THE CHURCH’S OBLIGATION 
 IN VIEW OF GOD’S PURPOSE 
 FOR THE WORLD 
 
 ic 
 
 American Section 
 Report of Commission I 
 to 
 
 THE UNIVERSAL CHRISTIAN CONFERENCE 
 ON LIFE AND WORK 
 
 HELD IN STOCKHOLM, SWEDEN 
 August 19-30, 1925 
 

 
 
 
 
 
 
 
 
 
 UNIVERSAL CHRISTIAN CONFERENCE 
 ON LIFE AND WORK 
 
 Commission Reports 
 
 I. The Church’s Obligation in View of 
 -God’s Purpose for the World. 
 
 II. The Church and Economic and Industrial 
 Problems. 
 
 III. The Church and Social and Moral Prob- 
 lems, 
 
 IV. The Church and International Relations. 
 V. The Church and Education. 
 
 VI. Methods of Co-operative and Federative 
 Efforts By the Christian Communions. 
 
GENERAL PREFACE 
 
 A few words should be written about the inception of The Universal 
 Christian Conference on Life and Work. In the summer of 1919 the 
 International Committee of the World Alliance for International Friend- 
 ship Through the Churches met at The Hague. This was the first meet- 
 ing of an international character held after the signing of the Armistice, 
 if one excepts a small gathering of labor leaders. About sixty leaders of 
 the Churches were present, representing nearly all the Protestant Com- 
 munions and most of the countries of Europe. Ten or twelve delegates 
 were present from America. 
 
 The meetings at The Hague developed so sweet and reasonable an 
 atmosphere, at a time when great bitterness prevailed everywhere, and 
 the delegates present expressed themselves so strongly as to the un- 
 Christian character of war and the necessity of establishing a world order 
 on a new and Christian basis, that several of the delegates felt strongly 
 that the time had come for the Churches officially to get together and 
 say what these Churchmen semi-officially were saying. As a result 
 Archbishop Soederblom of Sweden, Dr. Charles S. Macfarland of 
 America, the Dean of Canterbury, Dr. Henry A. Atkinson and others 
 held an informal meeting to discuss the possibility of bringing the 
 Churches of the world together for a Conference, where the Churches 
 could utter their united conviction on international matters and all other 
 matters with which society would have to deal in the reconstruction of 
 civilization and the building of a new and better civilization on the 
 ruins of the old, which lay all about them. 
 
 This preliminary meeting was not altogether spontaneous for on two 
 separate occasions during the progress of the war, Archbishop Soeder- 
 blom had communicated with the Churches of Europe and America re- 
 garding the possibility of such a conference and the Federal Council of 
 Churches of Christ in America had suggested that a Conference of the 
 Federated bodies of Churches in all the countries might meet together 
 after the war. The unanimous opinion of the unofficial group at The 
 Hague was that a committee should be appointed to bring the leaders of 
 the Churches together with the aim of convincing them of the necessity 
 of such a world gathering of the Churches ,and asking them to take the 
 matter up with their respective denominations. This committee went 
 from The Hague to Paris and brought together as many of the leaders 
 of the Churches as possible upon such short notice. This meeting be- 
 came greatly interested in the project and requested Dr. Frederick Lynch, 
 Chairman of the Committee on Ecumenical Conference of the Federal 
 Council of Churches of Christ in America to arrange for a preliminary 
 meeting of the Churches the following summer. 
 
 Dr. Lynch proceeded from Paris to London and had several inter- 
 views with the Archbishop of Canterbury, Dr. F. B. Myers, Dr. Thomas 
 Nightingale, Dr. J. H. Shakespeare and others. Meantime, Archbishop 
 Soderbloom undertook to interest the Scandinavian Churches and Dr. Choisy 
 
 —III-- 
 
the Swiss Churches. Sufficient interest was aroused to warrant the calling 
 of a preliminary Conference at Geneva in the summer of 1920. 
 
 As a result of the procedures recorded above, one hundred delegates 
 assembled at Geneva in August of 1920. A three days session was held 
 and the Conference gradually began to assume shape. Great interest 
 was manifested and all present expressed themselves to the effect that 
 the Church Universal had a great opportunity to exert a determining 
 influence upon the new order that must follow the war. Furthermore 
 the world was waiting for some great pronouncement from the Churches 
 upon such questions as war and peace, the industrial order; such im- 
 mediate problems as those having to do with intemperance and vice 
 and upon all ethical and moral questions. It was felt that a positive 
 and commanding utterance of the Churches in these trying years would 
 do much to encourage a disheartened world and would make it much 
 easier for those who were trying to reconstruct the world on a Christian 
 basis to carry on this high task. There was much confusion in the world 
 as to just where the Church did stand on these great problems disturbing 
 the minds of men. The conviction was expressed that only as the rule 
 of life laid down by the gospels became the law of nations could any 
 hope for security and peace be found or the great sores of the world be 
 healed. 
 
 Furthermore it was felt by all that whatever new international ma- 
 chinery might be set up or whatever new industrial order might arise, 
 it was only as these were permeated by the spirit of Jesus Christ that 
 they would fulfill the high hopes of their founders. It was also strongly 
 felt that two great blessings might ensue from such a Conference. On 
 the one hand all individual communions would profit by this period of 
 common intercourse, especially those communions that had greatly 
 suffered from the war. They would be made strong in the conscious- 
 ness of the oneness of all Christ’s disciples. On the other hand the 
 coming together, if only for a month, of all the Churches of the world, 
 to cooperate in the common task of redeeming the world order, and to 
 make some great common pronouncement on the place of Christ in our 
 civilization would be a great object lesson to the world. 
 
 At Geneva a large International Committee was set up which was 
 divided into four groups, one for America, one for the British Empire, 
 one for the European Protestant churches and the fourth representing the 
 Orthodox Eastern Church. The International Committee appointed a 
 smaller Executive Committee, which held three meetings in successive 
 years, one at Peterborough, England, one at Zurich, Switzerland and 
 one at Amsterdam, Holland. In August, 1922, the International Com- 
 mittee itself met at Helsingborg, Sweden, and was very fully attended 
 by delegates from all the communions and nations. At this meeting 
 the programme for the Conference assumed final shape. It was voted 
 
 that the program for Stockholm should include the following groups 
 of subjects: 
 
 sia Vdd 
 
The Church’s Obligation in view of God’s purpose for the world. 
 
 The Church and Economic and Industrial Problems. 
 
 The Church and Social and Moral Problems. 
 
 The Church and International Relations. 
 
 The Church and Christian Education. 
 
 Methods of Co-operative and Federative Efforts by the Christian 
 Communions. 
 
 The reports which followed are in fulfillment of this vote taken at 
 Helsingborg. In April, 1924, the full Committee met again at Birming- 
 ham, England, in connection with C. O. P. E. C. and reviewed the 
 progress made upon the reports and dealt specifically with plans for the 
 Stockholm meeting. | 
 
 OVE Pe skst Bd 
 
 This is in brief the history of The Universal Christian Conference on 
 Life and Work, and is the explanation of the reports which follow. 
 These reports have been prepared with great care by the leaders of the 
 Churches and by experts in the several questions discussed. They are 
 submitted to the Conference in the hope that the Conference will receive 
 them in the same spirit in which they have been written, i.e. in the 
 endeavor to find the common consciousness of the Churches upon these 
 subjects and to voice its united feeling. 
 
 neh 1 
 
LIST OF COMMISSION MEMBERS 
 
 Joint-Chairmen 
 
 REV. J. ROSS STEVENSON, D.D. 
 President of Princeton Theological Seminary 
 
 REV. JAMES I. VANCE, D.D 
 Pastor of First Presbyterian Church of Nashville, Tennessee. 
 
 Secretaries 
 
 FENNELL P. TURNER 
 Secretary of Foreign Missions Conference of North America. 
 
 REV. CHARLES L. GOODELL, D.D. 
 
 Executive Secretary of Commission on Evangelism and Life Service of Federal 
 Council of the Churches of Christ in America. 
 
 Members 
 
 ALEXANDER, ARCHBISHOP OF NORTH AND SOUTH AMERICA 
 Greek Orthodox Church 
 
 ANDERSON, PROFESSOR FREDERICK L. 
 Department of New Testament Interpretation, The Newton Theological Institution. 
 
 BADER, REV. JESSE M. 
 Secretary of Evangelism, Disciples of Christ. 
 
 BELL, REV. W. Y. 
 Pastor of the Colored Methodist Episcopal Church. 
 
 BROMER, REV. EDWARD S., D.D. 
 The Theological Seminary of the Reformed Church in the United States. 
 
 BURTON, REV. CHARLES E., D.D. 
 Secretary of The National Council of the Congregational Churches. 
 
 CAVERT, REV. SAMUEL McCREA 
 General Secretary of Federal Council of the Churches of Christ in America. 
 
 CHAMBERLAIN, REV. WILLIAM I., Ph.D. 
 
 Corresponding Secretary of The Board of Foreign Missions of Reformed Church 
 in America. 
 
 CHESTER, REV. SAMUEL H., D.D. 
 
 Advisory Secretary and Editor of Executive Committee of Foreign Missions, 
 Presbyterian Church in the U.S. 
 
 COREY, REV. STEPHEN J., D.D. 
 
 Vice-President of United Christian Missionary Society Secretary of Department 
 of Foreign Missions. 
 
 DAY, REV. WILLIAM HORACE, D.D. 
 Pastor of The United Church (Congregational) in Bridgeport, Connecticut. 
 
 EWING, REV. J. C. R., D.D. 
 Former President of Forman Christian College, Lahore, India. 
 
 FAGLEY, REV. FREDERICK L., D.D. 
 Executive Secretary of Commission on Evangelism and Devotional Life of 
 National Council of Congregational Churches. 
 
 FLINN, REV. RICHARD ORME, D.D. 
 Pastor of North Avenue Presbyterian Church in Atlanta, Georgia. 
 
 FORSYTH, REV. DAVID D., D.D. : 
 Corresponding Secretary of Board of Home Missions and Church Extension, 
 Methodist Episcopal Church. 
 
 GODDARD, REV. O. E., D.D. 
 
 Pastor of McKendree Methodist Church in Nashville, Tennessee. 
 
 GRUNERT, REV. FRANCIS E. 
 Pastor of The Moravian Church (Protestant Episcopal). 
 
sig Teeny REV. J. 
 ember of Faculty, Board of Education and Theological School under supervisio 
 of Primitive Methodist General Conference. _ rapes 
 
 HELFENSTEIN, REV. ROY C., D.D. 
 Pastor of People’s Church in Dover, Delaware. 
 
 HODOUS, PROF. LEWIS, D.D. 
 Secretary, The Kennedy School of Missions (Hartford Seminary Foundation). 
 
 HOUGH, REV. S. S. 
 Executive Secretary of United Enlistment Movement. 
 
 LANGDALE, REV. JOHN W., D.D. 
 Pastor of New York Avenue Methodist Episcopal Church in Brooklyn, New York. 
 
 MACKENZIE, REV. WILLIAM DOUGLAS, D.D. 
 President Hartford Seminary Foundation. 
 
 MARQUIS, REV. JOHN A., D.D. , 
 General Secretary, Board of Home Missions of Presbyterian Church in the U. S. A, 
 
 McNAUGHER, REV. JOHN, D.D. 
 President Pittsburgh Theological Seminary. 
 
 MELISH, REV. J. HOWARD, D.D. 
 Rector of Holy Trinity Church in Brooklyn, New York. 
 
 MONTGOMERY, MRS. W. A. 
 President, Woman’s American Baptist Foreign Missions Society. 
 
 MOTT, JOHN R., LL. D. 
 General Secretary, The International Committee of Young Men's Christian 
 Associations. 
 
 PINSON, REV. W. W. 
 Secretary for Oriental Fields of Board of Missions of Methodist Episcopal Church, 
 
 South. 
 
 POHLMAN, REV. A., D.D. 
 Pastor of Temple Lutheran Church in Philadelphia. 
 
 REAVIS, REV. J. O., D.D. 
 Secretary of Board of Foreign Missions of Presbyterian Church in the United 
 
 States. 
 
 RICHARDS, PROFESSOR GEORGE W., D.D. 
 President Theological Seminary of Reformed Churches in the United States, 
 
 de SCHWEINITZ, REV. PAUL, D.D. : 
 Secretary of Missions of Moravian Church in America. 
 
 SPEERS, JAMES M. ant 
 Merchant. Vice-President of Presbyterian Board of Foreign Missions. 
 
 SPENCER, MISS CLARISSA H. cae 
 Secretary for Religious Education in the Education and Researeh Division of 
 
 the National Board of Young Women’s Christian Associations. 
 
 STONE, REV. JOHN TIMOTHY, D.D. : 
 Pastor of Fourth Presbyterian Church in Chicago, Illinois. 
 
 TOMKINS, REV. FLOYD W., D.D. , : ‘ 
 Pastor of The Church of The Holy Trinity in Philadelphia, Pennsylvania. 
 
 VOORHEES, REV. OSCAR McM., D.D. 
 Pastor of Mott Haven Church in New York City. 
 
 WHITE, REV. CHARLES L., D.D. F : 
 Executive Secretary of American Baptist Home Mission Society. 
 
 WILDER, ROBERT P. : mars 
 General Secretary of Student Volunteer Movement for Foreign Missions. 
 
 WINSBOROUGH, MRS. W. C. y , 
 Superintendent of Women’s Auxiliary of the Presbyterian Church, U. S. 
 
 WOELFKIN, REV. CORNELIUS, D.D. 
 Pastor of Park Avenue Baptist Church. 
 
 WOLF, REV. LUTHER B., D.D. : } 
 Secretary of Board of Home Missions, United Lutheran Church in America. 
 
 WOLLE, REV. EDWARD S. 
 Pastor of Second Moravian Church in New York City. 
 
 VII 
 
III. 
 
 IV. 
 
 TABLE OF CONTENTS 
 
 General Preface chee a Se ee eee III 
 Introductory Note... eS eee 
 Evan gellistn 3 ee ee 
 
 Home; Missions «222022 eee 
 
 orf, NM KE 
 
 Foreign / Missions 2 Se 
 
 1. The Compelling Need of the Foreign Mission Enterprise. 
 
 2. The Beginnings of the Foreign Missionary Enterprise Among the 
 Churches of North America. 
 
 3. The Growth of The American Foreign Missionary Movement. 
 
 4. The Causes of This Growth. 
 
 5. Hindrances to Progress of Foreign Mission Movement to be Faced 
 in America. 
 
 Recruiting for Christian Service at Home and Abroad. «9 
 
 Bibliography Wo 
 
 VIII 
 
INTRODUCTORY NOTE 
 
 Two Commissions were originally organized by the American Execu- 
 tive Committee, one to make a study of Evangelism and Life Service 
 and the other of Foreign Missions. Tentative reports were prepared 
 ind presented to the International Executive Committee. This Com- 
 inittee, after a survey of the whole field of Christian life and work, de- 
 cided that it would be better to merge these two Commissions into 
 one and assign to it as an appropriate subject of study the Obligation 
 of the Church in View of God’s Purpose for the World. This compre- 
 hensive subject may be interpreted in such a way as to include the 
 work of the five other Commissions, since God’s purpose and the Church’s 
 corresponding obligation must take into account economic and industrial 
 problems, international relations and the cooperative efforts of Christian 
 Communions. 
 
 Conceding this, the thought of the Executive Committee in assigning 
 to Commission I such an all embracing subject was to furnish a back- 
 ground in the light of which the other subjects might be considered 
 more concretely and extensively. 
 
 The members of Commission I have therefore interpreted their task 
 as being introductory and subservient to the work of the remaining 
 Commissions. The great problems of the day, whether economic, social, 
 national or racial are directly related to the obligation of the Christian 
 Church, and this obligation can only be given clearness and compelling 
 power as God’s purpose revealed in Jesus Christ, the supreme head of 
 the Church, is taken into account. The life and work of the Church as 
 it will be considered in all its phases and portents by the Universal 
 Christian Conference presupposes a message, an Evangel, the effective 
 proclamation of which is the primary task of the Church. Home Mis- 
 sions antedate as a rule in the Church’s consideration the special prob- 
 lems concerned with the application of Christian truth to the varied de- 
 partments and relationships of life. The same thing is true on the foreign 
 field where educational, medical and industrial missions presuppose or 
 are vitally related to evangelistic effort. For the preaching of the Gospel, 
 for the conduct of missions at home and abroad, the fundamental prob- 
 lem in the life and work of the Church is to secure a sufficiently numerous 
 and an adequately trained leadership. Consequently the studies of Com- 
 mission I have followed four lines of investigation, namely: Evangelism, 
 Home Missions, Foreign Missions and Recruiting. These topics have 
 been considered solely from the point of view of the American Churches. 
 Any thorough consideration of these topics naturally raises theological 
 problems. The recent Conference in Birmingham, England, on Christian 
 Politics, Economics and Citizenship found it necessary to assign to its 
 first Commission the comprehensive theme, “The Nature of God and 
 His Purpose for the World.” Our Commission has assumed that the 
 approaching World Conference on Faith and Order will take into con- 
 sideration all those doctrinal questions which naturally emerge from a 
 thorough going study of the message of the Church and the manner of 
 its presentation. The report is of a fragmentary character because of the 
 
a) eee 
 
 necessary limitations imposed by the International Executive Com- 
 mittee. 
 
 The thirty Protestant Evangelical Communions represented by this 
 Commission include approximately 40% of the Protestant Evangelicals 
 in the United States of America. There is much in common in the teach- 
 ing and practice of these varied, branches of the Church of Christ. 
 
 They all worship the one God, the Creator and Father of Mankind, 
 infinite in wisdom, goodness and love. 
 
 They all accept Jesus Christ as Lord and Saviour, who for our sal- 
 vation lived and died and rose again and liveth evermore. They all 
 recognize the influence of the Holy Spirit, who interprets the teachings 
 of Christianity, convicts the world in respect of sin, and of righteousness, 
 and of judgment, and renews, comforts and inspires the souls of men. 
 
 They all read the Bible and accept its teachings in matters of faith 
 and conduct as authoritative. They all repeat the prayer Jesus taught 
 His disciples. 
 
 They all use bread and wine as the elements of the Communion 
 Service. 
 
 They all baptize in the name of the Father and the Son and the Holy 
 Spirit. 
 
 They all have essentially a common practice of worship; using sim- 
 ilar prayers and hymns; reading the Scriptures, preaching sermons on 
 the same great truths of Bible teaching and Christian living.* 
 
 They all aim at the creation of the same type of Christian character, 
 as exemplified by the same Christian virtues—“love, joy, peace, long- 
 suffering, kindness, goodness, faith, patience, meekness, temperance.” 
 
 I 
 EVANGELISM 
 
 The purpose of God made known to us in Christ Jesus is that His 
 Kingdom shall come; that all men shall be saved and come to the knowl- 
 edge of the truth; that men shall live together as brethren; and that 
 there shall be for all the “life more abundant.” 
 
 The obligation of the Church, therefore, is to proclaim the good news 
 of the Kingdom and to embody in the lives of its members the spirit of 
 the Master in order that they may be indeed the light of the world and 
 efficient workers with God, for the fulfillment of his purpose. 
 
 In view of the divine purpose for the world the responsibility for the 
 Church is threefold. First it is to fit its own members for the Kingdom; 
 and third it is to inspire all men to work for the coming of the Kingdom. 
 
 In fulfillment of the first responsibility the Church draws together 
 its members for worship, for the study of God’s word, for the training 
 of children and youth in the Christian way of life, for the ministry of 
 
 
 
 *The Quakers do not use any external elements in any services. They do not 
 have an external communion service. There is a difference, however, in the 
 method of worship. In some parts the Society of Friends hymns are used and 
 in other parts they are not and the service is held with much silence and all 
 public exercises are spontaneous and unprogrammed. 
 
ik Ta 
 
 preaching, for mutual encouragement in good work, for bearing testi- 
 mony to religious experiences, and for the encouragement of the more 
 spiritually minded to lead the nominal members of the Church into a 
 higher communion with God and a deeper fellowship with other Chris- 
 tians, in order that everyone may make some contribution to the spirit- 
 ual life of all. 
 
 The second part of the Church’s responsibility is, through the exercise 
 of its prophetic function, to bring about those conditions in the physical, 
 educational, political and economic environment which make it more 
 conducive for individuals to choose to become Christians and to live 
 according to Christian standards and ideas. This involves: 
 
 the creation of a physical environment and moral atmosphere where 
 living conditions are wholesome, health is protected and the sick and 
 handicapped are properly cared for in order that they may be restored, 
 where possible, to economic independence; 
 
 the development of an educational system whose processes shall be 
 directed to produce character and citizenship; 
 
 the attainment of a government supported by popular intelligence, 
 administered by uncorruptible and capable men, and devoted to the 
 service of its own people and to the good of mankind; 
 
 the creation of an economic system in which the spirit of Mammon is 
 displaced by the spirit of Christianity ; in which human values transcend 
 property rights; and the motive of service rather than of profit is dom- 
 inant. 
 
 The third part of the Church’s responsibility—as understood in 
 America—is to secure from those who are not in its membership an 
 acceptance of the truth of Christian teachings, repentance for sin, faith 
 in Jesus Christ as Saviour and Lord, decision to follow him, and mem- 
 bership in the Church. 
 
 To accomplish these objects the Church in the United States has found 
 certain methods advantageous, namely :— 
 
 First—Within the United States the Churches reach out one by one, 
 and particularly through denominational organizations, to assist com- 
 munities which are unable to maintain an adequate ministry of the 
 Gospel, to effect an organization, to build edifices and to conduct 
 regular services. Schools are established where there is need beyond 
 the provision of the State, and agencies for religious education, par- 
 ticularly for the training of Christian ministers and other workers. 
 The extension of the Gospel is also furthered by the distribution of 
 literature, the Bible, tracts, periodicals, and particularly Sunday 
 School teaching and study material. Institutions of mercy and relief 
 are maintained, including hospitals, homes, rescue missions, and the 
 like. Special efforts are made to reach those groups little touched by 
 Christian influence and having no connection with the Church. 
 
 Second—The Churches maintain Missionary Societies which send 
 into foreign fields consecrated men and women, trained to preach 
 Christ and to establish centers of Christian life and influence. Thus 
 groups are formed, the members of which strengthen one another in 
 
a ae 
 
 spiritual living. These groups in turn extend their influence in ever- 
 
 widening circles within which schools and other Christian institutions 
 
 are developed. 
 
 In seeking to meet their responsibility the Protestant churches have 
 been successful to the extent that 29,963,221 men, women and children 
 are enrolled to membership out of an actual Protestant population of 
 65,000,000. 197,371 ordained ministers and 220,883 church buildings with 
 an approximate value of five billions are maintained. Some four hundred 
 and fifty million dollars are contributed each year for religious purposes, 
 including forty millions for home missionary work exclusive of educa- 
 tional institutions, and thirty-nine millions for carrying the Gospel into 
 foreign lands.* 
 
 Because of constantly changing populations, every year thousands of 
 names are removed from the church rolls by revision. The failures of 
 the Church are the failures of Christian discipleship. The churches 
 also hesitate to support progressive measures in industry and in other 
 departments of human welfare. The spirit of the Master is a leaven in 
 the Church but the whole is far from being perfectly leavened. 
 
 Most of the Churches are making an increased effort to take Christ 
 in earnest and to follow in His footsteps. Many of their members are © 
 seeking with renewed enthusiasm to exemplify in their lives the unify- 
 ing and revivifying power of divine love and to take an ever enlarging 
 interest in the world’s affairs, that the Kingdom of this world may in 
 truth become the Kingdom of the Lord and Saviour of mankind. 
 
 II 
 
 HOME MISSIONS 
 
 A 
 
 1. The purpose of Home Missions in general is to give “the Gospel 
 of Christ in all its fullness and the service of Christ in all its implica- 
 tions” to those areas and those people in the United States of America, 
 who would not otherwise have such ministry. Its chief significance, as 
 distinguished from other forms of Christian work in the Homeland, is 
 that it deals primarily with the “margins” of our national life. “The 
 last man,” geographically, socially, economically, is its chief concern. 
 Without Home Missions, the Church could maintain itself wherever 
 the resources and the religious interest are sufficient for the indepen- 
 dent maintenance of religious organization, but only there. Without 
 Home Missions, then, religious extension would be limited largely by 
 local considerations of economic well-being and of prior religious 
 aptitude. 
 
 2. Home Missions serve as the outreaching agency of the whole 
 Church in the creation of a Christian nation, and that in a democratic 
 society where religious affiliation is a matter of personal choice. 
 
 
 
 *The United States of America has no State Church. Membership, there- 
 fore in all the communions is individual and voluntary. It is to be borne in mind 
 
 that the Roman Catholic Church has a different basis for membership, counting 
 all who have been baptized. 
 
fol tae 
 
 By a “Christian nation” we mean: 
 
 (a) A nation in which a large proportion of the population profess 
 their personal allegiance to Christ as Lord and Saviour, and seek 
 to follow His ideals of life and conduct. 
 
 (b) A nation in which policies and institutions are founded upon 
 and guided by the Christian teachings of righteousness, justice, 
 freedom, mercy and goodwill. 
 
 (c) A nation in which the Christian Church, like all other religious 
 organizations, is free to carry forward its ministry, without let 
 or hindrance, and is protected in this freedom by the State. 
 
 (d) A nation in which Christian principles are the most influential 
 factor in the formation of public opinion, and therefore in deter- 
 mining national attitudes and policies. 
 
 (e) A nation in which Christian institutions and ideals are within 
 
 reach of all the people. 
 B 
 
 The areas and groups with which Home Missions in America deal 
 are: 
 
 1. Frontiers—America has just passed through a century of very 
 rapid development of new areas. To meet the needs of these new 
 communities the churches in the several denominations have devel- 
 oped their various home missionary agencies for sending the Church, 
 the school, religious literature and other Christian ministries with the 
 settlers, wherever they have gone. In the extensive territory of the 
 United States a not inconsiderable amount of area still awaits devel- 
 opment. Frontier home missionary work therefore continues. There 
 are also social and economic frontiers which generate problems upon 
 which the efforts of the Christian Church are focused through home 
 missions, 
 
 2. Readjusted populations are many in the United States. Rural 
 communities that once were strong enough to maintain the ministry 
 of the Gospel are depleted by the exhaustion of resources or the devel- 
 opment of neighboring cities, leaving considerable populations unable 
 to support the Church, the school and other Christian institutions. So 
 also in the city is the degeneration which results in the slums and 
 the submerged community where financial inability or moral inaptitude 
 make it necessary for Christian influences to be brought to bear from 
 without. 
 
 Likewise in rapidly growing cities new communities need the assist- 
 ance of the Church as a whole in order to initiate strong religious 
 activity. Here by grants of aid in erecting churches, parsonages and 
 other institutions, by assistance in providing ministers and Christian 
 workers, and by other ways, Home Missions plant thé institutions of 
 Christianity in new urban communities. 
 
 3. Retarded and submerged groups, such as Negroes, not yet free 
 from the handicap of slavery; mountain populations of the South—the 
 descendants of the original settlers,—left aside by routes of transporta- 
 tion and by the social and industrial developments of modern life; the 
 
gee 
 
 American Indian and similar groups, all these require the strong as- 
 sistance of the Churches through Home Missions. 
 
 4. Migratory and unattached people in vast numbers maintain their 
 existence without homes, shifting from place to place at the dictates 
 of the demand for labor, as for example, in the lumber woods, the har- 
 vest fields and other seasonal occupations. Home Missions attempt to 
 send the ministry of the Gospel to these peoples. 
 
 5. Immigrants. For those who have not yet learned the language 
 and the customs of the United States—and these number millions—there 
 is need of special ministry. 
 
 6. Other classes and groups, such as Orientals, Hebrews and Mor- 
 rons are ordinarily slightly touched, if at all, by the regular activities 
 of the Church. Here Home Missions furnish the agency for contacts 
 with Evangelical Christianity. 
 
 Cc 
 
 The agencies which Home Missions use to discharge its responsi- 
 bilities are: 
 
 1. The Missionary Board. The several denominations are variously 
 organized, the prevailing type being a national missionary society with 
 co-ordinated state and city societies, which place their representatives 
 in the States and Districts to supervise the granting of aid to local 
 churches and institutions and to place personal agents of these boards 
 in the various fields for carrying on home missionary service. A con- 
 siderable portion of this work is done through local churches and other 
 oiganizations, but to some extent aggressive approach is made directly 
 to definite groups of people by the commissioned workers of the boards, 
 serving as evangelists, teachers, Sunday School organizers and other 
 workers. 
 
 2. The Church. The Church is introduced into new communities 
 by the agents of the mission boards, who gather the people together 
 or respond to the call of people who have themselves assembled and 
 ioin the resources of the mission board with those of the community in 
 erecting buildings and supporting ministers of the Gospel. In some 
 communities, this means the formation of churches, which churches 
 after a few years, become self-supporting and strong allies of the 
 Church Universal. Particularly is this true in city communities. In 
 other places it involves continued assistance, or support, by the central 
 missionary organizations. 
 
 3. The School. Christian education is considered under another 
 division, but Home Missions take the Christian school to many groups, 
 which otherwise would not have it. To some extent the State has 
 not yet provided even primary education for certain groups. Among 
 these the missionary school is established. Again, for the training of - 
 Christian workers, schools of the church are set up and supported by 
 the Home Mission agencies. These schools afford Christian interpreta- 
 tion and direction for our current social trend in racial relationship, in- 
 dustry, politics, community organization and social life. 
 
ey 1 abe 
 
 4. Literature. Home Missions provide for the circulation of the 
 Bible, entire or in parts, in 770 languages; also tracts and other Chris- 
 tian literature, including periodicals in the major languages and many 
 of the dialects used in Europe and Asia, as well as in the Americas, to 
 the number of 38. 
 
 5. Institutions for the relief of human needs. Home Missions aid 
 local communities and groups by providing hospitals, orphanages, 
 homes for the aged, and other institutions of mercy and relief. Social 
 settlements, institutional churches and agencies of ministry to less fa- 
 vored communities are also provided, in which well ordered homes, 
 right social relations and practical Christian conduct are made matters 
 of demonstration by cultivated Christian residents as well as by em- 
 ployed workers. 
 
 6. Personal ministration, special groups and needs. ‘There are 
 special groups, who are in particular need of religious ministration. 
 Chaplains and visitors are provided for hospitals, prisons and other 
 agencies both public and private, and for the homes of the needy, visitors 
 and nurses are furnished. Ministers and social workers are commis- 
 sioned to serve migrant workers in harvest fields, lumber camps and 
 canneries. Grants are made to United States chaplains in the army and 
 navy to provide for the special needs of enlisted men, in the name of 
 the churches. 
 ‘ D 
 
 Comity, cooperation and mutual helpfulness among the denomina- 
 tions are fostered by the Home Missions Council and the Council of 
 Women for Home Missions, in which organizations are represented 
 sixty-three Boards and Societies of twenty-eight denominations. Through 
 contacts established by these organizations the particular Board is in- 
 formed of the best processes, guarded against pitfalls, and inspired to 
 greater activity; also overlapping is discouraged and to a considerable 
 extent prevented in large and increasing areas, and some enterprises are 
 financed and manned cooperatively. Significant instances of this form 
 of cooperation are found in Santo Domingo, where five Boards began 
 and conduct work as one; in Porto Rico, where ten denominations ob- 
 serve agreements respecting territory, maintain one Seminary for the 
 training of native preachers and workers, publish one evangelical paper, 
 hold common conferences and combine in all practical ways. Through- 
 out all parts of the United States and its dependencies, in states and in 
 communities, denominations and churches are manifesting the coop- 
 erative spirit, and the evils of sectarianism are vanishing in the practi- 
 cal operation of the New Home Missions. 
 
 There are numerous organizations, independent of direct Church con- 
 trol, yet cooperating with the Church in Home Missions, which render 
 specific services, such as the American Bible Society, and affiliated 
 branches, the American Tract Society, the Young Men’s Christian As- 
 sociation, the Young Women’s Christian Association, the Salvation 
 Army, and many other similar bodies and movements. 
 
eee ted 
 III. FOREIGN MISSIONS 
 
 1. The Compelling Need of the Foreign Mission Enterprise. 
 
 The obligation resting upon the Christian Church to convey the mes- 
 sage of its Founder to men of all nations is inherent in the very nature 
 of that Gospel. The love and mercy of God in Christ Jesus cannot be 
 fully understood and accepted by the individual except as a universal 
 love, an offer of mercy to all men. From the very first this was — 
 thoroughly understood in the Apostolic Church as was shown by Peter’s 
 sermon at Pentecost, and later was more convincingly expounded and 
 illustrated by St. Paul. This led to the extremely rapid spread of 
 Christianity in the first centuries. Subsequently it was obscured for 
 hundreds of years, but brought out into light again in the great move- 
 ment by which all Europe was evangelized and became the basis for 
 world-wide conquests. It was not until the Nineteenth Century that 
 the modern Church in Europe and North America once again seized 
 this commanding idea, and the great movement of world-wide missionary 
 endeavor was set going. 
 
 To-day the Church in the main seats of Evangelical Christendom is 
 being roused afresh to the immeasurable scope of its task. It is under- 
 taking nothing less than establishing the Kingdom of God effectively 
 over and in the life of all races. If human society can be preserved by 
 religion only, and if the only religion adequate to the task is the Gospel 
 of Christ, it follows that the extension of the gospel must be pressed at 
 all cost, even to the utmost personal and ecclesiastical sacrifices. The 
 foreign missionary enterprise has become since the Great War more 
 clearly than ever before the effort of the living Christ through His own 
 people on earth to save the world for which He died. 
 
 It is our duty to see with open eyes and prayerful spirits the corre- 
 lation of this task of the Church with the various social and world forces 
 amid which it is carried on. Each of these can be only briefly stated. 
 They are all familiar enough individually, but the conspectus called for 
 by this Committee may prove valuable. 
 
 (1) It is essential to the fullest life of the “Home Churches” that 
 this should be a basic element in their Christian consciousness. To 
 neglect it is to deny Christ as Saviour of the world, and to starve the 
 life of those who ignore it. 
 
 The Churches must be aroused to see the meaning of the purpose of 
 God in Christ that the worship and kingdom and will of God should 
 be established “as in heaven so on earth.” This being accepted as the 
 definite will of their beloved Lord, they will learn to envisage it as 
 the world’s only conceivable hope and bestir themselves to share with 
 Him, in a great passion of devotion, the price of victory even in ut- 
 most sacrifice. 
 
 (2) Fuller knowledge of the stupendous nature of the task of win- 
 ning the world to Christ is now before us. The difficulty of transferring 
 the basis of faith, thought, worship, family and social life from the re- 
 ligidus beliefs and customs of age-long oriental civilizations to the 
 
pals Le 
 
 principles of Christianity appears more clearly to-day than ever before. 
 Without God it is impossible. The work of creating a Christian civil- 
 ization among primitive races of the earth is no less a challenge to the 
 faith and zeal of Christians. Two outstanding facts have become clearer 
 in recent years. The first is that the modern missionary must study 
 deeply and even sympathetically the true values of the religions of the 
 people to whom he goes. The Apostolic missionaries worked in a fa- 
 “miliar world. They personally understood the values of the religions 
 they had given up for the greater gifts of God in Christ. 
 
 The second fact is that the “native” Church should be led to become 
 self-supporting, self-governing and self-propagating as rapidly as pos- 
 sible. The dangers of hurry are far less than the dangers of delay. 
 Too much faith cannot be placed in the presence and power of the 
 Spirit of Christ in these new communities. Wherever this faith in Him 
 and in men has been exercised from the days of Paul in Galatia to our 
 own, the results have justified the practice. The missionaries and per- 
 haps still more the Missionary Boards have been far too fearful of evil 
 consequences. “Better soon than late,” when it is a matter of faith in 
 Christ’s control of His own. The Home Church must be educated to see 
 this problem as a spiritual one, as an element in the ever wise and tri- 
 umphant statesmanship of faith. This can be used to arouse their own 
 faith, and to call forth still greater gifts of money and life to engage 
 in so thrilling an enterprise of human courage and divine enthusiasm. 
 
 (3) The very success of evangelistic work in the missionary field is 
 creating, as it always has in the past, a keen interest in the social aspects 
 of the Church’s influence. The demand for Christian “social service” 
 in the guidance of movements of the most revolutionary kind in the 
 social life, customs and industries, alike of African tribes and of great 
 communities in India and China, is attracting the intense devotion of 
 many minds in all Christian circles. No limits can be assigned to this 
 great challenge. But here again, there is deep need for careful study 
 and correlation of the most vital kind. The continued success of the 
 Church’s social influence has always depended on the strong mainten- 
 ance of its fundamental and central work, which consists in enthusiastic 
 evangelism and persistent nourishment of the devotional life of the 
 Christian community, in the ministry of the Word and the Sacraments. 
 
 In Christendom these different elements of the Christian life and task 
 spring out freely, spontaneously, from many centres. The peculiar re- 
 sponsibility of the foreign missionary enterprise is that it has to direct 
 these elements wisely and effectively. This it is which again demands 
 gifts of statesmanship as well as faith and vision that the new Churches 
 may be guided and not coerced, that the true relation of the Church’s 
 evangelistic and social tasks in each land may be discovered and realized. 
 ' (4) This principle applies to the great field of education. It would 
 be easy and tempting for Christian missionary agencies to meet the 
 demands in all missionary lands for secular education by neglecting the 
 distinctive religious basis. Deep study is needed here again in order to 
 correlate the Church’s resources in money and workers with this wider 
 view of education. It is-the task of the Church to see that a religious, 
 
Eee (ye 
 
 Christian basis is laid for the development of indigenous education, and 
 not to undertake the full burden of these. 
 
 (5) This is rendered all the more imperative for an enterprise which 
 proceeds from Western civilization, because so many other influences 
 are flowing from Europe and America over the world. Western science 
 and commerce are essentially materialistic in their effect, when they are 
 poured in upon the life of Asia and Africa more rapidly and widely than 
 is the Gospel message. Again, the Church and its leaders must feel a 
 burden of nothing less than awful mass and weight. 
 
 (6) The Church of Christ is the supreme witness in the world to 
 the spiritual unity of mankind, and to the obligation of the moral laws 
 as resting equally upon all races and all classes of men in their relation 
 to one another. Hence, in its missionary endeavor, the Church must 
 include the support and encouragement of all international, govern 
 mental movements to promote the general well-being, the mutual respect, 
 and the peaceful intercourse and cooperation of all races and all nations. 
 
 (7) All the correlations above specified and defined imply that, 
 within its own life, the missionary Church of Christ will seek to pro- 
 mote mutual understanding and the fullest possible cooperation between 
 all the various denominations, both at home, and in the vast regions of 
 missionary labor. 
 
 2. The Beginnings of the Foreign Missionary Enterprise Among the 
 Churches of North America 
 
 To the above general statement concerning Foreign Missions, we add 
 a brief account of the progress made by the denominations in America 
 in their attempt to meet their responsibility in the Foreign Missionary 
 Movement. No attempt has been made to deal with the problems of 
 Foreign Missions as they exist in the mission fields. These problems of 
 Christian Missions as they are found in the Mission fields concern the 
 Church in other Home Base countries as well as in America; if they were 
 to be presented, the report would have to be prepared by a commission 
 made up of representatives of all the countries participating in the Con- 
 ference on Life and Work and not simply by the American Section. 
 
 From the very outset of American history the early settlers gave ex- 
 pression to their missionary spirit. The first three ministers of the 
 Massachusetts Company were bound by their written contracts, dated 
 April, 1629, “to do their endeavor to further the conversion of the 
 savages.” In November, 1646, the General Court at Boston made formal 
 provision for sending two ministers each year “to make known the 
 heavenly council of God among the Indians.” This was perhaps the 
 second missionary organization in Protestant Christendom. In that 
 same year John Eliot preached his first sermon in the Indian tongue. 
 Two years earlier Thomas Mayhew began a work for the aborigines on 
 Martha’s Vineyard, which continued from father to son for five genera- 
 tions, until 1803. The reports of these enterprises sent back to the 
 raother country secured help in the support of the work. This interest in 
 the evangelization of the Indians was somewhat dulled by the hardships 
 and hatreds of frontier pioneering, yet the continuing loyalty of the 
 noblest among the colonists is well illustrated in the careers of such 
 
es) ae 
 
 men as David Brainerd and Jonathan Edwards about the middle of the 
 Eighteenth Century. 
 
 The Organized Work for Indians. At a relatively early date Ameri- 
 can Christians organized societies of their own, partly for the evangeli- 
 zation of the Indians, partly for the sake of giving Christian institu- 
 tions to the pioneer settlements. The Moravians led off in this work in 
 1734. The New York Missionary Society was organized in 1796 by 
 ministers and laymen from the Presbyterian, Dutch Reformed and 
 Baptist Churches. In 1798 the vigorous Missionary Society of Connecti- 
 cut was established. These and other domestic missionary societies 
 planned “to Christianize the heathen in North America and to support 
 and promote Christian knowledge in the new settlements in the United 
 States.” By 1807 they were found in each well organized eastern state. 
 
 The Work Among the Negroes. This work began with the first 
 negroes who were brought to America as slaves. It was mainly the 
 expression of the interest and sense of responsibility of plantation 
 owners, assisted by the parish clergy. In Virginia there is a record of 
 the Christian baptism of negroes four years after the first negroes were 
 introduced into the colony. The work was so continuous and general 
 that when the negroes were emancipated fully one-half were enrolled 
 baptized members of the Protestant denominations and the remainder 
 had been brought under the influence of the preaching of the gospel. 
 
 Missions to Non-Christians in Other Lands. The beginnings of for- 
 eign missions in America are connected with the evangelistic movement, 
 which was awakened by the eloquent and evangelical preaching of 
 George Whitefield and Jonathan Edwards in the first half of the Eigh- 
 teenth Century and rekindled by the great religious leaders of its closing 
 decade and later. These were encouraged and heartened by the message 
 being received regarding the missionary movement in Europe. The mis- 
 sionary enthusiasm of the Moravians in Herrnhut after 1722, the appoint- 
 ment of William Carey in 1792, and the formation of the great missionary 
 and Bible societies in Britain before 1800 aroused great interest in 
 America. The stories of these activities were widely distributed through 
 tracts and articles in papers and monthly magazines. Between 1800 
 and 1805 four influential missionary magazines were founded in New 
 York City and in New England. 
 
 One speedy result of this increasing contact with the rising tide of mis- 
 sionary activity in the mother country was the collection of funds to be 
 sent to Europe to assist these new missionary enterprises. In 1807 over 
 six thousand dollars were sent for Carey’s work in India alone. In 
 that same year Andover Theological Seminary was founded to become 
 a noteworthy center and source of missionary zeal. 
 
 The age of revival with its noble, fine-spirited leadership had a pro- 
 found effect in the homes of the people. Many a godly woman, like 
 the mother of Samuel J. Mills, the Williams College student whose devo- 
 tion and capableness opened the way for the formation of the American 
 Board, dedicated at least one of her sons to missionary service. Mills 
 went to Williams College in 1806 fresh from the experience of a revival 
 in his own neighborhood. He took his missionary passion with him. 
 
pales be} on 
 
 Out of the famous “hay-stack” compact in August, 1806, grew the 
 Society of Brethren which for sixty years at Andover contributed a 
 succession of outstanding missionary leaders of capacity, heroism and 
 faith. 
 
 Moravian Foreign Missions. To the Moravian Community at Beth- 
 lehem, Pennsylvania, belongs the credit of having formed the first foreign 
 missionary organization in Noth America. In 1745, in the third year 
 after settlement, they organized an American Branch of the Society of 
 the United Brethren for Propagating the Gospel Among the Heathen. 
 This Society in 1746 sent out two missionaries to South America. 
 They were the first American-born missionaries to be sent to a foreign 
 mission field. During the period of 1746 to 1812 this Society sent to 
 the foreign mission field seventeen American-born missionaries, to such 
 widely divergent countries as the Guianas in South America, the West 
 Indies, and Egypt. Many others who were not American-born were 
 also sent out by this Society. During this same period the Moravians 
 kept up an active work among the American Indians. 
 
 The Organization of the American Board. In 1810 the General Asso- 
 ciations of Congregational Churches in Massachusetts and Connecticut 
 organized the American Board of Commissioners for Foreign Missions. 
 This was brought about by the challenge of a small group of students at 
 the Andover Seminary: Mills, Judson, Newell and Nott. By 1812 
 the needed funds had been secured and the first five missionaries of the 
 newly organized Board sailed for India. Within the first twenty-five 
 years of the Board’s existence missions were opened in India, in the 
 Sandwich Islands, in the Levant, in China, in Persia, in Siam, in Africa 
 and among the Indians of North America. 
 
 In 1814 Judson and Rice, having changed their views regarding 
 baptism, withdrew from the control of the Board. This led the Baptist 
 churches of America to organize the General Convention of the Baptist 
 Denomination in the United States of America for Foreign Missions 
 (incorporated in 1846 as the American Baptist Missionary Union) to 
 provide for their support. 
 
 For some years the Congregational churches, the three groups of Re- 
 formed churches and the Presbyterian churches were united in the 
 support of the American Board, but eventually the feeling developed that, 
 as long as denominations existed, the foreign mission work could best 
 be carried on by recognizing and utilizing denominational loyalty. In 
 1819 the Methodist Society was organized; in 1820 the Protestant 
 Episcopal; in 1833 the Old School Presbyterians adopted the Western 
 Foreign Missionary Society which had been established by the Synod 
 of Pittsburgh. Four years later this developed into the Presbyterian 
 Board of Foreign Missions. The organization of other similar Boards 
 - took place in the years that followed. To-day there is no denomination 
 which does not have its own Foreign Mission Board or agency through 
 which work is carried on in one or more fields. Also there are a number 
 of independent non-denominational organizations which draw their sup- 
 port from the members of the several denominations. 
 
ee}: 
 3. The Growth of The American Foreign Missionary Movement. 
 
 The Summary for 1843. The first attempt to make a summary of the 
 progress of American Foreign Missions was printed in 1844 in the 
 “History of Evangelical Missions” by Andrew A. Smith. This summary, 
 which was based on the reports for the year 1843, shows that in that year 
 the American churches were represented on the foreign mission field by 
 892 missionaries, at work in 202 different stations, caring for 29,882 
 communicants. ‘There were 713 schools with 33,876 pupils enrolled. 
 The income of all American Societies for that year was $515,087. The 
 author of this volume frankly acknowledges the incompleteness of his 
 records, but his summary is the only one available. 
 
 Statistics of 1898. The statistics prepared for the Ecumenical Mis- 
 sionary Conference, held in New York in 1900, show that on the basis 
 of the reports for the year 1898 there were in the mission field 5,009 
 missionaries from America; 422,833 communicants were reported; there 
 were 5,082 schools with 257,000 pupils enrolled; and the income of the 
 Missionary Societies was over $6,500,000. 
 
 Statistics of 1908. The statistics prepared for the World Missionary 
 Conference held in Edinburgh in 1910, showed that, according to reports 
 for 1908, there were in the mission field 6,832 missionaries from America; 
 674,458 communicants were reported and 369,700 scholars were enrolled 
 in the schools maintained by the American Missionary Societies. The 
 total income for all these societies was over $10,000,000. 
 
 Reports for 1912. The statistics published in the year 1914, based on 
 the records for 1912, report 11,342 missionaries and an income of over 
 $15,000,000. 
 
 The Present Position. The report based on the returns for the year 
 1921 shows that the number of missionaries had increased to 16,574 and 
 the income to $38,671,000. The detailed statistics? for the year 1921 are as 
 follows: 
 
 Canada United States Total 
 nr retrnter so be $1,956,753 $38,671,158 $40,627,911 
 SE 1,0 16,574 17,646 
 SSE ty oe eS a 1,379 T2215 73,594 
 Momimiutcantgeee es a 21,898 1,373,477 1,395,373 
 rhersbaptizeds Christians 4.2 ee 17,645 779,640 797,285 
 Under Instruction for Baptism oie 8,912 515,719 524,631 
 Total Enrollment in Schools of all Grades 12,836 716,738 729,574 
 EOs Dita) Smpeanerntas 8) fe ee = 28 440 468 
 Pe YT REG Dee es 22 588 610 
 CRN CMa rerer tse .. 310,392 4,432,072 4,742,468 
 
 Native Contributions for Church Work... $165,944 $5,616,228 $5,782,172 
 The Boards and Societies of Canada and of the United States are 
 carrying on missions in the following countries: 
 
 
 
 1It should be pointed out that, although the term “Foreign Missioas,” as used 
 in the United States, is applied in general to missions to non-Christians, the 
 statistics given here include the work which some denominations carry on in 
 Christian countries. With the data at our disposal it is impossible to distinguish 
 between the two types of missionary work. Many of the societies engaged in 
 mission work carry on both home and foreign missions; and the work in Chris- 
 tian countries, if accurately described, would be known as “Home Mission Work” 
 using the term “Home Missions” in the sense of “Inner Missions.” 
 
iat 
 
 China, India, Burma and Ceylon, Japan, Chosen, Formosa, French Indo-China, Siam, Federated 
 Malay States, Persia, Anatolia, Arabia, Armenia, Cyprus, Mesopotamia, Palestine, Syria, Algeria, 
 Egypt, Morocco, Tunis, Abyssinia, Eritrea, Kenya Colony, Nyassaland, Portuguese East Africa, 
 Rhodesia, Tanganyika, Angola, Belgian Congo, Camerouns, French Equatorial Africa (French Congo), 
 French Shari-Chad, French West Africa, Gold Coast, Liberia, Nigeria, Rio Muni, Sierra Leone, 
 Sudan, Basutoland, Bechuanaland, Natal, Orange Free State, Swaziland, Transwaal, Mexico, British 
 Honduras, Costa Rica, Guatemala, Honduras, Nicaragua, Panama, Salvador, Bahamas, Cuba, 
 Haiti, Jamaica, Porto Rico, Santo Domingo, Lesser Antilles, Argentina, Bolivia, Brazil, British 
 Guiana, Chile, Columbia, French Guiana, Paraguay, Peru, Uruguay, Venezuela, Borneo, Caroline 
 Islands, Celebes, Cook Island, Fiji Islands, Guan, Java, Marshall Islands, New Guinea, New 
 Hebrides, New Zealand, Norfolk Island, Papua, Philippine Islands, Pitcairn Islands, Samoan Islands, 
 Sarawak Islands, Society Islands, Solomon ‘glands, Sumatra, Tasmania, Tongo Island. Bulgaria, 
 Denmark, France, Germany, Italy, Russia, Spain, Sweden. 
 
 4. The Causes of This Growth. 
 
 Many causes have made possible the expansion of the missionary 
 movement in America. In the judgment of the Commission any explana- 
 tion of the progress of the American missionary movement will include 
 what is here set down. A chronological order is followed as far as 
 possible, but the influences and forces have acted and reacted on each 
 other in such a way as to make accuracy impossible. 
 
 The Monthly Concert of Prayer for Missions. At a very early period 
 the custom developed of holding in congregations each month a meeting 
 for “prayer for missions.” The practice became very widespread and 
 influential. These meetings quickened the interest of Church members 
 in missions to non-Christians, stimulated larger contributions for mis- 
 sions and an increasing volume of prayer by individual Christians, and 
 promoted the dedication of the children of many homes to foreign mis- 
 sionary service. 
 
 The Interest and Activity of the Women. From the very beginning 
 of the days of foreign missionary interest, devoted women organized for 
 missionary giving. In 1860 the first woman’s foreign missionary society, 
 the Woman’s Union Missionary Society of America, was organized. 
 Like the American Board it was an interdenominational organization. 
 The same reasons which caused the ecclesiastical organizations to create 
 their own Foreign Mission Boards and Societies led within the decade 
 to the organization of several denominational women’s societies. The 
 work of these societies has resulted in a general diffusion of missionary 
 information and in a great increase in the number of both men and 
 women who are vitally interested in foreign missions. Missionary 
 magazines, pamphlets and books are found in greater quantities in the 
 homes of the Church members, and the prayer life is enriched. The 
 local societies have as their goal reaching every woman in every parish. 
 As a part of the advance the Women’s Boards have developed and con- 
 ducted with great success numerous summer schools for foreign missions 
 for the training of the leaders in the various denominations. 
 
 The Influence of Evangelistic Movements during the Nineteenth 
 Century. Reference has been made elsewhere to the influence of the 
 evangelistic movements of the Eighteenth Century on the beginnings of 
 the foreign mission movement in America. No estimate of the growth 
 and expansion of the foreign mission movement can be made without - 
 taking into consideration the influence of the similar evangelistic move- 
 ments during the Nineteenth Century. 
 
 In the period (1834-1848) preceding the war between the States, 
 Charles G. Finney was the leader in the evangelistic movement. From 
 
ice 
 
 about 1870 to 1900 Dwight L. Moody was the outstanding evangelist. 
 Neither Finney nor Moody consciously engaged in promoting foreign 
 missions, but they saw men everywhere in need of the gospel of Christ 
 and those who came under the influence of the evangelistic movements 
 which they led were inspired by the same passion. Their messages 
 led men and women to the needy places in both Christian and non- 
 Christian lands. 
 
 In the judgment of some students of the work of Moody, he, more than 
 any other leader of his time, was instrumental in creating a new sense of 
 the stewardship of wealth, and through the influence which he exerted on 
 ministers and laymen there was a wide dissemination of the ideals of 
 Christian stewardship with regard to lives as well as to possessions. 
 
 The Missionary Movement Among Students. The Student Volun- 
 teer Movement for Foreign Missions, originating in 1886, was an expres- 
 sion of student missionary zeal which was the natural outcome of Mr. 
 Moody’s appeals for sacrificial service. It was primarily concerned with 
 securing volunteers for foreign missionary service, but very early in its 
 history it began to promote the study of missions by students, a phase 
 of its work which grew rapidly. The students who had thus become 
 interested in foreign mission study not only returned to their homes 
 from the colleges and universities to initiate the study of missions among 
 the young people in the churches and Sunday schools, but those who 
 became Volunteers by their appeals greatly increased the interest in 
 missions among the young people of every denomination. The confer- 
 ences and quadrennial conventions of the Volunteer Movement became 
 occasions for the promotion and permanence of this interest in foreign 
 missions. Large numbers of young men and women (chiefly of the 
 student class) dedicated their lives to foreign missions as their life 
 work. Those who could not go to the mission field became the leaders 
 of the work at home. 
 
 The Foreign Missions Conference of North America. In 1892 the off- 
 cers of Foreign Mission Boards met in conference for the first time. This 
 was the beginning of an uninterrupted series of annual meetings of far- 
 reaching influence. No other agency has done more than this Confer- 
 ence to make widely available to all mission agencies ample information 
 concerning methods and programs used somewhere successfully. Its 
 annual meetings have contributed to the improvement of organized 
 mission work. There has been produced a leadership which is better 
 trained and more effective. 
 
 The Ecumenical Conference in New York in 1900. This great gath- 
 ering was projected and carried through by the Foreign Missions Con- 
 ference, and very powerfully influenced the foreign missionary move- 
 ment in America. Attended by more than three thousand delegates, 
 who represented the leadership of the different denominations, its quick- 
 ening influence was immediately felt in all churches. Through the 
 numerous conventions and conferences that followed in denominational 
 centers missions were brought to the attention of the Christian people 
 of America in a way which developed a fresh understanding and ac- 
 ceptance of their responsibility for the extension of Christ’s Kingdom. 
 
Bates (ar 
 
 The Widespread Study of Missions in All Denominations. During 
 the years 1897 to 1899 the study of missions in organized classes was 
 gradually extended from educational institutions to congregations. In 
 1900 this movement took organized form. The Women’s Missionary 
 Societies formed a Central Committee for the united study of Foreign 
 Missions. In 1902 the Young People’s Missionary Movement (since 
 1907 known as the Missionary Education Movement) was created to 
 promote missionary intelligence among young people’s societies. From 
 this time on the study of missions spread very rapidly through all the 
 denominations. It soon became an established part of the program 
 of every denomination and reached almost every congregation. Hand in 
 hand with it has gone an effective emphasis on systematic and propor- 
 tionate giving. 
 
 The Laymen’s Missionary Movement. The year 1906 witnessed the 
 inception of this great organization which enlisted the laymen in the 
 missionary program of the church as never before. Through literature, 
 through small group meetings and in largely attended conventions for 
 men, held in all parts of Canada and the United States, the message of 
 the obligation of Christian laymen for the evangelization of the non- 
 Christian world brought to them a deepened conviction of responsibility 
 for the prompt extension of missionary endeavor. 
 
 The World Missionary Conference. The influence of this great Con- 
 ference held in Edinburgh in 1910 was felt all over Canada and the 
 United States. Every type of activity in the interest of missions to non- 
 Christians became more intense. The epochal gathering deepened the 
 conviction of Christians concerning the Missionary enterprise and created 
 a new sense of responsibility for the unevangelized world. 
 
 Forward Movements. Within the last decade has come a mighty 
 effort of the churches to plan an adequate meeting of the situation in 
 non-Christian lands. Nearly every important denomination has organ- 
 ized and pushed a “forward movement” which has greatly increased 
 the regular giving to missions of its constituency. Such mass programs 
 invariably experience some reaction, but the net advance is marked. 
 
 The Social Program of Missions. One important reason for this in- 
 crease of interest and generosity is the emphasis now laid upon the 
 humanitarian, economic and national phase of mission influence. Mis- 
 sions come to the church people of today not only with the purely 
 religious emphasis of the past century, but also with an urgency growing 
 out of the reconstruction and readjustment of civilization, which the 
 mission enterprise develops. The realization of these needs and oppor- 
 tunities brings missions home to every one. 
 
 Other Causes. Among other potent influences bearing upon the 
 growth of the missionary enterprise in North America the new emphasis 
 laid by theological institutions upon the training of pastors for mission-’ 
 ary leadership should not be overlooked. No other single factor is of 
 greater value in the promotion of an interest in missions by a congrega- 
 gation or by a group of them than a pastor who is himself an intelligent 
 and able interpreter of mission facts. 
 
dates \y cl 
 
 The general advance during the past generation in the population of 
 North America, the steady increase in church membership and the re- 
 markable expansion in the resources directed by men of Christian char- 
 acter and training has been partly accompanied by a similar increase in 
 gifts to benevolence. In the fruitage of this expansion missions have had 
 an important share. 
 
 5. Hindrances to Progress of Foreign Mission Movement to be Faced 
 in America. 
 
 The foreign missionary movement in America faces many difficult and 
 perplexing problems at the Home Base. These are not peculiar to North 
 America; other lands may face even more and greater hindrances to their 
 planning. But, if our own Boards are to carry forward the missionary 
 enterprise even on the present scale, to say nothing of making a worthy 
 enlargement of activity in the future, these among other hindrances must 
 be deliberately faced. 
 
 The Form of Organization of our Foreign Mission Agencies. As indi- 
 cated above the missionary response of the past century has been more 
 and more along denominational lines. The Boards and Societies are or- 
 ganized as a part of the denominational machinery and are seriously 
 affected by denominational differences and difficulties. The denomina- 
 tional spirit involves both advantage and hindrance to foreign mission 
 work. To continue to utilize its enthusiasm and its readiness to follow 
 leadership and yet to avoid its rivalries and ambitions constitutes a real 
 problem. 
 
 The Rapid Increase of Wealth. The very prosperity of our people, 
 which has made possible large expansions of the missionary program, 
 constitutes also a genuine hindrance. Those who increase in wealth, as 
 our Lord predicted, have the greatest difficulty in holding fast to their 
 ideals and obligations. A spirit of materialism tends to develop, against 
 which there must always be a struggle by those who uphold ideals. 
 
 The Rise of Other Agencies of Benevolence. The benevolent ten- 
 dencies generated by foreign missionary appeals and fostered by foreign 
 missionary leaders are exploited by other agencies, both deserving and 
 undeserving. In some denominations the impulse to larger giving called 
 out by the foreign missionary appeal has been diverted from foreign mis- 
 sionary work, so that the increase in the gifts to foreign missions in that 
 denomination has not been proportionate to the total increase in the gifts 
 of its constituency. 
 
 Our National Legislation. The strongly nationalistic trend of much 
 legislation in the National Congress at Washington with reference to 
 immigration and citizenship and the position taken by the United States 
 with reference to our participation in the difficulties growing out of the 
 World War have affected with some seriousness our national sense of 
 foreign mission responsibility. 
 
 Conceptions of the Wealth of America. The general impression of 
 the rest of the world concerning the unlimited resources of Americans 
 has induced a rapid increase in the number of appeals to the benevolence 
 of our people for all forms of relief especially for physical relief in all 
 parts of the world. This multiplicity of calls has resulted in confusing 
 
=| Rio 
 
 their minds and in turning their attention away from the needs of foreign 
 missions. It creates often an unfortunate attitude among the churches as 
 to appeals which come from the mission field. 
 
 Misapprehensions of Church People. Our missionary machinery as 
 now organized seems often unable to project into the hearts and minds of 
 church people an understanding of the real conditions and needs of the 
 mission field which keeps them alive to their obligations. Sometimes the 
 approach of a Board is hindered or blocked by the lack on the pastor’s 
 part of world vision and courage. Sometimes it is prevented by over- 
 insistence on a policy which apparently equalizes the opportunity of each 
 Board but really shuts off all freedom of approach. 
 
 A notable feature of the missionary enterprise, both home and foreign, 
 today is its candid self-criticism. Less is said against it by its adver- 
 saries than by its advocates. There should be and there are great 
 gains from this, but there is also the possibility of great loss. And 
 perhaps our greatest present need is for a bursting forth of faith and 
 power which will throw all our introspective and camp-fire discussions 
 into the background and issue in bold and positive action. This action may 
 take many forms. It may take the form of a fearless, rational declaration of 
 the facts and truths of Christianity addressed to the intelligence and 
 conscience of our day. It may take the form of deeds of mercy and 
 love by which the Christian spirit will address itself to the practical 
 relief of human suffering and need. It may take the form of courageous 
 declaration of good will and trust across gulfs or class or nation or race, 
 which many influences are seeking to deepen and to perpetuate. It may 
 take the form of fearless demand that accepted economic or social ideas 
 shall surrender to the mind of Christ with which they are at war. What- 
 ever the form of action, whether intellectual or practical, it is action 
 which is needed. 
 
 The missionary work of the Church is not finished. The Gospel is 
 not preached to every creature at home or abroad. The work which 
 Christ alone can do but cannot do alone is undone for the want of men 
 who will put themselves in His hands for His untrammeled use. Public 
 teachers are condemning society to subjection to its primary and natural 
 animal urges because they have no contact with the great spiritual forces 
 which demonstrate the reality of the supernatural urge of Christ in the 
 human soul. It is quite clear that reasoned unbelief is firmly set against 
 the gospel, that many interests in many lands will steadfastly resist it, 
 that indifference and lukewarmness and the love of evil abound. But 
 these were the circumstances of the gospel’s birth. They have been its 
 familiar conditions through all the centuries. They are its opportunity 
 today. The Church’s obligation is perpetually to challenge and destroy 
 or to convert and transform every influence which questions or obstructs 
 the supremacy of Christ as the world’s Lord and Saviour. 
 
 Christianity began as a living movement. Its course across the 
 Roman Empire has been truly described by Professor Harnack as its 
 “expansion.” It had from the first its reflective elements. It has them 
 now. And there is place in it for the work of the student of its ideas 
 and its history and the critic of its modes of action. But it needs now 
 
io 
 
 as ever the awakening of spiritual energy, the apologetic power of mis- 
 sionary advance and conquest, men who will preach Christ to men and 
 nations, and declare His authority over human hearts and the human 
 heart, over individuals and society, over persons and the springs of life. It 
 is time for the trumpets to sound again and for the army which has long 
 enough lain about the camp-fire discussing the mistakes of the past and 
 the outline of the ideal campaign, to strike its tents and rise for a great 
 march. 
 
 IV 
 
 RECRUITING FOR CHRISTIAN SERVICE AT HOME AND 
 ABROAD 
 
 God’s purpose for the world can only be realized through men and 
 women who have dedicated themselves to this task. There is no other 
 way. Periods of growth and progress in the Kingdom of God are always 
 associated with the names of great leaders. Periods of dearth and lack 
 of progress are periods with which no great leaders’ names are associated. 
 No question before the Church today is more vital than that of recruiting 
 capable men and women for the leadership of the Church. What the 
 Church is at present and will be in the future depends upon its leadership. 
 
 Jesus acted on this principle. In the beginning of his ministry he 
 began to select and call men to whom his leadership was to be committed 
 after his death. To His disciples he set forth the principles which should 
 underly their efforts to secure leaders for the work of the Church. 
 “When He saw the crowds He was moved with compassion for them,” 
 they were harassed and dejected “like sheep without a shepherd.” Then 
 He said to His disciples, “Lift up your eyes and look upon the fields, 
 the harvest is ripe; so pray the Lord of the harvest that He send laborers 
 into his harvest.” | 
 
 Since then the Church has secured its leaders by applying the prin- 
 ciples which He taught and practiced. Methods and details have varied 
 but the underlying principles are those which he used. All through the 
 years attempts to build up the leadership of the Church through the use 
 of methods and schemes, not based on His principles, have resulted in 
 spurious leadership, bringing death and agony. 
 
 Interpreting these principles, the following essential factors appear to 
 be necessary, if leadership of the right kind is to be produced within the 
 Church: 
 
 (1) There must be a study of God’s purpose for the world and the 
 Church’s obligation in the light of this purpose. Young men and young 
 women cannot dedicate themselves to any great work until they know 
 what that work is, and the demands it will make upon them. 
 
 (2) But knowledge is not enough. Knowledge of conditions alone 
 never produces a spiritual leader, “Christ saw the multitudes and he was 
 moved with compassion,” and His disciples must in some measure share 
 that experience. If they do not there will be no irresistible urge to take 
 up the responsibilities of this work. 
 
og ss 
 
 (3) There must be created the conditions necessary for the birth of 
 spiritual visions and purposes. These conditions can only exist and be 
 effective as a result of prayer on the part of the Church. Spiritual leaders 
 are born where fervent prayer is a force in the lives of those who create 
 the atmosphere of the home and of the parish. 
 
 (4) Men and women must be called of God to the work to which they 
 dedicate themselves. The lord of the harvest must thrust forth the 
 laborers. The laborers are sent to gather in not “a” harvest but “His” 
 harvest. It is God’s kingdom in which they are called to be leaders. 
 
 A study of the problem of recruiting leadership in any adequate way 
 requires the consideration of the whole religious development of the 
 childhood and youth and the environment in which the child lives at suc- 
 cessive periods. Space does not permit an extended treatment of this 
 part, but we mention the following: 
 
 (1) The power and influence of the Christian home: A study of the 
 lives of a large number of missionaries, who have led the missionary 
 movement during the last century, shows that with the exception of 
 only a few, the outstanding leaders in our missionary movement were 
 brought up in Christian homes. 
 
 (2) The influence of the parish and Church: The pastor touches 
 the life of his young people much more than any other person. The 
 influence of Sunday school teachers and other active workers in the con- 
 gregation is great. Young people’s societies, the visits of returned mis- 
 sionaries, the Bible and mission study classes, all help. 
 
 (3) The influence of the school during childhood and early adoles- 
 cense is not to be discounted. 
 
 (4) The influence of the college and university may be even greater. 
 Experience shows that, although the majority of young men ard young 
 women have reached some conclusion as to their life work before reach- 
 ing college, it is usually during the college period that their decisions are 
 crystallized. 
 
 (5) The influence of conventions and conferences for young people is 
 perhaps most effective for recruiting purposes. 
 
 Training Agencies: A program of recruiting leaders for the Chris- 
 tian Church must include adequate provision for training of the recruits 
 for their life work. To meet this requirement there have been established 
 in each Christian communion theological seminaries and training schools, 
 which provide for the training necessary. 
 
 Recruiting Agencies: A realization of the necessity of recruiting 
 leaders has brought into being a number of recruiting agencies in North 
 America. Some of these agencies are voluntary organizations, and have 
 no official relationship to the different denominations; others have been. 
 organized by the denominations themselves. The young people’s socie- 
 ties, both denominational and interdenominational, carry on recruiting 
 work among their constituency. The student Christian Associations 
 have given considerable attention to securing recruits for all forms of 
 Christian service. 
 
Se 9 oe 
 
 The Student Volunteer Movement for Foreign Missions is, perhaps, 
 the most successful voluntary agency for securing recruits for foreign 
 missionary service. It had its origin among students who had definitely 
 decided to become foreign missionaries. From this beginning the Move- 
 ment has continued to grow. The reports show that, since the origin 
 of the Movement at Mt. Hermon, Massachusetts, in 1886, over 10,300 re- 
 cruits for foreign missionary service enrolled by the Movement have 
 been. accepted by the different North American Foreign Missionary 
 Boards, and sent to the missionary field. 
 
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Be eye 
 
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