Thomas Scott and his descendants, Fatehgarh, India. Mr. Scott was 
 an orphan and rescued by the Mission in 1837—75 years ago. 
 
 H i ■■ H : i i - ■■■-" i i . i r= i f= = T [§] 
 
 g)ebentp4ttie gears 
 
 OF 
 
 Jforetgu jttisstons 
 
 A GOSPEL EXHIBIT 
 
 DE 
 
 JL 
 
 
 nr 
 
£ 
 
 IEE3E 
 
 1EEEIE 
 
 n 
 
 FOREIGN 
 
 MISSIONS 
 
 A Gospel Exhibit 
 
 Board of Foreign Missions of the Presbyterian Church in 
 the U. S, A., 156 Fifth Avenue, New York 
 
lr“~ 
 
 ! 
 
 ==^=-~=JI- . - . 
 
 FOREIGN MISSIONS 
 
 "1 
 
 
 A GOSPEL EXHIBIT 
 
 mm 
 
 I 
 
 Le.ee 
 
 - j=i [= .-r=ll==== 
 
 1 
 
 —ii — !i 
 
 F OREIGN Missions are no longer an experiment. 
 
 The Christian Church believes in sending the Gos¬ 
 pel to the whole world. The results of seventy- 
 five years of organized effort leave no room for the 
 doubter. The evangelization of the whole world has been 
 brought within the range of the possible. 
 
 “That which distinguished the Edinburgh Conference,” writes 
 Dr. Cairns, in the International Review of Missions, “from all 
 previous conferences of the kind was its deep sense of the prac¬ 
 ticability of the Kingdom of God. This is, of course, involved in 
 the very nature of the revelation of God as the Almighty Father, 
 of Christianity as the final and universal religion, and of the central 
 principle of the Christian life that to faith all things are possible. 
 But it was not only in its insistence on these first principles of 
 Christianity, but in its constructive ideal, and in its methodical 
 survey of the whole world field and of the actual and latent re¬ 
 sources of the home church for the winning of the whole world 
 that this conviction was expressed with a clearness and force 
 which have never before been attained. In part, this was due to 
 the great expansion of the world mission which has brought the 
 aim of world evangelization, which had hitherto seemed merely 
 ideal, within the horizon of the possible.” 
 
 3 
 
This is a great gain, but Foreign Missions has bestowed a 
 still greater boon in giving an Exhibit to the Church of the 
 full content of the Gospel of the Kingdom. 
 
 The For eign Missionary has shown to the Church 
 that the Bible is a Missionary Book. 
 
 “The best commentary yet written on the Bible is the mis¬ 
 sionary record of the last century,” writes Dr. Jones, in The^ 
 Modern Missionary Challenge”; “it is a suggestive fact that it has 
 been left to our age to discover the Bible as a missionary book! 
 and to interpret its deepest thought and highest sentiments in the 
 language of a missionary manifesto. It is also a striking fact that 
 some of the most inspiring missionary texts and the most confi¬ 
 dent prophecies of the universal prevalence and dominion of the 
 Kingdom of God are found in the Old Testament, in connection 
 with the life and history of the Jews—one of the narrowest and 
 most exclusive people of our race.” 
 
 “The Gospel not only contains the missionary idea, but 
 it is the missionary idea and nothing else,” writes Dr. 
 Horton. 
 
 Lord Curzon, in his “Problems of the Far East,” in dis¬ 
 cussing Christian Missions, states: 
 
 “That it is an unsafe thing to base a great enterprise 
 upon a single passage which, after all, the critics may pres¬ 
 ently throw doubt upon.” 
 
 In some obscure quarters there are Christians who labor 
 under the delusion that the only Foreign Mission texts in 
 the Bible are those containing the last command of our 
 
 4 
 
Lord, commonly called the Great Commission, and the 
 Seventy-second Psalm. Dr. Eugene Stock, for many years 
 the honored secretary of the Church Missionary Society 
 and now secretary emeritus, has recently made a study of 
 the annual sermons preached at the Anniversary meetings 
 of this society. Of 111 published sermons, not less than 94 
 different texts were used. In the first 25 years no preacher 
 chose the last command of our Lord as a text. Such texts 
 as, “I, if I be lifted up, will draw all men unto me,” “Ye 
 are the light of the world,” “Other sheep I have,” “All souls 
 are mine,” and similar passages which are shot through 
 with the missionary idea, were the texts chosen by the 
 preachers. Of these 94 texts 21 were from the Old Testa¬ 
 ment and 73 from the New. This is the record of one so¬ 
 ciety once a year. It is typical of how the whole church 
 led by the foreign missionary has found the missionary mes¬ 
 sage writ large in the Word of God. It is only in recent 
 days that the Church has discovered the real message of 
 the Book of Jonah. This book is a great missionary mani¬ 
 festo. 
 
 A failure to recognize the full content of the Gospel mes¬ 
 sage has caused some timid souls to fear lest the Church 
 has lost the spiritual motive in Foreign Missions. An ar¬ 
 ticle in a recent number of the “Herald and Presbyter 
 
 5 
 
asserted that the Church had lost the spiritual motive which 
 moved Morrison and Carey, Judson and Livingstone. The 
 writer states that “The mind is fixed upon the material 
 rather than upon the spiritual condition of those who sit in 
 darkness.” I doubt the accuracy of this statement. The 
 writer has failed to see the large content of the missionary 
 message. What is the missionary warrant? In Matt. 
 11:4-5, we read the words of the Master Himself: “Go and 
 tell John again those things which ye do see and hear. 
 The blind receive their sight and the lame walk, the lepers 
 are cleansed and the deaf hear, the dead are raised up, and 
 the poor have the Gospel preached to them.” The foreign 
 missionary is putting the right emphasis on the things 
 which can be “heard and seen,” the result of a spiritual 
 propaganda. That word “spiritual” has been much abused. 
 It has been forced to carry burdens which neither it nor 
 its fathers were able to bear. There are heresies which 
 fail to note the full content of scripture, which are quite 
 as damnable as those which fail to recognize that the Bible 
 IS the W T ord of God. A whole Gospel for a whole man is 
 the exhibit which Foreign Missions has shown in this 
 century of Missions. In an article in “The East and 
 West,” on “Social Changes in the East,” the writer, Dr. 
 Capen, declares: 
 
 6 
 
“The supreme purpose of the foreign missionary is to bring 
 individuals into vital contact with a living Saviour and to make 
 the principles of Christ dominant in their lives. It cannot be as¬ 
 serted too often or too earnestly that the work of the missionary 
 is pre-eminently spiritual. His first task is the winning of indi¬ 
 vidual men and women to a new life in fellowship with Christ 
 and his primary purpose is the planting of the Church and of 
 Christian institutions. . . .” 
 
 But he adds: “The ultimate aim of the missionary, how¬ 
 ever, as of the Church itself, does not stop here. There is 
 no resting until the whole life of the world is Christianized, 
 until all institutions and customs are brought into harmony 
 with the principles of Jesus, and until men in all their re¬ 
 lations to one another act as the children of the one 
 Father. ,, 
 
 This article discusses at length the changes in the East 
 wrought by the missionary. The motive which led the 
 missionary was spiritual in the large use of that word. A 
 spiritual motive which affected the whole social order. The 
 most significant illustration of this theme may be seen in 
 the attitude of the missionary toward international peace. 
 Prof. Cairns, in a suggestive article on “International 
 Peace,” has this significant statement: 
 
 “If war had broken out last summer between Britain and Ger¬ 
 many, there would in all probability have been a sea fight on the 
 waters of Lake Nyassa, in full view of the wild tribes who have 
 just been redeemed from a condition of incessant warfare. No 
 
 7 
 
man has ever suggested a doubt that the turning of the energies 
 of the Angoni into the manifold peaceful industries and arts taught 
 at Livingstonia, the Iona of tropical Africa, marks a great rise in 
 civilization. What is even more to our purpose in this connec¬ 
 tion is that to-day it is easier for an Angoni to believe in God, to 
 pray to Him, to receive His spirit, and to love His fellow-men than 
 it was a few years ago. But we cannot have it both ways. If 
 these things are true, a European war would be due to the re¬ 
 surgence of the savage in the civilized state, and would, broadly 
 regarded, brutalize the whole life of Christendom just as the 
 Thirty Years’ War did in its day. It would make it harder for us 
 all to believe in God and to love our fellow-men.” 
 
 Readers of “Daybreak in Livingstonia/’ or “Among the 
 Wild Ngoni,” are familiar with the transformation wrought 
 on the shores of Lake Nyassa within a generation. Lake 
 Nyassa is in the territory of British Central Africa and 
 German East Africa. A war between Germany and Great 
 Britain would necessitate, no doubt, a sea contest on the 
 waters of Lake Nyassa. Can any one question that this 
 would be a recrudescence of savagery, a flinging away of 
 the ethics and morals and spirit of the Sermon on the 
 Mount? The change at Nyassa is no different from that 
 which can be seen in Uganda, in Lovedale, in Rhodesia, in 
 Kamerun, or in many mission fields- No more powerful 
 argument was ever presented against war than this state¬ 
 ment of Prof. Cairns, but no fuller or clearer exhibit has 
 been shown of what the Gospel is and what it contains. 
 The Christian Church on the shores of Lake Nyassa is no 
 
 8 
 
different from the Christian Church at Elat, or Pyeng Yang, 
 or Dumaguete, or Allahabad, or Tabriz, for these all are 
 a part of a Gospel whose aim in the world is to bring in 
 the reign of the Prince of Peace. “As the Father hath sent 
 me into the world, even so have I sent you.” The Church 
 recognizes as never before the full content of this wondrous 
 saying of her Lord. 
 
 The Foreign Missionary has shown the true rela- 
 tion between Church and State. 
 
 The old question: “Is it lawful for us to give tribute unto 
 Caesar or no?” is still being asked, and must be answered. 
 The missionary has given the best exhibit of the true rela¬ 
 tion between the Church and the State, the best commen¬ 
 tary on Christ’s wonderful answer, “Render, therefore, unto 
 Caesar the things which be Caesar’s, and unto God the 
 things which be God’s.” 
 
 The world’s unrest, so much in evidence to-day, is due 
 in part at least to the missionary. No intelligent student 
 doubts that the planting of Christian institutions among 
 non-Christian peoples has introduced new ideas, new ideals, 
 taught the sanctity of human life, the reality of moral obli¬ 
 gation and, of necessity, produced great unrest and great 
 progress. 
 
 Protestant missionaries have for the most part kept them- 
 
 9 
 
selves free from all political entanglements in the prosecu¬ 
 tion of their work. Any missionary or group of mission¬ 
 aries who should attempt to lead a movement adverse to 
 the government in the country in which they are laboring 
 would be called home at once. A young American, a teach¬ 
 er in one of the Presbyterian Mission schools in Persia, fired 
 by a noble impulse, took up arms in defense of Persia. He 
 died as a hero, but the moment he allied himself to a polit¬ 
 ical party the missionaries, though they loved him, would 
 not even consider him as a teacher. “The weapons of our 
 warfare are not carnal but spiritual.” There is little unrest 
 in Tibet, or Bokhara, or Afghanistan, or Khiva, or even in 
 many parts of Arabia, where the foot of the missionary has 
 rarely trod. In Mexico, Persia, Japan, Korea, China, Af¬ 
 rica, we see great political and social changes. The mis¬ 
 sionary has been teaching and preaching and living the 
 Gospel in these countries for many years, but he has kept 
 himself and the Church which he represents entirely aloof 
 from all revolutionary movements. 
 
 Dr. Barton, in the “Missionary Herald,” writes: 
 
 “Under Abdul-Hamid in Turkey native preachers who were 
 known to participate in revolutionary propaganda were always 
 summarily dismissed from missionary service, and active revolu¬ 
 tionary students in missionary schools were sent to their homes. 
 • . . Only a few weeks ago the Grand Vizier of the Turkish 
 cabinet, in conference with the American ambassador at Constan- 
 
 10 
 
tinople, raised an objection to the extension of American mission¬ 
 ary schools in Turkey, ‘because,’ said he, ‘they are hotbeds of 
 revolution and sedition.’ The ambassador replied, ‘In your own 
 national schools, even here at the capital, during the last five years 
 you have arrested, punished, and sent into exile hundreds of young 
 men for disloyalty; give me an instance where you or your of¬ 
 ficers have traced a single case of seditious propaganda or revolu¬ 
 tion to an American missionary school.’ The grand vizier was 
 forced to acknowledge that he could not name a case.” 
 
 We believe this statement will hold true throughout the 
 entire mission world. The influence of the missionary on 
 the social, intellectual, political, moral and spiritual life of 
 the people cannot be estimated. The Presbyterian Board 
 of Foreign Missions has 448 institutions of learning in the 
 Chinese empire. In the year 1911-12 the Presbyterian 
 Board spent $455,000 in various forms of Christian service 
 in China. In Lien Chou, where in 1905 occurred the mas¬ 
 sacre of missionaries and native Christians, we find in 1912 
 the highest civil offices in two out of three counties are 
 held by Christians. The provincial delegate with plenary 
 power to install the new popular government is a Christian. 
 Important military and civil positions are held by Chris¬ 
 tians. The newly elected superintendent of agriculture and 
 industry is a Christian. The Christians are the most alert, 
 the most courageous, the most public-spirited citizens. 
 What is true of Lien Chou is true in a measure of all China. 
 
 11 
 
The missionary as such took no part whatever in the pol¬ 
 icies eventuating in the new republic. He is a citizen of the 
 true commonwealth, where the fatherhood of God, the 
 brotherhood of man and the whole spiritual teachings of 
 the Gospel are dominant. Yet his school, his hospital, as 
 well as his Church, stand for a large Gospel of the King¬ 
 dom. Professor Moore well says: 
 
 “Is not the school an expression, in and of itself, of the Christian 
 longing to know the truth and to be set free by it, and to give to 
 others the freedom of the life which is by the truth? 
 
 “Is not the hospital itself an expression of the Christian doc¬ 
 trine of mercy and loving kindness and solicitude for the dis¬ 
 tresses of men? . . . and does not the frank and fearless, but 
 at the-same time scrupulously honorable and gentlemanly, exerting 
 of the influence of the Christian character on the part of physi¬ 
 cians and teachers present exactly the same problem in China 
 and Japan that it presents here in our own midst? And is not 
 this the real contagion of the spirit of the Gospel?” 
 
 Under God the missionary has been a potent power in 
 doing away with many abuses and introducing much needed 
 reforms. He has done this and yet retained the confidence, 
 esteem, good-will of the rulers, and of the great mass of 
 the people because he has steadfastly refused to ally him¬ 
 self, his school, his hospital, or his Church with things po¬ 
 litical. The fact that an American was chosen by the Per¬ 
 sian Parliament to supervise the financial affairs of the gov¬ 
 ernment was due in no small part to the suggestion of 
 
 12 
 
members of the Persian. Parliament who formerly were 
 pupils in the mission schools in Persia. It is yet to be seen 
 whether what has been well designated the Strangling of 
 Persia” by the two so-called Christian nations will become 
 an accomplished fact. There are hundreds and thousands 
 of Persians who have been taught a Gospel which cannot 
 brook injustice, cruelty or oppression. The hope of Persia 
 to-day is in the men and women stamped with the image 
 and superscription of Jesus. 
 
 Possibly the most delicate position which any group of 
 missionaries have ever faced is now being met by the mis¬ 
 sionaries in Korea. It has at no time been an easy task for 
 the Christian missionary to carry on his work under the 
 Japanese government. Dr. Walton, in an able article on 
 “Christianity and the Japanese Government,” writes: 
 
 “Every school in the country was encouraged, if not actually 
 compelled, to have a Shinto shrine upon the school premises. On 
 stated festivals the children of the elementary schools were taken 
 en masse to ‘worship’ at the Shinto shrines, and elementary school 
 masters were assembled at various centres to hear a course of 
 lectures from Education Office officials on faith and morals, very 
 much to the detriment of Christianity. 
 
 In a land where such ideas are dominant it has not been 
 an easy task to carry on the work of the King of Kings. 
 A Japanese merchant said to a merchant friend of mine. 
 
 13 
 
“We put our Mikado where you put your Christ.” This 
 was his conception of the Gospel. The situation to-day in 
 Korea is most difficult. The Japanese government, through 
 its officials has seen fit to arrest and imprison many of 
 the leading Korean teachers, evangelists and preachers, 
 charging them with conspiracy against the government. 
 Many of these men for years have been the leading Chris¬ 
 tians, honored and respected by missionary and native 
 alike. The churches have lost pastors who for years have 
 given evidence of conversion by living “soberly, righteous¬ 
 ly and godly in this present world.” We pass no judgment 
 on the Japanese government. We mention it as showing 
 the delicate situation in which the missionary and native 
 Christians are placed. No one questions that the strongest 
 power in Korea outside of the government is the Christian 
 Church. The total number of communicants and adherents 
 and those favoring Christianity is not far from 400,000. 
 They are largely imbued with Christian ideas and ideals. 
 They would be a menace to the government if they were 
 not animated and controlled by the spirit of Jesus Christ. 
 It is not difficult to see how high-minded Japanese officials, 
 zealous for the best interests of their country and not un¬ 
 derstanding the spirit of the Gospel, might fear such com¬ 
 pany. It would be easy to see in them Socialists, Anar- 
 
 14 
 
chists, and enemies of the State. As a matter of fact, 
 neither the missionary nor the native Christian has raised 
 any revolt. The missionary has gone to God in prayer. 
 The native Church is upon its knees. If there is any sign 
 of revolution the most scrupulous examination on the part 
 of the missionaries has failed to reveal it. Here is an ex 
 hibition which the world has rarely witnessed of the finer 
 qualities of Christian character—an exhibit of the true rela¬ 
 tion between the Church and State. The Korean Church, 
 which has manifested such wonderful vitality and marvel¬ 
 lous evangelistic fervor in the day of its prosperity, is now 
 in its hour of suffering and sorrow, in the day of adversity, 
 exhibiting the full content of the Gospel. We believe that 
 Japan will yet see that those “who render unto God the 
 things which be God’s” are the most loyal, self-sacrificing, 
 devoted followers of Caesar. 
 
 In China 2,000 Christians assembled in the City of Peking 
 and sent congratulations to the new President of the re¬ 
 public. This was their duty as Christian citizens. 
 
 A conference was called not many months ago by Yuan 
 Shi Kai and other leading men connected with the Chinese 
 government. Prominent Christian leaders representing 
 various denominations were invited. It was proposed 
 
 by a prominent Chinese that Christianity should be made 
 
 15 
 
the State religion of the republic. All the representatives 
 of the Christian religion present strongly urged this should 
 not be done, showing how unjust it would be to the Mo¬ 
 hammedans, to the Buddhists and other sects in China. 
 The missionaries also made clear that it would be in viola¬ 
 tion of the very spirit of the Master, who said: “Render 
 unto Caesar the things which are Caesar’s and unto God 
 the things which are God’s.” 
 
 This action of the missionaries is in accord with the mis¬ 
 sionary policy throughout the world. 
 
 It has been well said: 
 
 “The pioneer missionaries of the eighteenth and nineteenth 
 centuries stood almost alone in their struggle against selfishness, 
 lust, corruption, injustice, and un-Christian social conditions . . . 
 now, among the children and grandchildren of these same people, 
 there is a growing realization of the imperfections of their ancient 
 institutions and customs, a resentful feeling of their inferiority as 
 competitors in the industrial and military struggles of the world, 
 and a resolute determination to prepare themselves to demand and 
 secure recognition as self-respecting members of the family of 
 nations.” 
 
 This is the outcome of the growth of the Christian spirit. 
 The future uplift of the world can only come from citizens 
 imbued with the true spirit of Jesus Christ. 
 
 The past seventy-five years of organized Foreign Mis- 
 sion service has shown a flood of light on the text, 
 
 “Godliness is profitable for the life that now is as well as 
 
 16 
 
that which is to come.” The foreign missionary of sev¬ 
 enty-five years ago faced social conditions of which we can 
 form little conception. 
 
 I am aware of deplorable social conditions in our modern 
 society. Miss Jane Addams, in her last volume, “The New 
 Conscience and an Ancient Evil,” has laid bare this fester¬ 
 ing sore. We should hide our heads in shame that after 
 these centuries of teachings such conditions are possible. 
 But they are exceptions. In non-Christian lands seventy- 
 five years ago the missionary met a mass of wickedness, of 
 corruption, of bestial social conditions which it is difficult 
 for us to realize. The popular gods of India even now are 
 the triple incarnation of sensuality, of deviltry, of cruelty, 
 known as Krishna, Ganesh and Kali. Buddhism, Shinto¬ 
 ism, Confucianism, Islamism and Paganism have had full 
 sway in China, in Turkey, in the Islands of the Sea and 
 darkest Africa, and yet no one can question their utter fail¬ 
 ure to meet and remedy existing social conditions. The 
 missionary has given us an exhibit of how the Gospel when 
 it is presented in its fullness is profitable for the life that 
 now is.” 
 
 A group of Japanese business men and statesmen visited 
 
 the United States last year. The thing that impressed them 
 most was the number and character of our philanthropic 
 
 17 
 
institutions. In the Japan Year Book for 1909 we read: 
 
 “It is a significant fact that by far the greater part of private 
 charity work of any large scope is conducted by Christians, both 
 native and alien, and that the part played by Buddhists in this 
 direction is shamefully out of proportion to their number.” 
 
 Japan is easily the leading nation among the non-Chris¬ 
 tian nations. If it is true of Japan, it is doubly true of other 
 nations. 
 
 The Okayama Christian Orphanage in Japan is the larg¬ 
 est institution of its kind in the empire. At Matsuyama 
 there is a home for factory girls. In the last report of the 
 Japanese Mission I read an account of slum work carried 
 on for the employees of the factory at Osaka, the great 
 manufacturing centre of Japan. Leper homes, homes for 
 
 ex-convicts, Red Cross work, and other benevolent enter- 
 
 % 
 
 prises owe their origin and maintenance largely to the mis¬ 
 sionaries and native Christians. 
 
 Mrs. A. R. Hume, of the American Board, gave a sig¬ 
 nificant illustration of the expansion of the Gospel idea in 
 India as related to women: 
 
 “First—Foreign missionary women working for non-Christian 
 Indian women. 
 
 “Second—Foreign missionary women training Indian Christian 
 women to work for their non-Christian sisters. 
 
 “Third—Indian Christian women themselves working for their 
 non-Christian sisters. 
 
 18 
 
“Fourth—Non-Christian Indian women working for their less 
 favored, non-Christian sisters.” 
 
 This last is most significant. No institution in all India 
 is more illustrative of this whole theme than, the Seva* 
 Sadan Society” or “The House of Service Society,” whose 
 motto is, “Life is a trust for loving, self-sacrificing service, 
 and we are all one at core if not in creed.” 
 
 In the “Indian Social Reformer,” a periodical published 
 in Bombay, is the following appeal from this society: 
 
 . “There are millions of widows in India; we want specially to 
 carve out useful careers for them and generally to utilize the raw 
 material of humanity now wasted. If it is patriotic to manufacture 
 our own cotton and wool, is it not even more patriotic to manu¬ 
 facture our own human raw material into daughters of God and 
 sisters to humanity? Foreign Missions spend nearly a crore of 
 rupees on India. Will you not help the Seva Sadan to help the 
 women of India?” 
 
 The society unites Hindus, Mohammedans, Sikhs and 
 Parsees in one great effort to realize the Christian ideal. 
 It will fail in its ultimate purpose because it needs the di¬ 
 vine motive which comes alone from Jesus Christ. But 
 the fact of its existence is a missionary fact. 
 
 In India there are 144,000,000 women, of whom only 
 7,000 can read and write. 
 
 Miss S. M. Wherry, of India, writes; 
 
 “A Hindu woman tells me that ‘we Indian women are like a 
 frog in a well. Beauty everywhere, but we cannot see it.’ 
 
 19 
 
“The Hindus are opening schools for girls, as few send their 
 girls to the Christian schools. In Dehra they are trying to com¬ 
 pete with the Presbyterian High School. All this is being done 
 by non-Christians and without Christ. . . . They are imitating 
 
 us and thinking it is sufficient. A zealous Arya said to one of our 
 pastors: ‘You may as well quit now.’ He said: ‘Why so?’ The 
 Arya said: ‘We have everything you have—schools, hospitals, etc.’ ’’ 
 
 This is sad. It means new problems for the missionary. 
 It is a testimony, however, to the impact which the Gospel 
 is making. 
 
 The famine in China has for three generations exhibited 
 the Gospel. More than sixty missionaries the past year 
 have given practically their entire time to famine relief. 
 One Presbyterian missionary who has given most of his 
 time for two years to famine relief writes: 
 
 “We have attempted to prove, first, that it is folly for the gov¬ 
 ernment and benevolent associations to pour money year after 
 year into this famine region for free relief. We have to show that 
 real valuable work could be done even while famine is in progress 
 with money thus contributed, and, furthermore, we have tried from 
 the beginning to make plain that famine must recur in Anhwei 
 and Kiangsu until the real cause of these famines is dealt with. 
 ... I am hopeful that before this committee lays down this 
 work it will have succeeded in making clear to the government 
 that the time has come when it must take steps to prevent the 
 constant recurrence of these famines, and I believe if we can suc¬ 
 ceed in doing this we shall have carried out part of our Christian 
 mission to this country and made life livable for hundreds of 
 thousands who otherwise must be constantly on the point of 
 starvation.” 
 
 20 
 
These are the words of a missionary. This is the Gospel 
 in action, a Gospel a part of whose aim is to “make life 
 livable.” A little lad who was brought to the hospital at 
 Hwai Yuen, when asked where the rest of the family was, 
 replied: “There is only me.” Hundreds of “only me’s” 
 have been rescued during these famine months. The mis¬ 
 sionary has been the foremost leader in exhibiting this 
 phase of Gospel teaching. 
 
 In Laos a great malarial epidemic has swept over the 
 land. The missionary and his co-laborers under the Provi¬ 
 dence of God have been able to stay the progress of the 
 disease. We read of hundreds turning to Christ, recogniz¬ 
 ing in this philanthropic and humanitarian work the hand 
 of the Master. 
 
 The “Japan Mail,” in a recent article, declared that the 
 graduates of the E. A. Hackett Medical College for women 
 in Canton had been instrumental in exerting marvellous 
 changes in the way of sanitation and hygiene in Chinese 
 homes. 
 
 Industrial work had progressed so rapidly at Elat, West 
 Africa, that the missionary asked for a saw-mill. The engine 
 for this mill, in the course of transportation into the Kam- 
 erun country, broke through a bridge. The natives won¬ 
 dered how this huge mass of metal could be raised up. 
 
 21 
 
When they saw the missionary using the “jack,” they cried 
 out, “Entete, Buiu,” which means “100 Bulu men.” It 
 dawned on their minds that this little machine was doing 
 the work of 100 men. This is a parable of what the Gospel 
 is doing in West Africa. In the school at Elat the roll 
 numbers 1,200. Estimated expense for the year 1912-13, 
 $9,860. Estimated receipts on the field, $9,360, leaving the 
 amount to be raised in America, $500. In addition, in the 
 village schools connected with this station extending out 
 145 miles, all of them taught by native Christian lads, there 
 are 4,000 pupils. Cost to the American Church, nothing. 
 Twenty-five years ago this country was peopled by savage 
 men—cannibals, polygamists, fetich worshippers. The 
 change was wrought, not by your school, or hospital, or 
 saw-mill, but by the divine character of the Gospel. Yet we 
 must not blind our eyes to the outward and visible evi¬ 
 dences in the home, in school, in life. This is a missionary 
 exhibit. The Gospel, if it is proclaimed aright, must change 
 the life of the people. 
 
 Great problems remain. The East is being filled with 
 Western materialistic ideas. The industrial revolution is 
 creating slum problems in the East. The poverty of the 
 East renders it impossible to maintain philanthropic and 
 
 industrial institutions which have saved the West. Secu- 
 
 22 
 
lar education is surpassing that of the Mission school. 
 These are great problems, but the life in Christ, the sacri¬ 
 fices which spring from the cross, the consecration which 
 arises out of contact with a living Saviour will be sufficient 
 to meet and settle all problems. What we claim to-day is 
 that the missionary exhibits a Gospel “which is profitable 
 for the life which now is as well as that which is to come.” 
 
 Foreign Missions exhibits as never before that 
 Christianity fe the final religion; it shows the unique¬ 
 ness of t_he life and personality of Jesus Christ. 
 
 No fact is more potent in recent history than the changed 
 attitude of thinking men toward non-Christian religions. 
 This has largely been brought about by contact of the 
 missionary with the representatives of non-Christian relig¬ 
 ions. Buddhist temples are arising with surprising rapid¬ 
 ity on the Pacific Coast. Followers of Buddhism, Islamism 
 and Bahaism can be found in New York, Chicago and San 
 Francisco, yet it was never clearer than to-day that the 
 non-Christian religions are inadequate to meet the deep 
 wants of the soul. The missionary has forced the issue. 
 The battle is on. The publishing of such a book as Robert 
 E. Speer’s “Light of the World” is significant. Within a 
 twelve-month thousands have been studying this and sim¬ 
 ilar volumes in which the best there is in non-Christian 
 
 23 
 
religions is contrasted with the simplicity of the Gospel. 
 The Gospel has not suffered by the contrast, by the com¬ 
 parison, the contact. Jesus Christ was never so exalted 
 among men as to-day. 
 
 In the second sermon preached in connection with the 
 Church Missionary Society from the text, “Let this mind 
 be in you which was also in Christ Jesus” (Phil. 2:5-8), the 
 preacher made the theme of his discussion: “What would 
 have been the state of the world to-day if the same mind 
 had been in Christ that is in us?” The mind of the Christ 
 is the content of the Gospel. It is not a doctrine, it is a 
 life. No one fact stands out more clearly in mission history 
 of the last seventy-five years than the naturalization of 
 Christianity in non-Christian lands. The Gospel is not 
 American, or European, or Oriental, or Occidental; it is for 
 all climes and all peoples. 
 
 It is a life; therefore, its manifestations are various. Ding 
 Lee Mai, the apostle of China, who has led thousands to 
 Christ, is unlike the great Indian preacher and apostle, Dr. 
 Chatterjee. Baron Yun Chi Ho, now on trial for his life 
 in Korea, a cultured, educated, refined Christian gentleman, 
 differs widely from Africaner, the African chief whom Mof¬ 
 fat brought to Christ. The Gospel adapts itself to the life 
 
 24 
 
of all peoples. It is not an exotic; it flourishes in all lands. 
 The early missionaries who went to China were branded as 
 teachers of a foreign religion. To-day the Chinese call the 
 Gospel their own. 
 
 A devoted missionary in China was once pleading for 
 denominationalism, and two learned Chinese pastors were 
 heard to say: “He is right to stand up for his ancestors, 
 but his ancestors are not our ancestors.” The dynamic 
 power of the Gospel is not limited to any land or any 
 
 people. 
 
 In the church at Elat, where are four thousand catechu¬ 
 mens under instruction, there died this year an old chief. 
 For eight years he had witnessed a good profession. As 
 he passed away he cried: “Mbolo Nkukum. As the gates 
 of heaven flew open he cried: “Welcome, my great Lord!” 
 The old word, “Nkukum,” meant to him a rich man, a great 
 man, a kingly man, but just as Saint Paul took the Greek 
 word “virtue” and filled it with a larger meaning, so that 
 when he said: “If there be any virtue” he lifted it far out 
 of its old Greek idea and filled it with Christ, so this old 
 African chief took his native word “Nkukum” and filled it 
 with the full content of the Gospel. He did not lose his 
 individuality, his personality, his nationality. He was using 
 the language of his race, but transformed by the vital touch 
 
 25 
 
of the Gospel which had become naturalized in him and in 
 his people. No new method of agriculture, no introduction 
 of modern industry, no school system could have wrought 
 this change in the life of the old chief. It was the life in 
 Christ which found him yesterday, heathen; to-day, civil¬ 
 ized; yesterday, savage; to-day, Christian. 
 
 In the Korean Church one in six of the Church members 
 is engaged in Christian service. September, 1912, the Ko¬ 
 rea General Assembly was organized. It included 40,000 
 church members, 160,000 adherents, but this exhibit, great 
 as it is, fades before the exhibit of the courage, the faith, 
 the simplicity, the Christlike life of these men, of whom we 
 were once told, “Oh, they are the despised Koreans, an 
 inferior race!” 
 
 The best apologetic of recent years is not to be found in 
 the great work of Dr. Denny, “Jesus and the Gospel,” or 
 the admirable presentation of Dr. Mackenzie’s “The Final 
 Faith,” or that wondrous little volume, “The Fact of 
 Christ.” If you want “Jesus and the Gospel,” the mission¬ 
 ary points you to the Boxer martyrs in China. If you want 
 “The Final Faith,” the missionary points you to the Church 
 in Kamerun, born out of heathenism. If you want “The 
 Fact of Christ,” the missionary points you to India, Persia, 
 the Philippines—living facts, a Gospel exhibit. 
 
 26 
 
It is true the Gospel, because of its simplicity, has been 
 translated into all languages, but it is much more true that 
 the life which is in Christ has been translated into all lives 
 where there is neither Greek nor Jew, Barbarian or Scyth¬ 
 ian, bond nor free, “but Christ is all and in all.” 
 
 ABRAM WOODRUFF HALSEY. 
 
 Tabulated Results of Seventy-five Years 
 
 Twenty-six missions with 162 stations—1,081 missionaries with 
 2,334 native helpers. Of the 636 organized native churches, 177 
 are self-supporting. Total membership is 115,976. The schools 
 number 1,707 with a total of 155,982 pupils. Ten printing presses 
 are in operation with an output for 1911-12 of 135,963,274 pages. 
 The hospitals and dispensaries number 167 and treated last year 
 nearly 500,000 patients. The total amount of gifts from native 
 sources (in gold) for church expenses, educational and medical 
 work and buildings and repairs, amounted to $501,192. 
 
 The Board of Foreign Missions carries on work in the prisons, 
 for the blind, the poor, the insane, for soldiers, for lepers; relief 
 work of various kinds, rescue work; sustains orphanages, and a 
 home for widows in India. 
 
 156 Fifth Avenue, New York City. 
 September, 1912. 
 
 97 
 
The Willett Press, New York 
 

 
 I 
 
 %