m m o n name for, iii. 16, 83; discipline and membership, iii. 41; strong feeling for a national, iii. 65, 66-7; witnessing power of the, i. ISO- Fertility, i. 52. Foreigners in, i. 72, 214. Government — attitude of, toward evangelical missions, i. 165-6; cooperation with evangelical missions, iii. 56-7; stability of, i. 64. Illiteracy, i. 399. Immigration — as field for, i. 62; claims on evangelical Chris- tianity arising from, i. 72. Independence, winning of, i. 248, ii. 123. Indians — claims of, on evangelical Christians, i. 85-8; the future nation-builders, i. 214; lan- guages, ii. 86; pagan survivals among, i. 87, 253-4; prepon- derance of, i. 251; resourceful work for, needed, i. 167; spirit- ual neglect of, i. 85-8, 118, 156, 214, 254, ii. 136. Intemperance, warfare against, i. 118, 120. Interdenominational college needed, i. 549. International cooperation in Mexican affairs, i. 6y. Literature, iii. 26, 32-3. See also Literature. Missionary force — proportion of missionaries to population, i. 166; student volunteers among, ii. 389; number of societies, ii. 362, iii. 73. Missionary work, i. 120, 134-5, 165-7, 295-7, 361-2, ii. 115-7, 119-120, 147, 150, 151, 182, 183- 4, 249, 269, 296-7, 326-7, iii. 24-6, 32-3, 41, 45-6, S3, 56-7, 66-7, 85, 147; beginnings, i. 266; evangelism, ii. 250; for women, ii. 206-8, 212; women pioneers in, ii. 115-7, 1 19-120; INDEX 537 Mexico open to, i. 134-S, 165-6. See also Statistics and Edu- cation (above). Need of survey, i. 214. Overlooked areas and peoples, i. 85-8, 166, 167, ii. 326-7, iii. 26. Population, iii. 73; analyzed, i. 68, 214. Products, i. S4-S- Religious liberty, i. 403, ii. 117, 297. Revolution, i. 79. Roman Catholic Church — early missions of the, i. 259; defec- tions from the, i. 79; has lost its missionary spirit, i. 87; re- pudiated by representative of Napoleon III, i. 88-9; relation of the, to the state, i. 403; co- operation with the, iii. 53. Salaries of workers, iii. 41. Unfinished task, i. 165-7, 214-5. Women, ii. 127, 132, 164, 165. Mexico City — education in, ii. 144, 147-8, 149; foreigners in, i. 72; meeting in, for delimitation of territory, iii. 25; missionary work, ii. 212, 249; regional conference, i. 24; union church in, iii. 64; union theological seminary planned, i. 166. Middle class-^smallness of the, ii. 129; emergfing, i. 317, ii. 132; de- velopment of, an aim of evan- gelical missions, i. 194. Migration, moral and religious as- pects of, i. 74-5. See Immigra- tion. Mill, John Stuart, quoted, i. 106. "Ministry of Intercession, The," address on, iii. 205-214. Miranda, i. 63. Mission study — of Latin America, ii. 380, 385-7; among students, ii. 389-390; text-books on, ii. 380, 385, 387, 390, 410; interdenomina- tional program of, iii. 70; on the mission field, ii. 443-4. Mission study classes, ii. 355, 380, 398-9- . Missionaries: Aim of, i. 130, 19s. 304. 340-1. 362, ii. 321, 441-2, 446. Attitude and spirit necessary, i. 274-5. -S"*?!? also "Attitude and Spirit, Our," address on, iii. 183-196. Attitude of: Toward the church in the field, i. 347, ii. 303; toward the desire for national churches, iii. 65-8, 100; toward need of Latin America, ii. 405 ; to- ward reforms, ii. 299-300, 441, iii. 156-7; toward the Roman Catholic Church, i. 344-8, ii. :i6-7, iii. 12-13, 43, 51-4, 76-7; findings of Com- mission II on, i. 327-8, state- ment of attitude requested, i. 346, 347; toward Roman Catholics, i. 551-2- Cooperation of — efficiency could be increased by, iii. 19; mission- aries often chief obstacle to, iii. 143; training of missionaries in principles and practise of, iii. 103. Cooperation of, with — Bible so- cieties, ii. 17-18; governments, ii. 176, iii. 55-8; Roman Catho- lic Church, iii. 12-13, 51-4, 76- 7, 131-2, 134, 135-6, 159; Roman Catholics, iii. 51-4. 101. '03. 131-2. 159- Courtesy essential, 1. 351. i»- 171-2. Culture, a qualification of, i. 317. 319, 320, 327, ii. 189, iii. 167, 171-2, 175- ,. u J- * Denominationahsm, a handicap to, iii. 176. Educational, i. 481, 49°. 496-7. 523-4, 555- . ,, . Efficiency of, 1. 99-100; could be increased by cooperation, iii. 19; postponement of activity for, iii. 170, 172, 177; rest- day essential to, iii. 172. Enlistment of, ii. 420-1. Flags, misuse of, iii. 172, 173-4. _ Furlough of — proper use of, 1. 324-5; special help available for missionaries on furlough, iii. 165. Giving introductions to Latin American students going to for- eign countries, ii. 407-8. Health of — conservation of, iii. 171. Holy calling of the, i. 556. Home base, how to interest the, ii- 441- , ... Home influence of, in. 173- Identification of interests with governments, ii. 300-2. Imperative that they keep abreast of the times, i. 575- Influence of, with government officials, ii. 118-9. Inspiration necessary, iii. I7it 172. Intellectual freedom of, 1. 524, 575-6. Language training. See Linguistic training of missionaries. Life purpose of, iii. 172-3-. Meeting Latin Americans in for- eign countries while on fur- lough, ii. 408. Message, content of, i. 275-8. See also Missionary message. Mistakes of, i. 215, iii. 172, 173-4. Modernism, iii. 175-176. Motives of, iii. 172-3. I74, 177-8. Need of more, i. 158-9. 193-4. 216, iii. 163. Need of more teachers, 1. 497-8. 538 INDEX Pan American Union, help to be derived from, iii. 60-1. Panama Congress, place of, at, i. 23. Patience, iii. 174. Personal work, i. 350-1, ii. 251, iii. 168, 174, 176. Personality, iii. 168. Points of contact, iii. 166. Preparation of effective magazine articles, ii. 411-2. Presentations of, at conference in home base, ii. 383. Proportion of, to population, i. 231. ii- 358. See also Statis- tics, vol. iii. General Appendix E. Qualifications of, for Latin Amer- ica, i. 215, 317-321, 351, 473, 555, iii. 92-3, 163-178, passim; findings of Commission II con- cerning, i. 327. Residences of, i. 158. Responsibility of, for developing self-support in churches, ii. 269- 270. Responsibility of, in keeping home base informed, ii. 449. Selection of, iii. 177-8; care needed in, ii. 447. Should reflect the culture and achievements of Latin America, iii. 92-3. Social life, iii. 169. Spirit of, i. 319, iii. 178. See also "Attitude and Spirit, Our," iii. 183-196. Student volunteers sent to Latin America, ii. 389-391. Supervision of, ii. 209. Timidity of, i. 555. Tributes to, i. 471-2, ii. 199. Types of, needed, i. 317-8. Versatility, iii. 167, 168. Younger-^association of, virith older, iii. 174, 177; special aid available for, iii. 164, 165. Missionaries, preparation of: Administration, church, iii. 176-7. After reaching Latin America, i. 319-320, 324-5, iii. 175. Architecture, iii. 167. Before leaving the home base, i. ^.324. Bible, preeminent need for study of the, i. 321. Boards of missionary preparation, i. 5;6, iii. 70, 71, 163-5. Bringing Latin-American profes- sors to home base seminaries, iii. 153-4- Christianity, essentials of, i. 321. Commercial courses, iii. 168-9, ^ '72. . . _ Cooperation, training of missiona- ries in principles and practise of, iii. 103. Curricula for the, i. 6, 321-1;, iii. 164-165, Discussion at the Panama Con- gress concerning, iii. 161-178. Domestic science, iii. 169, 173. Economics, iii. 173. History, Latin-American, i. 316- 7, iii. 165-6, 167, 177. History of Roman Catholicism, i. 322-3, iii. 166-7, 176. Information for guidance of candidates in preparation, iii. 164. Tournalistic training, ii. 41 1-2. Linguistic training, i. 100, 320, 321-2, ii. 89-91, iii. 118, 167, 168, 169-170, 171, 172, 175-6, 177. Literature, 1. 319, 323. Literature, Latin-American, i. 322, iii. 167, 176, 177. Materialism, need of knovi'ledge concerning, iii. 166. Medicine, i. 324. Personal work, iii. 168, 176. Philosophy, i- 319, 323, iii. 167. Photography, ii. 412-3. Religious history and doctrine, i. 322-3. Report of Commission II concern- ing, i. 316-325. Sanitation, iii. 167. Social inheritances of Latin America, iii. 165-6, 176. Sociology, i. 319, iii. 173,. 177- Specialization, i. 320, iii. 168, o 177-8. ^ . Standards of, 1. 319-320, 327, 523-4- Thoroughness in, of prime im- portance, i. 319-320, 327, iii. 118, 163, 167, 168, 173. ^''ersatility in, i. 323-4. Missionary administration, thorough studies of, made and available, iii. 164. Missionary candidates — a d e q u a t e motive essential, iii. 177-8; selec- tion of, iii. 177; information for the guidance of, iii. 164-5, (.See also Board of Missionary Prepara- ration) ; candidate secretaries of missionary societies, iii. 164-5. Missionary Education Movement, i. 25, iii. 70; activity of, in creat- ing interest in Latin-American missions, ii. 384-8. Missionary education of the home base — facts needing stress regard- ing Latin America, ii. 440-1, 442; systematic, ii. 417-420; united program of, ii. 386-8; timeliness of stressing, ii. .•:48. See also Com- mission VII, table of contents, ii. 349-2. Missionary message. See Evangeli- cal message, and Message and Method. Missionary methods: Adaptations of — to depressed classes, i. 194, 317, 318, 343-4, INDEX 539 344-5, 3S0-I, 362-4, 483-6, 55^- 4, 574; to educated classes, i. 194, 295-7, 303. 311, 314-5. 317. 326-8, 341-3, 353-4, 361-2, 524, 548, ii. 276-7; to Indians, i. 100, 194, 317; to student classes, i. 157, 224-5, 341-3, 358-9, 359-361, 459, 552, 558-9, 111. 79, 80; to women, ii. 177, 181-7, 190-3, 201, 202-3, 205-8; to changing social conditions, i. jz, 288-300. Mis- takes in, attempted, i. 549- ^550. Factors determining — discussion of, i. 245-8, 339-340; chang- ing social conditions, i. 283-8; culture, i. 49-53; 249-273, 339- 340; ii. 230, 270-1; evangelical churches, present status of, i. 148-152, 255-6; pagan inherit- ances, i. 84-5, 87-97, 100-2, 103- 4, 118-9, 215-6; 217-8, 253-4, ii. 231; pessimism of the leaders, iii. 380-4; political inheritances, i. 62-7, 266-273, 429-431; racial complexity, i. 249-252; religion, present status of, i. 76-83, 211- 2, 301-3. See Religion. Roman Catholic inheritances, i. 254-265, 363, iii. 141. Types of — Bible distribution. See under Bible commendation, use of, i. 347-8; education, i. 113- 4, 141-2; evangelism, i. 140, 357-9; indigenous churches, establishment of, i. 130, 139- 145, 362; Latin-American lead- ership, development of, i. 146- 8, 347-8; lectureships, i. 327, 529-530, ii. 452; libraries of modern evangelical books, i. 311; literature, i. 140-1; medical work, i. 142-3; orphanages, i. 145. 173, 491-2, ii. 207-8; per- sonal work, i. 350-1, ii. 251-2, 409, iii. i68, 174, 176; philan- thropic institutions, i. 144-5; public worship, i. 280-1, ii. 251- 2, 409, iii. 168, 174, 176; social service, i. 288-291, 294-7, 326, 354-6, 361-2, ii. 192, (See also Social service and Social gos- pel); Sunday-schools, i. 143, (See also Sunday-schools) ; sympathetic approach, i. 344-5, 349-350, 352. Visual Instruction, i. 549. See also Evangelical message. Missionary policy — concentration and diffusion, i. 145-6, 213, 228, 339; placing leadership ultimately with the indigenous churches, i. 146-8; developing self-supporting churches, i. 147-8; continuity essential, ii. 441. Missionary propaganda, ideal of a systematic, ii. 385-6. Missionary Research Library in New York — contributions to Commis- sion Reports filed with, i. 15-6, 18, 94, 209. IMissionary societies — act indepen- dently, i. 187; American, iii. 464- 7, (See also Statistics, iii. 47iff.); Australasian, i. 93-4, 175, iii. 467, (See also Statistics, iii. 471!?.); British, i. 74, iii. 468-9, (See also Statistics, iii. 47iff. ); Canadian, i. 74, iii. 463-4, (See also Sta- tistics, iii. 47 iff.); candidate sec- retaries of, iii. 164-5; classifica- tion of, by countries and fields, ii. 361-3; comparative investment of, in Latin America, ii. 358-9; con- tinental, iii. 469, (See also Statis- tics, iii. 47 iff.); cooperation be- tween, requires delicacy, iii. 93; debt of, to Bible societies, ii. 12; directory of, iii. 463-470; ex- penditures in Latin America, by societies and by periods, ii. 427- 430; harmony between, i. 231; in- terdenominational fixing of pro- gram for the field, iii. 87; in- ternational, iii. 469, (See also Statistics, iii. 47iff.); intrade- iiominational cooperation, ii. 208- 210; Latin-American, iii. 469- 470, (See also Statistics, iii. 47iff. ); need cooperative plan, i. 187; number of, working in Latin America, ii. 361-3, 435; number of, working in each Latin-American country, ii. 362, iii. 72-3; plea for appointing women as members of general societies, ii. 208-210; relation of the Board of Mission- ary Preparation to the, iii. 163-5; represented at Cincinati Confer- ence on Mexico, iii. 11 1; repre- sented at the Panama Congress, iii. 454-462; selection of mission- aries, iii. 177; statistics of the work of, iii. 471 ff; supervision of missionaries, ii. 209. See also Co- operation, Evangelical missions, and Home base. Missionary strategy: Boards of, needed, i. 188-9. Centralization of evangelical schools, i. 507, 554. Instances of — in Porto Rico, i. 164; in Dutch Guiana, i. 146; in Paraguay, i. 99-100; in the Edinburgh Conference, i. 4, 5; in Mexico. See Cincinnati Con- ference on Mexico. Lack of, in occupation, iii. 72-3. Panama Congress the outcome of, i- 4- , Required — in educational missions, i. 564-7; in location of evangeli- cal universities, i. 475-6; in planning future occupation, i. 228. R e q u ir e s reaching — educated classes, i. 359; women of the educated classes, ii. 129; stu- 540 INDEX dent classes, i. 157, 21 1-2, 475- 8, ii. 280-2. Reguires delimitation of territory, iii. 26, 29. See also Delimita- tion. Modernist movement in the Roman Catholic Church, without a fol- lowing in Latin America, i. 77. Modern learning — has brought a crisis upon the religious world, i. 77; compatible with religion, i. 83. Mohammedanism, i. 160, 183. Mohammedans, i. 102-3, i60i 183. Monroe Doctrine, i. 67, 131. Montevideo — social survey begun in, i. 360; foreigners in, i. yz'i education, ii. 142, 146, 148, 156- 7; missionary work, ii. 249; Bible distribution, ii. 16; Y. M. C. A. conference (1914), i. lo-i, ii. 57- 8; iii. 54, 46-7; physical_ educa- tion in, 1. 117; sanitation, i. 116-7. Moody, i. 281. Moore, John Bassett, i. 66. Moorish influence on Latin Amer- ica, ii. 128, 230. Moral need, i. 108, 120-1, 470, ii. 201-2, 256-9. Morality — status of, i. 108; cam- paign for social, i. 120-1; double standard of, i. 121, ii. 133-5; ex- planation of standards of, i. 251; and the Roman Catholic Church, ii. 231-3, 256-9, 293; fear of frank discussion of, ii. 351-2; influence of migration on, i. 74-5; marriage and divorce laws, ii. 293; coopera- tion between governments and missionaries in raising the stand- ards of, iii. 57. See also Social morality. Marriage, and Divorce. Moravian missions, i. 89, 101-3, 146, 161-2, 167, 183-4. Morelos, i. 64. Mormonism, ii. 33. Moses, Bernard, quoted, i. 255, 261. Mothers — burdens of, ii. 133-4; iterance of, largely accounts for high death rate of children, ii. 186, 203; children's clinic as means of reaching, ii. 207. See also Children and Women. Moving pictures, censorship of, ii. 131. . Music in public worship, ii. 259-260. See also Hymns. N NaciSn, La, i. 50. Napoleon II L representative of, re- pudiated Mexican Catholicism, i. 87-8. Nashville, meeting in, i. 15. "Nation, The Place and Power of the Bible in the Individual and," address on, iii. 315-321. National churches — the ideal, iii. 100; national ideals strengthen the desire for, iii. 65-8; growing desire for, iii. 93; instances of, ii. 236; missionary organizations of the, iii. 469-470. National City Bank of New York, branches of, i. 57, 227. National ideals, accentuate the de- sire for non-denominational, evan- gelical, national churches, iii. 65-8. National Institute of Panama, meet- ing at the, i. 31. National leaders. See Latin-Amer- ican leaders. National Vigilance Association of London, i. 121. Navigation, i. 56. "Need, True Leadership the Funda- mental," address on, iii. 322-9. "Needs of Our Time, The Princi- ples and Spirit of Jesus Essential to Meet the Social," address on, iii. 369-386. "Needs of Our Times, The Princi- ples and Spirit of Jesus Essential to Meet the," address on, iii. 361-8. Negroes — numbers and status of, i. 67-8; pagan survivals among, i. 84-5, 217-8; unevangelized, i. 84, 102, 217-8. See also Depressed classes. Nelson, Dr. Ernesto, quoted, i. 410. New Granada, i. 64. New York City— first interdenomi- national missionary conference in, i. 4; Ecumenical Conference (1900), i. 4, 6; pre-Panama Con- gress meeting, i. 14. New Zealand — missionaries from, i. I7S- Nicaragua: Education — evangelical, i. 448 ; Roman Catholic, i. 422; state, i. 403, 405; religious instruction in state, i. 403; elementary, i. 403, 405; secondary, i. 448. Evangelical church — witnessing power of the, i. 150. Indians — spiritual neglect of, i. 89; evangelical missions among, i. 150. Missionary work, i. 160; number of societies engaged in, ii. 362; open to, i. 135. See also Sta- tistics. Population analyzed, i. 68. Port of Corinto seized, i. 67. Religious liberty, i. 403. Roman Catholic Church, relation of, to the state, i. 403. Sanitation, i. 115, 127. See also Central America. Night-schools, evangelical, i. 458- 461, 485-6. Non-Christian religions, temples of, i. 183. Normal school education — evangeli- INDEX 541 cal, i. 444-5. 481-3. 518-520, »■ 151-2; state, i. 113, 41 1-4; wom- en, i. 444-5. ii- I59- Normal schools: Coeducation in, ii. 143. Evangelical, i. 444-5. 518-520; aims of, i. 519; importance of, i. 519, 549; students in, ii. ^ 151-2. Need of, i. 113. State, i. 41 1-4. Nurseries, ii. 177-8. Nurses, visiting, ii. 184-5, 203, 206. O Occultism, i. 82. See also Religion. Occupation, missionary. See Re- port of Commission I on Survey and Occupation, i. 39-235; table of contents, i. 41-4. Occupation: Concentration and diffusion, i. 145-6, 213, 228, 339. Cooperation in, interdenomina- tional— instances of, iii. 130-1; need of, i. 493. Definition of, i. 186-7. Delimitation of territory. See Delimitation of territory. Haphazard, i. 228. Necessary measures for further- ing, i. 195-6. Overlaoping and overlooking, i. 165, 493, ii. 437, iii. 18-9, 24, ^29. Overlooked areas and peoples, i. 84-104, 159-185, 193-4, 213, iii. Present extent and future require- ments of, i. 153-189. Requirements of adequate, i. 187- 8, 194, 229-230, ii. 440. Unit of, i. 230. See also Unfinished task and Op- portunity. O'Higgins, i. 63. Opportunities in physical resources, undeveloped, i. 53-8. Opportunity, the present — its great- ness and urgency in view of: Accessibility, i. 123-5, 231, 285. Collapse of faith, i. 76-83, 212, 224-5, 301-3, 343. ii. 35, i59- 160, iii. 381-4. See also Reli- gion, status of. Commercial activity attending the opening of the Panama Canal, i. 57, 248, ii. 353, iii. 96-7. Cults and fads now taking hold, i. 231. Federated injustice and unright- eousness, iii. 132. Free trade in spiritual values, i. 210-234. Harmful influences of foreigners, i. 75-6, 96-7, 154, iii. 63. Immigration, i. 72-5. Impending industrial revolution, i. 24S, 283-8, ii. 130-3, 172, 201, 214. Invitation of Latin Americans to share in a task too large for them alone, iii. 159. Moral need, i. 108, i20-i, 470, ii. _ .201-2, 256-9. New political freedom in parts of Latin America, iii. 96. Possible future population, i. 62, 70-1. Religious liberty, i. 132-4, 231, 263, ii. 288-302. Right to an open Bible and in- tellectual freedom, i. 104-110. Significance of the character of Latin-American civilization to all mankind, i. 190-1, 210. Social needs, i. 111-122. Spiritual neglect, i. 155-7, 167, 175. 178-9, 181, 212-3, 225, 226, 360, ii. 137, 229, 238, 306-7, iii. loi. Status of Roman Catholicism, i. 76-83, 87, 90, 92, 97-8, 129, 132-4, 212, 219, 224-5, 231, 263- 5. 301-3, 326, 521, iii. 51-2, 135. Total lack of social optimism, iii. 3S1-4. Unevangelized populations, i. 84- 104. Unfinished task, i. 84-104, 159- 185, 193-4, 213, iii. 23. L'niversal need, i. 232-3, 245-6, 326, 341, 343, 347, 361, ii. 211, 443- Opposition to evangelical missions — crest of, passed, i. 134; by the Roman Catholic Church, i. 34, ii. 204-5, 292; by Jews, i. 138. Opposition to the Panama Con- gress, i. 24-S, 2y. Optimism — of Jesus, iii. 378-9, 385- 6; of Latin-American idealists and litterateurs gone, iii. 380-4. Orientals in Latin America, i. 60-1, 73, 102-3, 138, 151, 160, 170, 183- 4, 217, 223. Orphanages — ^appeals for, i. 145; needed, i. 173; possibilities of, i. 491-2, ii. 207-8. Overlapping — evils of, iii. zg; co- operation as a means of avoiding, i. 493; instances of, i. 165, iii. 24, 138, 154. Overlapping and overlooking, i. 165, 493, ii- 437. iii- 18-9, 24, 29; elimination of, essential to ade- quate support at the home base, ii- 437- Overlooked areas and peoples, i. 84- 104, 159-185, 193-4. 213, iii. 23. See also Unfinished task and W'omen. Pagan survivals — among Indians, 542 INDEX i. 84-s, 87-97, 100-3, 103-4, 118- 9, 215-6, 253-4, ii- 231; among Negroes, i. 84-5, 217-8; counte- nanced by the Roman Catholic Church, i. 87; influence of, upon Roman Catholicism, i. 92. Panama : Cooperation, iii. 154. Education — state, i. 403, 404, 405, 412, ii. 145; religious instruc- tion in state, i. 403; elementary, i. 403, 404, 405; secondary, i. 412; industrial, ii. 145; of wom- en, ii. 145. Independence, winning of, i. 64. Indians — numbers of, i. 89; spirit- ual neglect of, i. 89, ii. 204; evangelical work among the San Bias Indians, ii. 204-5. Missionary work, i. 160, 347, ii. 204-5; cooperation in evangel- ism, iii. 154; number of so- cieties engaged in, ii. 362. See also Statistics. National Institute of, meeting at, i. 31. Overlapping in, iii. 138, 154. Religious liberty, i. 403. Roman Catholic Church, relation of, to the state, i. 403. Sanitation, i. 126. Unfinished task, i. 89, ii. 204. Panama Canal — the achievement, i. 26; acquisition of the, i. 131; commercial activity attending the opening of the, i. 57, 248, ii. 353, iii. 96-7; influence of, on Latin America, ii. 353, iii. 96-7; influ- ence of, on immigration, i. 62, 73; influence of, on Panama Con- gress, i. 3; attracting interest in Latin America, ii. 439; spiritual significance of, i. 248-346; roiite traced by Aniceto Menocal, i. 52; delegates inspect, i. 31; referred to, iii. 128. See also Canal Zone. Panama City — chosen as meeting- place of the Congress, i. 12; ideal meeting place, i. 26; local com- mittee in, i. 26. Panama Congress: Address of welcome, iii. 271-273. Addresses — devotional, iii. 179- 266; evening, iii. 267-428. "Attitude and Spirit, Our," open- ing address on, iii. 183-196. Attitude of, defined, i. 16, 18-19. Bulletin of, i. 22. Business committee, i. 28-29. Daily Bulletin, i. 30. Delegates and visitors to, iii. 453- 462. Evidence of unity, in, i. 313. History of, i. 3-37. Interpretation of its processes and imperatives, ii. 449-452. Interpretation of, to the home base, ii. 452. Leadership of, i. 28. Liberty of speech at, i. 30. May mark beginning of epoch- making cooperation, iii. 71. Meeting-place, i. 11-12, 26-27. Minutes of, iii. 431-452. Name of, decided upon, i. 17. Needed to promote cooperation and unity, iii. 17. Opposition to, i. 24-5, 27. Opportune time of meeting, iii. 96. Postponement requested, i. 25. Records of, iii. 429-452. Reflex influences of, i. 33. Results hoped from the, iii. 85- 6, 89-90. Sessions of, i. 26-32. Unofficial meetings of, i. 32. Panama-Pacific Exposition, i. 3. Panama Railroad, i. 32. Pan-American conferences — impor- tance of published proceedings of, iii. 61. Pan-American relations — and the Panama Congress, i. 3 ; Mexico and, i. 131; influence of, on mis- sions, i. 216; need of infusing the spirit of Christ into, i. 234; en- larging impulses from, i. 248; need of developing and strength- ening, ii. 188, 353. Pan-American Scientific Congress, i- 3, ii- 397- Pan-American Society, iii. 60. Pan-American solidarity, growth of, i. 67. Pan-American Union — helpful influ- ences of the, i. 130, ii. 353, 371, 397; important help given by the, to missionaries, iii. 60-1; publica- tions of the, ii. 372, 397; stere- opticon slides obtainable from the, ii. 409. Papal concordats, i. 425. Paraguay: Accessibility, i. 125, i8o. Area, i. 58, 180. Education — evangelical, i. 96, 440; state, i. 403, 405, ii. 146; reli- gious instrviction in state, i. 403; elementary, i. 403, 405; secondary, ii. 146; higher, ii. 146; industrial, needed, i. 96. Government — cooperation of the, in evangelical missions to the Indians, i. 96, 97, iii. 57. Independence, winning of, i. 64. Indians — preponderance of, i. 251; spiritual neglect of, i. 95-100, 155, 180-1; evangelical missions among, i. 95-100, 181, 440; Roman Catholic missions among, i- 55. 97-8, 180, 263. Irreligion, i. 180-1. Missionary force, i. 181; number of societies, ii. 362, iii. 73. Missionary work, i. 95-100, 180- 181, 440, iii. 57. See also Sta- tistics and Education (above). INDEX 543 Overlooked areas and peoples, i. 95-100, 180-1. Products, i. 55. Population, i. 251, iii. 73; ana- lyzed, i. 68. Religious liberty, i. 403, ii. 291. Roman Catholic Church — relation of, to the state, i. 403; missions of the, i. 95, 97-8, 180, 259, 263. Sunday-school membership, ii. 362. Unfinished task, i. 95-100, 180-1, 223. Parana River, i. 56. Parochial schools — evangelical, i. 434. 437-8, 454; Roman Catholic, i. 424. Payta, Peru, doctor compelled to flee from, i. 115. Peace, influence of women toward, ii. 124-6. Pearson, Dr. Karl, quoted, i. 71. Pedagogy, i. 443, 483, 488. Penzotti, Rev. Francisco, persecu- tion of, ii. 288. People's Institutes, i. 295-296, 459- 460. Pepper, Charles M., quoted, ii. ^37- Periodicals, evangelical, published in Latin America, ii. 37-46, 72-3; numbers of, in various countries, iii. 73-4; lack of economy and plan at present, i. 166, iii. 73-4; need for, i. 83; union, instance of, i. 218. See also Magazines and Evangelical literature. Persecution — for distributing the Bible, i. 137, 216, 219, ii. 16-7, 288-290; of evangelical Chris- tians, i. 223, ii. 242-3, 334; Roman Catholic Church losing its power of, i. 137, ii. 297. Personal work — promotion of, ii. 409; by missionaries, i. 350-1, ii. 251-2, iii. 168, 174, 176. Peru: Accessibility, i. 170-2. Area, i. 58, 170, 221. Bible distribution, ii. 16, 288. Brigands, i. 124. Climate, i. 221. Commerce, i. 55, 57. Cooperation, plans for future, iii. 8S-7. Delimitation of territory, in. 26-7. Education — -evangelical, i. 431, 432, 446, 476, ii. 148; coopera- tion in evangelical, iii. 38; Roman Catholic, i. 141, 380, 421, 423; state, i. 388, 400, 403, 405, 406, 407, 410, ii. 143-4; centralization of administration in state, i. 113; religious in- struction in state, i. 403; tem- perance instruction, ii. 253; school-buildings rented for state, i. 113; elementary, i. 400, 403, 405, 406, 407, 410; secondary, i. 446; higher, i. 380, 419, ii. 142; normal, i. 113. .i73. ii- 140. 143; women, i. 173, ii. i43i 144! percentage of population in school, i. 112. Evangelical church — witnessing power of, i. 150; discipline, iii. 41; membership, iii. 41; com- mon name for national in- digenous, iii. 87; requirements respecting church buildings, i. 32. Fertility, 1. 55. Foreigners, i. 73. Geographical features, i. 221. Government, cooperation of, with evangelical missions, iii. 57. Imm.igration, i. 60-1. Independence, winning of, i. 64. Indian presidents of, i. 69. Indians — a great asset, i. 171; spiritual neglect of, i. 91-2, 93- 4, 117, 155, 171-3. 221, ii. 136, 137; pagan survivals among, i. 253; preponderance of, i. 251; evangelical missions for, i. 171- 3; claim of, on evangelical Christians, i. 221; inadequate work for, i. 155; Roman Catho- lic missions among, i. 91. Inquisition, ii. 289. Intemperance, ii. 253; warfare against, i. 118-120. Literature, cooperation and pro- duction of evangelical, iii. 33; Rationalistic, i. 80. Missionary force, i. 172, 221, iii. 26-7; number of societies, ii. 362, iii. 73; distribution of the, i. 221. Missionary work, i. 170-3, 221, ii. 148, 167, 185, 288, 289, 327-8, iii. 26-7, 33. 41, 53, 57. 85-7; attitude toward, i. 135-6- -J^^ also Statistics and Education (above). National Temperance Society, i. 120. Overlooked areas and peoples, i. 91-2, 171-3, iii. 27. Population, i. 58, 170, iii. 73; analyzed, i. 68, 170. Products, i. 55. Public health, i. 114-5. Religious liberty, i. 132, 221, 403; struggle for, ii. 288, 289-290, 291-2, 294. Roman Catholic Church — opposi- tion to the, 81; losing hold, i. 80; relation of, to the state, i. 132, 403; situation of, i. 80-1, 132; cooperation with the, iii. 53- Salaries of workers, 111. 41. Sanitation, i. 127. Social morality, ii. 232. Unfinished task, i. 170-3, 221. Universities, i. 172, 419-420, 544 INDEX Women, ii. 13 1-2, 166. Y. W. C. A. needed, ii. 167. Pessimism — crisis before the church due to, i. 77; of modern Latin- American idealists and littera- teurs, iii. 380-4. Pezet, Don Federico Alfonso, quoted, i. 429-430. Philanthropic schools, i. 435-7. Philanthropic work of Christian mis- sions as means of upbuilding indigenous churches, i. 144-5. Philosophy — irreligious, i. 302-3; pessimism predominant, iii. 380- 384; foreign influences upon, i. 251- 2, 302, 306, 307; Christianization of, i. 305-9; theology has small place in, i. 342; missionary's study of the history of, i. 323; bibliog- raphy of books in Spanish on, ii. 64. See also Pessimism, Rational- ism, Religion, and addresses, iii. 290-304. Photographs, use of, in creating in- terest in missions, ii. 395-6. Photography, efficient use of, ii. 412-3. Plata, Rio de la — cities on the, i. 73 ; survey of the situation in the valley of the, i. 222. Playground movement, i. 458, iii. „58. Poetry, characteristics of Latin- American, ii. loi; idealism of, i. 271-2, iii. 379-80; idealism of, gone, iii. 380-4. Policy, missionary. See Missionary policy. Political idealism, i. 47-8, 252, 269- 273; religious background of, i. 315; a common bond between the Americas, i. 312-3; social pessim- ism of modern, iii. 381-4. Political inheritances of Latin Amer- ica, i. 62-7, 246-7, 252, 266-273; isolation, i. 266-9; democratic idealism, i. 269-273; struggle for freedom, ii. 123; Spanish, i. 252, 257, 429-431. Political isolation, i. 266-9. Political problems, unsolved, i. 65-6. Political stability, i. 52, 64-5. Politics, passion for, i. 52. Popular education — t r a d i t i o n s against, i. 401; handicaps to, i. 431; indifference of Roman Catho- lic Church to, i. 402; leaders com- mitted to, i. 52; ideals of, i. 429- 431; Christian obligation to pro- vide, i. 1 1 1-4. Population, i. 47, 58, iii. 72-3; by languages, i. 127; by races, i. 67-8; of capitals, i. 123; possible future, i. 62, 70-1; racial basis of, i. 249- 250, {See also Racial inherit- ances) ; rate of world's growth of, i. 284; room for surplus, i. 58- 62; sparseness of, i. 58, 59. See also the various countries. Porto Rico: American occupation, i. 67, 131. Area, i. 164. Commerce, i. 55. Conferences and conventions, in- terdenominational, iii. 49-50. Cooperation — present, i. 164, 218, ii. 323, 324-5. iii. is; planned, iii. 87-9. Delimitation of territory, iii. 13, 27-9, 129. Education — evangelical, i. 443, 448, 457, 458, 461, 483, 484. 492, 496, iii. 39; cooperation in evangelical, i. 492, iii. 39; Roman Catholic, i. 422; state, i. 403; religious instruction in state, i. 403; elementary, i. 403; secondary, i. 443, 448; indus- trial, i. 448, 483, 484; theo- logical, i. 457-8; coeducation, i. 496; percentage of population in school, i. 112. Evangelical church — s p i r i t u a 1 state of, i. 149-150; strength of, ii. 322; statistics of, i. 218; membership and discipline, iii. 41 ; strong feeling for a national indigenous, iii. 65, 66; common name for, iii. 89. Evangelical Union of Porto Rico, iii. 142-3; constitution of, iii. 109-110. Federation of evangelical churches in, iii. 34. Fertility, i. 53. Foreigners in, i. 72. Government — stability of, i. 64- 5 ; cooperation of, with evan- gelical missions, iii. 57. Influence of, on Venezuela, i. 138. Literature — cooperation in produc- tion of, i. 218, iii. 34; central depository for, iii. 34. Missionary force, iii. 28; num- ber of societies, ii. 363, iii. 73- Missionary work, i. 164, 218, 266, ii. 184-85, 213, 322-3, 324-s, iii. 27-9, 33-4. 41, 49, 53-4, 57, 66, 87-8, 142-4. Sec also Edu- cation, evangelical (above), and Statistics and education (above). Population, i. 59, 164, iii. 73; analyzed, i. 68. Products, i. 55, 485. Religious liberty, i. 403. Roman Catholic Church — situa- tion of the, i. 79, iii. 364-5; relation of the, to the state, i. 403; influence of evangelical missions on the, iii. 364-5. Salaries of evangelical workers, iii. 41. Sanitation, i. 126. Unfinished task, i. 164, 218. Union seminary, i. 457-8. INDEX 545 Positivism, i. 82. See alio Ration- alism and Philosophy. Prayer — new meaning possible in Latin America, i. 279; as a uni- fying force, ii. 450-1, iii. 91 -s; as effective cooperation, iii. 92-5; in the church in the field, i. 279, ii. 243-4, 318; enlistment of in- tercessory, for Latin America, ii. 444-5; methods employed to promote, ii. 373-6; refle.x in- fluence of intercessory, iii. 94-5; reasons for urging united inter- cessory prayer, iii. 92-5; at the Panama Congress, i. 30-1; Christ's last prayer, iii. 96. "Preeminence of Christ, The," ad- dress on, iii. 197-204. Prejudice — against evangelical mis- sions, i. 134-8; against people from Protestant countries, i. 129; education as a means of over- coming, i. 468. Prensa, La, i. 50. Preparation of missionaries. See Missionaries, preparation of, and Board of Missionary Preparation. "Price of Leadership, The," address on, iii. 330-340. Priests, i. 92, 93. See also Roman Catholic Church. Primary education. Sec Elementary education. "Principles and Spirit of Tesus Essential to Meet the Needs of our Time, The," address on, iii. 361-8. "Principles and Spirit of Jesus Essential to Meet the Social Needs of our Time, The," address on, iii- 369-386. "Problems of Latin-American Wom- anhood in the Home," address on, iii- 350-7- Products, the principal, of Latin America, by countries, i. 53-6. Program — need of a continental, i. 228; need of a comprehensive, i. 187-8; needed for all classes, i. '94- ... Proselyting — evangelical missions in Latin America not proselyting, ii. 301, 440. Protracted meetings, ii. 249-250. Public benevolent institutions, dis- crimination in, against non- Roman Catholics, ii. 294. Public worship, i. 281, ii. 248, 259- 260, 289, 290, 291, 297, 307; at- tendance on, ii. 243. Publicists, influence of, in shaping opinion regarding Latin America, ii. 396-8. Publicity of missions, ii. 388, 416-7, 441-2; interdenominational co- operation in, iii. 70; interdenomi- national bureau for, iii. 102. Publishers of Spanish and Portu- guese publications, ii. 61-2. Q Qualifications of missionaries, i. 215, 317-321. 351. 473. 555. iii- 92-3. 163-178, passim; findings of Com- mission II concerning, i. 327. guesada, Ernesto, i. 49. _uestionnaires of the commissions —sent out, i. 15. See also the various commissions, tables of contents. Quichua Indians — descendants of the Incas, i. 92; the Bible par- tially in the language of, ii. 97; spiritual neglect of, 1. 92, 155-6. Quito — Bible distribution, ii. 16; province of, i. 64. Race — of the future, i. 67-71, 251; conditions of fusion, i. 71. See also Racial inheritances and Im- migration. Race prejudice, i. 69-70. Races — social relations of the, i. 70; treatment of backward, i. 117-8. Racial complexity, i. 249-251, 400. Racial distribution, i. 67-9. Racial inheritances of Latin Amer- ica, i. 67-9, 72-4, 128, 250, 252, ii. 229; Indian, i. 67-70, 72-4, 84- 102, 103-4, 214, 220-1, 225-6, 245- 251, ii. 136-7, 229; Spanish, i. 249-251, ii. 128; Portuguese, i. 249-251; Negro, i. 102, 218-9, 223- 4, ii. 230; Moorish, ii. 128, 230; Asiatic, i. 102-3, 160, 183-4, 217. Racial relations, as a factor de- termining the task, i. 128-132. Racial superiority — assumption of, by foreigners, i. 130-1. Railroads, i. 123-5; mileage, i. 56. Ramirez, Sr. Gonzalo, i. 66. Rankin, Melinda, ii. 115-7; quoted, ii. 214. Rationalism, i. 77-83, passim, 154, 212, 224, 231, 233, 234, 354, 521, ii. 26; prevalence of, i. 232-3; French influence upon, i. 252. See also addresses, iii. 290-304, Phil- osophy and Religion. "Reality in Religion," address on, iii. 227-236. Reclus, quoted on population, i. 62. "Recovery of the Apostolic Con- ception of God, The," address on, iii. 244-252. Red Cross Society, i. 117. Redemptionists, Order of, i. 396; mission of the, i. 103. "Reductions," i. 263. _ Reflex influence of missions, ii. 356, .137, 439. 446, iii. 132. Reflex influence of the Panama Congress, i. 33. Reformation, The, i. 323, iii. 51, 127; analogy with, i. 148-9; needed 546 INDEX in Latin America, i. 140, iii. 149- 150, 361, 364-s; influence of, toward denominationalism, iii. 17-8. Reforms, attitude of missionaries toward, ii. 299-300, 441, iii. 156-7. Regional conferences, i. 23, 24. "Religion, Reality of," address on, iii. 227-236. Religion, status of, in Latin Amer- ica— among the educated classes, i. 76-83, 192, 211-2, 232-3, 247, 301-3, ii. 238-9; among foreigners, i. 74-5, 102-3, 153-5, 217, 227; among Indians, i. 84-5, 87-97, 100- 2, 103-4, 1 18-9. 155-6, 192. 212-3. 214, 215-7, 225-7, 253-4, ii- 136-7. 204-5; among Negroes, i. 84-5, 102, 103, 217-8, 218-9; among stu- dent classes, i. 157, 212, 224-5, 247; by areas, i. 79-83, 85-104, 149-152, 159-185, 214-224; Chris- tian Science, ii. 33; cults, i. 79, 80, ii. 33; evangelical Christianity, i. 134-8, 148-152, 159-185, 19.3-4. 215-227; 265-6, 337-8, ii. 240-7, 249-251, 253-260, 261-4, 268-273, 304-311, iii. 51-2, 166; Hinduism, i. 160, 183; Mohammedanism, i. 160, 183; morality, i. 120-2, ii. 134, 231-3, 237, 252-3, {See also Social morality) ; Mormonism, ii. 33; pagan survivals, i. 84-5, 87- 97, 100-2, 103-4, 118-9, 215-6, 217- 8, 253-4, ii. 231; Roman Catholic- ism, i. 76-83, 87, 90, 92, 97-8, 129, 132-4, 212, 219, 224-s, 231, 263- 5. 301-3. 326, 521, iii. 51-2, 135, 141, (See also Roman Catholic missions) ; Spiritism, i. 79, 80, ii. 27, 33- See also Philosophy, Pes- simism. Religion leads to immorality, belief that, iii. 59. Religious inheritances of Latin America — foreign influences, i. 154, 252, iii. 35; Roman Catholic, i. 77-8, 129, 215-6, 222, 252, 254- 265, 338, ii. 230-3, 257-9, 259-260, 288-290, iii. 51-2, 166; pagan sur- vivals, (See Pagan survivals) ; prejudice against evangelical Chris- tianity, i. 135-8; immigration, i. 74-5; missionaries need to know the, i. 249, 322-3, 339-340; mis- sionary message must be adapted to the, iii. 158. Religious instruction, i. 402-3, 448- 9, 461-3, 474, 489, 498, 509, 525, 550, 567; laws relating to, ii. 293-4- Religious liberty — present degree ot, i. 216, 219, 221, 222, 231, 263, ii. 288-9, 290-302, passim; struggle for, ii. 28S-290, 291-2, 294; gradual recognition of the principle of, i. 263; as a factor determining the task, i. 132-4, 231; the right to, i. 104-5. Religious prejudices against evan- gelical missions, i. 134-8. Religious worship. See Public wor- ship. Renaissance in Latin America, i. 487. Reports of Commissions. See the various commissions. Republics. See Historical inherit- ances and Inheritances, and the various countries. Resolutions — at Edinburgh regard- ing Latin America, i. 7-8; con- cerning attitude of the Panama Congress, i. 16; concerning spirit of the Panama Congress, i. i8-g; calling for a continuation com- mittee, i. 34-6, iii. 448-9. Resources — of the church, sufficient for the task, ii. 452; of Latin America, i. 53-8. Revolutions, i. 64-5. See also the various countries. Rio de Janeiro — commercial inter- ests in, i. 57; considered as meet- ing-place for the Congress, i. 11- 2; education, ii. 140, 144, 148, 150; seminary in, i. 455; Faculty of Medicine of, i. 51; harbor of, i. 52; image of Christ in gilded casket in, iii. 141 ; regional con- ference in, i. 24; sanitation, i. 51, 126; physical education, i. 117; work for sailors in, i. 145; union church in, iii. 64; union evangelical hospital in, iii. 135. Ritual in evangelical churches, ii. 248. See also Public worship. Rivers, i. 124-5. Rockefeller Foundation, attacking hookworm, i. 115. Robinson, C. H., quoted, i. 265. Roman Catholic Church in Latin America, The : Assumed to be type of all Chris- tianity, i. 353. Attitude of missionaries toward, i. 327-8, 344-8, ii. 1 16-7, iii. 12- 3, 43, 51-4. 76-7- Attitude of public officials toward, ii. 296. Attitude of — toward Bible dis- tribution, ii. 16-7, 18; toward civil marriage, ii. 293; toward evangelical missions, i. 134, ii. 204-5, 292. Belittles evangelicaj missions be- cause of denominational divi- sions, iii. 25, 29, 65, 74-5. Claims upon evangelical Chris- tians to labor side by side with, i. 104, 129, ii. 438, iii. 52. Conformity to the rites of — in baptism, i. 80, 83, 92, 103, 181; confession, i. 81, 82, 222; in burial, i. 79, 83, 92; in mar- riage, i. 79, 80, 83, 92, 133, 181. Conversions to, a wholesale proc- ess, i. 215, 262-j. INDEX 547 Cooperation of evangelical mis- sions with, iii. 12-3, 51-4, 76-7, 131-2. 134. 135-6, 159- Countenances — lotteries, i. 122; pagan practises among the In- dians, i. 87, 253-4. Defections from, i. 264, 301. Different from the Roman Catholic Church in Protestant countries, i- 322-3, 350, 351-2, ii. 438. Educated classes and, i. 301-3. See also Religion. Educational activities of, i. 418- 425. See also Roman Catholic missions. Evangelistic note lacking, i. 140. Excommunication for attending evangelical meetings, ii. 251. Exploitation of the Indians, i. 91, 93- Formalism of, makes evangelical simplicity seem cold, i. 281. Helpless before rationalism, i. 303. Hierarchy, i. 262. High cost of marriage in, ii. 232-3. Historical background of, i. 254- 263. Hold of — upon Latin America, ii. 251, 352; admitted lost, by some of its priests, ii. 43S ; upon in- tellectual aristocracy, lost, i. 157, 180, 303; upon the women, i. 77, 222, ii. 128, 164, 167, 185- 6, 201, 205. Images, i. 363-4, iii. 141. Inadequate accommodations of, i. 82. Inadequate conception of sin, ii. 231-2. Indifference to education of the masses, i. 402. Influence of evangelical missions upon, i. 530, ii. 322, iii. 364-5. Influence of Protestantism upon, i. 35, ii. 98, iii. 361. See also Reformation. Influence of Spain upon, i. 254-6, 268. _ Inquisition, i. yy, no, 261, 262, 268, 313, 323, ii. 10, 289. Laymen not given a chance in, i. no. Medieval, of Spain, transplanted, i. 261, 265. Militant fanaticism and ecclesias- tical ambition, i. 260-2. Mingled devotion and violence of its policy, i. 256-8. Missionaries, evangelical — attitude of, toward, i. 327-8, 344-8, ii. 116-7, ii. 12-3, 43. 51-4, 76-7; need to know the history of, i. 322-3, iii. 166-7, 176. Modernist movement in, i. y/. Neglect of — toward the Indians, i. 87, 88, 90, 97-8; in social problems, i. 122, 282, 354-5. Organization, i. 262. Pagan influences upon, i. 92, 215- 6. Sec also Pagan survivals. Persecuting power of, lost, i. 137, ii. 297. Political institution, the church as a, i. 78, 344-5. 402-3. iii. 135. Political power of, ii. 288-294; as state church, i. 263, 403, ii. 291. Prerogatives and exemptions of, i. 263-4. . , Present occupancy nominal, i. 263-5, ii- 438. Priests — proportion of, to the population, ii. 438; decreasing number of, i. 93; character of the, i. 92; attitude of the people toward the, i. 81, 82-3, 92, 215-6. Reformation, profited little from the, i. yy, iii. 361. Religious inheritances of Latin America from, i. 77-8, 129, 215- 6, 222, 252, 254-265, 338, ii. 230-3. 257-9, 259-260, 288-290. Religious liberty and. See Reli- gious liberty. Responsible for religious destitu- tion, i. 264-5. Rights denied by, i. 104-110. Social gospel — overlooked by, i. 122, 282, 354-5; being forced upon, i. 355. Spiritual state of, i. 263-5. State support of, i. 133, 403. Status of, i. 76-83, 87, 90, 92, 97-8, 129, 132-4, 212, 219, 224- 5, 231, 263-5, 301-3, 3^6, 403, S2I, 111. 51-2, 135, 141. Sunday observance, ii. 257-8. Teaching orders, i. 423-4. Unity of, formal rather than spiritual, i. 313-4. Universities founded by, i. 379- 381. Roman Catholic education, i. 418- 425, 544, ii. 153-6; aims of, i. 268; curriculum, i. 422; Depressed classes, i. 418; elementary, i. 421; neglect of, i. 511; emphasis in, i. 419; higher education, i. 424, (See also Universities); influence of evangelical educa- tion on, i. 468; limitations of, i. 268, 418-9; masses, i. 418; modern, i. 418-425; past, i. 418; progress, i. 418-425; papal concordats, i. 425; parochial schools, i. 424; secondary, i. 418- 9; statistics, i. 419, 421, 422, 423; religious instrviction, i. 402-3, 498, 550; teaching orders, i. 396, 418, 423-4; theological, i. 418-9, (See also Theological education) ; uni- versities, i. 380, 382-6, 396, 419- 421; women, ii. 153-6. Roman Catholic missions, i. 88, 90, 91. 93, 94. 95, 98, loi, 102-3; ardor and persistence of the mis- sionary orders, i. 258-63; Domini- 548 INDEX cans, i. oo, 258, 259, 262, 420; early in Latin America, an enter- prise of the Spanish crown, i. 254- 8; failure of, i. 265; heroic work of early, iii. 13; Jesuits, i. 90, 180, 258, 259, 263, 268, 396, 419, 420, 421; little prospect of exten- sion to reach the depressed classes, i- 87, 93, 97-98, iii. 14; Redemp- tionists, i. 103, 396; Salesian Friars, i. loi, 417. Roman Catholics in Latin America — attitude of laity toward evan- gelical missions, iii. 14-5; co- operation of, with evangelical mis- sionaries, 51-4, loi, 103, 131-2, 159; prejudices of, against Prot- estant peoples, i. 129; prejudices of, against Protestantism, i. 311. Romance, lack of, in missionary work in Latin America, ii. 352. Roosevelt, visit of, i. 137, ii. 354. Root, Elihu, i. 66; visit of, i. 137, ii- 354; quoted, i. 283. Ross, E. A., cited, i. 49, iii, 119, 120, 425, ii. 127, 132, 133, 139, 146, iii. 77. Rousseau, i. 302. Rowe, Professor, cited, ii. 139. Rubber, iniquities of the trade in, i. 125. Rural churches, i. 553. Salesian Friars, i. loi, 417. Salvador: Education — ^Roman Catholic, i. 422; state, i. 403, 405, 407, ii. 145; religious instruction in state, i. 403; elementary, i. 40^, 405, 407; women, ii. 145. Immigration, i. 60. Indians, spiritual neglect of, i. 215. Missionary^ force, number of so- cieties, ii. 362. Missionary work — reasons for in- adequate, i. 215; kind of, needed, i. 215. See also Sta- tistics. Religious liberty, i. 403. Roman Catholic Church, relation of, to the state, i. 403. Sanitation, i. 115. See also Central America, through- out. San Bias Indians, ii. 204-5. Sanitation, i. 51, 126-7, 142, ii. 301; cooperation between governments and missionaries in, iii. 57; prepa- ration of missionaries in, iii. 167; need of magazine for women, featuring, ii. 186-7. San Juan, regional conference in, i. 24. San Martin, i. 63, 66. San Salvador. See Salvador. Santiago, Chile, i. 63; education in. i. 441, ii. 144, 148, 152, iss; regional conference in, i. 24; mis- sionary work in, ii. 249; union theological seminary in, i. 456-7; Instituto Ingles, i. 441; morality in, ii. 222; University of, i. 420. Santo Domingo — American influ- ence, i. 219; American interven- tion, i. 67; area, i. 59, 161, 218; commerce, i. 55; evangelization from Porto Rico, possible, iii. 144; government, stability of, i. 219; immigration, i. 62; missionary force, number of societies, ii. 363, iii. 73; missionary work, (See Statistics) ; overlooked areas and peoples, i. 161-2; population, i. 59, 161, 318, iii. 73; analyzed, i. 68, 218; Roman Catholic mis- sions, early, i. 259; unfinished task, i. 161-2, 218-9. Santos, i. 126. Sao Paulo — city of, i. 57, ii. 149, 150; state of, i. 54, 73, 113. Sarmiento, i. 66. Scholarships similar to the Rhodes scholarships for Latin America, i. 229. Schools. .S"^^ Education. Science — and Christian faith, i. 576- 7; contributions of Latin America to, i. 50-1. "Science, Contributions of Modern, to the Ideal Interests," address on, iii. 290-5. Scriptures. See Bible. Seamen's societies, i. 145. Secondary education: Chiefly in private institutions, i. 113- Coeducation, ii. 142. Evangelical, i. 443-450, 474-5, ii. 152, 179-180: Catalogs, i. 449-450. Curricula, i. 444-5. Language of instruction, i. 443-4- Normal schools for girls, i. „444-S- . Origins, 1. 443. Popularity, i. 443-4. Roman Catholic, i. 418-9, 421-3. State : Defects of, i. 393-4, 398. Curricula, i. 394-5. 397-8- Foreign influence upon, i. 294-5. Roman Catholic control of, i. 396, 419. Statistics of, i. 396. Student life, i. 394. Systems of, i. 392-8. "Secret of the Mighty Work of God, The," address on, iii. 253-8. Secret societies, iii. 175. Self-government of the evangelical churches, ii. 233-6. Self-propagation in the evangelical churches, ii. 246-7, 262-272, 330-1. Self-support in the evangelical INDEX 549 churches, i. 147-8, 51 1. S^S. 5S3f ii. 261-273, 308-9, 319-320, 327-8, 330-1. 336, iii. 146; instances of, i. 151, 475; tithing as a means of, »• .553- Seminaries, theological — evangelical mission, i. 454-8; erected by the indigenous church, i. 151. Separation of church and state, i. 402-3, ii. 297-300. See also Reli- gious liberty. Sermons on Latin America, ii. 377-8. Sex — education regarding, i. 120-1. See also Social morality. Sin — inadequate conception of, ii. 231-2. Singing, i. 363, ii. 248, 259. See also Hymns. Skepticism, i. 78, 79. See Rational- ism, Religion, and Philosophy. Social changes — religious issues of, i. 286-7; rapid and dangerous, i. 287-8. See also Industrial revolu- tion. Social gospel — an essential part of the evangelical message, i. 282; the evangelical churches and the, i. 283-300; finding of Commission II on, i. 326; overlooked by the Roman Catholic Church, i. 122, 282, 354-5; essential in present world crisis, i. 354; as point of contact with individuals, i. 354- S; defined, i. 355; danger of over- emphasizing, i. 356; demonstrates Christianity, i. 297-9. See also Evangelical message. Social grouping, i. 69-70. Social inheritances of Latin Amer- ica, i. 69-70, 249-252, ii. 20-1, 128, 200-1, iii. 136; missionaries need to know the, iii. 165-6. Social justice, leaders committed to, i. 52- Social legislation, in Uruguay, i. 65- . Social morality — campaign for, i. 120-1; conditions of, i. 108; double standard of, i. 121, ii. 133-5; helplessness of leaders to restore, i. 108; raising the stand- ards of, i. 470, iii. 57; responsi- bility of the Roman Catholic Church for lack of, ii. 293; suf- fering due to lack of, ii. 133-5. See also Morality, Marriage, and Divorce. "Social Needs of our Time, The Principles and Spirit of Jesus Essential to Meet the," address on, iii. 369-386. Social problems — application of Christianity to, i. 11 1-122; su- periority of preventive to reme- dial solution, i. 288-9; neglect of, by the Roman Catholic Church, i. 122, 282, 354-5- Social service — the religrious value of, i. 292-300; an integral part of the missionary program, i. 292-4; as preparation for the gospel mes- sage, i. 297-9; training workers for, i. 466-7; a new and practical method of, i. 289-291; for and among women, ii. 192-3, 201-2. Social standards inherent in Chris- tianity, i. 3I4-S- Social survey of Montevideo, i. 360. "Social Work for the Women of Uruguay," address on, iii. 348-9. Socialism, French influence upon, i. 252. Socialists in Argentina combat in- temperance, i. 120. Societies, missionary. See Mission- ary societies. Souza, de, i. 259. South America: Accessibility, i. 285. Education — evangelical, i. 432; Roman Catholic, i. 396, 418, 419, 423; state, i. 395 ; second- ary, i. 396; higher, i. 419. Fertility, i. 284. Foreigners in, i. 75. Indians, ii. 136. Missionary force — student volun- teers among the, ii. 389; num- ber of societies, ii. 362. Missionary work. See Statistics. Population, density of, i. 284. Resources, i. 53, 54, 55, 284. See also the various countries. South American Journal, i. 57. Spanish Honduras. Sec Honduras. Spanish language. See Language. Speer, Dr. Robert E., cited, i. 317, 322-3, ii. 35, 277, 319. Spencer, Herbert, i. 302, 305, 314, iii. 290. Spiritism, i. 79, 80, ii. 27, 33. See also Religion. "Spirit, Our Attitude and," ad- dress on, iii. 183-196. Spiritual freedom, claims of evan- gelical Christians based on the ri^ht to, i. 104-110. Spiritual life — of the evangelical church, ii. 240-7, (See also Church in the field) ; literature for developing the, needed, ii. 26-7. Spiritual needs of Latin America, (See Opportunity) ; portrayal of, in the home base, ii. 404-6. Spiritual neglect — of the educated classes, i. 157, 225, 360, ii. 238, 306-7; of the foreigners, i. 155, 178-9; of the Indians, i. 155-6, 167, 17s, 181, 212-3, 226, ii. 137, 229; or the student classes, i. 157, 225. See also Religion and Opportunity. Star and Herald, of Panama, quoted, i. 27. State education : i. 278-417, table of contents, i, 367-8. 550 INDEX Adapted to ruling classes, i. 378, . 392. Aims of, i. 390. Centralization of administration, i. 113, 378, 404- Coeducation, i. 407, n. 141-5. See also Coeducation. Control of, i. 113. Curriculum, i. 399. Defects of, i. 408-410. Depressed classes, i. 379, 399; indifference of ruling classes to, i. 401; indifference of Roman Catholic Church to, i. 402. Differences between Latin Amer- ican and Anglo-American, i. 382-6, 413-4. Diversities in different coun- tries, i. 395-6. Elementary, See ElemfctHtary education. Foreign influence upon, i. 376, ^ 380, 394-6. Higher and professional, i. 378- 392. See also Higher educa- tion and Universities. Industrial, i. 399. Influence of evangelical educa- tion upon, i. 481-3. Influence of missionaries upon, ii. 176. Literary rather than practical, i. 399, 429-431- Normal school, i. 411-4. Over-reliance upon, i. 487. Progress, i. 399-400. Recruiting evangelical leaders from state schools, ii. 280-2. Relation of evangelical education to, i. 507-9. Relation of the Roman Catholic Church to, i. 402-3. Religious instruction in, i. 402-3. .Secondary education. See Second- ary education. Student life, i. 390-2, 459, iii. 59. Technical, i. 414-7. Traditions underlying, i. 378-9, 429-431. Universities. See Universities. Women, ii. 152-3, 156-7. State, separation of church and, i. ■102-3, ii- 297-300. See also Reli- gious liberty. Statesmanship, growth of, i. 66-7. Statistics of evangelical missions, i. 153: Edutational statistics by coun- tries, iii. 500. Educational statistics by societies, iii. SOI. General and evangelistic statistics by countries, iii. 472-3. General and evangelistic statistics by societies, iii. 476-7. Stereopticon lectures on Latin America, ii. 400, 409. Strategy in missions. See Mission- ary strategy. Student camps, Y. M. C. A., gov- ernment cooperation with, iii. 58-9- Student classes in Latin America — American Students' League, i. 392; Bible study classes, i. 342; characteristics of, i. 224; chiefly in cities, i. 123; Christian dormi- tories as means of reaching the, '• 558-9; "Claims of Christ on Thinking Men," address on, iii. 295-6; (See also iii. 290-4, 297- 304); conference for, i. 360, 459; equipment of, for general useful- ness, i. 466-8; evangelistic cam- paigns for, i. 358-9; indifference of, i. 354; influence of mission schools upon, i. 465-6; in Peru, defend evangelical schools, i. 136; international student federations, i. 392; irreligion of, i. 82, 224, (See also Religion); Latin -Ameri- can students in foreign countries, i. 342, 475; loyalty to each other, i. 391-2; necessity of reaching the, i. 211-2; need of coopera- tion in reaching, iii. 13-4; need of special workers among, i. 157, 225, 357; no organized life in universities, i. 390-2; number of, iii. 13; number of students in Latin America, i. 224, 341 ; pre- ponderant influence of, i. 224, 392, 478; recruiting evangelical leaders from among the, ii. 280-2; scholarships for foreign study, i. 229; social service undertaken by, i. 360; spiritual neglect of the, i. 157, 225; unbelief among the, i. 80, 212, 521; union evangelical churches for, iii. 79, 80; un- selfish service of, i. 342; Young Men's Christian Association and Young Women's Christian Asso- ciation, i. 11, 144, 360, 521-2, iii. 56. See also Educated classes and Missionary method. Student hostels, i. 459, iii. 59. Student international organizations, iii. 61-2. Student life, i. 390-2, 448-9, 459. iii. 59. Student Volunteer Movement, li. 389-392, 420-1, iii. 71. Student volunteers — enlistment of. ii. 420-1, number of, sent to Latin Am.erica, ii. 389, 391; train- ing of, in principles and practise of cooperation, iii. 103. Students from Latin America in foreign countries, i. 426-8, 522, 544, ii. 354; numbers of, i. 426, 544, iii. 130; an adequate pro- gram for promoting true friend- ship among, ii. 431-2; agencies for promoting the welfare of, i. 342, ii. 370-3; Committee to Promote Friendly Relations among Foreign Students, i. 427, 544, INDEX 551 ii. 371, 408; aid to, in Great Britain and Europe, iii. 134-5; means of helping students start- ing for foreign countries, i. 342, ii. 407-8; recruiting evangelical leaders from, ii. 409, iii. 130; public addresses by, ii. 408-9; scholarships similar to the Rhodes scholarships for, i. 229; women, ii. 203; unbelief among, i. 247. Sucre, 1. 63. Sunday observance, ii. 252-3, 257-8, 308, iii. 89; and church member- ship, ii. 237. Sunday schools — adaptability to all classes, i. 516; aims of, i. 517-8; as means of establishing indige- nous churches, i. 143; community vakies of, i. 516; conception of a layman, i. 109; conventions, i. 471; creation of interest at the home base through, ii. 380-1 ; cur- ricula, i. 157, 517; educational deficiencies, i. 516; extent of, in Latin America, ii. 254; evangeliz- ing agencies, ii. 331-2; evangeli- cal efficiency of, i. 518; graded lessons appearing, i. 157; increased efficiency of the world's organiza- tions, i. 560-1; membership of, in Latin America, ii. 368; mission- ary factor, i. 143, 560-2; needs of, i. 516-7; periodicals for the, ii. 44-5; pivotal importance of, i. 486-8; place of, ii. 253-4; pos- sibilities of, i. 518; religious training through, i. 461-3; stand- ards of, i. 516; training of leaders by the, i. 488, 560; training of leaders for the, i. 466. Support of evangelical missions — interdenominational development, iii. 70; extension of missionary work increases, ii. 421-2, 436, 437; measures required to secure ade- quate, ii. 401-422, 436-8, 440-1, 445-6, 448; unity, essential to secure adequate, ii. 436-7. See Expenditures. Surinam. See Dvitch Guiana. Survey — reasons for a scientific, i. 230; suggested plan for an ade- quate, i. 230; maps needed in, i. 188; necessary measures for furthering, i. 195-6; of all edu- cation as an aid to future pro- gram of evangelical education, iii. 102. See also Report of Com- mission I on Survey and Occu- pation, i. 39-235, table of con- tents, i. 41-4. Survey and Occupation, Report of Commission I on, i. 39-235; table of contents, i. 41-4. Task — big, appeals to the home base, ii. 439; impossible, demands unity, ii. 451, iii. 132-3; complexity of the missionary, i. 303; coopera- tive, factors determining the, i. 123-152; delicacy of the, iii. 92-3; of the church in the field, ii. 227, 304. See also Unfinished task. Teachers: In evangelical schools — employ- ment of Christian or non-evan- gelical, i. 477, 497-8; promotion of, difficult, i. 494; volunteer service of, i. 485; salaries, i. 439; training of teachers for government schools, i. 519-520, ii. 151; tributes to, i. 469-470, 471-2. In state schools — status of ele- mentary teachers, i. 408. In Sunday- school s — need of trained, i. 488; training of, i. 517- Temperance, ii. 252-3, 308, 328-9, iii. 89. See also Intemperance. Terry, T. Philip, quoted, i. 85. Text-books — production of, by Christian agencies, ii. 24-5; mis- sion study, ii. 387, 390, 410. Theological education, evangelical: Aim of, i. 513, 566. Cooperation in, iii. 36-9, 82-90, 99, 102, 112, 1 13-4, 153-4. Cooperation needed in, i. 528. Correlation with other types of education, i. 565. Curricula, i. 455-8, 513-4; reli- gious pedagogy, i. 488. Essential to evangelistic success, i. 478-480. Importance of, i. 512. Practical training, i. 515. Responsibility of evangelical mis- sions for, i. 507. Standards, i. 512-3; need of rais- ing, i. 577. LTnion schools of, needed, i. 515-6. Valuable for women, i. 478-9. Weakest spot in missions, the, i. 574- Weakness of, i. 565-6. Theological education, Roman Catho- lic, i. 418-9. Theological literature — bibliography of Spanish, ii. 63-4; need of, ii. 23-4; periodical, ii. 42-4. Theological seminaries — number of, i. 158; need of, i. 158, 216, iii. 38; union, i. 166, iii. 36-7, 38, 39; interdenominational coopera- tion possible in, iii. 36. Thcosophy, i. 80. See also Religion. Thomson, Dr. James, i. 431-2, ii. 15-7- Tiradentes, i. 63-4. '"Tourist Guide to Latin America," ii- 369, 396, 416. Tourists — enlightening of, ii. 416; opportunities of, to study mis- sions at first hand, ii. 396-8. See also Foreigners in Latin America. 552 INDEX Tracts, ii. 31-6. Tract societies, ii. 31-2, iii. 70. Training. See Missionaries, prepa- ration of, Latin-American work- ers, and Teachers. Transportation, with respect to accessibility, i. 123-5. Tres Arroyos, inadequate Roman Catholic accommodations in, i. 82. Trinidad, i. 74, 160, 161. "Triumph of Christianity, The," address on, iii. 387-405. Turk's Island, i. 160. U Unbelief — types of, i. 78-9; is of error, rather than by conviction, iii. 166; among educated and student classes, i. 76-83, 212, 521; in youth, i. 550; survey of, by countries, i. 79-83. See also Reli- gion and Educated classes. Unfinished task — analyzed, i. 153-9; by areas, i. 159-185, 214-224; mag- nitude of, i. 193-4; unevangelized populations, i. 84-104; discus- sions concerning the, i. 210-227, 233. See also Opportunity and Overlooked areas and peoples. Union, Christ's strikingly original solution of, ii. 451. Union churches, iii. 63-4, 79, 80, 155- Union evangeli(jral university for Brazil, plans for, iii. 80-2. Union of church periodicals, iii. 32, 80, 84, 89, 102. United States Bureau of Education, bulletin of, cited, i. 379. Unity — Report of Commission VIII on Cooperation and Unity, iii. 1-160. Unity: Adjustments on the field for the sake of, iii. 78. Aims of, i. 314, iii. 19-20. Augmented power in, ii. 449-450. Christ's strikingly original solu- tion of, ii. 451. Comprehension, not compromise, unity of, ii. 450, iii. 137-8. Eagerness for, should be tempered with_ judgment, iii. 93. Essential — before the Roman Catholic Church, iii. 25, 29, 65, 74-5; in establishing indigenous churches, i. 139; to win respect, i. 494; to secure adequate sup- port of missions, ii. 436-7, 448; spirit of unity essential in mis- sion schools, i. 476. Factors promotive of, iii. 145. Goal of, iii. 19. Growth of, effect of the, on the Congress, i. 4. In attempting seemingly im- possible tasks, ii. 451. Intercession, unity through, ii. 450-1, iii. 91-5. Latin Americans expect and de- mand, iii. 75. Phases through which unity must pass, iii. 150-1. Promotion of, the hardest task Christ gave, ii. 451. Reflex influence of missions to- ward, iii. 132. Roman Catholic Church — u n i t y essential before the, i. 313-4; lack of unity ridiculed by the, iii. 25, 29, 6s, 74-s; unity of the, formal rather than spirit- ual, i. 313-4. Underlying Protestantism, i. 280; expressed in preamble to the constitution of the Federal Council of Churches, iii. 18, 121. Underlying, throughout the world, 11. 450; instance of, i. ^348. Union catechism, iii. 30. Union churches, iii. 63-4, 79, 80, IS5- "Unity of all Believers, Christ's Vision of the," address on, iii. 237-243. 'Unity and Missions," referred to, iii. 30. Universities of Latin America: Evangelical : Catholicity essential, i. 475-6. Cooperation in, i. 478; in estab- lishing, iii. 90, 102. Curricula, i. 478. Culture, i. 477. Degrees, i. 477. Endowments for, i. 477-478. Equipment, i. 477. Evangelistic aim of, i. 477. Importance of, i. 475-8. Judgments of Commission III concerning, i. 475-8. Leavening influence of, i. 478. Need of, i. 521-2, 578, iii. 152; in strategic centers, j. 476, S50, 568-9. ela Relation to governments, i. 477. Should appeal to educated classes, i. 478. Union evangelical university in Brazil, plans for, iii. 80-2. Women in, i. 522. Roman Catholic: i. 396, 419-421. Curricula — early, i. 380; chiefly professional, i. 420. Only two, i. 419-420. Similar to European, i. 380. State: Age, i. 50, 380. Annual expenditures of, i. 568. Christian surroundings for, neededj i. 459. Coeducation in, ii. 142-3. INDEX 553 Control of, by the state, com- plete, i. 390. Different from Anglo-American, »• 382-392, passim. Exert little character-building influence, i. 391. Faculties — professional men, i. 382-6, 387-8. Founded by the Roman Catho- lic Church, i. 379-381; rapidly secularized, i. 381-2. Issue no catalogs, i. 391. Need of vital Christianity in, i. 108. Organization of, meagre, i. 388-9. Physical unity, lack of, i. 386-7. Placing Christian leaders at \ the, i. 157, 529. Professions open only through the, i. 389-390. Recruiting evangelical leaders from the, ii. 280-2. Religious object in founding, i. 380. Student life in, i. 385; lack of organized, i. 390-2. University, Junior, i. 385. University of La Plata, plea for development of character in, i. 108. University of San Marcos, i. 382-3 — unbelief in, i. 81; intemperance in, i. 119. University of Urugviay, social serv- ice group in, i. 360. Unoccupied areas, i. 84-104, 141, 166, 181, 183; claims of the, i. 84-104; need of medical missions in, i. 142. See also Unfinished task and Overlooked areas and peoples. Unsanitary conditions. See Sani- tation. Urgency. See Opportunity. Uruguay: Area, i. 58, 179. Bible distribution, ii. 16. Commerce, i. 54. Conferences and conventions, in- terdenominational, iii. 46-7. Cooperation, i. 179. Education— evangelical, i. 436, 458, 459, ii. 148; state, i. 223, 38s. 392, 400, 403, 405, 407, 410, ii. 142-3, 146; religious {instruction in state, i. 403 ; temperance instruction in state, ii. 253; elementary, i. 400, 403, 405, 407; secondary, i. 385, 412; higher, i. 458, ii. 142-3, 146; women, ii. 142-3, 146; percent- age of population in school, i. 112. Fertility, i. 53. Foreigners in, i. 73. Government — stability of, i. 65; cooperation of, with evangelical missions, iii. 57-8. Illiteracy, i. 399. Immigration, i. 59; as field for, i. 60-1 Independence, winning of, i. 64. Indians, small percentage of, i. 222. Missionary work, i. 179-180, ii. 148, 254, 29s, 328, iii. 46-7. 57- 8; number of societies engaged in, ii. 362, iii. 73; attitude toward, i. 137. Sec also Sta- tistics and Education (above). Population, _i. 61, 179, iii. 73; analyzed, i. 68. Products, i. 54. Religious liberty, i. 403, ii. 291. Religious status of, i. 82, 179, 223. Roman Catholic Church — relation of, to the state, i. 403; hold of, on women, i. 223; situation of the, i. 82. Sanitation, i. 126. Social legislation, i. 65. Social work for the women of, iii. 348-9. Sunday-school membership, ii. 362. Unfinished task, i. 179-180, 222. Waldensian colonies in, i. 154-5, 180. Woman's Christian Temperance Union in, ii. 169. Women, ii. 168, iii. 348-9. Valparaiso, i. 75, 145. Venereal diseases, influence of, on infant mortality, ii. 133. See also Social morality. Venezuela: Accessibility, i. 103, 125. Area, i. 58, 59, 185, 220. Ilible distribution, i. 185. Climate, i. 220. Commerce, i. 55, 56. Education — evangelical, i. 432; Roman Catholic, i. 420, 421-2; state, i. 392, 403, 405, 407; reli- gious instruction in state, i. 403; without a state school-building, i. 185; elementary, i. 403, 405, 407, 422; higher, i. 420, 422. Evangelical church — witnessing power of the, i. 152; only two buildings, i. 158. Fertility, i. 55. Government — cooperation of, in missions, i. 103. Illiteracy, i. 399. Immigration, i. 60. Missionary force, i. 220; number of societies, ii. 362, iii. 73. Missionary work, i. 184-5, 220, ii. 202-3; open to, i. 138; why results are meagre, ii. 202. See also Statistics and Education (above). Overlooked areas and peoples, i. 184-5. 554 INDEX Population, i. 58, 59, 184, 220, iii. Ti. Ports blockaded, i. 67. Products, i. 55. Race ability and virility, i. 220. Religious liberty, i. 403. Revolutions in, i. 65. Roman Catholic Church — status of, i. 83, 104; relation of, to the state, i. 403; early missions of the, i. 259. Sanitation, i. 115, 127. Sunday-school membership, ii. 362. Unfinished task, i. 184-5, 220. Universities, i. 420. Vernacular. See Language and Mis- sionaries, preparation of. Vice — among the Indians, i. 93, 95, 117; industrial education as a preventive of, i. 484-5. See also Social morality. Villaran, Professor, quoted, i. 430-1. Virgin Mary — worship of, i. 352, 556, ii. 22; secret of the worship of, i. 345; as point of contact in the evangelical approach, i. 345. Vision must be imparted to the church in the field, ii. 235. Visiting nurses, ii. 184-5, 203, 206. Visitors to the Panama Congress, i. 21-2, iii. 461-2. Visits of diplomats and church leaders to Latin America, i. 137, ii- 354- ''Vital and Conquering Power of Christianity — How Realized and Maintained, The," address on, iii. 406-415. "Vitality and Conquering Power of Christianity — How Realized and Maintained, The," address on, iii. 416-428. Vital statistics, i. 114-6, ii. 133-4, 186, 207. Voltaire, i. 302; church built by, ii. 321. W Waldensians, i. 154-5, 180; as source of evangelical workers, iii. 147-8. Wars — few international, i. 64 ; in- fluence of women toward abolition of, ii. 124-6. See also European war. Washington — San Martin likened to, i. 66. Water power, i. 54. Waterways, i. 56. Watts, Martha, ii. 118-9. Wesley, John, i. 160, 281. West Indies: Climate, i. 126. Education — evangelical, i. 454; Roman Catholic, i. 419, 422; state, i. 415; higher, i. 419, 454. Foreigners in, i. 72. Missionary force — student volun- teers among, ii. 389; number of societies, ii. 363. Missionary work, i. 159-161. See Statistics and Education (above). Overlooked areas and peoples, i. 160. Sec also Cuba, Jamaica, Porto Rico, Bahama Islands, Trinidad, Turk's Island, Lesser Antilles. West Indies, letter from the Arch- bishop of the, iii. 190-1. White slave traffic, i. 121. See also Social morality. Will, absence of word for, i. 148. Wilson, President, quoted, i. 299, 300. Winter, Nevin O., ii. 127. "Womanhood in the Home, Prob- lems of Latin-American," address on, iii. 350-7. Woman's Christian Temperance Union, i. 120, ii. 165, 169, 328-9. "Women in the Home, The Ap- proach to Latin-American," ad- dress on, iii. 341-7. Women in Latin America : Brighter than the men, ii. 129- 139- Burdens of, ii. 133-4. Business, ii. 129-133. Children, influence upon, pre- dominant, ii. 139, 176. Classes of, ii. 127-137; gulf be- tween the, ii. 131. Clubs, ii. 165-9, 172-3) 207. Culture, ii. 126, 127. Depressed classes, ii. 133-7, 203, 212. Economic independence, ii. 129- 133- Education, ii. 138-160; aims of, ii. 140-1; coeducation, ii. 141-5; curricula, ii. 156-7; elementary, ii. 159; emphasis upon, by wom- en's mission boards, ii. 175-180; evangelical, ii. 147-152; for- eign influence upon, ii. 141; higher, ii. 214-5; few women taking higher, ii. 158; inade- quate provision for, ii. 145-7; industrial, ii. 212; Latin Amer- ica developing her own sys- tem for, ii. 157-8; leisure class, ii. 128; liceo, appeals to upper classes, ii. 158-9; normal school, ii. 159; religious problems of, ii. 159-160; Roman Catholic, ii. 153-6; secondary, ii. 158-9; state, ii. 152-3, 156-7; statistics of, ii. 147; types of, ii. 140; types appealing to women, ii. 158-9; types needed, ii. 190. See also Contents, ii. 105-6, and Education. Evangelization of, ii. 215. Pond of charity, ii. 207-8. Freedom, share in the struggle for, ii. 122-4. INDEX 555 Harder to reach than men, ii. 206-7. Home life, ii. 127; preparation for, ii. 203. Home visitation of the, ii. 181-5. Idealism of the, ii. 128; develop- ment of, ii. 21 1-2. Illiteracy, ii. 135. In the service of missionary so- cieties, ii. 183-4; number of, ii. 115; should be used in greater degree, ii. 191; training-schools for, ii. 3^^. Indian, ii. 136-7, 205. Industrial revolution affecting, ii. 130-133, 172, 201, 214. Industrial work for, ii. 203. Influence of, ii. 122-137, 139-140, 164-5- International Woman's Congress, ii. 169-170. Leisure class, ii. 127-g; loss of faith, ii. 159-160; instance of reaching, through servants, ii. 205-6. Literature concerning, ii. 112, 122, 138-9, 199. Literature for, ii. 185-7, 210-1, 214; magazine, ii. 330; should be freely used, ii. 191. jMethods of reaching. Sec Mis- sionary methods. Middle class, ii. 132. Military honors accorded, ii. 124. Xeeds of the, ii. 215; Indians, ii. 137; leisure class, ii. 129, 158-q. Peace, influence toward, ii. 124-6. Position of, ii. 122-137, 163-5. Professions, women in the, ii. 130- 2, 163-5. Purity, ii. 133, 134-5, 165-6, 201-2. Religious situation, ii. 159-160. Roman Catholic Church, hold of, upon, i. 78, 222, ii. 128-9, 164, 167, 185-6, 201. Seclusion, ii. 128, 135. Self-supporting class of, ii. 129- Social consciousness among, ii. 161-174. Social freedom, ii. 135-6. .Social service, appeal of, ii. 203. Societies, ii. 165-174, 213. Teachers in public schools, ii. 139. Traits of, ii. 126, 127-137, pass'iin. Tributes to the, ii. 129. University graduates, ii. 131. Woman movement among, ii. 131, 161-174, 203-4. Women workers needed among, ii. 201, 205, 215. "Women of Brazil, The," address on, iii. 358-360. "Women of Uruguay, Social Work for the," address on, iii. 348-9. Women missionaries — enlistment of, ii. 420-1; early pioneers, ii. 115- 121; need of more, ii. 189-191; indispensable for work among women, ii. 201, 205, 215; quali- fications of, ii. 189, 214; training- schools for, ii. 333, iii. 89. Women's missionary societies — be- ginnings of the, ii. 113-4; co- operation needed, ii. 190, 193; signal instance of, ii. 210-1; cor- relation with other boards of the same communions, ii. 208-210; Council of Women for Home Mis- sions, ii. 388-9; creation of in- terest in Latin America by the, ii. 398-400; development of, rapid, ii. 114-5; education, special interest in, ii. 175-180; interest of, in Latin America, ii. 381-2; num- ber of, working in Latin Amer- ica, ii. 114-5; pioneer work of, in Latin America, ii. 115-121, 147; significance of, ii. 113-4; work of, in Latin America, ii. 175-187. S'ee also Women's work and Mis- sionary societies. Women's Work, Report of Com- mission V on, ii. 103-215; table of contents, ii. 105-7. Workers, Latin-American. Sec Latin-American workers. World Missionary Conference (1910). See Edinburgh Confer- ence. World movement toward coopera- tion and unity, iii. 11-20. World's Student Christian Federa- tion, ii. 371, iii. 61-2. ^^'orld's Sunday School Association, i. 143, ii. 253-4, 367-8. \\ orld-wide inclusivcness of the mis- sionary imperative, ii. 357-8. Xavier, i. 259. Yellow fever, i. 51, 52. Young people — ^literature needed for, i. 157; mission schools as social centers for, i. 471; pre- paring for scientific and com- mercial professions, i. 52. Young people's societies, i. 293, ii. 235-6, 308, 329; creation of in- terest in Latin America at the home base, ii. 380-1. Young JNIen's Christian Association — cities occupied by the, i. 458; cooperation with governments, iii. 56, 57-60; creation of interest in Latin America by the, ii. 393-6; educated classes and the, i. 144, 521-2, iii. 99-100; government aid to, ii. 295; laymen's institution, i. 109-110; Montevideo Confer- ence (1914), i. 10-1, ii. 57-8, iii. 34, 46-7; needed in Colombia, i. 219; night-schools of the, i, 486; 556 INDEX physical directors of the, con- sulted, i. 117; secretaries of, teach English in government schools in Mexico, iii. 56; spirit- ual significance of, i. 313; stu- dent classes and the, i. 521-2; sug- gestion that it build boarding- houses near government schools, i- 552. Young Women's Christian Associa- tion— educated classes, call for, among the, i. 144; extent of oc- cupation, i. 459; needed in Peru, ii. 167; report of, quoted, ii. 130, 170, 171-2; spiritual significance of the, i. 313; student classes, successful Wfork of, among, i. 360; work of the, ii. 170-2, 201-2. Zacapa, i. 73. Zeballos, Estanislao, i. 49. Zinzendorf, i. 281. Princeton TheolOQical ,Sf binary Libraries 1 1012 01245 7703