Bishop of Southern Asia 
 
INDIA’S MASS 
 MOVEMENT 
 
 BY 
 FRANK W. WARNE 
 
 BisHop oF SOUTHERN ASIA 
 
 5 
 
 BOARD OF FOREIGN MISSIONS 
 
 OF THE 
 METHODIST EPISCOPAL CHURCH 
 150 FIFTH AVE., NEW YORK 
 
Copyright, 1915, by the 
 BOARD OF FOREIGN MISSIONS 
 _ OF THE 
 METHODIST EPISCOPAL CHURCH 
 150 FIFTH AVENUE, NEW YORK,N. Y.. 
 
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PUBLISHED UNDER THE AUSPICES 
 OF THE 
 BOARD OF FOREIGN MISSIONS 
 OF THE 
 
 METHODIST EPISCOPAL CHURCH 
 
 IN COOPERATION WITH THE 
 
 EXECUTIVE COMMITTEE 
 
 OF THE 
 MASS MOVEMENT COMMISSION 
 OF THE 
 
 METHODIST EPISCOPAL CHURCH IN INDIA 
 
 Chairman 
 BrsHop Joun W. Rogsrnson, Bombay 
 
 Vice-Chairmen 
 BisHop J. E. Ropinson, Bangalore 
 Bisoop Frank W. Warne, Lucknow 
 
 Secretary 
 Rev. Brenton T. Bapuey, Lucknow 
 
 Additional Members 
 Rev. Dr. Rockwe.ui Cuancy, Delhi 
 Rev. Dr. F. R. Freut, Nagpur 
 Rev. A. A. Parxer, Baroda 
 Miss Lavrnta Livermore, Ghaziabad 
 Mrs. Rocxkweiu Criancy, Delhi 
 
INTRODUCTORY NOTE 
 
 SEND forth this message under a deep con- 
 lf viction that I have been providentially 
 called to present to our home Church the needs 
 of the oppressed but awakening multitudes in 
 India, and to call for such prayer and coopera- 
 tion that our Church, working in harmony with 
 the great sister Churches, may accomplish her 
 part in this great movement. 
 
 While writing this pamphlet I have tried to 
 think of my relation to the reader as that of a 
 guide. I have assumed that the reader, through 
 my eyes, will desire to see concerning the Mass 
 Movement some of the things that during over 
 a quarter of a century of residence in India I 
 have heard, read, felt, and seen. If, while 
 acting as a guide, I shall succeed in getting my 
 readers interested and in love with these masses 
 of our fellow beings so cruelly oppressed, as J 
 am in love with them, my purpose will have 
 been accomplished, and my poor heart will be 
 filled with thanksgiving to overflowing. 
 
 The missionaries of the Board of Foreign 
 Missions and of the Woman’s Foreign Mission- 
 ary Society cooperate so harmoniously in their 
 missionary efforts throughout all India, that 
 what I shall write will apply equally to the 
 work of both societies and no effort will be 
 made to treat their work separately. 
 
 FE, Weve 
 
VII. 
 
 CONTENTS 
 
 Tuer Opportunity OF THE Mass MovEeMENT 
 
 Tue Mass MoveMeEnt’s RELATION TO OTHER 
 
 MWITSSION SL ROBLEMSS Of. Oe8 Cee eecio iets 
 
 How Can THE Home CHuRCcH COOPERATE? 
 
 PAGE 
 
 25 
 
 32 
 
 43 
 
 52 
 
 59 
 
. WARNE 
 
 FRANK W 
 
 1a 
 
 hop of Southern Asi 
 
 1s 
 
 B 
 
CHAPTER I 
 Tue OprorTuUNIty oF THE Mass MoveMENT 
 
 UR mission in India was founded in 1857 
 () by great Christian statesmen. The 
 first thirty years of its work succeeded in form- 
 ing a community of fewer than ten thousand 
 Christians. Now we are baptizing nearly four 
 times this number every year and have a Chris- 
 tian community of over three hundred thou- 
 sand. This phenomenal increase is due to the 
 so-called “Mass Movement.” This is marked 
 not simply by increasing numbers of in- 
 dividuals applying for baptism, but by the 
 coming of whole groups, from a score to thou- 
 sands, who have together made their decision | 
 to accept Christ and who together ask for 
 baptism. To understand how this is possible 
 one must remember what a strong part group 
 life plays in the peculiar social conditions of 
 India. ‘Hinduism is built in layers, or “castes,” 
 piled one upon another into the thousands. If 
 all the lower castes and sub-divisions were in- 
 cluded, there would probably be a hundred 
 thousand castes in India, no two of which can 
 intermarry. Of these castes there are, roughly 
 speaking, three great divisions, numbering as 
 follows: Brahmans, fifteen million, one twen- 
 tieth of India’s total population ; middle castes, 
 one hundred and forty-two million, or one 
 half; low castes or outcasts, fifty million, or 
 one sixth. It is among the sweepers and the 
 Chamars, or leather workers, two of the lowest 
 among the low castes, the “untouchables,” that 
 the Mass Movement is now having its greatest 
 effects: It is the small groups of sweepers or 
 Chamars, living together with other castes in a 
 single village, or the leaders of one of these 
 castes in a group of villages, who by deciding 
 for Christ together form the units of the Mass 
 Movement. 
 
 7 
 
The first great work in a Mass Movement is 
 to get a break into some caste. This comes in 
 some places within a few years and in other 
 places we work fifteen, twenty, or thirty years 
 before the break comes, and in many places it 
 has not come yet. In 1905, the missionary in 
 one of our districts said to me, “If you will 
 come and work with me in my district for a 
 month, I believe that we will have a break in 
 a hew caste in which we have been working 
 for a real break for over twenty-five years.” I 
 went, and we made our first camp at a village 
 where a great Chaudhri, or village caste leader, 
 was believed to be about ready for baptism. 
 He came into our tent, prayed with us, declared 
 his faith and his willingness to be baptized, and 
 we expected every hour to baptize him and 
 through his baptism to have a great movement 
 begin. On the third day, however, he said, “I 
 must go to a wedding.” Our hearts sank, for 
 we knew that all the powers of his caste would 
 be brought to bear upon him to prevent his 
 being baptized—but we were helpless. On 
 the next day he returned from the wedding 
 as angry aS a raving demon. He cursed us, 
 ordered us out of his village and organized a 
 caste campaign against us, and went every- 
 where ahead of us, and at the close of a month’s 
 hard work, as a climax to the work of twenty- 
 five years, we had had only one baptism. Six 
 years later, however, in 1911, this very man 
 sent for me to come and baptize him. I went 
 and did so and he has become a great spiritual 
 force and is now an unpaid leader in a Mass 
 Movement among his caste people. 
 
 Thus formerly before a mass movement began 
 there were usually years of seed sowing, 
 through the medium of village Sunday schools, 
 bazaar preaching, personal visitation, distribu- 
 tion of Christian literature, magic lantern 
 slides portraying Bible scenes and characters, 
 and all other possible methods. Since the move- 
 ment is taking on a new momentum, it is now 
 happening that it breaks out through the work 
 
 8 
 
of villagers who are Christians and have worked 
 among their relatives and the missionary will 
 be asked to come and baptize people where 
 neither he nor any employee of the Mission 
 has ever been. In such cases we find prejudices 
 gone and the way open for Christian teaching 
 and baptism follows in a much shorter time. 
 
 Before we receive by baptism one of these 
 groups, we require that certain conditions be 
 met. All heathen shrines in the mohalla, or 
 caste ward, have to be torn down by the people 
 themselves and every symbol of idolatry de- 
 stroyed before we baptize anyone. Every 
 chutia—the tuft of hair left long on the crown 
 of the head by means of which the soul is be- 
 lieved to be drawn from the body after death, 
 and which is an ever present symbol of Hindu- 
 ism—is cut off, and every charm and every 
 symbol of idolatrous worship on the necks and. 
 arms of the women and children are removed 
 before baptism. The chaudhries are required 
 to promise for the mohalla, and each individual 
 for himself, that heathen shrines will not be 
 rebuilt in their mohalla, and that there will be 
 in it no more heathen rites of worship. Each 
 individual is definitely asked before receiving 
 baptism, “Do you cheerfully accept baptism and 
 promise to obey and receive Jesus Christ as 
 your Saviour?” Each one professes to have 
 accepted Jesus Christ as his personal Saviour. 
 Each individual is asked, “Are you willing to 
 suffer persecution?” And all clearly under- 
 stand that persecution is inevitable. They an- 
 swer, “Yes, I wiil endure persecution.” Each 
 one is asked, “Will you give to the support of 
 the work of sending the gospel to others?” and 
 an affirmative answer is given. No one is 
 baptized who has more than one wife. 
 
 The amount which they are required to know 
 concerning Christian teaching before baptism 
 varies. To have simple villagers’ memorize be- 
 fore baptism the Ten Commandments, the 
 Lord’s Prayer, and the Apostles’ Creed, we have 
 always had as an ideal, but we have found ihe 
 
 9 
 
very difficult to attain. Yet we hold to the idea 
 of their being acquainted with that teaching 
 and also having a knowledge of the story of 
 Christ’s life, with particular reference to His 
 incarnation, crucifixion, resurrection, and 
 ascension and the out-pouring of the Holy 
 Spirit, and when they know enough about these 
 things to be prepared to comply with the condi- 
 tions, we consider them suitable candidates for 
 baptism. 
 
 The difficulty of reaching our ideals of Chris- 
 tian training before baptism may be happily 
 illustrated by the experience of a simple old 
 woman who lived in one of the hundreds of 
 Indian villages. She had never had any idea 
 of God except what she had gained from the 
 idolatrous teachings and practices which were 
 all about her. She had never committed any- 
 thing to memory in all her life, and the one 
 thought of her life was to work hours enough 
 to keep from starvation. Our Christian cate- 
 chist had come to her village and at night when 
 the work of the day was over had taught the 
 people the Lord’s Prayer. She had listened to 
 the explanations and after much effort she had 
 committed to memory the first clause, “Ai 
 hamare Bap jo asman per hai” (Our Father 
 who art in heaven). It had opened to her an 
 entirely new world of thought and imagination 
 ~ and hope, and had satisfied her hungry heart. 
 She had heard the explanations, and now, in- 
 stead of going to a dead idol, she prayed to 
 a living, loving God, who was her Father—a 
 Father who had so loved her that He had sent 
 His only Son who had died for her and was 
 risen and had gone back to heaven to prepare 
 a place for her, and would come again and 
 receive her unto Himself. What more did she 
 want? It had satisfied all her longings for this 
 life and the next, and in the newness and fresh- 
 ness of these great and wonderful truths the 
 poor old soul was having in her humble village | 
 a heaven on earth. 
 
 “Our Father who art in heaven” was all she 
 
 10 
 
could recite before the catechist, but when he 
 pressed her to go on and learn the next clause, 
 “Hallowed be thy name,” she took no interest. 
 When pressed hard, out of the simplicity of her 
 new faith and the joy of her heart, she an- 
 swered, “Iya zarurat hai?” that is, “What is 
 the necessity? What more do I want?” A 
 Father in heaven for a poor village woman, a 
 home in heaven where there will be no want nor 
 tears nor pain forever—“What is the necessity 
 of my learning more?” Time and eternity were 
 all provided for in these few words, “Ai hamare 
 Bap jo asman per hai.” 
 
 Do you ask what are the intellectual and 
 spiritual possibilities of these low illiterate out- 
 castes? What contribution will they make to 
 the Kingdom of God? 
 
 Lord Curzon, in giving his vice-regal vale- 
 dictory to India, bore a definite testimony to 
 this people’s place in the nation’s life. “My 
 eye,” he said, “has always rested upon a larger 
 canvas, crowded with untold numbers, the real 
 people of India, and distinct from any class or 
 section of the people. It is the Indian poor, 
 the Indian peasant, the patient, humble, silent 
 millions, the eighty per cent who subsist on 
 agriculture. He is the bone and sinew of the 
 country; by the sweat of his brow the soil is 
 tilled. He should be the first and final object 
 of every viceroy’s regard. He is the man we 
 desire to lift in the world, to rescue from 
 tyranny and oppression.” To this testimony 
 add that of the Hon. Mr. C. K. Gokkale, a noted’ 
 and influential Indian publicist: “I think all 
 fair-minded persons,” said he at a public meet- 
 ing in Dharwar in 1903, “will have to admit 
 that it is absolutely monstrous that a class of 
 human beings with bodies similar to our own, 
 with brains that can think and with hearts that 
 ean feel, should be perpetually condemned to 
 a low life of utter wretchedness, servitude, and 
 mental and moral degradation, and that per- 
 manent barriers should be placed in their way, 
 so that it should be impossible for them ever 
 
 11 
 
to overcome them and improve their lot. This 
 is deeply revolting to our sense of justice.” 
 
 A story is told of the widely known Miss 
 Lilavati Singh, a Brahman convert and a col- 
 lege professor. She went to a conference and 
 heard an Indian preacher of fine presence 
 preach a great sermon—our Indian preachers 
 can preach—and, walking home from the serv- 
 ice, Miss Singh remarked: “Blood counts; the 
 Brahmans can do it.” She was much surprised 
 when told that the preacher whom she had 
 heard had come up from the lowest of castes. 
 This illustrates very clearly what Christianity 
 is doing for India’s “untouchables.” Do you 
 wonder that missionaries who see and feel, re- 
 joice and get enthusiastic over such a work and 
 cry out for help to keep up with the pillar of 
 “cloud and fire” ? 
 
 Dr. Buck, our senior missionary, who has had 
 over forty years of experience among them, 
 says: “They have mental caliber that compares 
 very favorably with that of their neighbors 
 who are higher in the social scale. Many of 
 them have become able spiritual leaders and 
 strong gospel preachers. With the advantages 
 that higher castes enjoy, they would not be 
 their inferiors.” An American judge was sit- 
 ting by my side on the platform during an 
 Indian District Conference session, most of 
 whose members had been elevated to that posi- 
 tion from the lower castes, and he put the name 
 of some minister of his American acquaintance 
 on almost every member of the Conference, be- 
 cause of resemblance. The richest treasures of 
 the West are those received from the life of the 
 peerless One, who lived, died, and rose again 
 on the western part of the Asiatic Continent. 
 As missionaries we feel that we are but bring- 
 ing back to India’s oppressed millions the 
 gospel we received from Asia. Therefore, when 
 we see that, in the absence of that gospel, a 
 so-called religion has branded unnumbered 
 millions of India’s sons through weary cen- 
 turies as “untouchables,” and has kept them so 
 
 12 
 
- apart that one of them could no more build his 
 little hut near caste people than a pig could 
 live in a parlor, our hearts thrill with the confi- 
 dent hope that the gospel, through the Mass 
 Movement, will yet for India’s “untouchable” 
 millions make true the lines of Robert Burns: 
 
 It’s coming yet, for a’ that; 
 
 That man to man, the world o’er, 
 Shall brothers be for a’ that, 
 
 For a’ that, and a’ that. 
 
 Missionaries soon learn that it is the deepest 
 spiritual truths that specially appeal to the 
 Indian mind. There is that element in the 
 truths of the gospel, which will fascinate and 
 grip the hearts of the people of India. When 
 the day comes that India has received Christ, 
 with such a soil and with such Divine seed 
 we may expect to see Indian lives of such 
 beauty and fragrance, and fruit of such rare 
 excellence, as have never been seen in any land 
 or among any people. Only Christ and the 
 deepest spiritual experiences of the Christian 
 religion will satisfy awakened India. The 
 author of a recent discriminating book on the 
 characteristics of various peoples, after writ- 
 ing of Japan, China, and other countries, begins 
 with India thus: “If I were writing of any 
 other country but India, I might write last of 
 the religion the people profess, but, since it is 
 India, it is the first thing to be considered. 
 Religion is the supreme fact of Indian life— 
 certainly nowhere else on earth is there a coun- 
 try where the entire life of the people is molded 
 by their spiritual belief.” 
 
 Dr. Gamewell, of China, recently visited 
 India and spoke of the characteristic things 
 in which he considered the Chinese superior to. 
 the Indian, but added, “One at once in India 
 feels that he is in a religious atmosphere not 
 to be found in China or Japan. It is in evidence 
 everywhere.” Mr. Sherwood Eddy in compar- 
 ing the Indian mind with other Oriental minds 
 has said, “On the purely intellectual plane the 
 
 13 
 
Indian mind is more subtle, more philosophical, 
 speculative, and profound than the Chinese. 
 On the spiritual plane India stands unrivaled. 
 China has never produced the religious philoso- 
 phies of India, the asceticism of Buddha or the 
 Brahmans, the reverence and worship of the 
 Hindu, nor the overwhelming consciousness of 
 the Divine, which has ever possessed the Indian 
 mind, and which is its chief treasure, and its 
 greatest possible contribution to the world. 
 India’s message will be spiritual.” 
 
 These spiritual characteristics apply to the 
 lower castes as well as to the higher. It often 
 occurs that when a child is sick, the parents 
 vow that if it recovers they will dedicate it to 
 the temple. Years afterward the family take 
 a long pilgrimage to fulfill the vow and leave 
 the child at the temple. Frequently devotees 
 will vow that they will hold up an arm for a 
 certain number of years, and, in spite of the 
 agony, they keep this vow until the arm withers. 
 Others will make a vow that they will measure 
 their length to Puri, a sacred place of the 
 Hindus, and eat only what they can beg. In 
 keeping their vows, multitudes die from starva- 
 tion, but the vowing and dying go on from 
 century to century. Their national trait of 
 keeping religious vows explains why so few 
 of the hundreds of thousands who have been 
 baptized and have taken the baptismal vow have 
 gone back to Hinduism. Indian villagers, ac- 
 cording to my experience, with childlike faith 
 accept the great doctrines of the incarnation, 
 atonement, resurrection, ascension, and the out- 
 pouring of the Holy Spirit, and nothing wins 
 and moves them like the story of Christ’s suffer- 
 ings on the cross. After a sermon on that sub- 
 ject I saw a whole congregation with bowed 
 heads remain long in silence and then break 
 out and continue for half an hour in praise and 
 prayer, and then receive a marvelous infilling 
 of the Holy Spirit. 
 
 During the last cold season, a prominent lay- 
 man of another denomination visited India and 
 
 14 
 
was induced to turn away from the beaten track 
 of the tourist to visit our Northwest India 
 Conference session and to study our methods. 
 He also visited, with one of our missionaries, 
 some villages and investigated the movement 
 at first hand, witnessing the baptism of com- 
 munities among the depressed classes, and gave 
 as his judgment concerning mass movements, 
 after careful study during the Conference ses- 
 sion and in the villages: “I believe that you 
 in the Mass Movement in India have begun at 
 the right place. Undermine and you will get 
 the whole hill.” In the phrase “you will get 
 the whole hill” he aptly expresses what in the 
 opinion of the missionaries who are leading in 
 the Mass Movement will be the final outcome. 
 While the present movement is among a class 
 composed of 50,000,000 souls, a little above them 
 inthe social scale are the great middle class, 
 numbering 142,000,000, the “voiceless millions,” 
 in whose hands is the future of the Indian Em- 
 pire, who are now being mightily influenced and 
 among whom, in some places, mass movements 
 have already. begun and among whom it would 
 seem that the next great mass movement will 
 occur. Above these are the higher castes, 
 among whom educational, zenana, and other 
 missionaries and .agencies are preparing the 
 way of the Lord. When the time comes (and 
 come it will) that the power now working 
 mightily at both the top and the bottom of 
 India’s social structure shall permeate the 
 whole, if we all work together not in the energy 
 of the flesh but in the power of the Spirit, we 
 may confidently expect a movement not on a 
 human but on a Divine scale. The possibilities 
 involved are so overwhelming and the outlook 
 so hopeful that I cry out for the prayers and the 
 cooperation of the whole Christian world. 
 
 15 
 
BISHOP FRANK W. WARNE AND A VILLAGE CHAUDHRI 
 (HEAD MAN OF CASTE GROUP) 
 
 This man as a volunteer layman led over a thousand people to Christ 
 
CHAPTER II 
 THE CHAUDHRI MovEMENT 
 
 i ‘ EATHENISM has scarcely produced an 
 
 invention in thousands of years, and so 
 for the cultivation of the soil the people have 
 neither modern machinery nor modern methods. 
 Their plows are exceedingly primitive; they cut 
 ‘their grain with a sickle and carry it to the 
 threshing floor on their heads. It is tramped 
 out by oxen or beaten out with a flail, as in the 
 days of Abraham. 
 
 Several years ago I was in the home of one 
 of our local preachers, whose salary was five 
 dollars a month. One morning he said to me, 
 “Come around behind my house. I want to 
 show you something.” He opened a little door, 
 the only opening into a little, mud-walled hut. 
 He asked, “Can you see anything?” I peered 
 through the dim light and said, “I can see a 
 pile of mud in the corner.” He replied, “That 
 is what I want you to see,” and bending down, 
 he pulled out a little drawer and out jumped 
 a brood of real chickens. He stooped and pulled 
 out a lower drawer and out jumped another 
 brood of chickens. Then I learned that he had 
 taken an empty five gallon Standard Oil can 
 and had cut it so as to put in two drawers. He 
 had packed it with mud, so as to retain the 
 heat, had put a thermometer on the top, had 
 made a little piece of tin to project under each 
 drawer and under that had placed a simple 
 village light and the tin had carried just suffi- 
 cient heat under each drawer to hatch the eggs. 
 In short, out there in the villages, where non- 
 Christians had not made an invention since the 
 days of Abraham, this man invented a first- 
 class incubator. I became so enthusiastic over 
 it that I said, “If you will let me, I will pay 
 the expenses and have your _ incubator 
 patented.” “O, no, you won't,” he replied. “I 
 
 1B 
 
have lain awake nights, thinking this out to 
 he:p my poor Christians to make a living. If 
 it is patented, the Hindus and Mohammedans 
 will get it.” It was not patented. 
 
 Let me tell you something more about this 
 man. He had several years before been dis- 
 missed from mission service as useless. Then 
 he came into one of our meetings, where we 
 have had such marvelous outpourings of the 
 Holy Spirit, and he became filled with the 
 Spirit and was set on fire for service. His story 
 tells the secret of our Mass Movement. It is 
 only in power where we have Spirit-filled In- 
 dian leaders. 
 
 Next, this man thought through the social 
 conditions of Indian village life—that in each 
 caste community in each village there is a head 
 man or leader. In the Hindustani speaking 
 country that man is called a Chaudhri. This 
 man in a new sense led us into what we call 
 our Chaudhri Movement in the following 
 manner : 
 
 He selected the Chaudhrion ka Chaudhri, or 
 the highest Chaudhri in that part of the coun- 
 try in one of the lower castes. He made him 
 his friend and then took him into the jungle, 
 so that his people would not see him talking 
 long with a Christian. The two men remained 
 there alone for hours and the preacher explained 
 Christianity to the Chaudhri. He said, “Go 
 home and think of this for two weeks and let 
 us meet here again.”’ When they met two weeks 
 later, the preacher answered the Chaudhri’s dif- 
 ficulties and gave him instruction and sent him 
 home to think it all over for another two weeks. 
 When they met the third time alone in the 
 jungle, the preacher prayed and the Chaudhri 
 received just such an infilling of the Holy Spirit 
 as the preacher had received and became on fire 
 to save his people. The preacher said, “Go and 
 tell all about this to your Chaudhri friends and 
 bring as many of them as you can two weeks 
 later to meet me here.” At this meeting there 
 were ten Chaudhries and some were converted. 
 
 18 
 
In ways like this we were drawn into what we 
 call our Chaudhri or village leaders work, 
 which is the most hopeful feature in the whole 
 Mass Movement. 
 
 Two years later this voluntary movement 
 had grown to such proportions that in that dis- 
 trict it was decided to have a summer school 
 for Chaudhries. About sixty were expected, 
 but over two hundred came and they remained 
 six days. 
 
 There were about fifty villages, in which in 
 that short time through this movement we had 
 Christians, and a Christian community of eight 
 thousand and from ten to twelve thousand non- 
 Christians, who were asking instruction pre- 
 paratory to baptism and were ready to become 
 Christians. The work of the Chaudhri summer 
 school followed three lines: first, the instruction 
 of the Chaudhries in the Scriptures; second, 
 the deepening of their spiritual life; third, the 
 discussion of village problems. The Scriptural 
 instruction centered for the full six days 
 around the four great events in the life of Christ 
 —His incarnation, crucifixion, resurrection, 
 and ascension. The Chaudhries learned the 
 great central truths concerning. these four 
 supreme events in the life of Christ. The story 
 of His birth included the story of the star, the 
 wise men, the shepherds, and the angels with 
 the announcement of glad tidings of great joy 
 for all people, and the saving of the life of the 
 Christ-child at two years of age. After a 
 Chaudhri had learned the story, he would rise 
 and tell to the other Chaudhries about the wise 
 men and the star, and the manger, and the 
 angels, all with an Oriental touch. I am frank 
 to confess that I got an entirely new view of 
 these incidents in the birth of our Lord. It 
 was made so real to them that those two hun- 
 dred Chaudhries will be able to tell it in the 
 villages for the rest of their lives. The story 
 of the crucifixion was told so vividly by the 
 Chaudhries, after they had learned it, that the 
 audience would sway, and moan, and weep, and 
 
 19 
 
ery out, “It was all because of our sin,” and it 
 made a life-long impression on each one. It 
 will be told and retold throughout the villages 
 for many a day to come. The resurrection and 
 the ascension to them had all the freshness of 
 the new and the miraculous; it lived to them 
 and was real, and, when they would describe 
 Christ as going back to God and being received 
 up into heaven, it meant to them life and power 
 and victory, and they would say that they were 
 ready to die for Him who gave His life for them, 
 and was now alive and able to take them to 
 heaven. 
 
 The religions of India have been kept alive 
 by this story telling method and so we have 
 adopted it in our Christian teaching. These 
 men went out from this summer school, to tell 
 and retell these stories about Jesus in the vil- 
 lages. This represented only one district; it 
 is being repeated in many of the districts. Thus 
 by the story telling and the singing of stirring 
 hymns the gospel is spreading in India. It is 
 because of the work of these Chaudhries that 
 we have 150,000 who have given up idolatry and 
 are waiting to be baptized. 
 
 I was one day going out with the preacher of 
 whom I have spoken, and was waiting by the 
 road for an ekka, a two-wheeled Indian con- 
 veyance without springs, on the top of which 
 one sits on a flat board. I said to the preacher, 
 as we waited, “Most of these Chaudhries can- 
 not read. Why do you get so enthusiastic over 
 them? What can they do anyway?” He with 
 Oriental powers of illustration did not answer 
 me directly, but turned to an Indian carpenter, 
 sitting on the ground near by, making a cart- 
 wheel with his simple tools, and he asked the 
 carpenter, “Did you go out into the jungle and 
 cut down the tree from which the wood came, 
 saw it up, dry it, and carry it in here?” “No, 
 no,” said the carpenter. ‘Untrained men did 
 that—I am a trained carpenter.” Then the 
 preacher turned to me and said, “That is what 
 the Chaudhries do; they go out into the jungles 
 
 20 
 
of Hinduism and tell the stories about Jesus 
 and bring the people to you ready to be made, 
 shaped, or trained into Christians.” Here is 
 where we are breaking down—for the lack of 
 trained workers, who can take up the work 
 where the Chaudhries have to leave it. 
 
 The third purpose of the school was to dis- 
 cuss village problems. This centered around 
 idolatry in the villages and this again around 
 the three occurrences in village life most closely 
 connected with idolatrous customs, birth, mar- 
 riage, and death. 
 
 After six days of Bible study, of instruction 
 in singing Christian hymns, and discussion of 
 their village problems, these two hundred men 
 banded themselves together as voluntary work- 
 ers, to go forth to make their people not only 
 Christians in name, but true Christians, and in 
 the following manner: . 
 
 First, they made together a covenant that 
 they would begin in their own lives and homes, 
 that they would put all idolatrous customs out 
 of their own homes at the time of births, mar- 
 riages, and deaths. Think of what that will 
 mean, to have two hundred leaders thus banded 
 together! Second, they covenanted that they 
 would use their full influence to get rid of idols 
 in their mohallas and communities. 
 
 As to methods, they decided, first of all, to 
 unite in an endeavor to get all the people of 
 their caste to become Christians in every mo- 
 halla in which there were any Christians. This 
 will mark a very great advance. Further, they 
 clearly saw that, so long as the community was 
 divided and marriage contracts were formed 
 between children of Christian and non-Chris- 
 tian families, it would be impossible to get rid 
 of idolatrous customs. Upon this they were 
 greatly perplexed and finally after hours of 
 discussion two men rose at the same time and 
 from opposite sides of the congregation issued 
 this challenge: 
 
 “Sahib, there will always be these tempta- 
 tions. And some of the weak ones are sure to 
 
 21 
 
fall into these temptations as long as there are 
 idolaters living in our houses and mohallas and 
 even in the neighboring village, where are our 
 relatives. But we can get rid of this temptation 
 by winning to Christ the other people who live 
 in our houses and mohallas and our relatives 
 in the neighboring villages, and we will go home 
 and begin a campaign to win to Him all the 
 people in our village and the neighboring vil- 
 lages who are of the caste from which we were 
 converted, if you will give us preachers and 
 teachers to care for them.” 
 
 Is not this the greatest challenge the Chris- 
 tian Church has received in this generation— 
 perhaps ever? It involves a large financial out- 
 lay on the part of the Church at home, and 
 prayer on both sides of the ocean, but who 
 would dare to tell these people that we could 
 not meet them in this challenge, and that it was 
 therefore useless for them to make the attempt? 
 
 The training of the Chaudhries means more, 
 however, than the multiplication of workers to 
 spread the Gospel. They are not only mission- 
 aries to their own people but leaders of the 
 Christian life of their own communities. Upon 
 them is being put the responsibility for the 
 maintenance of Christianity in their own mo- 
 hallas or villages. Our native workers have 
 discovered that the organization characteristic 
 of Methodism was a marked factor in our gen- 
 eral success. It occurred to me that we had not 
 put that organization into the villages. Of 
 course, the exact Disciplinary method would 
 not meet the situation. How could we train 
 the Chaudhries to carry on the government and 
 work of the Church? To provide for this we 
 prepared a set of questions to be used by the 
 visiting Hindustani preacher as he goes among 
 the villages. He gathers the Chaudhries and 
 other leading people together in a _ business 
 meeting in which he asks these questions. The 
 local leaders thus feel that the responsibility 
 is laid upon them for the character of the com- 
 munity’s Christianity. In this way a responsi- 
 
 22 , s 
 
bility which formerly rested on a force of paid 
 workers alone now is extended to an ever in- 
 creasing group of unpaid workers. Before 
 this practice began we had many groups of 
 Christians in the villages. Now we are build- 
 ing up a permanent Church. The questions are 
 formulated as follows 
 
 A Monthly Business Meeting with the Chau- 
 dhries or other Village Leaders. 
 
 I. Numerical strength of the Church. 
 
 1. How many Christian families are in 
 this mohalla or village? What is the 
 total number of Christians? Who 
 have come? Who have gone? 
 
 2. How many in this mohalla are yet un- 
 baptized? Among the PINVISUE AT 
 Among the non-Christians? 
 
 II. Domestic and Social Conditions. 
 
 1. How many births in Christian families? 
 
 2. Is there any intazam (arrangement 
 being made for a wedding)? Are you 
 trying to make it a Christian mar- 
 riage? 
 
 3. Who are reported to iE been married ? 
 Who married them? 
 
 4, Are there any sick? What are you 
 doing for them? 
 
 5. Who have died? Did they receive 
 Christian burial? 
 
 6. Is there any but parasti (idolatry) or 
 other un-Christian conduct? Have 
 you any thans (shrines) ? Do you con- 
 sult or help non-Christian priests? 
 Do you have feasts for the dead? Is 
 there any gambling, drinking, taking 
 part in non-Christian festivals? 
 
 III. Spiritual Conditions. 
 1. Do you have mohalla prayers daily? 
 
 2. How many do not keep the fourth com- 
 
 mandment ? 
 
 { 
 
 23 
 
3. How many men, women, and children, 
 do not attend Sunday service? 
 
 4, What children are to be received into 
 the Probationer’s Class? 
 
 o. What probationers are receiving prepa- 
 ration for Full Membership? 
 
 6. Who are ready for receiving into Full 
 Membership ? 
 
 7. Have you a Sunday School in your mo- 
 halla? 
 
 8. How many know the Ten Command- 
 ments, Lord’s Prayer, Life of Christ 
 and Bible stories? 
 
 9. What are you doing to spread the knowl- 
 edge of Christ? 
 
 IV. Pastoral Support. 
 1. How much was given last month for the 
 support of the pastor? 
 2. How much will you give for the pastor’s 
 
 support this month? In eggs........ 
 animals...... OPAliis eee Casi’ eae 
 miscellaneous...... ? 
 
 3. Do you all use the vessel of blessing? 
 4. Do all give something? 
 
 V. Miscellaneous. 
 
 1. What are you doing for the education of 
 your children? 
 
 2. The reports of leaders. 
 
 3. When and where will we meet next 
 month ? 
 
 4, Any other business? 
 
 With methods so simple and so characteristic 
 of the land, what can prevent the spread of a 
 strong and living Church in the Indian Em- 
 pire, save a failure to provide the trained 
 teachers and leaders to guide the minds and 
 hearts of the coming multitudes! 
 
 24 
 
CHAPTER III 
 Tue INNER SOURCES OF THE MOVEMENT’S PowErR 
 
 st ROM first to last this task—the making 
 
 KF of Christ known to all men—is a su- 
 perhuman work. Every other consideration 
 and plan and emphasis is secondary to that of 
 wielding the forces of prayer.”—World Mis- 
 Sionary Conference. 
 
 Years before this report was given in Edin- 
 burgh our Indian Church had learned this les- 
 son. The magnitude of the opportunities and 
 the desperateness of the opposition had driven 
 our people to their knees. In the Meerut Dis- 
 trict, in which there have been, including parts 
 later going into other districts, over fifty 
 thousand baptisms, there has been a daily cove- 
 nant of prayer among the workers for over 
 twelve years. They daily pray for one another, 
 for the people who are becoming Christians, 
 and for openings among the higher castes. 
 Practically all our missionaries of both soci- 
 eties, and all our Indian ministers keep the 
 Morning Watch. They read and pray and med- 
 itate every morning until they have received 
 the message for the day from the Book of Life. 
 Herein is one of the greatest sources of power 
 in our Indian Mass Movement. I have been 
 sending annual letters for years to Christian 
 papers in England and America, asking for 
 prayer that God’s Spirit be poured out upon» 
 the Chamars, and God has answered until they 
 are turning to Christ in such numbers that we 
 have not workers to shepherd them. 
 
 Then began our great revival in the year 
 1905. Our people came to us, asking what they 
 could do to save the lost about them. We said 
 to them, “Take your Bibles and begin studying 
 from the fourteenth chapter of St. John’s 
 Gospel through to the end. Study with care 
 Christ’s promises as to what should be accom- 
 
 25 
 
plished after His ascension through the out- 
 pouring of the Holy Spirit upon His followers. 
 Then study the Acts of the Apostles, as illus- 
 trating what happened.” -Shortly they began to 
 come back to us and say, “We understand now 
 that we are like the early Christians, a little 
 company in the heart of the non-Christian 
 world. We have learned what Jesus taught 
 His early followers to do, and we are going to 
 do likewise.” And so they began to form them- 
 selves into praying groups and praying bands, 
 and I learned much that was new about pray- 
 ing. We circulated widely a little prayer 
 ecard, which read: 
 
 “Will you make this your 
 DAILY PRAYER 
 until the answer comes? 
 O LORD, send a Revival, and begin 
 in me, for Jesus’ sake. Amen.” 
 
 That prayer would not do any harm in any 
 church at home, would it? 
 
 Our people began to pray with great earnest- 
 ness and the first revivals came in our board- 
 ing schools for boys and for girls. They would 
 often pray most of the night, putting together 
 the two words in the Lord’s final command, 
 “TARRY”—“UNTIL,” and it repeatedly hap- 
 pened that past midnight the Holy Spirit would 
 fall upon them, as upon the Church at the 
 beginning, and they would be filled with joy 
 unspeakable, and with power and marvelous 
 enthusiasm. They were largely the sons and 
 daughters of our leading preachers and laymen, 
 and on the next day many letters would leave 
 the schools, running somewhat as follows: 
 
 “Dear Father and Mother and Brothers 
 and Sisters at home: 
 “Last night while we were all praying, 
 I received such an infilling of the Holy 
 Spirit and fullness of joy as is too wonder- 
 ful to express. I am filled with the blessed 
 Holy Spirit, and now I am going to spend 
 26 
 
most of to-night praying that such a bless- 
 ing as came to me last night will come to 
 the dear people at home. 
 “Your loving 
 “Son or daughter.” 
 
 When these letters would reach the home, the 
 _father and mother reading them would come un- 
 der conviction, burst into tears, and, falling 
 upon their faces, begin to pray. Letters of this 
 kind so widely reached our people that, almost 
 before we knew it, we had a great revival in the 
 homes of the leading preachers and workers all 
 through our mission, and then it reached our 
 village Christians. Thus it has gone on with 
 increasing power from 1905 until now, 1915, and 
 the secret of the Movement, as*I understand it, 
 is our Indian slogan, “PRAYER FIRST.” 
 
 Another explanation of the revival is the 
 telling of the Story of the Cross. The religions 
 of India have been perpetuated through the 
 centuries by story telling. After the day’s 
 work, the people gather around the little village 
 court and a story teller narrates the story of 
 their gods, and thus the people come to under- 
 stand their religion. We have adopted that 
 method in connection with Christian missions. 
 
 To illustrate what I mean, I will tell you 
 a story. It was told to me by a missionary of 
 the Woman’s Foreign Missionary Society. So- 
 cial conditions are such in India that unmar- 
 ried Indian women cannot safely go about in the 
 villages, and so it comes to pass that the great 
 majority of the Bible women of the Woman's 
 Foreign Missionary Society are the wives of 
 our Indian ministers. In order that they may 
 continue to study and advance, and keep ahead 
 of the Christian community, it is the custom to 
 give these Bible women annual examinations. 
 Miss Livermore told me that once when she 
 was conducting such examinations, sitting on 
 the floor of a church in front of the pulpit, a 
 simple village woman appeared for examina- 
 tion. 
 
 27 
 
“T took out a large piece of brown paper 
 and a big pencil and passed it to this wom- 
 an, to have her begin a written examina- 
 tion, but, when the poor woman saw the 
 brown paper and the pencil, her chin began 
 to quiver and the tears rolled down her 
 cheeks, and she said, ‘Miss Sahib, my hus- 
 band only gets four dollars a month; we 
 have a family of four children and three of 
 them have been sick most of the year, and 
 I have had to take care of them and have 
 had such a struggle for existence that I 
 have been unable to prepare for this 
 examination, and I cannot take it,’ and the 
 poor woman broke down and wept. I 
 was so sorry for her that I would try 
 in some other way to find out what she 
 knew, and so I said to her, ‘Tell me a Bible 
 story. Her face at once brightened and 
 she started to tell the story of Jesus. She 
 began at the incarnation, the birth of the 
 Divine Babe, and described how the heavy- 
 ens opened above and the angels came 
 down, and through them all heaven ac- 
 knowledged that the Babe was heaven’s 
 King. Then the stars came and the starry 
 heavens acknowledged Him as King. Then 
 the shepherds came, as representing the la- 
 boring millions, to acknowledge Jesus as 
 their King. Then the wise men came, as a 
 prophecy that the wise men in all time 
 would come and worship Him as King. 
 When she got through, I had learned 
 much about the incarnation. Finally we 
 came to the story of the crucifixion, in 
 ~which the poor woman described the cruel- 
 ties and injustice of the trial, and the 
 scourging which Jesus, with tied hands and 
 bended form, received upon the back from 
 the great, muscular, cruel Roman soldiers, 
 until His royal flesh and blood rolled to- 
 gether upon the ground. Then she de- 
 scribed Him as fainting under the cross, 
 and, reaching at last the place of the cru- 
 
 28 
 
cifixion, she told how He was disrobed and 
 stretched upon the cross, how His left hand 
 was stretched out upon the arm of the 
 cross, and a great Roman soldier put his 
 knee upon his wrist, another holding a 
 spike over His hand, and a third with a 
 great mallet pounded it, blow upon blow, 
 until the royal, holy hand of Jesus was 
 pierced, torn, bruised, and fastened to the 
 accursed cross. Then the poor woman 
 began to tell how the right hand was nailed 
 to the other arm of the cross, when sud- 
 denly her emotions overcame her, and she 
 wept aloud and threw her arms around 
 my neck and said amid her sobs, ‘I cannot 
 finish this story if I never pass my exam- 
 ination; it will break my heart, it will 
 break my heart.’ ” 
 
 Then the cultured college woman of the West 
 and the simple village woman of the East threw 
 their arms around each other and wept in heart 
 union, joy, and thanksgiving for the wonderful 
 manifestation of the Divine love that had 
 brought salvation and sympathy and union 
 and sisterhood in Christ Jesus to both their 
 hearts. As I was told this story, I thought of 
 the oft quoted words: 
 
 “Oh, East is East, and West is West, 
 And never the twain shall meet.” 
 
 I felt like saying, “Those who say that leave 
 out the Story of the Cross, for here East and 
 West have met, and they will continue to 
 meet.” 
 
 “For Christ is Christ; and rest is rest, 
 And love true love must greet, 
 
 In East and West hearts crave for rest 
 And so the twain must meet, 
 
 The East still East, the West still West, 
 At Christ’s nailed, pierced feet.” 
 
 As I was once up in the mountains and pass- 
 ing one of the temples underneath the eternal 
 29 i 
 
snows, the temple priest came out and asked 
 who I was, and what I was doing. I told him 
 that I was a missionary, and we sat together 
 under a tree and I explained to him missionary 
 work, and, having learned from the Hindustani 
 people what stirs the heart of the Indian, I 
 finished by telling the Story of the Cross. I 
 told him that there were Indians great enough 
 to love their own nation, but Jesus was great 
 enough to love the world—there were other peo- 
 ple great enough to love their friends, but 
 Jesus was great enough to love His enemies, 
 and then described how while His left hand 
 was being nailed to the cross, with the right 
 hand pleadingly raised toward His Heavenly 
 Father, He was praying for His enemies who 
 were crucifying Him, saying, “Father, forgive 
 them! Father, forgive them!’ When I had 
 finished, the tears were rolling down the cheeks 
 of the old priest, and he paced excitedly back 
 and forth in front of me, saying, “I want you 
 to leave India! I want‘you to leave India!” 
 I said, “Why?” And he replied, “We have no 
 story like that in Hinduism, Mohammedanism, 
 or Buddhism, or any other religion. If you tell 
 that story in India, the people will forsake 
 our altars, our priests and sacrifices, and our 
 customs, and will follow Jesus.” And that is 
 just what is happening, not only in India, but 
 in China and Korea and Japan. There is no 
 saying that is being more constantly fulfilled 
 in mission work than Christ’s own words con- 
 cerning the death that He was to die, “And I, 
 if I be lifted up, will draw all men unto me.” 
 Thus it is the Story of the Fatherhood of God, 
 with a love that gave His Son, and the Son 
 with the love that gave Himself, that is winning 
 the heart of the Oriental world. The book that 
 is selling best in India to-day among the high 
 caste, devout, and cultured people is Thomas 
 4’ Kempis’s “Imitation of Christ.” 
 
 The question is often asked, “Are the motives 
 that prompt the people social and secular, or 
 spiritual?” Frankness would require the an- 
 
 30 
 
swer that they are probably a mixture of all 
 three. Even if social and financial motives 
 are included, did they not actuate some of the 
 Master’s first disciples? Did not James and 
 John ask for the chief seats in the Kingdom 
 just before our Lord’s crucifixion? Have not 
 motives been mixed in all great movements 
 and corrected afterward? And is not our 
 great responsibility in these movements after- 
 ward to increase their spirituality? 
 
 But it is still my firm belief that the ruling 
 motive from the first is spiritual. I asked one 
 of our best missionaries, working in the very 
 heart of the movement and the persecutions, 
 “Do you believe in the genuineness of this 
 movement, and in its spirituality, and, if so, 
 why?” The answer so entirely corresponds 
 with my own convictions that I present it. 
 
 “T think I shall give just one point 
 which is to me a constant marvel, and that 
 is the way in which the Holy Spirit seems 
 to work directly in the hearts of these 
 people, in a way which is not common 
 among educated people, who depend so 
 much on books and one another, and on the 
 inspiration of sermons and meetings. It 
 strikes me that the desire for the education 
 of their children and the hope of better so- 
 cial position, or any other reason, or com- 
 bination of reasons, will not account for 
 their being willing to be beaten, to be 
 turned out:of their homes, to have their 
 work taken from them, to have wells and 
 water cut off from them. If they do not 
 get something which feeds the heart-hunger 
 and ministers to the soul, I am utterly at a 
 loss to explain their coming. If the Spirit 
 does feed and satisfy them, the whole ex- 
 planation is easy. With the large num- 
 ber of Christians and inquirers we have so 
 few preachers that we cannot give a great 
 deal of help—not enough, I think, to ac- 
 count for all they endure, but the Holy 
 
 31 
 
Spirit is not limited by distances, is not 
 appalled by numbers, but can minister to 
 each one of the thousands, and I believe 
 that He does minister and that it is the 
 whole secret of India’s great Mass Move- 
 ment.” 
 
 Certainly the movement is scriptural. Is 
 it not in harmony with the Master’s teach- 
 ing and methods? Who could better describe 
 the mass movement of India than the Master 
 when He read at Nazareth His program for His 
 Kingdom—“The Spirit of the Lord is upon me, 
 because he hath anointed me to preach the Gos- 
 pel to the poor; he hath sent me to heal the 
 broken-hearted, to set at liberty them that are 
 bruised”? What could better describe these 
 poor people than “poor,” “broken-hearted,” 
 “captive,” “blind,” “bruised”? And what could 
 better meet their needs than “the Gospel,” 
 “to heal,” and to receive “deliverance,” “recoy- 
 ery,’ and “liberty,” and “to proclaim the ac- 
 ceptable year of the Lord”? 
 
 CHAPTER IV 
 THe Tests or tHe MoveMentT 
 
 HE Mass Movement has now been going 
 on in our Mission in India since 1866, 
 but more definitely since 1890 or thereabouts, 
 and with much increased momentum since the 
 great revival of 1905 and 1906. It has there- 
 fore had time to be tested, and one of the many 
 tests it has stood is the test of persecution. 
 The reasons for this persecution can easily 
 be so clearly explained that all can understand 
 from what cause they emanate. The Brahmans 
 as priests have lived for centuries upon the 
 earnings of these depressed millions and there- 
 fore cannot stand uninterestedly by and see 
 them moving up beyond and out of their power 
 to coerce and oppress. The land owners, whose 
 32 
 
slaves they practically are, clearly realize that, 
 when these multitudes have become Christians 
 and educated, they will assert their manhood 
 and individual rights, and will no longer re- 
 main absolute serfs, therefore they persecute 
 them to frighten them away from Christianity. 
 I asked a high British official for his opinion 
 of the cause. He instantly replied: “It is sim- 
 ply true to human nature that the land owners 
 and religous leaders, who have had power over 
 these poor people and have oppressed them and 
 made money out of their toil through the cen- 
 turies, do not want to see them rise.” 
 
 Yet a third and political element has recently 
 entered into the persecution. When the British 
 Government made provision for elected repre- 
 sentatives in the Provincial and Imperial Gov- 
 ernments, the Government, to keep the balance 
 between the religions, made provision that the 
 representation between Mohammedans and 
 Hindus should be on the basis of their respec- 
 tive populations. In the past the low caste 
 people have all been counted as Hindus, and 
 Hindu political agitators are violently opposed 
 to letting the lower classes cease to be counted 
 as Hindus. There is therefore now added to 
 the two other causes for persecution a third, 
 which is political, and in a number of cases it 
 has been more cruel than the other two com- 
 bined, but all three parties to the persecution 
 combine and persecute together. The British 
 Government in India guards the life of its sub- 
 jects and any who take life pay the penalty, 
 but in a land like India existence can be made 
 almost unbearable, while yet the persecution 
 falls short of taking life. 
 
 The most common, I might almost say, -the 
 universal method of persecution is the closing 
 of the village well. I can never forget one vil- 
 lage where there was a company of about sev- 
 enty Christians. After baptism they had been 
 persecuted to such an extent that they had fled 
 from their homes. Soon the people in that vil- 
 lage were in great difficulty without them and 
 
 33 
 
went and pleaded with the new converts to re- 
 turn and gave them many promises, none of 
 which were kept after they returned. I held 
 a meeting in their mohalla and a hundred 
 vards away I could see the great village well, 
 with the people of the other castes drawing 
 water. One learns why such a high value was 
 put upon a well in Bible times, when one sees 
 a great Indian village well one hundred or more 
 feet deep. At the close of the meeting the 
 Christians threw themselves upon the ground 
 with clasped hands in front of me, and cried, 
 “Please, please do something to get us water.” 
 It was about three o’clock in the afternoon, the 
 shimmering heat was terrible, 160 degrees in 
 the sun, and yet those poor people, as if to 
 tempt them, were close to a great fresh water 
 well and, while seeing their neighbors drawing 
 and drinking, were refused all fresh water be- 
 cause they were Christians. They could only 
 get water out of a filthy pond a long distance 
 away, and there were yet months of the hottest 
 weather ahead before the coming of the rains. 
 Nevertheless, not one of those poor Christians 
 even suggested the idea of giving up his new 
 found faith and hope and joy, though each and 
 all were promised water, if they would. \ 
 
 A few months ago four men came a long way, 
 from a comparatively new work, to one of our 
 missionaries, asking for baptism. He told 
 them that they would be fiercely persecuted 
 and advised them to go home and consider the 
 matter. They did, and returned, bringing with 
 them one of their own people who had been 
 baptized. He had been beaten until he was all 
 bruised and could not use his hands. He sat 
 between the other men. The missionary said, 
 “You see what has happened to this man and, 
 if four more of you from the same village are 
 baptized, the persecution will be four-fold more 
 severe. Are you prepared to endure four-fold 
 persecution?” They replied, “Missionary, this 
 man has found God. There is a joy in his life 
 unknown in India. If we are beaten, we are 
 
 34 
 
beaten ; if we die, we die; but what this man has 
 found, we must have; we are determined to 
 become Christians.” They were baptized. Were 
 they “rice Christians” ? / 
 
 “Last week,’ reported one of our mission- 
 aries, “I baptized three persons in a village. 
 Two days later I was called to go back, and on 
 arrival found that the Zemindars, or land own- 
 ers, and caste leaders and members of the Arya 
 Samaj were so enraged that they had broken 
 one man’s arm and beaten him so badly that 
 his friends were ashamed to let him be seen. 
 They had torn another man’s arm open, and a 
 third one had been struck on the side with an 
 implement something like a hoe and his side 
 was cut open so that, if the cut had been a little 
 deeper, he would have been disemboweled. The 
 Zemindars in their rage had not waited to know 
 how many had been baptized and these men who 
 had been beaten had not yet been baptized.” 
 When the missionary and the Indian preacher 
 arrived on the second occasion, the Zemindars 
 appeared on the scene and forbade baptism, and 
 stood there with their implements of torture, 
 threatening the lower caste people, who were 
 practically their slaves. Yet in the face of this 
 the heads of three more families came out and 
 were publicly baptized. The missionary who 
 reported this added two remarks with which 
 I have entire sympathy. He said, “I have al- 
 ways two thoughts. One, they must have a real 
 vision of Jesus Christ, and that I believe to be 
 the secret of the movement. The other, I feel 
 as though their zeal is greater than mine.” The 
 missionary told me this story with tears roll- 
 ing down his cheeks and added, “I could fall 
 at their feet. I feel ashamed of myself in com- 
 parison with them.” 
 
 I have been myself in villages and have seen 
 the fury and anger of the Zemindars and 
 wealthy people of the village on such occasions, 
 until I, though I knew they could not touch me, 
 have felt greatly relieved to get out of the vil- 
 lage. I saw a man so beaten that his face was 
 
 35 
 
cut open and he had almost lost an eye, yet 
 when I asked, “Are you sorry that you became 
 a Christian?” he replied, “No, since I have 
 heard what Christ suffered for me and what 
 the early Christians suffered, I am willing to 
 go to death. But I am not willing to give up 
 my faith in Christ. I can only live a little while 
 in this world, but in the next world I will live 
 in glory forever.” ‘This answer suggests how 
 truly these simple Christians get hold of the 
 inner spiritual comfort of Christianity. When 
 I think of these simple people who have no 
 power against these enraged men and must 
 suffer persecution after receiving baptism, I 
 feel just like the other missionary. I feel 
 ashamed in their presence, but admire their 
 faith and glory in their devotion and courage. 
 Their persecution after a time gradually les- 
 sens, when they have been severely tested and 
 the land owners come to learn that they work 
 much more faithfully and honestly than they 
 did before they became Christians. 
 
 The most severe and telling test of the quality 
 of the converts sometimes comes from their own 
 families. This was the case with a lad named 
 Chuttan, whose story Rev. J. T. Robertson of 
 Bulandshahr tells. 
 
 “He was only the son of an outcaste 
 sweeper, the product of a thousand gen- 
 erations of oppression, but somehow he 
 had awakened to the possibility that, 
 sweeper though he was, it might be possible 
 for him to learn and so he began to attend 
 school. This school was for Christian 
 children of sweeper Christians in Khurja. 
 The school meets for two hours daily, 
 when the people have leave from work. 
 Even the children have to work, so keen is 
 the struggle for daily bread. The children 
 come up from their scavenger work, eat 
 something, and go to school. When the 
 {ime is up, they go to work again. Chut- 
 tan did as the rest for months. As he was 
 
 36 
 
a non-Christian boy, no one seemed to know 
 much about him except that his parents 
 were much opposed to Christianity. This 
 went on for over six months, and all the 
 while Chuttan was making good progress, 
 for one studying under such adverse con- 
 ditions. One night, while eating his food, 
 he astonished the home by saying, ‘You may 
 do as you like with me, but I am going to 
 be a Christian.’ Upon hearing this the 
 father tried by a severe thrashing to exor- 
 cise the evil spirit, for such he verily be- 
 lieved had taken possession of his son. 
 When a Hindustani parent thrashes for 
 such a purpose, he is merciless. This did 
 not cast out the spirit, and so they next 
 tried starvation. This not working, they 
 turned Chuttan out of doors, hoping that 
 the consequent suffering would do the 
 work. But, as he was a wage earner, even 
 if on a small seale, Chuttan went on with 
 -his work, eating and sleeping as he could, 
 but all the time regularly attending school. 
 
 “After a time this condition of things 
 came to the ear of the Indian preacher. 
 He told Chuttan that he might sleep in the 
 school. (This was one of the few places 
 where we have a_ school house.) ‘The 
 parents did not relent, and so after many 
 months the Padri Sahib baptized Chuttan, 
 giving him the name of Charlie Chuttan. 
 He was now made a ward of the Christian 
 community, which for a sweeper com- 
 munity was not poor. In turn each fam- 
 ily gave this outcaste son of an outcaste 
 his food. As time passed on, his mother’s 
 heart, after the wont of mothers’ hearts 
 the wide world round, began to relent, and 
 she too took him in for food. But so low 
 did she deem him to have fallen by becom- 
 ing a Christian, that, low caste though 
 she was, she gave him his food apart. Time 
 wore on and, when she found that being a 
 Christian had not made her son one whit 
 
 37 
 
less lovable, she gave him permission to 
 sleep at home. Here by a consistent, loving 
 life, he so disarmed opposition, that his 
 parents began to study him. So consistent 
 was the life he lived, that, before he had 
 been living at home a full year, the mo- 
 mentous decision was made by the family, 
 that, since being a Christian made such 
 obedience, they would all become Chris- 
 tians. One Sunday night in 1912, when 
 I was there, the whole family surprised 
 the Christians by coming to church, 
 headed by Charlie. The father declared 
 their intention of receiving baptism, and 
 so they were put under instruction and in 
 due time baptized. ‘And a little child shall 
 lead them’ was fulfilled before our eyes, 
 for Charlie, when he first started Christ- 
 ward, was not over thirteen. There are 
 thousands of such boys who could be taken 
 to a boarding school, if they had a patron.” 
 
 Let me add one more incident of the per- 
 secution—a story that illustrates the faithful- 
 ness, not simply of the few, but of the thou- 
 sands. Just before leaving India I was present 
 at a meeting of the missionaries of both our 
 missionary societies and the Indian leaders of 
 our Indian Christian community of over fifty 
 thousand. They told me that there was being 
 circulated everywhere among these Christians 
 a document on which persecuted Christians 
 were being urged to put their thumb marks. 
 That is the way in which Indian villagers in 
 court and elsewhere attach their signatures to 
 petitions and legal documents. I have seen 
 petitions with hundreds of thumb marks upon 
 them. This document was being circulated by 
 the Brahmans and landlords and it promised 
 the Christians that if they would deny Christ 
 and cease to have the Methodist preachers come 
 to their villages and cease to have their children 
 go to Sunday School and to day school, and 
 would certify to this by putting their thumb 
 
 38 
 
marks on the document, the persecution would 
 stop at once and forever. I asked the mission- 
 aries and the Indian preachers who were 
 working among the fifty thousand Christians 
 whom they represented, “Have you ever heard 
 of even one of our Christians who had put his 
 thumb mark on that document?” and in a 
 chorus they all answered, ‘‘Not one!’ 
 
 But the test of Christian character comes 
 not alone in taking up the cross of suffering, 
 but also in following the Master in the life of 
 service and sacrifice. Let one illustration show 
 the power of these simple Christians to carry 
 the truth to multitudes. 
 
 In one of our districts a man, nineteen years 
 ago, when away from home, heard the Gospel 
 and was converted and baptized. He then went 
 back to his people and was lost sight of for 
 years by our Mission. About three years ago 
 we sent a preacher to the region where this man 
 lived. When the people of his community 
 heard it, they sent for our preacher. He went, 
 found the people well nigh ready for baptism, 
 and completed the preparation. They sent for 
 me. I went with the District Superintendent 
 and we found them with the preacher’s help 
 ready and I baptized seven hundred people in 
 one afternoon, the fruit of many years of work 
 by one Christian layman. 
 
 These baptisms took place on the day of the 
 census taking by the Government, and, after 
 the baptismal service had closed, the census 
 taker, a Hindu, changed the lists, so that those 
 baptized appeared in the census as Christians 
 rather than Hindus, and then hastened to the 
 neighboring village where he was to report, and 
 boasted that he had made more Christians in 
 a day than anybody else had ever done, and 
 challenged any one else to show the names 
 of seven hundred who had been changed from 
 Hindus to Christians in a day. Altogether 
 through the life and labors of this one Chris- 
 tian layman there have been about one thou- 
 sand baptized. In other sections of the Dis- 
 
 39 
 
trict also some have been won to Christ and 
 many have received their inspiration to sery- 
 ice. In the “Revival Month” last year over a 
 thousand laymen of the church gave nearly 
 three thousand days of service with fruitful 
 results. 
 
 The Mass Movement stands also the test of 
 Christian stewardship, as is evidenced in an- 
 other chapter. In five districts which have about 
 80,000 Christians as a result of mass move- 
 ments, the people, who are poor beyond Amer- 
 ican imagination, are giving one fourth of the 
 funds needed to support Indian workers on 
 those districts. | 
 
 What better testimony to the influence of the 
 Movement upon character could be desired than 
 this incident! A cultured Hindu, a non-Chris- 
 tian gentleman, while in conversation with one 
 of our missionaries on a railroad train, re- 
 marked, “You missionaries don’t know how 
 much good you are doing my country.” And 
 he added, “It has been my business for over 
 - twenty years to listen to evidence in the vil- 
 lages in many parts of India, and I want to 
 tell you that the preaching of the mission- 
 aries has brought about wonderful transforma- 
 tions.” ‘Tell me what they are,’ the mission- 
 ary said. “Here is one,” he replied. “Twenty- 
 five years ago no Indian villager would tell the 
 truth on the witness stand. One had to listen 
 and make up his mind which side had the 
 greatest liars and strike an average. But 
 now all is changed, for a large percentage of 
 non-Christians will tell the truth on the witness 
 stand, and ninety-five per cent of the Christians © 
 will tell the truth as witnesses.” 
 
 Twenty-five years ago, when our Mission 
 began to lead off in Mass Movement work, it 
 was very seriously criticized by many influen- 
 tial missionaries of other leading Missions. 
 These criticisms were so severe as to be ex- 
 ceedingly painful, but the change of missionary 
 sentiment during the past twenty-five years as 
 to the value of the Mass Movement work in 
 
 40 
 
India has been so complete, that at the Con- 
 ferences held in India under Dr. John R. Mott, 
 in which practically all non-Catholic missions 
 in India were officially represented, they in- 
 dorsed the Mass Movement in the following 
 series of resolutions. 
 
 “1, The Opportunity. The widespread 
 movements toward Christianity among the 
 depressed classes of Hindu society and 
 many of the aboriginal tribes during the 
 last fifty years have recently assumed 
 greater proportions and have thus opened 
 a great door of opportunity for the Chris- 
 tian Church. There are about fifty millions 
 of these people; and the experience of the 
 past has shown that in many parts of In- 
 dia they are extraordinarily open to the 
 message of the Gospel, forming a field 
 white to the harvest. There are also many 
 indications that the movements among 
 these classes are spreading to the caste 
 people. Indeed in some parts of India 
 these movements have already begun. 
 
 “2. The Urgency of the Crisis. Where 
 such conditions exist, the claim upon the 
 Missionary Societies and the Indian 
 Church to gather in this vast harvest is 
 urgent and imperative. It is doubtful how 
 long the door will remain open. Strong 
 influences are at work tending to close it. 
 The Christian forces ought to press through 
 with all their might while it is still open. 
 
 ‘3. Results Already Visible. One of the 
 most striking features of these movements 
 is the moral and spiritual results achieved. 
 Even where the converts have come from 
 the lowest and most degraded section of so- 
 ciety, already within the short space of 
 fifty years a large number of them have 
 exhibited to a very remarkable degree the 
 fruits of the Spirit and have by their Chris- 
 tian lives won the respect of those who 
 formerly despised and treated them as un- 
 touchable. 
 
 41 
 
“4, Significance for the Kingdom. These 
 mass movements, if properly dealt with, 
 will be of untold value to the cause of 
 Christ in India. The work among these 
 classes is dealing a powerful blow at the 
 caste spirit, which in some parts of the 
 Church has had so fatal an influence in 
 paralyzing its missionary spirit, and also 
 is a great witness to that law of God’s 
 kingdom by which He chooses the weak to 
 confound the strong and the things that 
 are not to bring to nought the things that 
 are. It is a remarkable fact that wher- 
 ever in the village districts the work 
 among the depressed classes has been 
 most successful, there the caste people 
 have been most ready to hear and accept 
 the message of the Gospel. It is notice- 
 able too that no part of the Church’s work 
 in India excites more concern and emula- 
 tion among many sections of the educated 
 classes. This in itself is a strong testi- 
 mony to the influence of this work as a wit- 
 ness to the true nature and power of 
 Christianity. 
 
 “5. Greatness of the Task. The task be- 
 fore us is gigantic. We desire to impress 
 upon the Church in India and at home the 
 imperative need of grappling with it in 
 earnest. To gather in this harvest and to 
 train and educate the converts demand a 
 far greater and more widespread effort 
 than has yet been made.” 
 
 The test of the future for the Mass Move- 
 ment is the test of leadership. In a recent con- 
 versation with Dr. Buck, one of our first Mass 
 Movement missionaries, I asked him “What is 
 the final outcome to be?” Without a moment’s 
 hesitation he answered, “It all depends upon 
 leadership. Life comes from above, not only 
 from God, but it must be in the human leaders 
 of the movement. If they are Spirit-filled lead- 
 ers, life will filter down through every depart- 
 
 42 = 
 
ment of the movement, and it will be and con- 
 tinue to be, and become increasingly a spiritual 
 movement. If they are not Spirit-filled men, 
 the movement will become in time a dead affair. 
 Everything depends upon the Church furnish- 
 ing a consecrated Spirit-filled leadership.” As 
 I have meditated upon that wise missionary’s. 
 matured judgment, the conviction has deepened 
 that the final outcome of the Mass Movement 
 will be settled by whether or not those who are 
 in India, and also those in the home lands who 
 are selecting and sending out new missionaries,. 
 obey the last command uttered by our Lord to 
 those whom He was leaving to be leaders in the 
 first Christian Church, for through them He 
 spoke to the leaders down through the cen- 
 turies, when He said, “But ye shall receive 
 power, when the Holy Spirit is come upon you: 
 and ye shall be my witnesses both in Jerusalem, 
 and in all Judea and in Samaria, and unto the 
 uttermost part of the earth.” 
 
 _What would have happened if those who were: 
 to be leaders of the first Christian Church had 
 disobeyed the Master’s command to tarry until 
 clothed with power from on high? If there 
 had been a movement at all—which I doubt— 
 it would have been without spiritual life. The 
 Same principle holds true concerning this Mass: 
 Movement work in India. If the parting words: 
 of our ascending Lord are obeyed, the Mass: 
 Movement will be spiritual and Spirit-filled: 
 and will sweep on to a Divinely glorious vic- 
 tory. God grant that it may! 
 
 CHAPTER V 
 
 Tur Mass Movement’s RELATION TO OTHER: 
 MIssIon PROBLEMS 
 
 MOVEMENT on as large a scale as the 
 
 India Mass Movement must of necessity 
 
 raise great and difficult mission problems and: 
 
 be open not only to dangers, but calamities, 
 43 
 
if it is not properly guided and nourished. It 
 has also most hopeful and encouraging rela- 
 tionship to four tremendous problems in India, 
 which, in the writer’s judgment, are vitally 
 connected and can be solved more easily by 
 being approached through the Mass Movement 
 than in any other way. They are: the self-sup- 
 port problem, the educational problem, the 
 higher caste problem, and the Mohammedan 
 problem. 
 
 The Self-Support Problem 
 
 With the problem of self-support there is as- 
 sociated that of propagation. In developing 
 a self-supporting church in India there are four 
 stages: 
 
 When new converts have to be supported, 
 
 When new converts support themselves, 
 
 When the Christians support their pastors, 
 
 When they support their pastors and mis- 
 sions. 
 
 Mission work in India among the highest 
 castes is, even yet, very largely in the first 
 stage. The converts are few and they are with 
 few exceptions cast off by their people at bap- 
 tism, and for a time at least must be supported 
 from mission funds. In the Mass Movement, 
 however, in which whole communities become 
 Christian, even when exceedingly poor, they con- 
 tinue to support themselves after baptism just 
 as they did before. Hence in a mass movement 
 the first stage, that of having to support new 
 converts, never comes into existence; and the 
 second stage, in which new converts support 
 themselves, is a part of the movement, for when 
 we baptize forty thousand in a year the mission 
 supports none of them. Therefore, wherever 
 there is a real mass movement, the first stage 
 never exists and the Mass Movement at once 
 carries the work past the second stage and away 
 into the third; for new converts, in our mission 
 at least, begin to help to support their pastors 
 often before they are baptized. Indeed, in one 
 district they began months before baptism. 
 tt 
 
Let me tell of the methods used to secure 
 from these poor people as large a measure of 
 self-support as is possible. In giving consid- 
 eration to the financial possibilities of the de- 
 velopment of self-support in India, one must 
 always keep in mind the poverty of the peo- 
 ple. When as a young man I was considering 
 going to India, I was largely influenced in my 
 decision by hearing Bishop Thoburn, then in 
 his prime, tell of the many millions in India 
 who existed on one coarse meal a day, or who 
 went to bed without sufficient food to satisfy 
 their hunger. I thought I understood because 
 my heart was on fire with sympathy, but when 
 _I came to live where wages for the millions are 
 ten cents per day or under, I learned what a 
 struggle for existence means. My daughter, 
 who knows India and its poverty, has often 
 said to me under intense emotion after a service 
 at which we took a collection, “Papa, it is 
 wicked to take a collection from these poor 
 people!” Though sometimes it seems cruel, if 
 not brutal, to take collections from people so 
 poor and enduring such persecution, neverthe- 
 less for their good we always do it, and collec- 
 tions are taken everywhere and on all sorts of 
 occasions. 
 
 Our people out of this revival have prepared 
 a hymn, the chorus of which is: 
 
 Rajah Jesu Aya, 
 Rajah Jesu Aya, 
 Rajah Jesu Aya, 
 Rajah Jesu Aya. 
 
 King Jesus has come, 
 King Jesus has come, 
 King Jesus has come, 
 King Jesus has come. 
 
 There are five stanzas and in each there is but 
 
 one thought: “to overthrow Satan,” “to forgive 
 
 our sins,” “to cleanse our hearts,” “to give us 
 
 comfort,” “to give us the Holy Spirit,” “Ising 
 
 Jesus has come”; then comes a great ending 
 
 with the thought that he is King over all kings 
 45 
 
and Lord of all lords and will reign until all 
 nations are His. Oh! if you could hear our 
 happy people sing that hymn! We spread a 
 sheet on the floor—often under a tree, for most 
 of our village services are in the open air, well 
 suited to India’s heat. Then the leaders stand 
 around it and sing this resounding hymn. The ° 
 people have had the “vessel of blessing” in 
 their homes, a vessel in which they have been 
 putting a little grain before the cooking of each 
 meal. They come and empty this grain from 
 their vessels upon the cloth and pile up with it 
 eggs, fruit, money, pigs, chickens, and jewelry. 
 I have counted in one collection as many as 
 nineteen rings from the ears, fingers, and toes 
 of the poor women. In South India, as one of 
 these offerings was being taken, a man got up 
 and ran out, but soon was seen returning lead- . 
 ing his horse, the best he had, and gave him 
 along with the many other things. Sometimes 
 the taking of such a collection requires half 
 an hour or more. I have watched the chickens 
 eat the grain, but have comforted myself with 
 the thought that, although there will be less 
 grain, there will be more chicken. 
 
 Most of our missionaries and ministers 
 tithe, and our leading laymen who are in busi- 
 ness in the cities, where we have twenty self- 
 supporting churches, follow the same practice. 
 This has been made possible because many of 
 the children of Christians who were baptized 
 from among the poor in the villages have be- 
 come educated and are now in various forms 
 of business and professional life, drawing good 
 salaries, as Indian salaries go. In addition to 
 supporting their pastors, they are carrying on 
 considerable mission work. It was reported at 
 our self-support meeting at our Northwest 
 India Conference, that seventy-five of our 
 preachers were entirely supported by our In- 
 dian Christians, and twenty-six of these were 
 our best paid preachers. | 
 
 A very special campaign has also been inau- 
 gurated, having in view the increasing of self- 
 
 46 
 
support from the Indian Church in every pos- 
 sible manner. We have been absorbed in the 
 past in India in our efforts to evangelize and 
 teach the thousands who are pressing into the 
 Kingdom and the thousands whom we are com- 
 pelled for the present to reject. A small body 
 of greatly overworked missionaries in the midst 
 of these vast multitudes cannot always lay 
 equal emphasis on everything. But when the 
 poverty of India’s lower caste people is con- 
 sidered, it will be seen that we have not neg- 
 lected to lay emphasis on self-support. During 
 1913, when famine conditions prevailed in 
 many districts, our vernacular or native Church 
 raised $92,000, and our churches among the 
 resident European population raised $95,000, 
 or a total of $187,000. 
 
 The Educational Problem 
 
 It may help toward an understanding of the 
 ‘relation of the Mass Movement to the educa- 
 tional problem to state that there are among In- 
 dian Missions two distinct methods of mission 
 work: one is called the educational method, and 
 the other the evangelistic or mass movement 
 method. The educational method, according 
 to Indian missionary terminology, is largely 
 carried on by educating the youth of the higher 
 and wealthier classes or castes, and also by 
 giving them Christian instruction during the 
 years of their college training. Many good 
 things can be said in favor of the educational 
 method, but that is not my theme. The two 
 methods dovetail into each other, and together 
 are influencing India from the top and bottom 
 of its social, religious, and intellectual life, and 
 there is no conflict between the Missions that 
 adopt them. Our Mission has largely adopted 
 the evangelistic or mass movement method, 
 though in a number of centers we receive into 
 our institutions the sons of the wealthy as day 
 scholars and their fees help to support the 
 Indian teachers of our Christians, and in con- 
 
 AT 
 
nection with our Lucknow College we have a 
 great non-Christian hostel. 
 
 One outstanding contrast between the two 
 methods is this: the educational method uses 
 its missionaries and money largely for the edu- 
 cation of non-Christian students, while educa- 
 tion in the mass movement or evangelistic meth- 
 od is confined chiefly to the education of Chris- 
 tians. First, there are little village schools for 
 Christian children and the brightest Christian 
 boys and girls are taken from the village schools 
 and placed in our middle schools; from these 
 the brightest are again promoted and graduate 
 from the Isabella Thoburn and Reid Christian 
 Colleges, in Lucknow. The difference between 
 these two methods of missionary work, one of 
 which uses its missionaries and money in edu- 
 cating Christians, the other of which uses its 
 missionaries and funds in the education of non- 
 Christians, in my opinon is great indeed and 
 makes a tremendous argument in favor of mass 
 movement work in India. 
 
 Another outstanding contrast in the outcome 
 of these methods is found in the fact that up to 
 the present the number of converts from high 
 caste people in educational institutions has 
 been among all missions disappointingly small. 
 To sum up: first, the Mass Movement secures a 
 vastly larger number of converts, though 
 from among the common laboring people; and 
 second, those upon whom the money is spent 
 for education in the Mass Movement are the 
 brightest among our Christian boys and girls, 
 and, when they are educated, they become not 
 educated non-Christians, but educated Chris- 
 tians. They then take their places as Chris- 
 tians among the educated Hindu and Moham- 
 medan people of India, and give Christianity 
 a standing among the educated of other reli- 
 gions. We have already in our Indian Chris- 
 tian community, brought up from the Mass 
 Movement, deputy collectors, barristers, high 
 court pleaders, police inspectors, and men hold- 
 ing various other Government and business po- 
 
 48 
 
sitions. And because of this, as stated in the 
 discussion on self-support, we have over twenty 
 self-supporting Indian churches, much volun- 
 tary work is given by our community of edu- 
 cated laymen, and in our ministry there are 
 over two hundred Indian Annual Conference 
 members. 
 
 In regard to the educational possibilities, it 
 may be said that, when a school is opened in a 
 mohalla among the children whose ancestors 
 have not been able to read, the people will learn 
 as quickly as children in the home land. I sat 
 down with a group of the poorest little boys, 
 who were chiefly dressed with sunlight, and 
 within five minutes I taught them to repeat in 
 their own language the first two command- 
 ments. One does not know how to appreciate 
 these commandments until in the heart of.a 
 heathen land that has more idols than inhab- 
 itants he begins to teach the children to say: 
 “ft am the Lord thy God; thou shalt have no 
 other gods before me,” “Thou shalt not make 
 _ unto thee a graven image; thou shalt not bow 
 down thyself unto them, nor serve them.” 
 
 In Agra there is a Government medical school 
 for women. This school gathers its pupils from 
 a Hindu population of about one hundred and 
 fifty millions and a Mohammedan population of 
 very many millions and a Christian popula- 
 tion of about two hundred thousand. When I 
 last visited that institution, there were present 
 as pupils seventy-six Indian women. The enor- 
 mous Hindu and Mohammedan population had 
 furnished only two pupils, and all the other 
 missions had furnished another ten. That is, 
 out of the seventy-six women who were receiy- 
 ing a medical education at Government ex- 
 pense, and who are to be supported at Govern- 
 ment expense to go out to bless India’s suffer- 
 ing. womanhood, sixty-four came up through 
 our Mass Movement and are members of the 
 Methodist Episcopal Church. They were all 
 educated in our Woman’s Foreign Missionary 
 Society’s schools. 
 
 49 
 
A Brahman said to me: “I cannot understand 
 your religion.” “In what particular?” I re- 
 plied. He said, “We have through the cen- 
 turies regarded the low caste people as un- 
 touchable, but missionaries mingle with them, 
 start village schools among them, bring the 
 brightest of them into middle and high schools, 
 and before we know what is happening we find 
 these outcaste people as headmasters and mis- 
 tresses of the schools and we Brahmans are 
 sending our children to them to be educated, 
 and when we meet them we are compelled be- 
 cause of their standing to greet them as our 
 equals, and when they come to our houses we 
 give them the place of honor. This is the rea- 
 son I cannot understand your religion.” I re- 
 plied, “When you get the Spirit of Christ, you 
 will understand.” That is what is happening 
 through the education of our Mass Movement 
 children. The last are becoming the first. The 
 problems are being solved. 
 
 The High Caste Problem 
 
 Up to the present time, where mission work 
 is carried on for high caste people only, con- 
 verts have been few and often have to be sup- 
 ported from mission funds, for a time at least. 
 In the Mass Movement there soon comes to be 
 a community, and part of that community soon 
 becomes educated, and the educated part of the 
 community forms a society into which high 
 caste converts may come and become self-sup- 
 porting and have a social life. Because of such 
 facts as these, in the Indian Conferences held 
 by Dr. John R. Mott testimony from all parts ~ 
 of India and all missions was to the effect that 
 where the Mass Movement was progressing 
 among the lower classes a larger per cent of 
 high caste converts was being baptized than in 
 parts where there was no mass movement. This 
 I consider a tremendous testimony, as a mis- 
 sion policy, even with reference to reaching the 
 higher castes. 
 
 50 
 
Further than this, the social and religious life 
 of the Hindus is built on the caste system. Al- 
 though the Mass Movement is among the lower 
 classes, it is my confident expectation that the 
 movement will extend up through the castes. 
 In fact, we have in our mission already con- 
 verts from over fifty castes and workers from 
 all these castes. I expect that later each caste 
 will become Christian on the line of a Mass 
 Movement. I as confidently expect that the 
 time will come when there will be ‘just such 
 mass movements toward Christianity among 
 the Brahmans and other high castes as there 
 are now among the lower castes, and herein is 
 the philosophy of the Mass Movement of the 
 future among higher castes. These may begin 
 at any time. There is a general expectation 
 that we are on the eve of hitherto unheard of 
 movements among high caste people toward 
 Christianity. 
 
 The Mohammedan Problem 
 
 It should never be forgotten at this time, 
 when throughout Christendom great efforts are 
 being put forth for the conversion of the Mo- 
 hammedan world, that there are sixty-two mil- 
 lion Mohammedans in India, several millions 
 more than in any other country. We are, 
 through the Mass Movement having converts 
 from among them in increasing numbers. We 
 have in our Mission in India from Mohammed- 
 anism a thousand converts and about a hun- 
 dred workers. 
 
 There are two methods by which the con- 
 version of Mohammedans in India can be under- 
 taken: one, a direct mission to Mohammedans, 
 or what might be called direct attack upon 
 Mohammedanism, and such missions should be 
 encouraged and supported; the other, the line 
 of mass movements which will attack Moham- 
 medanism indirectly; that is, by getting con- 
 verts and Christian workers, as reported above, 
 from among Mohammedans as they hear the 
 Gospel when it is preached to the masses. Then, 
 
 ‘61 
 
when a Christian community grows up in In- 
 dia to live a genuinely spiritual Christian life, 
 instead of having a few missionaries attacking 
 Mohammedanism directly, there will come to 
 be millions of Christians living and working 
 among the Mohammedan people and forming a 
 Christian community into which converts can 
 come. The reason Mohammedanism has had 
 converts from among the lower castes of Hin- 
 duism in India in large numbers is because 
 there are millions of Mohammedans at work in 
 India. The way that Christian missions will 
 best counteract this movement is by getting 
 millions of people from among the low caste 
 Hindus, who otherwise will become Moham- 
 medans, to become Christians, and then to have 
 those millions that have become Christians be- 
 come Christian missionaries in the viilages to 
 the Mohammedans about them. Thus it seems 
 to the writer that the most successful method 
 of preventing an enormous increase of Moham- 
 medanism in India, and of reaching Moham- 
 medans that are in India, is through the Mass 
 Movement to build up a Christian Church that 
 will live Christianity and do Christian work 
 among’ the millions of Mohammedans, and in 
 that way Mohammedanism will be more 
 quickly evangelized than by any other method 
 known to this observer of Indian movements. 
 
 CHAPTER VI 
 THe PROBLEM OF THE MOVEMENT 
 
 HE Mass Movement Commission in India 
 
 has sent out a statement which clearly 
 
 sets forth the urgency of the crisis in the form 
 of a summary of the situation: 
 
 Baptized by our Church in India last 
 
 VOAT \ sire. USabee’, alone Stas. ae os PRI te 35,000 
 Turned away by our Church in India last 
 
 WOOT he aA brake ee a creel See Ff et em 40,000 
 Waiting inquirers who have waited in 
 
 WOAY, Sse wate ba ey Sleie s Fhe eee eae 150,000 
 
People who are beginning now to turn 
 
 PEO SOR TISC oh ss citc sa 6a she's 500,000 to 1,000,000 
 People in the caste in which the Move- 
 
 RICE TS LOW Oli ce oe we re es eins ees 11,000,000 
 Total number of the community among 
 
 whom the Movement is on.......... 50,000,000 
 
 To illustrate the very grave seriousness of 
 keeping these people waiting, I will relate an- 
 other experience of our Mission in India, and 
 make the contrast. 
 
 Before 1900, within the bounds of one of our 
 Conferences, a movement began among a caste 
 numbering about forty thousand. Our mission- _ 
 aries had baptized about half of the community 
 and all the rest of that caste was getting ready 
 to become Christian when the conservative ele- 
 ment in our Mission raised the cry that we were 
 baptizing more people than we could properly 
 educate and train. The conservative element 
 prevailed, the cry was heard, and baptisms were 
 stopped. Then the twenty thousand who were 
 refused baptism became angry and divided the 
 community, and the rejected members of the 
 community have ever since been our enemies. 
 
 It often happened that the owner of the vil- 
 lage idol was among those who had not been 
 baptized. He would therefore maintain his 
 right as a non-Christian to retain his idol and 
 to continue idol worship, and in such cases for 
 all the intervening twenty years or more our 
 Christians have been compelled to tolerate idol- 
 atrous worship in their villages. Further, it 
 almost always was the case that some of the 
 children of those who had been refused baptism 
 were betrothed to the children of those who had 
 been baptized. When the wedding time ap- 
 proached, there would be the struggle as to 
 whether the wedding would be performed by 
 heathen or Christian rites, and whether the 
 newly married pair would identify themselves 
 with the Christian or the non-Christian part of 
 the community. 
 
 It now seems perfectly clear that we could 
 have much more easily trained and lifted the 
 
 53 
 
whole community than half of it. Many of our 
 missionaries consider the refusing to baptize 
 that whole community the greatest mistake our 
 Mission has made in our Indian experience. 
 
 Note with care the contrasts between that sit- 
 uation and the present one. . 
 
 Then there were only twenty thousand re- 
 jected: now we are holding back one hundred 
 and fifty thousand. 
 
 Then there was only an affected community 
 of forty thousand: now the people of the class 
 which we are holding back number over one 
 million residing right in the districts involved, 
 and in all India eleven million. Should these 
 turn against us, the Mass Movement will be de- 
 ferred indefinitely... How much one would like 
 to know, as he carries the responsibility of de- 
 ciding how fast to baptize, what Jesus or Paul 
 would do in the midst of the Indian caste sys- - 
 tem ! 
 
 To illustrate the risks which we run, and to 
 help the reader to see our problem, may I relate 
 one of our experiences? The report came to the 
 missionaries that in a certain village a woman 
 who had been baptized was worshiping idols. 
 A lady missionary went to see her and asked 
 if it was true that as a Christian she had wor- 
 shiped idols. The poor woman did not deny 
 but frankly acknowledged that she had. Then 
 the missionary asked “Why did you do it?” 
 The woman replied, “When you came and 
 preached Jesus and the forgiveness of sins and 
 the communion of the Holy Spirit and heaven 
 at last, it all seemed so wonderful and we were 
 all so happy that we became Christians. Then 
 you went away and left no one to teach us. My 
 dear little girl got smallpox and I tried every 
 way I could to learn what Christian mothers 
 did when their little children had smallpox, but 
 I could not learn. I loved my little girl like 
 any other mother and I did not want her to die 
 and I did not know what else to do, so I got out 
 the smallpox god. I killed the hen, offered 
 blood, and burned incense.” Who was to blame 
 
 54 
 
—that poor woman or our great Church which 
 left her without a guide or teacher? 
 
 That you may better understand the emer- 
 gency, suppose yourself now in India as Bishop 
 and responsible for the leadership of this Move- 
 ment, surrounded by over two hundred million 
 Hindus, who through a number of active organ- 
 izations are exerting themselves to keep this 
 waiting one hundred and fifty thousand from | 
 becoming Christians. They are trying to stop 
 the whole Movement and are using two power- 
 ful weapons: one, intense persecution if they 
 become Christians; the other, the offer to lift - 
 them into caste privileges if they remain in 
 Hinduism. Add to this the fact that millions 
 of Mohammedans, to get them into their fold, 
 are using the enthusiasm and fanaticism that 
 have caused Mohammedanism to conquer and 
 spread through the centuries. Add to these the 
 other fact that over against the thousands of 
 Hindus and Mohammedans who are now wak- 
 ing to the urgency of the situation, all the Chris- 
 tians in India are but a little company. 
 
 What would YOU do? Would you cry for 
 help? Would you go on and baptize unlimited 
 numbers whom you could not train and run the 
 risk of later having all your Christians swept 
 off into Mohammedanism, as happened in 
 North Africa in the early Middle Ages? Our 
 missionaries and Indian ministers are working 
 to the limit of their strength. I was walking 
 with one of our Indian ministers, a representa- 
 tive of a noble band, and, without being con- 
 scious that he was stating anything remarkable, 
 he said, “Last month in trying to teach and help 
 our Christians I walked over five hundred miles 
 and preached on an average of three times a 
 day.” That month was the hottest in the year.* 
 
 *An automobile would enable about a dozen of our District Super- 
 intendents in India to double their efficiency aud in several instances 
 to quadruple their work. One of them, Rev. Benson Baker, of Mee- 
 rut, can speak for himself and the rest. He has supervision over 
 25,000 Christians. After describing a long, hard trip on his bicycle, 
 he writes: ‘‘The meaning of it all is this—it just seems that I ought 
 to have a motor-car of some kind. I am trying*to do extensive work 
 and get to many points of the district. It just seems that I spend all 
 my time getting some place. I often start off early in the morning 
 and do not get back until night, and nothing to eat allday. It does 
 
 55 
 
Our established work is doing much to supply 
 us with laborers for the Mass Movement. But 
 we cannot wisely transfer its staff and re- 
 sources to a new type of work and leave its 
 own tasks undone. We had under our care 
 when our last statistics were gathered, a Chris- 
 tian community of nearly three hundred and 
 twenty thousand. We have forty congrega- 
 tions for Europeans and Anglo-Indians resi- 
 dent in India, many of them self-supporting and 
 all contributing toward Mission expenses. We 
 have ten educational institutions for the chil- 
 dren of this community and they are largely 
 self-supporting and have furnished some of our 
 most successful missionaries and helpers. On 
 a school day in our Mission alone the doors of 
 one thousand six hundred and thirty schools of 
 all grades, including the colleges, swing open 
 to over forty-four thousand of Southern Asia’s 
 boys and girls. From the earliest beginnings 
 our Church in India has made an outstanding 
 specialty of Sunday Schools and our entrance 
 into hundreds of new communities has been by 
 this means. In our enthusiasm we have some- 
 times in the past opened more Sunday Schools 
 than we could permanently maintain. At pres- 
 ent to the number of over four thousand three 
 hundred they welcome every week over one hun- 
 dred and fifty thousand of India’s youth. Be- 
 fore the Epworth League was organized in 
 America we had the Oxford League for our 
 young people in India and as soon as the Ep- 
 worth League was organized in America it was 
 introduced into India. We have over twenty- 
 four thousand Epworth Leaguers. The effi- 
 ciency of both our Sunday Schools and our Ep- 
 worth Leagues will be very greatly increased 
 if it is possible for us to open the one hundred 
 
 not seem to me to be a good investment. The pain in my back is 
 becoming rather insistent. . . . But more than this is the fact 
 that Iam not able to reach the places I ought to reach, and when I 
 do get there I am so worn out that I am surely not at my best.” 
 Certainly no business firm would have an agent who had spent years 
 in training exhaust his strength after this fashion in tropical India. 
 At its meeting in May, 1915, the Board of Managers discussed at 
 length the advantage the automobile would be in several of its mission 
 fields, including India, and encouraged its secretaries to take means 
 to secure them. 
 
 56 
 
and sixty day schools asked for by the Mass 
 Movement Commission. 
 
 We must not let this work siacken, for these 
 are the institutions of a developed church nec- 
 essary to the education of Mass Movement lead- 
 ers and to the life of the great Indian Church of 
 the future. 
 
 It is indeed an emergency. The Board of 
 
 Foreign Missions has created in cooperation 
 with the Bishops a Mass Movement Commission 
 to study the situation and to make plans to 
 meet it. The Commission finds that there are 
 nine districts—Bulandshahr, Delhi, Meerut, 
 Muttra, Punjab, Roorkee, Tirhoot, Vikarabad, 
 and Raichur-Gulbarga—in which tbe Mass 
 Movement prevails in greater or less intensity. 
 It states that on these nine districts over one 
 hundred and fifty thousand people “are plead- 
 ing for the Gospel, but because of the lack of 
 means to train workers to teach these multi- 
 tudes, the doors remain shut.” 
 -.Methodism cannot remain Methodism unless 
 it opens the door of hope to these inquirers, nor 
 can it forget its duty to the hundreds of thou- 
 sands, darkened of mind and hungry of soul, 
 who stand behind these. 
 
 The report of the Commission also points out 
 “that more than one hundred thousand illit- 
 erate people are being added to our rural Chris- 
 tian community each quadrennium, and we need 
 to establish without the loss of time a system 
 of village schools adequate to meet this emer- 
 gency—the greatest our Mission has ever had 
 to face in this land.” 
 
 Close observers of the opportunities presented 
 in this extraordinary movement urge that, for 
 a few years, the addition to current resources 
 of at least one hundred thousand dollars a year 
 should be secured. While earnestly desiring 
 this larger sum, the Commission recommends, 
 as practical proposals to meet the immediate 
 situation, the following plans: 
 
 (1) A woman missionary evangelist in each 
 of the nine Districts named by the Commission. 
 
 57 
 
(2) One additional male missionary for each 
 of the following Districts: Tirhoot, Delhi, the 
 Punjab, Bulandshahr, and Vikarabad. 
 
 (3) One or more competent Indian school 
 inspectors for the educational work of Districts 
 in the Mass Movement area. 
 
 (4) Central training schools for the various 
 language areas affected by the Movement. 
 Seven are required, at $1,000 a year. 
 
 (5) A District training class in each of the 
 Districts, at $400 each, providing for about ten 
 students in each. 
 
 (6) The establishment of village schools, at 
 $100 each a year, to the number of 160 for the 
 immediate primary education of about 16,000 
 children. 
 
 This listing of the immediate needs would 
 therefore be as follows: 
 
 Besides the missionaries asked for 
 
 7 Training School Inspectors, $300 each.... $2,100 
 7 Training Schools, at $1,000 each.......... 7,000 
 7 District Summer Schools, at $400 each.... 2,800 
 160: Schools; at’$100!edels Gye eee eee 16,000 
 
 BPOtal ses iehte Soin esd niu heres ee ole eee $27,900 
 
 It is estimated that from local sources in 
 India there could be received $7,900, leaving a 
 balance to be found of $20,000 a year. In addi- 
 tion to the above the Woman’s Foreign Mis- 
 sionary Society has promised from the thank 
 offering of 1916 the sum of $5,000. 
 
 The above financial statement in no sense in- 
 dicates the total need. It is a careful estimate 
 to show what will barely relieve the present 
 situation. With the gains in membership, it is 
 very evident that the demands for property 
 and equipment will greatly increase. The ad- 
 ditional missionary force required would at 
 once lift this modest estimate to $50,000 a year. 
 
 By our necessities the missionaries in India 
 have accustomed themselves to think of the 
 minimum, and we have frankly indicated an 
 amount which will merely serve as a foundation 
 
 58 
 
and which must be augmented from year to 
 year, both in gifts from America and in the 
 gifts from the church in India. All that we are 
 attempting is to indicate a sum that if raised 
 annually and gradually increased will enable 
 our Indian forces to measure up to the imme- 
 diate demands of the situation created by the 
 Mass Movement. 
 
 CHAPTER VII 
 How CANn THE CHURCH COOPERATE? 
 
 4 OW can we best help?” is the question 
 of many an earnest heart. I always 
 feel when at home that undue credit is being 
 given to the missionaries for the work of For- 
 eign Missions. The work is not theirs. They 
 are but the servants of Jesus Christ and the 
 Church—but the hands, feet, tongue, and finger 
 tips by which the Church is touching the non- 
 Christian nations. The missionary could not 
 even reach the foreign field, much less live and 
 work there, if the home church did not pay the 
 bills. Concerning the home church and the mis- 
 sionary the truth is “We are workers together,” 
 and our inspiration and hope are in the fact 
 that we can complete the quotation—“with 
 God.” In the day of victory there will be no. 
 difference between those who went down to 
 the battle and those who tarried by the stuff. 
 
 1. Prayer First, that is our Indian slogan— 
 
 prayer first in everything. You can best co- 
 operate by prayer. So often good people hon- 
 estly say to me, “Oh, how I wish I had money!” 
 with an implied inference that because they 
 have not money they are useless and out of the 
 game. “There is no one to intercede.” 
 
 If you cannot give, you can pray until you 
 can unlock Divine forces infinitely greater than 
 the power of finance. “Ask and I will do” is 
 Christ’s first law in the spiritual realm. If you 
 can give and are not giving, pray until the 
 blessed Spirit shall enable you to bring in the 
 
 59 
 
“tithes and offerings’”—that God may open the 
 windows of heaven and pour out blessings for 
 all. Prayer first! 
 
 2. Keep up and increase the annual income 
 of all four of the Home and Foreign Missionary 
 organizations of the Church. They are the 
 foundation, backbone, heart, and life of all mis- 
 Sionary operations. Foreign missionaries do 
 not pray for the foreign societies only. They 
 pray, “Ob, God, save America, that America 
 may do her part in saving the world.” Indian 
 missionaries realize that India is one of the 
 great mission fields of our Church, but only one, 
 and that the Mass Movement is one phase of 
 our Indian work, but only one. I have just 
 visited China, Korea, and Japan, and have rec- 
 ognized the great opportunities and the mar- 
 velous work which God is doing through our 
 missionaries in these lands. And there are our 
 other great fields: Africa, Europe, Malaysia, 
 the Philippines, and South America—all de- 
 pendent, in common with India, on the regular 
 annual income of the Board of Foreign Mis- 
 sions and the Woman’s Foreign Missionary So- 
 ciety. To help all missions, increase the income 
 of all four of our missionary societies. 
 
 3. But the Mass Movement is an emergency— 
 a great open door which Christ calls us to enter. 
 Make it an emergency in your praying and in 
 your giving. To meet it the regular income of 
 the Missions is utterly inadequate. 
 
 In India, as in Galilee, but in vaster numbers, 
 the people are thronging to the Christ. “When 
 he saw the multitudes, he was moved with com- 
 passion for them, because they were as sheep 
 not having a shepherd.” Conscious of their 
 utter inadequacy to meet the need, the disciples 
 could but urge, “Send the multitudes away.” 
 To them came the Master’s answer, “Give ye 
 them to eat.” 
 
 Just before I left India, fifteen hundred 
 Chaudhries, and other leaders belonging to the 
 Chamar caste, in which the Mass Movement is 
 now on in force, came together and remained 
 
 60 
 
together for three days and discussed the fol- 
 lowing questions: 
 
 1. Shall we remain as we are? 
 
 2. Shall we become Mohammedans and re- 
 ceive social recognition ? 
 
 3. Shall we accept the offer of the Hindus, 
 i. e., to higher caste privileges if we refuse to 
 become Christians? 
 
 4. Shall we become Christians and suffer 
 persecutions? 
 
 At the close of the three days’ discussion 
 they sent word to our missionary that 
 they had unanimously voted to become Chris- 
 tians and that they represented fifteen thou- 
 sand who were all ready. Some time before 
 that, three thousand eight hundred men spent 
 a whole night in a similar discussion—and they 
 represented a much larger number—and they 
 also asked for baptism. Our missionaries and 
 Indian ministers are greatly overworked and 
 we have not the funds to train others in ade- 
 quate numbers to instruct and shepherd these 
 vast multitudes. And so we were compelled to 
 say to these people, “You must wait. We can- 
 not receive you now.” Try to fancy Methodism 
 in the United States saying to one hundred 
 and fifty thousand people knocking at her 
 doors, “Wait. We cannot receive you.” If that 
 could not happen in America, should we be com- 
 pelled to make it happen in India? 
 
 A recent letter from a District Superin- 
 tendent of the Conference in which the majority 
 of these waiting thousands live will explain why 
 the missionaries had to say, “We cannot receive 
 you now. Wait.” 
 
 “T find that my accounts are running behind 
 at the rate of five hundred rupees ($160.00) per 
 month. For February I never received a penny 
 of special gifts and for March only enough to 
 pay half my bills. There is nothing to do but 
 to dismiss men. Yesterday I sent notices to 
 twelve men that they will be cut off. Even this 
 will not meet the conditions. To-day I am send- 
 ing fifteen boys away from my school. The only 
 
 61 
 
thing to do is to obey the orders of the Finance 
 Committee, ‘No District Superintendent is to 
 run his District into debt.’ The knife has been 
 plunged into the vitals of my District and its 
 life-blood is flowing out. This, too, when we 
 are on the eve of a great mass movement. Two 
 of our best men tell me that there are hundreds 
 waiting to be baptized. Now I can nerve myself 
 to tell young men who have passed out of the 
 Theological School and the various Mission 
 schools and offered themselves to the Church for 
 the Master’s service, to step aside and seek em- 
 ployment elsewhere, but, when it comes to say- 
 ing ‘jao’ (go) to men and women who have given 
 their lives to the cause and served the Church 
 twenty-five and thirty years, every fiber in my 
 nervous system recoils.” 
 
 Notwithstanding such heartbreaking disap- 
 pointment from the human side, should you | 
 nevertheless ask, “Do you really believe that the 
 mighty Indian Empire will ever be evangel- 
 ized?” I would answer, “The Son of God has 
 begun to build His Kingdom in the Indian Eim- 
 pire. Apply reverently to Himself His own 
 words about the man who was mocked because 
 he began to build, but was not able to finish. 
 Shall the enemies of the Cross in derision say, 
 ‘Christ, the Son of God, began to build His 
 Kingdom in the Indian Empire, but was not 
 able to finish’? Nay, verily, He will build it. 
 ‘He is able’ and has given us the day of oppor- 
 tunity.” Shall we miss our opportunity? Shall 
 India have to wait, because we have failed, until 
 God has raised up other followers to do His 
 bidding? “Go up and possess the land.” 
 
 “The awakening millions wait 
 The light whose dawning 
 Maketh all things new. 
 Christ also waits, 
 
 But men are late. 
 Have we done what we could? 
 Have I? Have you?” 
 
 62 
 
HOW CHURCHES, SUNDAY SCHOOLS, 
 CLASSES AND INDIVIDUALS MAY HELP 
 THE MASS MOVEMENT 
 
 1. Join “Missionary Evangelism Prayer 
 League” of the Board of Foreign Missions. 
 (Sign blank on opposite page. ) 
 
 2. Become a member of the Mass Movement 
 Relief Brigade by the payment of $1 or more 
 a month for the development of the work in the 
 Mass Movement areas. 
 
 o. Take the support of a native preacher to 
 cost $4.00, $5.00 or $6.00 per month. 
 
 4. Support a Chaudhri and family (village 
 mayor) in a school where they will learn to 
 read the Bible in one year and return to teach 
 and evangelize the village without salary. One 
 year in school for the family is only $40.00 (the 
 Chaudhri $20.00 and his wife and family 
 $20.00). 
 
 5. Support a boy in Boarding school where he 
 _ 18 preparing to teach or preach. Food, clothing 
 and education is only $20.00 per year. 
 
 6. Take any one of the items below as taken 
 from list of immediate needs on page 58. 
 
 7 Training School Inspectors, $300 each..... $2,100 
 7 Training Schools, at $1,000 each.......... 7,000 
 7 District Summer Schools, at $400 each.... 2,800 
 ESC ITOOIS “hE. et CACY. rai < sic o'oaha a Srv cece 0 oss 16,000 
 
 7. Send a missionary from America (man or 
 woman) who will spend his or her time in evan- 
 ‘gelistic work. You may have his or her photo- 
 graph and correspond with the missionary. 
 
 8. If not able to take the support of any of 
 these specific needs, send cash or pledge for 
 some amount to be used to the best advantage 
 for urgent needs. 
 
 Note: All who take the support of a boy, 
 Chaudhri or preacher will receive his picture 
 if we can obtain same. We wiil also endeavor 
 to let the donor hear from the one or the work 
 supported. 
 
 63 
 
Note 2: Fill out pledges below and mail to 
 James M. Taylor, Secy., Department Mission- 
 ary Evangelism, Board of Foreign Missions, 
 150 Fifth Avenue, New York City. 
 
 BOARD OF FOREIGN MISSIONS 
 METHODIST EPISCOPAL CHURCH 
 150 Fifth Avenue, New York City. 
 
 InpiA Mass MoveMrent PLEDGE 
 
 Desiring to help relieve the special needs on 
 
 the. field IT promise $. 2..).'.*) .. coc) ee 
 
 BOARD OF FOREIGN MISSIONS 
 METHODIST EPISCOPAL CHURCH 
 150 Fifth Avenue, New York City. 
 
 MISSIONARY EVANGELISM PRAYER LEAGUE 
 
 Desiring to become a member of the Mission- 
 ary Evangelism Prayer League of the Methodist 
 Episcopal Church, I promise to pray daily for 
 missions and especially for special needs of 
 which I may be notified. 
 
 Correspondence should be addressed to Board 
 of Foreign Missions of the Methodist Episcopal 
 Church, 150 Fifth Avenue, New York City, in 
 order that members may be kept in touch with 
 the Prayer League’s special topic for prayer. 
 
 64 
 
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