YALE UNIVERSITY LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL
*
THE DAY MISSIONS LIBRARY

828 Broadway
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THE DAy
MISSIONS UBiv^y

OUTLINE OF THE HISTORY

OF

Protestant Missions
FROM THE REFORMATION TO THE PRESENT tlM&lT

BY
DR. GUSTAV WARNECK, •
PASTOR AT ROTHENSCHIRMBACH,
(«PR1NTED WITH ADDITIONS FROM THE "ROYAL ENCYCLOP .BDI A " ).
TRANSLATED FROM THE SECOND EDIT/ON,
BY
THOMAS SMITH, D.D.,
PROFESSOR OF EVANGELISTIC THEOLOGY, EDINBURGH.

EDINBURGH:
JAMES GEMMELL, GEORGE IV. BRIDGE.
1884.

CONTENTS.

Introduction. — Missions a fundamental idea of the gospel; and
a life-law of the Christian Church. The apostolic age. Three
stages of a Mission-period. Medieval Missions ... I
I.— The Reformation Era. Luther did not apprehend Missions to
the heathen ; nor did Calvin. Reasons of this remarkable fact.
Desultory Missionary efforts j among the Lapps and in Brazil 1 1
II. — The Seventeenth Century. In Germany, P. Heiling, Justinian
von Welz, opposed by Ursinus. Some preachers in the desert
Leibnitz. Extensive beginnings in the Netherlands, but soon
abandoned. Walaus. An attempt in Brazil. The first
Mission to the American Indians. Reflex influences in
England. Denmark  24
• III.— The Eighteenth Century. The Danish-Halle Mission. In
fluence of Aug. H. -Francke. Orthodox opposition. Begin
nings of the Mission in Lapland and Greenland. Count
Zinzendorf and the Church of the Brethren. Rationalism.
Summary in Holland and England  4 1
IV. — The Nineteenth Century. The religious revival. How did
the newly awakened life of faith get its Missionary direction ?
Opposition of the church authorities. Free associations of
believers  , . , 58
A— History of the several Missionary societies . ... 65
In England : The Baptist Missionary Societies.
The London Missionary Society.
The Two Church Societies.
The Methodist Societies.
Other English Societies.
The Scottbh Missions.

iv Contents. fAam
The American Board (A. B. C. F. M.), and its off; hoots.
Notice of the other American Missions.
The German Societies.
The Dutch.
The part of France, Scandinavia, and Finland in the Mission.
Statistical survey. Remarks on it. Organization of Mission-
work.
B. — Survey of the Mission field ....... 131
I. America : Greenland, Labrador.
The Indian territory northward from the United States.
Indians, Negroes, and Chinese in the United States.
West Indies.
Central and South America.
2. Oceania : Polynesia (Fawaii, Marquesas and Paumotu archi
pelagoes), Society Islands (Hervey, Samoa, Tonga and
Witi archipelagoes).
Micronesia, Melanesia, New Zealand, Australia.
3. Asia : Indian archipelago, Ceylon, Nearer India, Further
India, and Burma.
China, Japan, Western Asia.
4. Africa : Abyssinia, Egypt. West Africa : Sierra Leone,
Liberia, Gold and. Slave Coasts, Okuland, Niger district,
smaller Missions.
South Africa : Ovambo, Herero, Namaqua, Cape, Chuana
and Kaffir territories.
East Africa : African Islands.
Statistics of Missions, population, and religions of the world.
Additions and notes.  191

INTRODUCTION.

CHRISTIANITY is throughout a mission-religion. The
New Testament mission-idea, indeed, has its root in
the Old Testament revelation, as is convincingly shewn
by Riehm (The mission-idea in the Old Testament, in
the Allg. Miss. Zeitschrift, 1880, p. 453 ff.) in opposition
to Max. Muller {A Mission Address in Westminster
Abbey, p. 29, and Essays, i. p. 222); so that, even in
this respect, Christ came only to " fulfil." But the
root first became a tree, the idea first became a fact,
when the salvation of the sinful world in Christ Jesus
advanced from the stage of promise into that of fulfil
ment. With the accomplishment of the purpose of
redemption, the time was also full for the realization
of the mission-idea; along with the proclamation of the
" common salvation " for all mankind, is necessarily
conjoined the preaching of it in all the world : " a ran
som for all, to be testified in due time," 1 Tim. ii. 6.
The Mission is thus a fundamental idea of the gospel.
All men are in need of redemption, since all are sinners;
but this redemption is only in Christ Jesus, and is
appropriated by every one only through faith in him.
Now God willeth that all men be saved, and has there
fore made the salvation provided in his son the universal
means of salvation for the whole, world. From this
idea of the nature of the gospel, it follows that it may
A

2 Introduction.
be said with mathematical conclusiveness that the
message of salvation must be proclaimed to all people,
that a continuous sending of preachers is necessary,
that Christianity is thus a mission-religion ; a con
clusion this which Christ himself, on his departure
from the earth, expressly draws in the well-known
mission-behest. (Warneck : The Christian Mission :
its True Foundation and its Practical Operation at the
Present Day; and Mission Hours, I. p. 37 ff : The Mis
sion, a Fundamental Idea of the Gospel. Buss: The
Christian Mission: its Principal Vindication and Prac
tical Conduct, p. 52 ff.)
In accordance with this fundamental character of
Christianity as a mission-religion, the mission is also
a life-law of the Christian church ; the Christian church
is the mission church. All the Christian nations were
originally heathen ; the whole Christian church of the
present day is the result of earlier mission work.
What has given it its origin remains to it as a con
dition of its life. The mission is a natural outflow of
the life of faith of the church, a furthering of its self-
preservation, as well as a manifest duty. The church
is untrue to herself, unfaithful to her origin, unfaithful
to the very nature of Christianity, if she essentially
forsakes her mission duty. Conversely the discharge
of this duty brings to her the richest blessing, according
to the old law of nature of the kingdom of heaven, " to
him who hath shall be given." In the apostolic age,
the grafting of the wild branches into the stem of the
good olive-tree (Rom. xi. 17) not only saved the infant
church from the dominion of a new legalism, but also

Introduction. 3
secured for it its future as the religion of the world.
In the medieval age the Greek and Latin churches
-needed the engrafting of sturdy wild branches, else
Christianity would have stiffened into dead forms of '
doctrine and worship. What a blessed service the mis
sion of to-day is rendering to the church of our time,
the coming generations will be the first to learn to
¦estimate. (Warneck : The Missionary Duty of the
Church, in the Allg. M. Z, 1879, p. 433 ff.; and The
Reflex Influence of Missions to the Heathen upon Reli
gious Life at Home, lb. 1881, p. 145 ff. Christlieb: The
Mission-Calling of Evangelical Germany, p. 4 ff.)
The missionary energy inherent in the Christian
church wrought most intensely, if not also most
extensively, in the apostolic age. In this spring-tide
¦of first love the whole church was in fact a mission-
•church. Although the number of special missionaries
was not proportionally very great, all the more signi
ficant was their spiritual power, and all the more
¦energetic the co-operation of the churches. The
mission-field of that early period extended as far as
within the territory of the Roman empire the magni
ficent roads went, which the military requirements and
the commerce of the time called into being ; as far as
the knowledge of the Greek language was diffused ;
and as far as the Jewish dispersion was extended.
God himself had prepared the way for the mission,
had ploughed the mission-field, and marked out the
first mission -stations. This divine preparation con
stituted a chief reason of the comparatively important
result of this first mission enterprise. Yet this result

4 Introduction.
must not be over-estimated either in respect of quantity
or quality. At the end of the first century there were in
the whole extent of the Roman empire at most 200,000-
Christians, and at the end of the third century about
6,000,000, that is, about a twentieth part of the whole
papulation (comp. Warneck : The Apostolic and the
Modem Missions, p. 47 ff.); and the churches even of
that time did not form a weedlcss field. It was only
after the adoption of Christianity as the religion of the
state, by the Emperor Constantine, that the Christian-
ization of the Graeco-Roman world was completed
towards the end of the fifth century.
This course of National Christianization has often
been condemned as an erroneous method of missionary
extension ; and undoubtedly it is liable to a good deal
of censure, since much unconquered heathenism re
mained amid the Christianized community. But we
must beware of regarding it, in over-spiritual wise, as
a contravention of the mission-will of Christ. The
missionary commission runs thus: Make all nations
my disciples (*<£»tot« w»»cf. Matt. xxiv. 14 ; iU p*trif„ *a«».
t«» lint* Luke xxii. 47 ;. %U <r<t»Ta i-a o»», and Rom. xi. 25 ;
*\if*>tia ru, i<w, that is, the nations in their entirety) and
in immediate connection with this behest, the founder
of the mission declares, " All power is given to me in
heaven and in earth." Must not he then have had his
hand in it, when, at a particular period of the develop
ment, the mundane power affords aid to the mission
work ? Of course this power does this after its own
fashion, and, corrcspondently with its essential nature,
directly or indirectly employs mundane means. But

Introduction. 5
it performs also an educational service, which, as
universal history teaches, can never be altogether
¦dispensed with in the construction of the kingdom of
God in this world. It may be regretted ever so much,
but the fact itself cannot be set aside. The Christian
izing of the nations is unattainable without some
concurrence of the mundane power. But if this be
the will of Christ, we must maintain a certain measure
of this concurrence as willed by Him. He has re
served this to his own supreme direction, and has not
put it into the hands of the missionaries. They have
' to do only with spiritual means. As the history of
missions is an important portion of the history of the
"world and of culture, so in return the history of the
world and of culture forms an important portion of
mission history. Only extreme narrow-mindedness can"
ignore this fact. The Christianizing of the nations is
by no means the realizing of the divine ideal of the
kingdom ; but it is the task committed to the mission,
and as such, is the means of the accomplishment of
the divine decree of election, the saving of the " little
flock," to which it is the good pleasure of our heavenly
Father to give the kingdom. But not only the good
land, but the whole field, must be ploughed and sown.
Much of the land may bear no fruit, and tares may
•even grow among the wheat: the Lord knows this
perfectly, but still it stands, "Make all the nations
¦disciples." Even in the mission of the present day, that which
occurred at the beginning of the fourth century has
been already repeated, as for example in Madagascar.

6 Introduction.
and will be repeated still oftener ; if, for example, the
emperor of Japan or of China embraces Christianity,.
or the Indo-British Government abandons its religious
neutrality, as soon as the Christian per-centage of the
population becomes greater. It generally happens —
so history teaches us — that every mission period has
three stages, though, of course, these are not always
sharply defined, nor do they always demand an equal
continuance. The first stage is that of the sending of
the mission and of individual conversions, with the
gathering of comparatively small churches ; the second
is that of the organized work of the native forces, and
the cultivation of the church-life ; the third is that of
the Christianizing of masses, which is generally con
nected with the occurrence of specially great events
in mundane history, political revolutions, the accept
ance of Christianity by reigning chiefs, &C.1
This statement of a principle was indispensable fpr
the right understanding of mission history ; and we
have stated it in this place because it is of fundamental
importance in relation to the subsequent mission-
periods. First, as to the medieval. In this period
also the mission-field was assigned and defined by
worldly circumstances which lay altogether outside of
the choice of the mission-workers ; it embraced in the
main those nations of Europe which were more or
less affected by the migrations of the tribes, and came
into alliance or into conflict with the conquering races
of that age. As did the apostolic, so did the medieval
mission period end with the complete Christianization
of the nations of its territory. It also began for the

introduction. 7
most part with the pioneer-work of individual conver
sion, but more quickly in the later case than in the
earlier, overleaping the stage of church organization,
it proceeded comparatively soon, and often energeti
cally, to national Christianization, which it pushed on,
not universally but frequently, in the most superficial
way. The whole medieval mission has been assailed
still more relentlessly than the extension after the
time of Constantino. Now, manifestly, it cannot be
said that the medieval method can be vindicated in
every particular from the standpoint of evangelical
Christianity. Even in the mission, erring men are the
instruments of the heavenly Master, both in old times
and now ; and certainly in the medieval mission the
amount of errors was very considerable, quite corres-
sponding to the amount of the spiritual life that then
was. But now let us beware of two things : first, of
generalization. We are not now writing a history of
the medieval mission,9 and we cannot enter upon
particulars ; but we remark here that there is no lack
in it of spiritual powers, of apostolic men ; that the
mission work was not done merely in mechanical
ways ; and that force was not at all generally resorted
to, as special study convincingly shows. Second,
we must beware of spiritualizing. In the medieval
mission, in distinction from the apostolic, we have to
do essentially with barbarous peoples ; and even the
conductors of the mission, whether in the monk's hood
Or in the prince's mantle, stood upon a somewhat low
stage of culture. The whole atmosphere was a stern,
not to say a rude, one. It was an iron age, and the.)

8 Introduction.
men who lived in it were of a rough stamp — a char
acter of the age which could not be without a reflex
influence on the church and the mission. Apart from
the consideration that nobody can give more than he
has, and that the men of that age were less sensitive
respecting' the weapons of secular knighthood than we
are now, there is in the low stage of civilization at
that time, not indeed a justification, but at all events
an excuse, for the various worldly means which were
brought into use. We are experiencing similar things
still. When, for example, England wages a war in
Ashantee, or when Cetchwayo, or Sekukuni, is de
posed from his throne, or when in her colonies some
heathen cruelty is put a stop to by her power, we say
that thereby a service is rendered to the mission.
That is riot of course the same thing that was done
by Charlemagne, but it is an analogue belonging to
the nineteenth century, in which the general condition
of culture has a modifying effect. Besides, we possess
an entirely different measure of spiritual knowledge
from that which the medieval church possessed ; and
this, and not merely the medieval missionaries, must
be held responsible for the many mistakes in the choice
of mission-methods, A degenerate church can carry
on only a degenerate mission. Especially the secu
larized and outward conception of the church bears
the chief blame, when so often the hosts of the con
queror stood behind the missionary, and when there
were properly no missionarizing churches, but in
general only missionarizing monks and princes
(Jacobi on The Missionary Action of the Church before

Introduction. 9
the Reformation) In Allg. Miss. Zeit. 1881, p.
599 ff.)
With the increasing obscuration of biblical doctrine,
•and the increasing decadence of the Christian life, the
missionary activity, which had become more and more
external, came gradually, in the thirteenth and four
teenth centuries, to a complete stand-still. With the
exception of Lapland, where heathenism still prevailed,
and a part of the south-eastern portion of Europe, of
which Mohammedanism had made itself master, Europe
was completely Christianized. On the other hand, by
means of the Mohammedan counter-missions, almost
all the regions of Western Asia and of Northern
Africa, in which so important conquests had been
achieved in the first mission-period, were lost to Chris
tianity. Only sporadic ecclesiastical bodies were still
extant in lesser Asia (Armenians and Nestorians), in
India (Thomas-Christians), in Egypt (Copts), and in
Abyssinia. There was thus still a very large field
for missions when the Reformation dawned.

THE PROTESTANT MISSIONS.

THE PERIOD OF THE REFORMATION.
IN consequence of the many discoveries of the fifteenth
century, especially the discovery of America at its
close, the Romish Church was excited to a somewhat
extensive missionary activity, which, however, through
its externalism and compulsion, exceeded the faults
of the medieval mission. In his Ecclesiastes, or the
Method of Preaching, Erasmus of Rotterdam not only
condemned this unspiritual method of conversion,
but also, with strenuous eloquence, laid the duty of
missions on the hearts of his contemporaries, repelling
all objections to it with apologetic dexterity (Kalkar :
History of the Christian Missions among the Heathen*
I. p. 53 ff.) How did the church of the Reformation
act with respect to this appeal ?
First of all, it is so far self-evident that the Reforma
tion did a great indirect service to the mission, inasmuch
as it brought the matter of mission-preaching again into-
the consciousness of the church, by its energetic pro
clamation of the pure Bible gospel. With all earnest
ness, Luther assailed " the secularization of missionary
action, according to which it was thought a duty, sword

12 " The Protestant Missions.
in hand, to strike down the enemies of the Christian
name,and showed what is the message which the church
of Christ should bring to all nations." (Plitt : Short
History of Lutheran Missions ; First Lecture). But he
-docs not do this specially with reference to the exist
ing missionary activity among the heathen, but in con
nection with the defining of his attitude towards the
war with the Turks. " The emperor is not the head
of Christendom, nor the champion of the gospel, or
of the faith. The church and the faith must have
another protecting Lord than the emperor and kings."
Still far less than the emperor should the pope fight, for
to him, "as professing to be a Christian, yea the chief
and the best of Christian preachers, it does not belong
to lead a church army or a Christian army,; for the
church is not to strive nor to fight with the sword.
She has other enemies than flesh and blood to contend
with, which are called the evil powers in the sky;
therefore she has also other weapons and another sword,
and other wars, which are enough to occupy her.
She must not meddle with the wars of the emperor or.
the princes ; no good can ensue when God is dis
obeyed." With all earnestness he urges the preaching
of the gospel, and longs for a free course for it. But
nowhere docs Luther indicate the heathen as the
objects of evangelistic work. " There are among us
too many Turks, Jews, heathens, un-Christian men,
both of manifestly false doctrine and of wicked and
scandalous lives." Hence also in the smaller Cate
chism, on the second petition [of the Lord's Prayer]
he confines himself to the exposition : " In this

The Period of the Reformation. 1 3;
petition we pray that it (the kingdom of God) may
come also to us." In the large Catechism, indeed, he
adds : " And that it may find favour and adherence
among other people, and go powerfully over the
world, so that many of them may come into the.
kingdom of grace ; " but even then he is not thinking
of the extension of the kingdom of God among the
heathen, but in a Christendom estranged from the
gospel. This is inferred with certainty from the sense-
in which he elsewhere uses the word heathen [or gentile\.
" When it is said in Psalm cxvii., ' Praise the Lerd, all
ye gentiles,' we gentiles are thereby assured and con
fident that we also belong to God and heaven, and
that we shall not be condemned, although we are not.
Abraham's bodily blood and flesh ; as the Jews boast.
themselves, as if they alone were children of Abraham
and heirs of heaven on account of their carnal descent
from Abraham and the holy patriarchs, kings, and
prophets." No doubt it is said further: "Since all
gentiles are to praise God, it must first be that He:
become their God. If He is to be their God, the)r
must know Him and believe in Him, and put away
all idolatry, for God cannot be praised by idolatrous
lips or unbelieving hearts. If they are to believe,
they must first hear His word, and thereby receive:
the Holy Spirit, to purify their hearts by faith and
enlighten them. If they are to hear His word,.
preachers must be sent to them to proclaim to them
the word of God." But even here he has in his
thought only «¦* »»» (the gentiles) in opposition to the
Old Testament covenant people— that is, the Christiaa

14 The Protestant Missions.
nations whose ancestors were heathens. This mean
ing, and no other, has this expression also, which
occurs in what is so frequently employed as a mission-
hymn : " Es woll uns Gott gcnadig sein " (God will
be gracious to us) : —
"And, Jesus Christ, Thy saving health
To heathens shall be known,
And they shall offer all their wealth
Before God's holy throne ;
Thus thanks to God and praise to Thee
Shall rise perpetually." *
Even in connection with the lessons for Epiphany
and Ascension-Day, he does not attain to a clear recog
nition of the duty of special missions to the heathen,
still less to a demand for the actual fulfulment of that
•duty. In the long sermon on the wise men from the
East, in which he treats very circumstantially of " the
spiritual meaning of the gospel," he states at the out
set: " This gospel agrees with the epistle, and speaks
of the bodily coming of the heathen to Christ, which
signifies and represents the spiritual coming of which
the epistle speaks ; and it is almost a terrible, and yet
a comforting gospel : terrible to the great, the learned
the clergy, the mighty ones, that they altogether
despise Christ ; comforting to the poor and the
¦despised, to whom alone Christ is manifested." And
then in the " spiritual meaning : " " Now that the Magi
come to Jerusalem and ask after the new-born king,
is nought else than that the heathen, enlightened by
the gospel, come into the Christian Church, and seek
* Klcinert i On the History of Mission Hymns in da-many. In
Allg. M. Z., Dec, 1 88a.

The Period of the Reformation. 15
for Christ Herod is afraid of another king, the
rightful king, and will, violently defend his. sole king
ship. It is fulfilled, since through the gospel the
heathen begin to praise Christ and the faith, in
opposition to the works and doctrines of men. Then
the Jews waxed wroth," &c ; and straightway he is
upon his great theme of justification by faith. Also
upon the lesson for the Ascension (Mark xvi. 14 ff ),
in order to be able to dwell longer on the word of
faith, &c, he is accustomed to pass briefly over the
missionary command. Once only does he speak as
follows : " The gospel is a material preaching which
shall be heard in all the world, and shall be freely
proclaimed before all creatures, since they would all
hear it if they had ears — that is, it must be so openly
preached that it cannot be preached more openly.
For the old law and what the prophets preached is
not sounded in all the world before all creatures ; but
the gospel shall not be thus confined, but shall go out
freely into all the world." And elsewhere : " At this
point a question arises respecting this text, 'Go ye
into all the world.' How are we to understand and
hold this text, since the apostles have not really come
into all the world ? For no apostle has ever come to
us, and many islands have been discovered even in
our own times which are still heathen, and no one
has preached to them ; yet the Scripture says that
their doctrine is sounded into all lands and their line
into all the world. Answer : their preaching has gone
out into all the world, although they have not come
into all the world. This outgoing is begun and set

16 The Protestant Missions.
a-going, although it is not yet completed and accom
plished; but it shall be preached wider and further
till the last day. When this preaching is heard in all
the World, then is the embassy fulfilled and completed
in every respect ; then also the last day shall come
It is with this embassy of preaching as when a stone-
is thrown into the water. It makes bubbles and
circles and waves around it, and the bubbles extend
ever further and further, one chasing the other until
they reach the bank. Thus it is also with preaching.
It -was begun by the apostles, and it continually
spreads, and is pushed further and further by the
preachers, though persecuted and driven here and.
there in the world, and it is more and more widely
proclaimed to those who have not heard it before,.
although it is quenched on the way, and is declared
heresy." Here it would have come so naturally, and one con
fidently expects it, that Luther should say: "We must
carry forward among the (un-Christian) heathen the
preaching which the apostles began." But this thought
is far from him; he never gives an intimation from
which it can be inferred that he held direct mission,
work among the heathen to be commanded. On the
ground of this proof we cannot agree either with
Ostertag {Summary History of the Protestant Mission),.
nor with Plitt and Kalkar (pp. cit.), that " Luther seized
every opportunity which a text of God's word pre
sented to him, in order to stir up the faithful to com
passion for the heathen and Turks, and to urge them
vehemently to prayer on their behalf, as well as to.

The Period of the Reformation. 1 7
sending preachers among them ;" that "he does not
neglect the missionary commission of Christ to his
church ; " and that he was " not without a clear view "
with respect to the work of the conversion of the
heathen. Painful as it is to us to occupy such a posi
tion, yet we cannot disguise it — the great reformer's
view of the missionary task of the church was essen
tially defective.
And not his only ; so also was Calvin's, who, in his
commentary on the missionary command of Christ
in like manner has not a word to say of a continuous
missionary obligation of the church, but knitting
together all sorts of polemic sallies against Rome,
only remarks objectively and historically: "Thus
Christ removing every distinction, puts the Gentiles
on the same footing with the Jews, and admits both
indiscriminately into the society of the covenant For
whereto tends the commandment to go forth? To
the prophets under the law the limits of Judea had
been prescribed ; but now, throwing down the wall of
partition, he commands the ministers of the gospel to
go forth and diffuse the doctrine of salvation over all
earth's regions. For although the dignity of primo
geniture remained among the Jews at the first outset,
yet the heritage of life was common to the Gentiles.
Thus was fulfilled the prophecy of Isaiah (xlix. 6) and
others to the same effect, that Christ was given for &
light to the Gentiles, that he might be God's salvation
to the ends of the earth. That is what Mark under
stands by 'every creature;' because after peace was
announced to those who were near, the same message

1 8 The Protestant Missions.
reached those who were far off and aliens. Moreover,
how necessary it was that the apostles should be dis
tinctly instructed as to the call of the Gentiles, appears
from this, that even after they had received the com
mand to go to them, they had the greatest repugnance
to it, as if they would thereby pollute themselves and
their doctrine (Acts x. 28)." There is here not a word
to the effect that the contemporaries of the Reformer
had still to execute the same commission that was
formerly given to the apostles, and that it was. quite
as needful to overcome their prejudices against it as
formerly the prejudices of the apostles needed to be
overcome. Only in a figurative sense of the word
mission can Plitt's assertion be accepted, that " Luther
and his associates fulfilled the missionary duty of the
church." " If by mission we understand the sending of
preachers of the gospel in order to the extension of
the kingdom of God among the heathen — i.e., the non-
Christian peoples" — we friust distinctly contradict this
assertion. A testifying spirit — a mighty testifying
spirit — Luther demanded and fostered, but not dis
tinctively a mission spirit. Inside of Christendom he
missionarized with demonstration of the Spirit and of
power, but the mission to the heathen world had no
interest for him or his fellow-labourers.
What was the reason of this defect ? This question
is not answered when, as is usually done, it is hinted
that the struggle in opposition to the heathenism inside
the Christendom which had apostatized from Bible-
doctrines, the struggle for existence against the papal
and the imperial power, the necessity for special conso-

The Period of the Reformation. 1 9
lidation in doctrine and constitution, brought all the
strength of Protestantism into requisition. Certainly
the young church of the Reformation had enough for
all its hands to do at home, a giant's work lay especi
ally upon Luther. But Zahn (Allg. Miss. Zeit 1877,
p. 533) remarks very forcibly: "On the one hand,
very often since the days of Paul, this reason has not
prevented missions ; on the other, it is available only
for an explanation of the defect of mission-work, but
not for the absence of earnest mission-thought" We
must seek for further grounds of explanation. In the
first place, the remark of Plitt (op. cit. p. 1 1 f.) is evi
dently of great importance: " Luther did not hope for a
conversion either of Turks or of Papists as the destiny
of these obdurate enemies of God. . . . And he be
lieved that the victorious career of the enemy had new
reached its stopping-point, not by reason of the power
of Christianity, but because it had reached the limits
assigned to it by Scripture. So much the more might
it be said that the last day was at hand." Hence the
astonishing utterance, " Let the Turk believe and live
as he will, in like manner as the papacy and other
false Christians are allowed to live." As is the case
with many great theologians down to our own time
(e.g.t Beck), Luther's view of missions was distorted by
his eschatology. To him " the last day was at hand ;"
he expected no further extension of the Christian
church among non-Christian peoples; and for this
reason he naturally had no eye for the mission-thought
of the Bible, and manifestly, also no impulse toward
the conversion of the heathen in its proper sense

20 The Protestant Missions.
According to his eschatological conception, the Gentile
peoples who had already entered the Christian church
were the total conclusive result of a mission-work that
was now ended.* Hence his concern is essentially
for the salvation of " the heathens, the Turks, and the
Jews " inside of Christendom itself. Thus the defect of
missionary impulse lay in great measure in a defect of
the Lutheran theology ; in a confusion with respect to
eschatological questions; in a defect in the doctrine of
the kingdom of God ; — defects which are easily com
prehended, and are to be excused partly on the ground
of the personality of the Reformer, partly on the
ground of the struggle of the age, and partly on the
ground of the too exclusive insistance on the doctrine
of justification in needful polemics.
To this must be added a wider and weightier cir
cumstance, which operated as hindering not only the
carrying out of missionary enterprise, but even the
begetting of missionary thought : viz., that the Pro
testant churches, especially that of Germany, had no
direct contact with heathen peoples. That the Romish
church then carried on a not unimportant heathen-
mission, is due essentially to the fact that she had an
open door set before her into various heathen lands.
It was exclusively the Catholic states,. Portugal and
Spain, that were then in possession of the sovereignty
of the sea, that made new discoveries and appropri
ated the possession of • the great lands beyond the
sea. Hence the heathen world was laid before the
door of the church of Rome, and this awakened the
missionary impulse in her. When afterwards the

The Period of the Reformation. 2 1
Jesuits' order devoted itself with great zeal to heathen-
missions, the reason was not only that it would by
new conquests on the other side of the ocean compen
sate for the damage sustained in Europe through the
Reformation, but because the founders of the order
were Spaniards, and foreign action was natural to
them as Spaniards. It is not improbable that the
polemic attitude against Rome unconsciously begat on
the Protestant side an indifference towards the mission,
because it was exclusively in Romish hands i But the
main fact remains, that notwithstanding the discovery
of America, from a want of any special relations to
any heathen people, and at the same time amid so
manifold embarrassments at home, and under the in
fluence of an unscriptural eschatology, the eyes of the
theologians of the Reformation were holden so that
they either quite overlooked the mission-thought of
the Scripture, or applied it to preaching inside of
Christendom. Thus the age of the Reformation brings before us a
twofold fact, which at first sight is surprising : first,
that a church may be very lively spiritually, and yet
may carry on no mission ; and second, that a church
may carry on a mission and yet be spiritually dead.
Without doubt the Reformation wrought a great
spiritual revival in the lands of Protestantism ; but
this life conferred no immediate benefit on the non-
Christian peoples, because the want of contact with
them did not give it a missionary direction : the open
doors were wanting, and therefore the open eyes.
And conversely, the church of Rome was certainly in

22 The Protestant Missions. ¦
the fifteenth and sixteenth centuries a spiritually dead
church, especially in Spain ; and yet it carried on a
mission. Perhaps this mission was not worthy of its,
name (Buchman ; The Unfree Church and the Free, p*
70 ff.) ; but still we see how powerfully the direct con
nection with mission-fields operates. For the pro
duction of a mission-life which shall effectually extend
the kingdom of God, two factors must conspire — a
spiritual life, and secular way-makings and door-
openings. The latter was wanting to the Protestant
ism of the Reformation period ; therein lies its main
apology for its want of missionary apprehension. For
the Protestant mission the time was not yet full.
Proof of this is furnished by the desultory mission-
efforts which, notwithstanding the sixteenth, and still
more the seventeenth century, took in hand. The first
of these was favourably enough undertaken, and yet it
produced then as good as no result. In order to incor
porate with the Christian church the heathen Lapps,,
who dwelt in the furthest north, King Gustavus Wasa
of Sweden sent the first evangelical missionary in
1559. But this mission, which was also protected by
the successors of Gustavus I., did not bear its fruit
till a much later time (Brown : The History of the
Christian Missions in the 16th, ijth, iSth, and igt/t
Centuries, vol. I. p. 7 ff. Plitt. op. cit. p. 27 f. Kalkar :
op. cit. II., p. 302 ff). Much sadder was the fate of a
second undertaking, which, however, we must beware
of magnifying into a great missionary enterprise of
the Reformed church. Under the leadership of an un
principled French adventurer, Durand de Villegaignon,

The Period of the Reformation. 2 3
who had outwardly embraced Protestantism, a number
of Frenchmen of the Reformed Confession went in
I555_6 to Brazil — encouraged thereto by Coligny,
who, as well as themselves, was deceived with false
hopes — in order to found a French colony there,
which should at the same time offer a state of free
dom to the Protestants, who were sorely oppressed at
home. From Brazil, Villegaignon applied to Geneva,
and wrote a letter to Calvin, in which he begged that
pious Christians and preachers should be sent, who
might at once exert a good influence on the colonists,
and might preach the gospel to the heathen natives.
We unfortunately possess neither the letter addressed
to Calvin nor the answer of the Genevan reformer, so
that we do not know how far he took part in the
undertaking. Two clergymen with twelve other per
sons from Geneva, most of whom were tradesmen, set
out, and about 300 Frenchmen joined them. But
Villegaignon, who had in the meantime gone back
into the Roman church, treated them as traitors,
banished them from the colony, and as they could
not maintain themselves among the natives, they
turned homeward in a wretched ship under great
hardships and dangers, while of five who had left the
frail vessel, Villegaignon sentenced three to death on
account of their faith. This tragical and still some
what dark undertaking had no result (Brown : op. cit.
I., p. 1 ff. Kalkar : op. cit. I., p. 206 f.).

II.
THE SEVENTEENTH CENTURY.
The circumstances of the Protestant church in the
seventeenth century, especially in Germany, were still
more unfavourable for the mission than in the Reforma
tion period. It was not only that the unhappy thirty-
years' war repressed all thought of missions. Besides
this, the ever-increasing formalism of orthodoxy, and
the sad doctrinal controversies, which wasted so much
of the strength of the church since the Reformation
period, blasted it in the bud. John Heerman's
beautiful hymn, " O Jesus Christ, Thou true Light ''
(O Jcsu Christe, wahres Licht), cannot be taken as a
contradictory proof, because it contemplates not the
heathen, but unconverted [professing] Christians. Who
knows whether, if this unfruitful orthodoxy of the
Lutheran church, and this long period of dogmatic
polemics, for the most part so unedifying, had been
either spared or at least shortened and made tolerable,
she might have undertaken the mission from the middle
of the sixteenth century instead of the nineteenth, and
thereby have had a practical field, for healthy action ?
Still here and there a little star glimmers in the dark
sky. Seven men of Lubeck, not theologians but
jurists, influenced apparently by Hugo Grotius in

The Seventeenth Century. 25
Paris, engaged themselves to future obedience to the
mission-command, and in particular to the quickening
of the decaying churches of the East to new evangelic
life. But of these, so far as we know, one only, Peter y
Heiling, actually engaged in mission work. He left
Paris in 1632 to go into Abyssinia, where he actually '
arrived in 1634' or 1635. It appears that there he
exerted no little influence. He also translated the
New Testament into Amharic. But the accounts are
too scanty for positive statements. At all events, he
had no successor to carry on his work (Pauli : Peter
Heiling, the First Evangelical Missionary, in Allg, M. Z.
1876, p. 206 f.). The despatch, in 1663, by Ernest the
Pious, Duke of Gotha, Of an embassy to Abyssinia —
which indeed never reached its destination — cannot
be reckoned properly among missionary undertakings.
As little can that sent in 1635 by the court of Gottorf
to Persia, in which the well known Paul Flemming
took part J
The German Evangelical Church was for the first
time reminded forcibly of its missionary duty by the
Austrian baron, Justinian Ernest von Welz, who,
about the year 1664, issued two publications, withy'
which he went to Ratisbon in order to deal with the
representatives of the Evangelical body (corpus evan-
gelicorum) about the carrying out of his plans. The
first of his publications bore the title : A Christian and
true-hearted exhortation to all right-believing Chris
tians of the Augsburg Confession, respecting a special
association by means of which, with Gods help, our
Evangelical religion might be extended. The title of

2 6 The Protestant Missions.
the second was : An invitation to the approaching
great communion, and a proposal for a fesus-Society of
Christian edification, treating of the improvement of
Christendom, and the conversion of heathendom, bene
volently given forth by fustinianiis. In. the former,.
inter alia, he propounds to the Lutherans the three
following questions : — i. " Is it right that we, Evan
gelical Christians, hold the gospel for ourselves alone,
and do not seek to spread it ? " 2. " Is it right that
in all places we have so many studiosos theologian, and
do not induce them to labour elsewhere in the spiritual
vineyard of Jesus Christ ? " 3. " Is it right that we.
Evangelical Christians, expend so much on all sorts.
of dress, delicacies in eating and drinking, &c, but
have hitherto thought of no means for the spread of
the gospel?" Such a genuine mission-sound had
never been heard in the Lutheran church. But it was
not heeded. Neither the Evangelical deputies in
Ratisbon nor the theologians gave their countenance
to this preacher in the desert. So Welz wrote a
Repetition of the true-hearted and earnest admonition
and exhortation to undertake the conversion of the un
believing nations, in which he. used sharper language,.
especially against " the high and very reverend court-
preachers, the very honourable superintendents, and
very learned professors," and at the same time gave
hints respecting the carrying out of his project. " It
appears to me that each evangelical presidency which.
has a university within its territory should institute a
collegium de propaganda fide, and should attempt at
first, and at little cost, to maintain with salaries only

The Seventeenth Century. 27
three professors in its academy as directors of this.
work, and that these, after consultation as to how the
beginning should be made, should publicly or privately
instruct the students in these three branches — viz. (1)
in Eastern languages; (2) in all sorts of means and ways
whereby the unbelieving nations may be converted;
(3) in geography, wherewith it might be well to asso
ciate Ecclesiastical History and the Lives of the
Fathers, also the travels of Paul, Severinus, Fru-
mentius, Ansgar. At the same time it would be
creditable if evangelical magistrates, princes, lords,
and people of rank would maintain some students*
and enable them to learn foreign languages, whereby
they might be made useful in every case." This
appeal also was in vain. The' disconcerted baron
betook himself to Holland, in order to add at least his
own mission-work to his mission-pleading. Having:
been ordained in Zwoll by the enthusiastic Breckling
as an " apostle of the Gentiles," having abandoned his
baronial title, and appropriated £1800 to the carrying
out of his designs, he went to Dutch Guiana, where he
soon found his lonesome grave. (Plitt, op. cit. p. 32 ff
Wiggers : History of the Evangelical Mission, 1. 29 ff.) 4
Although the zeal of this first missionary martyr
within the Lutheran church may have been somewhat
enthusiastic, and may have scandalized the orthodox
clergy, we cannot, with Plitt, call him a " missionary
fanatic." The indisputable purity of his motives, the
noble inspiration of his heart, the sacrifice of his
station, his property, his life for the hitherto miscon
ceived mission-task of the church, Secure for him a

28 The Protestant Missions.
permanent place of honour in the history of missions.
How little the Lutheran clergy then understood this
task is shown by the sharp censure (too favourably
criticised by Plitt) of Welz's missionary project, by
the otherwise excellent John Heinrich Ursinus, super
intendent of Ratisbon. No doubt, this mission-
polemic acknowledges in thesi the missionary duty of
the Church, and also developcs many sound views re
specting the opportunities of discharging that duty ;
but he distinctly stigmatizes the appeal of Justinian as
a dream, characterizes it as blasphemy against Moses
and Aaron, rebukes its self-willed piety, its hypocrisy,
its Anabaptist' and Quaker spirit, and deprecates the
proposed Jesus- Association in these words: Protect
us from it, dear Lord God! "With respect to the
heathen who are to be converted," he says, " they
must not be barbarians who have hardly aught of
humanity but the outward form, such as Greenlanders,
Lapps, Sarnoyedcs, cannibals ; they must not be fierce
and tyrannical, allowing no strangers to live, and asso
ciate with them, like the remote Tartars beyond the
Caspian sea, the Japanese of the present day, whole
nations in the northern regions of America In. short,
they must not be headstrong blasphemers, per
secutors, despisers of the Christian religion. The
holy things of God are not to be cast before sucli
dogs and swine ! " " Have we not Jews and heathen
among ourselves ? Is not the new doctrine of Christ
better preached to them than anywhere else under
heaven ? Will it not be said : What noble books
have been written of late by men of ours in opposition

The Seventeenth Century. 29
to Judaism and heathenism ? Go through all lands of
the heathen, inquire into their being and their doing.
Why are not the barbarous Greenlanders and Lap
landers converted by the Danes and the Swedes, their
neighbours ? Why arc not the Turks, the Tartars,
&c, by the Greeks ? Is God's word to be blamed
for that ? Do not they bring themselves into ruin ?
Therefore doth the righteous anger of God press upon
them, because they hold the truth in unrighteousness.
God is not required to help them otherwise than He
has hitherto been willing to help them . . . That
an individual intelligent Christian is bound accord
ing to the command of God, to obey your com
mand to go among the heathen, to take himself
off, to forsake his special calling, or to supply helps
and means to the missionaries who may offer
themselves for that service without any Christian
judgment, without any means or talents, to wander
where you cannot know or say; neither ways nor
opportunities can be taken into account ; yea, till this
hour no one among all the theologians can conceive
whereto you are calling one another ; this you must
teach them."
This attitude of Ursinus towards the project of the
Baron von Welz is- characteristic of the attitude of the
whole Lutheran church of those days towards the
mission — with quite singular exceptions. The
lamentations of Mich. Hawemann (Great Luminaries
of Christianity, p. 588), of John Konr. Dannhauer
(Catechetic Milk, VIII. p. 120), of Christ. Scriver:
Spiritual Soul-Treasure, VIII., 15 §25), and even of

30 The Protestant Missions.
Jac. Spener: (Select Sermons on the Gospels, for
Sundays and Festival-days, I. p. 846) sounded almost
unheeded.5 The author of the Pharus of the Evan
gelical Missions (see below) reckons the theologians of
the time amongst the obstacles. "There are theo
logians, and alas ! among Protestants, who, while
observing the ordinances, and solicitous about the
traditions of the fathers, give a too rigid judgment as
to the conversion of the Gentiles as well as of the
Jews: that- such proselytes must be strangled immedi
ately after their conversion, if any good is to be hoped
for! who treat the prophetic Scriptures as the for
bidden tree. . . . There are some who think that the
prophetic promises which treat of the conversion of
the Gentiles were fulfilled long ago in the times of the
apostles ; or, disregarding the dispensations of the
times, consider that that which we believe to be
destined to fulfilment specially and emphatically in
the last time, is to be accommodated, like a vagrant,
to all times ; and who charge with rash innovation
those who hope for better times in the latter days of
the New Testament, and with unthinking prejudice
accuse of Chiliasm and I know not what heresies,
those who hope for a glorious kingdom on this
earth. ... Others subscribe to the opinion of those
who doubt of the universal conversion of the nations
regarding it indeed as desirable but not to be ex
pected. They commend indeed their pious desires
and intentions, but despair of success on account of
obstacles on God's part, and on the part of the con-
-vcrted."

The Seventeenth Century. 31
Again, it was a non-theologian, the great philoso
pher Leibnitz, that aroused the thought of missions
towards the end of the century. And indeed, in
fluenced by the pretended success of the Jesuits, and
also from a scientific interest and respect, for the
Chinese morals, he fixed his eye upon China as a
quite distinct mission-field, into which Lutheran can
didates in Theology should proceed by way of
Russia. He introduced this plan, in a more general
form, into the statutes of the Berlin Academy of the
sciences, which was founded in July 1700, in whose
deed of foundation is the following paragraph : "Since
also experience shows that the right faith, the Christian
virtues and true Christianity, both in Christendom and
among the remote and unconverted nations, are, by
God's blessing on the ordinary means, promoted in
no way better than through such persons as, in
addition to a pure and peaceful conversation, are
furnished with understanding and knowledge ; there
fore we will that our scientific society, under our (the
Elector's) protection, shall occupy itself with the
propagation of the true faith and of Christian vittue.
Yet it is not forbidden to them to admit and employ
persons of other nations and religions, but in all cases
with our cognisance and most gracious approval."
(Plath: The Mission-Thoughts oj 'the Baron vonLeibnitz;
Kramer : Aug. H. Francke, I. p. 256 ff.) This project
of Leibnitz — as genial as it was impracticable— never
indeed reached the beginning of its execution. Yet
the impulse given by the philosopher did not alto
gether fall on unfruitful soil ; for it struck its root into

32 The Protestant Missions.
the heart of Augustus Herman Francke. The narra
tive of this belongs to the next chapter. We must
now take a survey of the Protestant countries outside
of Germany.
From the beginning of the seventeenth century the
relations that had till then subsisted with respect to
transmarine countries were altered, inasmuch as the
Protestant Hollanders, Britons, and Danes first
struggled for the supremacy by sea, which had till
then belonged substantially to the Catholic Portuguese
and Spaniards ; then they shared it, and eventually
extended it greatly. Thereby a door to the heathen
was set before the Protestant nations. The Nether-
landers, who, at the beginning of the century, drove
the Portuguese from most of their East India posses
sions, and from time to time founded strong settle
ments in the Moluccas, Ceylon, Formosa, Java, and
Sumatra (Brown, p. 10 ff. Grundemann : Burhardt's
Small Mission-Library, 2nd Ed., IV. I. p. 6 ff), de
veloped a lively activity in the conversion of the
natives, both heathen and those who had. gone over
to Catholicism. The East Indian Trading Associa
tion, founded in 1602, expressly stated it as one of
their objects, to plant the Reformed faith in the
countries subjected to them. This old Dutch mission
has not been hitherto examined from original sources,
ito admit of a sure judgment as to its beginnings.
Without doubt it originated in pure motives, as may
be concluded from the vigorous spiritual life which
then existed in the Netherlands, and whose con
nection with the German pietism has not commonly

The Seventeenth Century. - 33
been sufficiently estimated. But, alas ! it was not long
ere the mission-methods became unevangelical. In
. Ceylon, eg., the Dutch governor proclaimed that only
such natives as signed the Helvetic Confession should
hold any office, even the lowest, under the govern
ment, or indeed should enjoy the protection of the
laws ; whereupon thousands pressed for baptism,
which was refused to no one who could procure
the testimony of a schoolmaster that he knew
the Lord's prayer and the ten commandments I
By the close of the seventeenth century 300,000,
- and according to Brown, on the authority of Dutch
sources, by the year 1722 as many as 424,392
Singalese had been baptized. It was the same in
Java, where, in the same year, over 100,000, and in
Amboyna, where in 1683 there were about 30,000
native Christians who had been baptized by one
preacher in the course of a few years. From these
numbers it is manifest how mechanically the work of
Christianization must have been carried on. Walaus,
indeed, professor at Leyden,* endeavoured to train
efficient missionaries in his seminary, which was
established in 1622, but was discontinued after send
ing forth twelve alumni. At a later time also Hover-
beek of Utrecht, his colleague, strove to awaken
among his countrymen a lively interest in missions
by various publications. (Sum of the controversies
with Gentiles, Jews, Mohammedans, and Papists,
1659 ; Practical Theology, 1663 ; On converting and
convincing the Jews, 1665 ; On the conversion of Jews
and Gentiles, 1663.) Junius in Formosa, Baldaeus in

34 The Protestant Missions.
Ceylon, and many other Dutch clergymen, laboured in
a truly evangelical spirit As early as 1629 attention
was turned to the first translation of the Bible, and
afterwards to other Christian books, and to the Chris
tian education and improvement of native assistants
(Wiggcrs, p. 57 ; Kalkar, I., p. 16 f.). But upon the
whole a very sad nominal Christianity was the result of
that mission-work, a nominal Christianity which forth
with collapsed almost entirely when after a time the
Dutch rule came to an end, and worldly inducements
ceased to act : — a solemn warning that the evangelical
church cannot with impunity adopt the Romish
method. Well ! this Dutch government - mission,
which has since been changed almost into its opposite,*
is of interest, because it shows us for the first time a
missionarizing Protestant power which, at the least,
attempted to translate the missionary duty of the
church from theory into practice.
A second missionary experiment, conducted in a
similar spirit, but leading, alas I to no positive results,
was made by the Dutch in Brazil. The so-called
West-Indian Company, formed in 1621, which di-^
rected its first efforts towards the Portuguese-Spanish
Brazil, was at the same time occupied with missionary
designs, in the execution of which a German prince,
Johann Moritz of Nassau-Siegen, who was sent to *
Pernairibuco in 1636 as governor-general, bore a pro
minent part. At his request eighty clergymen were
* The reference is evidently to the professed neutrality of the Dutch
in their Eastern possessions, which acts practically in favour of Moham
medanism. — See Warneck's Modern Missions and Culture. English
translation, p. 275 f. — [Trans.]

The Seventeenth Century. 35
sent in 1 637, who were to attend not only to the
colonists, but also to theheathen natives. Some.ofthem,
Dorifiarius and Davilus, translated the Catechism, and
also baptized some Indians. Besides thisjohann Moritz
caused " some schools to. be established for the young
people, in order to bring them to religion and good
morals ; some short formularies of Christian and re
ligious doctrines were also prepared, and certain per
sons were appointed to propound and explain them
to the young people " (Barlaeus : History of Proceedings
in Brazil, p. 142 ff). Unfortunately this missionary
experiment came to a speedy end, through the abdica
tion of 'the Stadtholder in 1644, and the abandon
ment of the colony in 1667 (Christlieb : fohann Moritz
von Nassau-Siegen in Brazil, in Allg., M.Z., 1880,
p. 564 ff).
In England the growth of an earnest missionary
sentiment was obstructed by the politico-religious
strifes which were carried on through almost all the
seventeenth century ; while these strifes gave occasion
to .the first missionary efforts among the North
American Indians. Under the oppressions practised
by the rulers of the Stuart dynasty, there began an
emigration of Scottish and English Puritans to North
America. This emigration was by no means induced
only by religious, but also by political, motives (Grun-
demann, I. 2, p. I ff). Although these emigrants ex
pressly proposed to themselves the extension of the
kingdom of God among the heathen, yet Indian Wars
preceded, by a long time, Indian missions. A whole
tribe had been exterminated, and more than 25 years

36 The Protestant Missions.
had passed, ere the pious John Elliot made their con
version his life-task(Fritschel: History of Christian Mis
sions among the Indians of North America in the ijtk
and 18th Centuries), and through his example induced
many others to imitate him. Specially prominent
among these is Thomas Mayhew, whose family in
several generations produced five other Indian mission
aries (Brown I., p. 31 ff). This is the first mission to
the heathen in the evangelical church, conducted in
an evangelical spirit, and blessed with lasting results.
Baptism was rather delayed too long than adminis
tered too soon; preaching and teaching were in the
Indian languages ; churches were organized; natives
were trained as preachers, &c. Up till 1680 there
were 1 100 members in 14 constituted churches, besides
2500 Indian Christians, not members, who were under
the care of the missionaries. Almost at the same time
there were missionary efforts among the Indians, not
without result, on the part of the Swedish colony
founded on the Delaware in 1637, by Oxenstierna.
These efforts were still being made by Swedish clergy
men when the colony passed into the possession of
the English (Plitt. p. 28 f.).
These American missions were not without a reflex
influence upon England. In 1644 a petition, signed
by seventy English and several Scottish clergy, was
presented to the Long Parliament, that something
might be done for the spread of the gospel in America
and the West Indies (Foreign Missionary ; 1880, p.
345 ff), and apparently this induced a parliamentary
proclamation in favour of missions, in the year 1648

The Seventeenth Century. 37
which was to be read in all the churches of the land, and
which asked for mission-collections. Thus originated
the Society for t/ie Propagation of the Gospel in New-
England, the first Protestant missionary society, of
whose action, however, little or nothing is known.
Probably it is the mother of the great Society for the
Propagation of the Gospel in foreign parts (Mission
World, p. 84), which came into existence in 1701, and
which still exists. With it the Sodety for Promoting •[
Christian Knowledge,{ormed in 1698, was associated — j
societies which, during almost the whole of the first
century of their existence, were occupied almost ex
clusively with making provision for the colonists, and
very little for the heathen.
Perhaps incited by this parliamentary order, Crom
well put forth original, but unaccomplished and unac-
complishable mission-plans. For the defence and
extension of the Protestant doctrines, a Congregatio de
propaganda fide was to be instituted, with seven direc
tors and four secretaries, who should receive their salary
from the state. The whole world was divided into four
mission-provinces, the first two embracing Europe, the
third and fourth the rest of the world. This is, at all
events, an interesting example of the public acknow
ledgement of the duty of missions. The impulse
which was given by John Oxenbridge, a Puritan >
clergyman, who in 1662 proceeded to Surinam, and
by the philosopher Robert Boyle, who had the fourJ
Gospels translated into Malay by the Oxford profes
sor Hyde, and who assisted Edward Pococke in his
Arabic translation of Grotius on The Truth of tlu

38 The Protestant Missions.
Christian Religion, remained almost without fruit ; as
did the earnest appeal which Humphrey Prideaux,
dean of Norwich, addressed to Dr. Temison, arch- '
bishop of Canterbury, in which he called attention to-
the great responsibility for the souls of the heathen.
living in the East Indian possessions, and advocated
the foundation of a missionary seminary (Kalkar I.»
p. 14, 7 ff). The new foreign possession aroused the
mission-conscience of individuals, but hot, for a long
time, that of the English nation.
It was much the same in Denmark. Since i620>
that state possessed colonics in the East Indies, and
since 1672, also in the West Indies and on the Gold
Coast; but, with all zeal for the orthodox doctrine,
neither king nor clergyman till the end of the century
ever thought of making the " pure " gospel accessible
to the heathen who lived under the Danish sceptre.
It was with the Lutheran church of the Scandinavian
North as with that of Germany. Its orthodoxy in
those days was essentially a fruitless tree. In their
zeal for the " pure doctrine," as the traditional theo
logy understood it, the influential circles were much.
too forgetful of the practical operations of the faith.
They dealt in polemics — and often enough in very un-
spiritual fashion — against, those life-witnesses, who,.
like John Arndt and others, insisted earnestly upon
them. These they charged with heretical novelties.
Since then even in Denmark, notwithstanding the
opening of doors to the heathen, no thought of missions
arose for almost a century, no well meant excuses are
of any avail. The orthodoxy of the time must have

The Seventeenth Century. 39
been narrow-minded, deficient in life and love. Char
acteristically its mission-life originated, not among
the orthodox, but in the pietistic circles of the Luthe
ran church.
To this day indeed, notwithstanding the profound
researches, immediately to be mentioned, of Germann,
and more recently of Kramer, the special origination
of the energetic mission-thought in the Lutheran
church, is enveloped in a measure of darkness ; for
it does not seem to us to be altogether probable that
this origination belongs wholly and fully to King
Frederick IV. of Denmark, although it is ascertained
that while he was still crown-prince he was occupied
with mission-thoughts. As Plitt. (p. 49) points out, and
as Kramer (Francke II. p. 93) confirms, that prince in
no way deserves the high praise for piety which has
been so liberally accorded him, although he was de
cidedly churchly, and a religious atmosphere prevailed
in the royal family. Without doubt he was instru
mental in carrying out the first Lutheran mission ;
more,' however, because he regarded it as a regal duty
than because religious motives actuated him. That a
greater share of the whole plan than is commonly sup
posed belongs to Liitkens, who was called as his court-
preacher to Copenhagen in 1704, who had been active
for seventeen years as provost in Berlin, and there,
although by no means belonging properly to . the
pietists, had come under the enlivening influence of
the pietistic ranks, and had lived in peace with Spener ;
 how he afterwards accepted pietistic missionaries in
the most friendly way, and how he conducted epistolary

40 The Protestant Missions.
correspondence with Francke, Kramer shows distinctly
(Francke II. p. 87 n.). It is certain that, as early as
1705, Liitkens was requested by the Danish king to
look out for missionaries. As he could find no suitable
persons in Denmark, he had recourse to his friends in
Berlin who belonged to the pietist ranks. This fact
brings us to the eighteenth century.

III.
THE EIGHTEENTH CENTURY.
Its beginning is of epoch-making importance for the
Lutheran, and, indeed, for the universal evangelical
mission-history. On the application of Liitkens, two
pietist theological candidates, Bartholomaeus Ziegeh-
balg and Heinrich Pliitschau, had been recommended
as missionaries by Lange, Rector of the Werder Gym
nasium at Berlin, the friend of Spener and Francke.
In the selection of these first missionaries, Francke had
not directly any part, although both of them may be
regarded as his spiritual sons Both declared them
selves ready to accept the call ; and after many vexa
tions on the part of the Danish orthodox church-
government, and a repeated strict examination, they
were ordained on the express order of the king, and by
the end of November, 1705, were providentially sent
not to the West Indies, as originally intended, but to
Tranquebar in the East Indies. But notwithstanding
the Danish supremacy, notwithstanding the royal sub
vention of £300 (afterwards increased to £450) a year,
notwithstanding the Collegium de cursu evangelii promo-
vendo, instituted in Copenhagen in 1 7 14, and by which
the mission was made not an affair of the Danish
church but a department of the State, and the axe was

42 The Protestant Missions.
laid to the root of the work of the missionaries by pre
posterous regulations — the furthering, and indeed the
superintendence of the Tranquebar mission was really
in Germany, and mainly in Halle. August Herman
Francke became the special manager of the concern
(Kramer II. p. 87 ff). Even before the Danish initia
tive, mission-thoughts had been familiar to Francke,
apparently not without the influence of Leibnitz. In
deed the remarkable Pharus Missionis Evangelical
found in the mission-archives of the Orphan-house, is,
as has been recently shown, not by Francke, but has
for its author a Hessian theologian, Dr. Konrad Mel,
who has been doomed to unmerited forgetfulness.7 But
Francke's other undertakings were closely allied to the
mission. Proof of this is furnished by a work very
recently brought to light .by Frick, published about
Easter 1701 — a magnificent "Proposal of Aug. Herm.
Francke, for a universal seminary ; or the laying out of
a nursery, in which may be expocted a real ameliora-
* Its full title is Pharus Missionis cvaugttica, sett consilium de pro
paganda fide per convtrsiontm ethnicorum, maxime Sinensium ; prodromiit
fusions operis adpotetttissimum regent Prussia Friedericumt in quoveri.
talis demonstrate, causa moventes, conversions praparatoria, tentameit
legations evangclica, subsidia necessaria, ut et modus conversions et con.
versorum conservatio primis Jundamentis delineantur, et censura Socie-
talis Brandenbvrgicte Scitntiarum, ut et eruditorum omnium et piorum
seria deliberation subjiciuntur. (A Pharos of the evangelical mission, '.
or a plan for the propagation of the taith by the conversion of the hea
then, especially the Chinese, the preface to a more extended work [to be
addressed] to the most powerful King Frederick of Prussia, in which a
demonstration of the truth, the moving causes, preparations for conver
sion, the test of the evangelical legation, necessary helps, as also the
mode of conversion and the care of the converted, are delineated on first
principles, and are submitted to the judgment of the Brandenburg Scien
tific Society, as well as to the serious consideration of all learned and
pious men.)

The Eighteenth Century. 43
tion of all classes in and beyond Germany, yea, in
Europe and all other parts of the world."8 In this
proposal, no doubt, Francke had in view in the first
instance the revival of Christendom ; but the reference
to the foreign nations proves distinctly the universality
of his design. Add to this the foundation of the
Oriental college, and the efforts directed towards the
awakening of the Greek and Eastern churches, in con
nection with the ideas of the younger Ludolf (Kramer
I. p. 258) ; which resulted in the sending forth of a
great number of Francke's scholars to Russia and
Constantinople. Thus the outflow of this creative
thought into practical efforts in heathen missions is
rendered psychologically perfect. Besides this uni
versal design, which distinguished Francke from all
his cotemporaries, he had a threefold qualification for
the leadership of the new mission life. First, he was,
next to Spener, the principal representative of the
pietist movement, which, notwithstanding all its one-
sidedness, first awakened in the Lutheran church and
beyond it, the new spiritual life which was the womb
in which an active mission-life was formed. Secondly,
as founder of the Orphan-house, he enjoyed a great
respect, extending far and wide all over Germany, and
exercised an immense influence over the earnest Chris
tians of his time. Thirdly, as a highly qualified teacher,
he understood how to make his orphan-house a uni
versal seminary for winning labourers of all sorts into
the service of the kingdom of God ; not that he speci
ally trained such labourers, but that he awakened in
those who came into contact with him a spirit of ab-

44 The Protestant Missions.
solute devotedness to the kingdom of God, such as he
himself possessed in the highest degree. This spirit
made them ready to go forth wherever they were
needed. Thus it was perfectly natural that Francke
appointed the missionaries, that he was their coun
sellor, and that he procured for them at home a praying
and giving missionary community. But for Francke,
the Danish mission would soon have gone to sleep
He also, from 1710, published the first regular mission-
reports.' In short, Halle was the proper centre of the
Tranquebar mission. In the missionary atmosphere
of Halle also, there was produced the first real mis
sionary hymn, Bogatzky's Wach auf du Geist der
ersteti Zeugen (Awake thou spirit of the first wit
nesses), which gave a poetically classic expression to
the mission thoughts, as well as the Reformation
thoughts, of Francke.
. As to the form of the missionary action, any
thought of associating it in Germany with the church,
which manifestly Francke did not desire, would have
been nipped in the bud by the continual opposition of
the orthodox.10 The most moderate and comparatively
reasonable of the opposition was the criticism of V. E.
Loscher, who, in his Simple Accounts (Unschuldigen
Nachrichten, 1708), did not take altogether an attitude
of hostility, but only of coldness, and gave a cursory
warning against supporting the mission. But most of
the orthodox opponents came out much more violently.
By the Wittenberg Faculty the missionaries were
directly called " false prophets," because their orderly
vocation was not ascertained ; and the Hamburg

The Eighteenth Century. 45
preacher Neumeister, author of the noble hymn fesus
nimmt die sunder an (Jesus receiveth sinners), closed
an Ascension sermon, in which he showed that the so-
called missions of the present day are not necessary,
with the words : —
" In former days 'twas rightly said, • Go forth to every land,'
But now, where God hath cast your lot, there shall you ever stand.."
Always the same theological defect, the same fail
ure to understand the Scripture 1 In this cold or
hostile attitude of orthodoxy it was natural that the
pietist circle became the leaders of the new mission-
life, and must have influenced its form. If on this
account certain pietistic narrownesses have adhered to
it, their continuance can, at all events, give no right
to the representatives of orthodoxy to criticise it
harshly. We shall see further on how there has been
unmistakeable providential guidance in the whole
matter. As regards the history of the Tranquebar mission
itself, in which, besides Ziegenbalg, the names of
Schultze, Gericke, Fabricius, and Schwartz are
specially prominent, we must content ourselves with a
brief notice, referring for details to the authorities
(Germann : Ziegenbalg and Plutschau, the foundation-
years of the 7ranquebar mission; John Philip Fabri
cius, his fifty years' labour in the Tamul country, and
the mission-life, of the i8lh century at home and abroad;
and The missionary, Christian Frederick Schwarts.
Also— as abstracts of these comprehensive writings
of Germann— Plitt: Brief history of the Lutheran
missions, p. 47-207). Amidst many petty annoyances

46 The Protestant Missions.
and abundant difficulties, but with not inconsiderable
results (about 40,000 souls), this solid, though not
altogether ideal, Danish-Hallish mission held on its
way till, towards the end of the century, the rational
ism at home destroyed it. As the universities, com
ing under the curse of this withering tendency,
furnished no theologians, the first experiment was
made in 1803 of a missionary who had not been a
student. Meantime as a livelier mission-sentiment
had been awakened in England, its connection — which
had already subsisted for a long time — with the
friends of missions there, and in particular its annex
ation to the Church Mission-Societies, saved the
Tamul mission from extinction. Subsequently the
Dresden-Leipsic Lutheran Missionary Society entered
.into a share of the old inheritance of the fathers ; for
Halle had long ceased to be a scene of activity.
Besides undertaking the East Indian mission, the
Missions-College of Copenhagen directed its attention
also to two northern mission-fields, Lapland and Green
land. Along with the faithful schoolmaster, Isaac
Olsen, there were there [in Lapland] especially the self-
denying Thomas von Westen, who, from 1716 to 1722,
undertook three mission journeys, and the energetic
Swede, Per Fjellstrorh, who Sought by his literary
labours to elevate spiritually thestill essentiallyheathen
people. For the Greenland mission the impulse was
given by the zealous. Norwegian, Hans Egede, who,
after overcoming great difficulties, went to Greenland
with his faniily in 172 1, in connection with a trading
society chartered by the king of Denmark, and after

The Eighteenth Century. 47
fifteen years of activity and abundant toils and suffer
ings, left it in order to engage in the training of mis
sionaries for Greenland in Copenhagen — an experiment
which, it must be confessed, led to no results. (Grundc-
mann I. p. 8 ff). His work, which in the first instance he
handed oyer to his son, Paul, was carried forward from
Denmark, but with feeble energy. But before Egede's
departure German missionaries entered upon the workt
sent by a community which, from its outset, has been
most intimately connected with the evangelical mis
sion-history — missionaries of the Church of the
Brethren. By their means the evangelical mission
took its most decided step forwards ; once more under
the impulse given by a non-theologian.
In the year 1731, Count Zinzendorf went to Copen
hagen to the coronation of Christian VI. " I look,"
writes the Baron von Schrautebach (The Count von
Zinzendorf and tiie Church of the Brethren in his time,
p. 161), "I look with constant delight on this man
through his whole history— how he was gradually
brought by circumstances to what is regarded by many
as the role which he had chosen to play." This visit
to Copenhagen brought to development the mission-
thoughts11 of the count, which had been excited during
his abode in the Halle paedagogium, or in Herman
Franckc's home, and especially by a visit of Ziegenbalg
to his home. " Missions are characteristic in the com
munity ; so perfectly suited to its genius, that, were
they non-existent, it could not but be expected day
by day that they should spring forth. The Count and
Herr von Watteville from their youth had them

48 The Protestant Missions.
as an object of thought; but now they came into
actuality in the casual way in which the whole affair
occurred. A negro in Copenhagen told the brethren
who had come there with the Count, that his sister in
St. Thomas, a slave, had for long years earnestly de^
sired to get instruction in religion. She had not been
able to get her desire fulfilled among the Europeans.
This man, Anton, the negro valet of the Count Laur*
wig, made a journey on purpose to Herrnhut, and
entreated the assembled church to undertake the in
struction of his people. At the same time the brethren
in Copenhagen had also heard of the Greenlanders,
and brethren offered themselves for both enterprises.
Their offer was under consideration for a whole year.
It was opposed by some brethren, even by the oldest,
but they persevered, and the issue has justified their
inclination " (Ibid. p. 169).
Action quickly followed. In August, 1732, Leon-
hardt Dober and David Nitzschmann, who had been
appointed to St Thomas, set out on their journey,
each furnished with 18 marks for travelling expenses ;
and in January, 1733, the two cousins, Matthew and
Christopher Stach, set out for Greenland (Von Dewitz:
In the Danish West Indies. A hundred and fifty years
of the Mission of the Brethren in St. Thomas, St. Croix,
and St. Jan). On the 30th March, 1739, Kajarnak,
well known as the first-fruit of Greenland, was bap
tized, and on that occasion Brother Bonisch; who
with Joh. Beck, had been sent out in 1734, sang the
hymn which has become famous :

The Eighteenth Century. 49
" Still let the world us flout and jeer,
And ask what we are doing here ;
Our tiny craft we launch again
And guard our house from dragon-bane,
And bless the heathen ; now they shall be blest."
And still more missionaries went to new fields; in 1733
to St. Croix, where, in a short time, ten fell victims to
the unhealthy climate, whom Zinzendorf thus com
memorated : —
" Ten here are laid, like a forsaken thing ;—
Nay ; from this seed the negro church shall spring.'
In 1735 they went to Surinam ; 1737, to the Guinea
Coast and the Cape ; 1740, to the North American
Indians ; 1754, to Jamaica ; 1756, to Antigua. Thus in
twenty years the small Church of the Brethren had
called into being more missions than the whole
evangelical church had done in two centuries. At the
death of Zinzendorf (9th May, 1760), who had him
self undertaken several missionary journeys to the
AVest Indies and to Pennsylvania, one of his fellow-
labourers could say of him with truth, " Whether the \
present generation acknowledge it or hot, posterity :
will not forget that it was this servant of Christ on ¦
whose heart lay, day and night, the desire for the ;
conversion of the heathen, and that all the ends of the .
earth might see the salvation of God." (Verbeck : ;
Life and Character of Zinzendorf?) What the pious
Count sang on occasion of the communion-service of
the 13th August, 1727, which has come to be known
all over the world, was true : —
" Herrnhut or stands or falls,
According as within its walls
Thy work is furthered or opposed,
D

50 . The Protestant Missions.
While our girdle still is love I
And we ever ready prove
To be scattered far and wide
As salt to fertilize the earth."
Yes I the Church of the Brethren was pre-eminently a
salt of the earth in this respect, that it was par excel
lence a missionary church, and such it continued to be
after Zinzendorf's death, and till this day. (L. Th.
Reichel : The Mission-work of the Church of the
Brethren, in Allg., M. Z., 1874, p, 306 ff. Rbmer:
The Mission-work of the Evangelical Church of the
Brethren, 2nd Ed., 1881 ; and Retrospect of pur 150
years' Missionary labour, issued for the festival of 21st
August, 1882, by the Missions-directorate of the evan
gelical Unity of the Brethren). Organ: Mission-leaves ;
and Accounts of the Church of the Brethren}*
The magnificent missionary action of the Church of
the Brethren, numerically so insignificant, reckoning
altogether only about 30,500 souls, is unique in the
history of the Christian church ; and can only be thus
explained, that this church, notwithstanding all its ad
hering weaknesses, is the representation of a commun
ity founded on the evangelical faith and rooted in the
love of Christ, in which the Marian and the Marthan
characteristics are healthily combined. Hence the
missionary impulse pervades the community AS SUCH.
' The Unitas fratrttm and mission are inseparably
connected. There is never a church of the Brcthrcni
without a mission to the heathen, nor a mission of the
Brethren which is not the affair of the church as
such." (Convention of the General Synod of 1869,
^§ 1 3) Undoubtedly the Church of the Brethren lives

The Eighteenth Century. 51
by its mission to this day. ". It were difficult," says
Schrautenbach, " to determine whether in subsequent
times these missions have effected more inwardly or
outwardly." " To venture in faith " — that is what has made the
little church so courageous in action from the outset.
There was no lack of persons who offered themselves
for missionary service, even on the most dangerous
fields.18 In contradistinction to the Danish-Hallish
practice, unlearned men were sent as missionaries,
whose humility and faithfulness gradually overcame
the prejudices against "illiterate laymen." From
the first, comparatively small expenditure was re
quired. Not only were extreme simplicity and
economy enjoined upon the missionaries, but they
were required to earn their maintenance in part by
the work of their hands The charges were always
soon met, partly by the churches, partly by friends
and well-wishers outside. With mass-conversions they
would have nothing to do — in this respect agreeing
with the pietists. " Look to it," said Zinzendorf to the
missionaries, " whether you are attracting some souls
to the Lamb ; " and Spangenberg declared : " We are
convinced that it is not our calling to effect national
conversions, i.e., the introduction of whole nations into
the Christian church." This fundamental principle,
as natural under the actual circumstances, as practi
cally right for the beginnings of a mission, was the
cause of a deficiency of independence in the mission-
churches, and of the neglect of the training of a native
pastorate — evils which are still working in the missions

52 The Protestant Missions.
•
of the Brethren, notwithstanding great efforts for a
long time to correct them. But at the latest date the
church is occupied with the serious question, whether
the actual course of their mission-history is consistent
with the maintenance in perpetuity of this original
principle. The mission-methods were and are of a
purely spiritual character. The baptized are organized
into churches entirely after the pattern of those at
home, and are constantly visited by the Missions-
Direction, which forms an integral constituent part of
the Elders'-Conference of the unity.
Sad it is that the noble example given by the
Church of the Brethren, strong in faith, remained
without being immediately followed by the rest of
evangelical Christendom- The blame of this lies at the
door of Rationalism, which, by undermining faith in
revelation, tore up the roots of mission-life. If the old
orthodoxy was an unfruitful tree by reason of its
doctrinaire zeal for the pure doctrine, Rationalism was
more so by reason of its Philistine war against the
supernatural truths and powers of the gospel. On the
soil of that orthodoxy the mission might - have grown
if only it had been planted ; but on the Rationalist soil
it cannot grow, and must decay even if it were planted
beforehand, as the tragic fate of the Halle Mission
sufficiently shows. Thus the mission-life of the German
Protestantism was confined to the Church of the
Brethren and to the small pietistic circles associated
with it and with Halle, until, by means of the
"German Christendom Society "of Ulsperger (1780),
of the religious awakening and missionary stimulation

The Eighteenth Century. 53
which spread from England to the continent, and of
the political storms at the close of the century, a more
general and potent missionary spirit was awakened.
Still, in the eighteenth century, Germany surpassed
all other countries of evangelical Christendom in
what it did for the mission. Such mission labourers
as Francke, and especially Zinzendorf, were nowhere
else to be found. They are really the fathers of the
evangelical mission to the heathen, who have cast into
the shade other precursors of the existing missions.
With them and their works is more or less closely
connected all that occurred afterwards of most im
portance for the extension of the kingdom of God
among the heathen.
In Holland the first zeal was crippled by the
Government - mission soon becoming mechanical.
With the dawn of the age of "Illumination," the
duty of missions to the colonies was forgotten.
Mohammedanism was more and more favoured for
political reasons, until tolerance towards Islam almost
became intolerance towards the evangelical mission.
Only very recently does it appear that a change is
to be effected in this- perverse colonial polity.
In England also the eighteenth century presents no
pleasant picture. In 1701, indeed, the Society for the
Propagation of the Gospel in foreign parts was insti
tuted, designed, in the first instance, for the British
colonies in North America and the West Indies. But
the small increase of its annual income, from £1,535 in
1701 to^2,6o8 in 1791 (whereas between 1801 and 1879
the income rose from £6407 to £131,674, shows that

54 The Protestant Missions.
the society dragged on a feeble existence. For the
special object of converting the heathen it had, at that
time, made only a few small efforts among the Indians
and the negroes of America (Brown III. app. I.),
More was done by the Society for Promoting Christian
Knowledge, which was soon induced (mainly through
the zeal of Anton Wilhelm Bohme, a disciple of
Francke, who had settled in England, and had been
appointed coUrt-preacher), to associate itself with the
Danish-Halle Mission, to assist it with ever-increasing
contributions, and otherwise to render it essential
service through its connection with India. Upon the
whole this mission was somewhat popular in England,
in consequence of the circulation of Francke's writings.
Even at court a collection was made for it; and King
George I. had already, in a private letter to Ziegenbalg
andGrundler.testified.at least, his interest in their work.
(Sherring : The History of Protestant Missions in
India, pp. 9 and 13.) In Edinburgh, also, there was
formed, in 1709, a "Society in Scotland for Propagat
ing Christian Knowledge," which, however, with the
exception of an effort begun in 1740, on behalf of the
North American Indians.undertook no foreign heathen
missions. Among the missionaries whom it sent,
David Brainerd was specially distinguished (Grunde-
mann I. 2 p. 68 ff). It .was the same with the " Cor
poration for the Propagation of the Gospel in New
England," which sent several missionaries to the
Indians (Brown III., app. II. and III.), without
exerting any abiding influence. Lastly, the well- .
known. Doddridge (d. 1751) exerted himself in his

The Eighteenth Century, 55
church at Northampton, and among his brethren in
the ministry, to form a small missionary union, and
to train missionaries for the Indians ; but the students
left him through weakness of faith, and the missionary
anterest which he excited appears scarcely to have
extended beyond the bounds of his parish.
The missionary enterprise was, at that time, of
special interest to the English, because their sove
reignty of the sea had, in the meantime, been greatly
advanced, and was already in course of surpassing all
other European nations. There was thus a wide door
to the heathen set before them in North and Central
America, in Western Africa, and especially in India.
But, excepting the support of the Indian and Danish-
Halle missions, England did nothing for the ex
tension of the kingdom of God among non-Christian
peoples, till towards the end of the eighteenth
century. And why was it that for all that long time
the British mission-history is almost a blank page?
Because of the want of the spirit of faith, which
alone is able to write this page. " With the Restora
tion there broke out a flood-tide of satire against
the Puritan regime. Courtly conversation, stage-plays,
and literature united to turn Christianity into ridicule,
and it was the fashion of the day to scoff at religion.
It was then that England produced those free-think
ing writings which have wrought so much mischief
in the world. The two church parties continued ;
but the anti-hierarchical party more and more lost the
spiritual power which it had once had. It rather
figures in the history of the time as a political party

56 The Protestant Missions.
which attached itself to- the whigs. But the episcopal
party, at the same time, suffered a decay of another
sort In order to counteract the scoffers, it occurred
to them to set forth mainly that side of Christianity
on which it is least exposed to objections, viz., the side
of its moral teaching ; and, in order to conciliate the
wise men of this world, the doctrines of faith were
one after another explained away. . . In short, it
was then that the system was invented which is now
commonly called neology.. How dark the night was
which followed upon this decay, can best be under
stood from the circumstances which attended ' the
dawning of the new day. The two Wesleys and
Whitefield were the first instruments of it. At the
outset they were but little better than neologians ; not
from enmity against the Cross of Christ, but because
they knew nothing about it. . . When the Wesleys
heard from P. Bohler, bishop of the. Church of the
Brethren, for the first time in their lives, that a man
can be saved only through faith in our Lord Jesus
Christ, they were full of astonishment, to find every
where in the Bible the same doctrine, which they had
never observed before, and they sought first of all to.
ascertain whether it is so also in experience. When
John Wesley, on being told that he could get
information on the subject in Herrnhut, went
expressly for that purpose to Herrnhut, in 1738 ;.
he went from house to house, to hear the state
ments of the residents, and received from them
separately circumstantial and satisfactory accounts.
All this, and very much that is noteworthy, may be

The Eighteenth Century. 57
read in the published journals of Mr. John Wesley
relating to that time." " The pious Bishop Spangen-
berg used to relate that the gospel was altogether
a new thing to the people among whom he went,.
so that his first care always was to tell them the
story of Jesus Christ, as if he had been addressing
heathens." " Like the ancient Greeks and Romans,.
England had philosophers, poets, orators of the first
magnitude, but also, like them, almost nothing more.
Never had the people heard more beautiful moral
preaching, and never had immorality risen to so great
a height." (Mortimer: The Mission Societies in
England, History of their Origin and their first Under
takings — preface p. xi. ff.) • Similar was the result
upon Whiteficld of reading the writings of August H»
Francke (Ibid. p. xix.).
With the dawn of a new life of faith towards the
end of the century, the missionary spirit was awakened,
which, spreading from England gradually over the
Continent and to America, introduced the present
world-wide mission-period, of which all the preceding
attempts had been but precursors. But as this newly-
awakened enthusiasm stands in most intimate causal
relation to the missionary action of the nineteenth
century, we must treat of it in connection with this,
and must for a little break through our chronological
arrangement.

IV.
THE NINETEENTH CENTURY,
While Rationalism in Germany was extending its
devastating power further and still further, that
mighty religious awakening took' place in England by
means of the Wesleys and Whitefield, which became,
under the manifest blessing of God, the starting-point
of one of the most magnificent revivals of the Christian
church. True, the church-doors were closed against
these powerful witnesses ; but as the risen Christ came
through closed doors into the midst of his disciples,
so the revived spirit of faith pressed more and more
into the Episcopal church, and filled also with new
life the more or less dead dissenting communities. In
a letter addressed to Herrnhut in the year 1757 by
Dr. Haweis, a clergyman of the Established church,
and specially energetic as one of the founders of the
London Missionary Society, it is said : " You will be
pleased to hear that in the English church there are
from 400 to soo^and about as many, I believe, in the
Scottish — who hold forth the evangelical doctrines,
and among the other church parties the number of
preachers who proclaim the Saviour's love with
earnestness and unction, has increased within a short
time, in my judgment, to 1000 or 1500, exclusive of

The Nineteenth Century. 59
Wesley's preachers, of whom there must be 200 or
300. The number of those who make profession of
the evangelical truth has increased, within my recol
lection, I can confidently say, forty-fold ; and as I go
about a great deal, I can testify of a spirit of love for
Jesus, of a fervent devotion, and of a zeal for his glory,
which indicates an uncommon day of grace." (Morti
mer: p. xxvi.). We regret that we cannot follow out
the. details of the refreshing history of this spiritual
revival, of which the Methodist denomination, forced
into being by the opposition of the Established church,
is but one offset. It is enough to remark that ere
long, assisted by the political storms and tribulations
which swept ever the whole of Europe in connection
with the French Revolution, it spread itself outward
beyond England, especially into Germany, where it
first laid hold of the pietist classes, who were excited
and influenced by the " German Christendom Society,"
found a fruitful soil, and gave rise to a community
of believers who broke through all national, denomina
tional, and confessional barriers, and which pulsated
with the life of a first love. This awakening was
without any doctrinal feature ; it was a struggle for
the personal acceptance of salvation. It took its
position in the centre, and rejoiced in the fundamental
truths of the gospel, which were at first brought again
to light. Hence the brotherly love which universally
prevailed, the warmth which pervaded all the state
ments, the zeal which impelled to the practical work
ing of the faith.
Still the new faith-life did not immediately take a

60 The Protestant Missions.
missionary direction. No doubt, this was suggested
by the connection with the Church of the Brethren
and with the moribund Danish-Halle Mission, which
still received considerable subsidies from England.
But other events, lying outside the spiritual awaken
ing, had to concur, in order to the awakening of an
energetic and ardent missionary sentiment. And just
in the concurrence of these events with the religious
revival, from which the potent mission-life itself first
springs, is the divine guidance manifestly displayed.
There had again ensued one of those hours in the
kingdom of God of which it is said : " The fulness
of the time is come." God Would make the nine
teenth century a mission century. Therefore, at one
and the same time he opened the doors of the world,
and made the bones of a dead Christendom to live
again. (Warneck : Why is the Nineteenth Century a
Mission Century f) Prominent among the divine
door-openings stand the geographical discoveries,
beginning with Cook's Voyages into the Southern
Ocean, which gave a new life to the interest of Europe
in foreign lands and peoples. " The new discoveries
in geography," it is said expressly in a paper relating
to the formation of the London Missionary Society,
entitled, An Address to Earnest and Zealous Lovers of
the Gospel, " have contributed to enlarge the desires of
Christians in this respect." Ever since then geography
and missions stand in close connection with each other ; ^
and down to Stanley's journey of discovery " through
the dark continent" — to adopt Livingstone's ex
pression—" the end of the geographical action is the

The Nineteenth Century. 6 1
beginning of the missionary undertaking." Moreover,
the period of these discoveries soon became also a
period of inventions. New means of transport re
duced the greatest distances to a comparatively small
proportion, and introduced a world-commerce such as
never existed in any preceding age. That was the
divine clearing of the mission-path.
With the American War of Independence and the
French Revolution — and that is the second important
¦occurrence — ideas of political freedom gained currency
among the peoples of Europe. These, indeed, in
some cases wrought most disastrously; but at all
events they introduced a great movement of mind,
and prepared the way for a certain philanthropy and
humanity. With these strivings of freedom and
humanity are very closely connected the protracted
struggles, especially in England, for the abolition of the
slave-trade and of slavery. However much political
party-spirit and unskilful doctrinairism may have
Ibeen mixed up with these struggles, in the hand of
the world-governing God they were one of the
powerful means by which he awakened in Christen
dom the sympathy, or at least the interest, in the
negroes, and generally suggested missionary action
among the heathen. Thus we find Wilberforce, the
great champion of slave-emancipation, also among the
founders of the Church Missionary Society. Thirdly,
in connection both with the religious revival and with
the political movements, the national conscience in
England was awakened in respect of its responsibility
towards India, which was then under the rule of the

62 The Protestant Missions.
East India Company. Through its constantly growing
foreign power, England had a great part of the heathen
world laid at its door; but we have seen that it was, and
why it was, that till towards the end of the eighteenth
century, with the exception of a few missionary
attempts in America, and the subsidizing of the
Danish-Halle Mission, nothing was done for them.
No doubt, in the charter granted by William III. tc
the East India Company in 1698, and also in it as
renewed by Queen Anne in 1702, it was ordered that
" in every garrison and important factory in the said
East Indies there be a clergyman . . and that he
shall take pains to learn the language of the country,.
so as to be able to instruct in the Protestant religion
the heathens who are servants or slaves of the Com
pany or their brokers." But the chaplains who went
to India did not trouble themselves with this order;
and the officials of the . company would not have
suffered them to carry it out In 1783 the first storm
arose in England against the corrupt management of
the all-powerful Company, which, however, in the first
instance, effected only a new organization of the
directorate by the authority of Parliament. Among
the complaints there was not one regarding the negli
gence of the clergy, and the moral improvement of
the natives. But the question was brought into agita
tion, the public sentiment was enlisted in the contest,
and the national conscience was aroused. The more
decidedly concern for the salvation of the Hindus was
demanded in Christian circles — and this demand soon
got practical expression in connection with the ap-

The Nineteenth Century. 63
pointmqnt of the first missionaries — so much the more
hostile was the attitude assumed by the Company.
Even after the Parliamentary transactions of 1793,
whose object was to procure such regulations as
" should tend to the diffusion of wholesome knowledge
and the elevation of the religious and moral condition
of the people," the shareholders of the Company had
declared that " the sending of missionaries into our
Eastern possessions is the maddest, most extravagant*
most expensive, most unwarrantable project that was
ever proposed by a lunatic enthusiast. Such a
plan is pernicious, impolitic, unprofitable, unsalutary,
dangerous, unfruitful, fantastic. It is opposed to all
reason and sound policy ; it endangers the peace and
the security of our possessions." But the more im
moderately the Company resisted the urgency of the
Christian conscience, the more strongly did it re-act ;
the more recklessly they treated the missionaries who
were sent out, so much the more was their own un
holy policy disclosed, and so much the more deter
minedly was the contest carried on, until, in 18 13, the
interdict was removed, and India was at last, by Act
of Parliament, opened to missionaiy work ; after
something had at least been attempted to be done for
the natives by the sending of pious Government-
chaplains, as Henry Martyn, David Brown, Claudius
Buchanan, and others. (Ostertag: The East India
Company and the Mission, in Evang. Miss. Mag.
1858, p. 201 f.). Precisely under these struggles
against the selfish policy of the East India Company*
which led to still more complete victories in 1833 and

64 The Protestant Missions.
1853, until its rule was entirely brought to ah end
after the great rebellion of 1857 — precisely under
these struggles the sense of guilt for the neglect of
the heathen subjected to their rule increased in the
hearts of the Christians of England, and the conscious
ness of their national duty to atone for this guilt by
energetic missionary action becoming more and more
lively, and accompanied by the increasing discharge
of this duty on the part of Britons, awakened the
missionary conscience more and more in the countries
of evangelical Christendom.
It fared with the newly-awakened missioh-life in
England, towards the end of the eighteenth century,
as it had fared with it in Germany at the beginning
of the same century. The official organs of the
churches universally set themselves in opposition to
it, so that the mission did not become a church matter,
but was conducted really by the awakened circles
within and without the Established Church. Even
among the Baptists, to whom belongs the merit of
being the first to form a missionary society, and the
first to send an English missionary to India, the
undertaking of the mission was disapproved by a
majority of the organs of the church. " This activity
in the cause of our great Redeemer," writes Haweis,
who has been already mentioned, "is in this country
called Methodism, a general term which usually desig
nates a more than ordinary energy in the work of the
Lord, very much as the same spirit is in Germany
called Pietism or Herrnhutianism." Manifestly so
magnificent a work as the mission to the heathen could

The Nineteenth Century, 65
not be the affair of individual Christians ; there was
therefore no recourse, since the professed organs of
the church as such took up a position of hostility, or
at least of indifference, but a free association of be
lievers. With this organisation of the modern mis
sionary action in unions and associations, founded on
the principle of free-will, a power of eminent importance
was introduced into the development of the Protestant
church, and a social defect was removed, which was
the main reason why, till then, there had been so little
¦of a vigorous life-development within the evangelical
churches. We have in these associations, founded
upon free-will and independence, and which have more
and more been naturalised with reference to all home
works of faith and love, an evangelical substitute for
those religious orders which arc of such potency in the
Romish Church ; and, unless we are wholly deceived,
a divine preparation for the church-constitution of the
future. With the exception of the Established Church
of Scotland, the mission has nowhere become effectu
ally a church matter in any Protestant established
church, and wherever the attempt has been made to
make it such, as, eg., in Denmark and Sweden, the
result has been lamentable. Only a number of. free
churches carry on missions as churches. After these
prefatory remarks we turn now to the
• HISTORY OF THE FORMATION OF THE SEVERAL
J MISSIONARY SOCIETIES,
And first in England. This forms One of the most
refreshing episodes in the evangelical church history,

66 The Protestant Missions.
since it fe animated by ardent faith, brotherly love,
childlike gladsomeness, and courageous spirit of testi
mony, a burning zeal for earnest prayer and a^tjon,
a holy sentiment of consecration — -in short, it is the
breathing of a really divine life that meets us from this
history. . ; . ; ; ,
" Saviour, Thy greatest things have quiet and smalt
beginnings " -7- this superscription befits the birth-
history of , the mission of the nineteenth century. On
the 2nd Qctober 1792, at Kettering in Northampton-
Shire, at the instigation of the quondam cobbler,
William .Carey, twelve Baptist ministers united in
the foundation of the Baptist Society for Propagating \
the Gospel amongst the Heathen. Ever since 1784,.
monthly, hours of prayer for a revival of religion had
been observed in a small circle of earnest Baptists.1*
Then Carey had published his Inquiry into, the obli
gations of Christians to use means for the Conversion of
the Heathen, and oh the 31st May 1792, had preached
his famous sermon on Isaiah liv., 2, " Expectgreat things*
from God, and attempt great things for God." In Carey
himself the thought of missions had been excited
mainly by the report of Cook's voyages, and so he had!
originally resolved to go to Tahiti. Attention was
first directed to India by a Mr. Thomas, who had re
turned from that country. On the 13th June, 1793,.
Carey himself set out in a Danish ship for Bengal ;
but not until 1 800 Was a fixed settlement obtained in
Serampore, which belonged to Denmark ; and not until
1803 could cautious attempts be made to preach \n Cal
cutta. Men like Ward, Marshman, and Yates foU

The. Nineteenth Century. 67
tewed. In 1809 appeared the first Bengali version of
the whole Bible, by the; linguistic and laborious Carey ;;
the first. of his extensive literary and especially,
linguistic: works, which perhaps did not deserve all
the excessive praise with which they were formerly.
overloaded. (Marshman : Life and Times of Carey?)
In 1814 the ;Society had an income of £4,856, and:
numbered 14 Europeans, with 28 native mission
aries, in 20 stations in Northern India, with , 500 con
verts. In 1812 a new mission was undertaken in
Ceylon; in 18 13 in Jamaica and other West-Indian.
islands(Missionaries,Knibb, Burchell); 1840 in Western
Africa (Fernando Po and On the Camerun) ; in 1859
in China, and most recently in Japan.. The Society
has been specially , active in work connected with
language and in translation (Wenger in India). In;
1881 it had in all its mission-territories 95 mission
aries, 97. native pastors in self-sustaining churches,
274 evangelists, and about 38,400 communicants, or
full church-members.* The income has increased al
most tenfold pver the sum mentioned ; above. In
1 88 1 it amounted to £52,367. (Underfill : Christian
Missions in the East and West in connection with the
Baptist Missionary Society.) Organ of' the. Society:.
The Missionary Herald. ,
In 1817 the General Baptists who hold the Arminian
doctrine regarding the election of grace,: formed. a
separate missionary society, which meantime maintains:
only 8 missionaries, and [these in India (Orissa) num-
( * I remark distinctly that in all these statistics communicants always
mean members of the church capable of partaking of the comniuntpn.'—
{Author.] * <¦¦•¦•'¦' '• ¦¦ • -¦ - •• -' ¦¦'¦ '•"''

68 The Protestant Missions.
bers about 1,148 communicants (2,966 Christians), and
has an income of about £8,116, including £3,203
Obtained at the mission-stations. Organ : Missionary
Observer, with the General Baptist Magazine, and
Annual Report.
The formation of the London Missionary Society
affected the Christian circles at home in a far more
engrossing fashion than that of the Baptist Society
had done. Since August 1794, enthusiasm was ex
cited by a series of truly edifying addresses to the
«' friends of the gospel," among clergy and laity, . in
the Episcopal Church and the Dissenting communi
ties (Mortimer, p. 4 ff.),. which Dr. Bogue had opened
With an essay in the Evangelical Magazine ; and be
fore that a powerful appeal was directed to the con
sciences of the clergy, by Home's Letters on Missions.
The first preparatory meeting was held on the 21st of
September 1795, in which it was testified that "an
earnest union of spirit with respect to the undertak
ing for the best interests of the heathen predominated,
not only in the present meeting, but among earnest
Christians over the whole island." Unanimous there
fore was the resolution for the formation of a society
to send missionaries into heathen and other unen
lightened countries. An engrossing feeling of joy
stirred many a heart while this important resolution
was come to. As soon as he could speak for emotion,
the Rev. Mr. Eyre read the draft of. a plan, which was
to be submitted to the general- meeting on the follow
ing day. Oh the three following .days six solemn
services were held in several London churches, in;

The Nineteenth Century. 69
which there was preaching, with demonstration of
spirit and of power, in the audience of great crowds of
hearers. The speciality in the foundation of this
society was the union of clergy and laity from among
the Independents, Presbyterians, Methodists, and
Episcopalians. "The small distinctions of names
and forms among us," said Dr. Haweis, iii his power
ful sermon on Mark xvi. 15 f., " and the diversities of
church-order, must to-day be swallowed up by the
greater, nobler, and more significant name of Christian,
and our only strife shall be, not to promote the in
terests of a special section, since Christ is not divided,
but with united earnestness to make known afar the
glory of his person, the perfection of his work, the
wonders of his grace, and the everflowing blessings of
his redemption " — a declaration which was expressly
adopted into the statutes of the Society. Under the
influence of Cook's narrative, the South Sea was der
signed as the first mission-field. From a great number
who offered themselves for mission-service, 29 men
were selected, among whom four were ordained
ministers, one was a surgeon, and many were trades
men. A special mission-ship, the Duff, was bought
for £5,000; and oh the 10th of August, 1796, it
took its departure, under the command of the excel
lent Captain Wilson, attended by the prayers of
thousands ; and on the 4th of March, 1797, dropped
anchor before Tahiti. After initial disasters, and many
painful experiences, this South Sea Mission, especi
ally under the conduct of John Williams (Prout:
Memoirs of the Life of the Rev. J. Williams, Mission*

70 The' Protestant Missions.
ary to Polynesia ; and Besser:/. Williams, the\]Mis*
sionary of the South Sea), pressed , on, the Ibnger the
more victoriously from islahd-groiipe to island-groupe,
and now numbers in eight of these groupes over- 20,000
church-members (about 80,000 baptized Christians and
candidates for baptism). . Ere. long other, mission-fields
were taken in, hand. South Africa in 1798, (Vandcr-
kemp, Philip, Moffat, Liyingstbne) ; 1804 India (Mul
lens, Scherririg ) ; 1807 China (Morrison,, Milne, Med-
hurst) ; 1807 British Guiana and the' Wept Indies ; 1818
Madagascar (Brown II. p. 98-276 ; Ellis -.History of the
London Missionary Society ; Mullens : London Mission
aiy Society: its principles and plans). [The Society in
1 88 1, had 142 English and 369 native ordained labour
ers, under whose care were about ioO.ooo church-
members (343,000 Christians) ; , its ' income, which
by 1856 had risen to £8,233, amounted in 1881 to
£ii6jOi2 (including £16,274 fr°m the mission-fields)'.
Organ : The Chronicle of the London Missionary
Society. ,- ;
The inter-denominational character, of the society
was not, it must be confessed, of long continuance.
The Independent element became more and more, pre
ponderant ; and despite section three of the statutes,
above mentioned, the London Missionary Society is
how exclusively Independent , In the first place the
Episcopalians branched off from it. The deeper the
new spiritual life struck its roots among them, the
stronger became the desire for a. church mission of
their own. On the 1 2th of April, 1 799, sixteen clergy 7
men of the Established Church; strongly supported by

The Nineteenth Century. 71
"Wilberforce and others, founded the Society for Mis
sions to Africa and the East, a designation which, in
1 8 12, in order to make more conspicuous its connec
tion with the Episcopal Established Church, was
changed into its present name, The Church Missionary
Society for Africa and the East. Yet when this change
was made, it was expressly stated that " the friendly
relation to other missionary societies shall . be main
tained;" a statutory regulation which in practice has
been effectually maintained to this day. But notwith
standing the fundamental recognition of the episcopal
privileges (ordination, confirmation, consecration of
¦churches) and the relative supervision of the mission
aries who should be sent, it was not till after a year
that it received a verbal indirect non-disapproval on
the part of a bishop ; only in 181 5 the first two bishops
took part in the society; in 1840 nine bishops were
among its numbers ; while now the four archbishops
and 69 British and Colonial bishops belong to it Of
•96 missionaries who had been sent out down to 1825,
there were 28 Germans from Berlin and Basel, and 32
English clergymen, of whom the first two were ap
pointed to the mission-service in 18 15. The others
were laymen. In that year also the mission-seminary
at Islington (London) was instituted, from which, down
to 1878, there have gone forth 420 missionaries, 380 of
whom have received episcopal ordination. Of native
clergy 293 have been ordained, and one (Samuel
Crowther) has "become a bishop. In 1881 there were
all ordained Europeans, and 34 lay-missionaries in its
service. .Its first missionaries, alumni of Jahicke, went

72 The Protestant Missions.
in 1804 to West Africa (Rio Pongas, afterwards Sierra
Leone) ; then the following mission-fields were under
taken in succession, and are still cultivated : India,
181 3 ; New Zealand, 18 14 ; Ceylon, 18 18 ;: North- West
America, 1823; East Africa, 1844, extended, 1874;
West Africa (Zoruba, afterwards Niger), 1845 ; China,
1845; Mauritius, 1856; Japan, 1869; Persia, 1875;
and lastly, the Victoria Nyanza Mission, 1876. In
Sierra Leone there is now a self-sustaining church,
whose members (over 5,035, with about 18,000 Chris
tians) are no longer introduced into the Reports of
the Society ; it has also handed over its West Indian
churches to the parochial conditions there, thus ex
cluding them from its statistics. But if these formerly
mission-churches be taken into account, the actual
result of the comprehensive work of this society will
be over 40,000 communicants (180,000 baptized and
candidates for baptism). The income, which in 1805,
was £1,182, and in 1855 £114,343, had m x88i risen
to £212,000, a sum which no other missionary society
has hitherto reached. But not only through its magni
tude, but as much through its evangelical large-
heartedness, its brotherly co-operation and honour, its
sound principles of method, its excellent organization
at home and abroad, and its wise government, the
C. M. S. takes a foremost place among all Protestant
Missionary Societies. With all resoluteness has the
society held fast by its episcopal constitution ; but it
has been more and more constrained, in consequence
of the difficulties which ritualistic colonial bishops
throw in its way, to have special missionary bishops

The Nineteenth Century. 73,
consecrated wherever it is possible. Of these there
are already several. : (Church Miss. Atlas, with text.
The Jubilee volume of the C. M.t S., 1849; Brown
II. p. 276-396). Organ: C. M. Intelligencer and
Record. With the beginning of the nineteenth century the
old Society for the Propagatipn of the Gospel in
foreign parts (S. P. G.) entered upon a new life, and
gradually undertook more and more comprehensive
missionary action, but always in connection with the
pastoral care of the British colonists, so that it is often
difficult to separate the two in the reports. The longer
the more distinctly is this society the representative of
the principles of the High ChUrch or Ritualistic ten
dency in the English Church. It is, therefore, most
zealously occupied with the creation of new bishoprics,
which it regards as almost the universal means of
evangelization, and with whose help it considers itself
justified, as the representative of " the church," to-
"build everywhere on other men's foundations." It
has thereby introduced much confusion, and does not
stand on friendly terms with any one of the Protestant
Missionary Societies, while more than once it has
wrought into the hands of Rome. From its report
for 1879, we learn that there are in aU 70 English
Colonial and Mission bishops, while the Episcopal
Church of America has 63. The rise of its in come from
about £2,500 in 1791 to £6400 in 1801, and £12,858
in 1 82 1, indicates that the society displays lively
energy. After the erection of a bishopric in Calcutta,
and a sort of Episcopal mission-school, which, how-

74 The Protestant Missions.
ever, had no success, notwithstanding the' zeal of the
second bishop, Heber (Taylor : Memoir of the Life
and Writings of Reginald Heber), the S. P. G. sent its
first missionaries to India It has gradually occupied
not only all the territories in which English Colonial
bishoprics have been constituted (especially North
America, the West Indies, Guiana, South and West
Africa, Australia, New Zealand, Ceylon, Burmah); but
has also installed mission bishops in Borneo, China,
Japan, and has intruded itself with them into Hawaii
and Madagascar ;18 while the so-called Universities'
Mission* in • East Africa (Rowley : The Story of the
Universities1 Mission to Central Africa), the Melanesian
Mission, which has become specially well known
through Bishop Patteson (Miss Yonge : Life of John
Col. Patteson ; and Baur: John Coleridge . Patteson,
the Mission-bishop ' of Melanesia), and the latest
Oxford and Cambridge Mission in India, stand in a
somewhat undefined relation to it There is no com
pendious history of this missionary society. The best
approach to it is Tucker's Under His banner, Papers
on the Mission-work of modern times. Neither can
trustworthy statistics of it be given, partly because
the annual reports contain fragmentary data, partly
because the colonial work is not separated in the Re
ports from the proper mission-work. There must,
however, be Over i io.ooo converts under the charge of
about 250 missionaries. The entire income of 188 1
was £134,979. Organ: The Mission Field. •
* It has now an income of ^11,974 ; 34 (?) European and 29 native
labourers, and has under its care about 1000 converts in the three dis.
triets — Zanzibar, Usainbara, and Rovuma.— [Author.]

The Nineteenth Century. 75
Among the Methodists a lively missionary spirit
prevailed from the first As early as 1744, at White-
field's instigation, special hours of prayer were ob
served for " the outpouring of the Spirit of God upon
all Christian churches, and upon the whole inhabited
earth," and John Wesley himself went into North
America. Since 1769, quite a multitude of preachers,
clerical and lay, went thither, who made trial of
heathen missions as far as the northern limits of the
British possessions. But a far more important mis
sionary activity was displayed by the Methodists in
the British West Indies, where in 1786 Th. Coke,
whose special destination was Nova Scotia, was pro
videntially driven. After this energetic man — in whose
hands the mission was mainly placed, and at whose
instigation a beginning was made in Western Africa
in 181 1 — had crossed the Atlantic eighteen times, he
died in 1814, after a voyage to Ceylon, where, although
he was seventy-six years old, he was going to found
the third Methodist mission. Not till after his death
did the necessity of constituting' a special missionary
Society appear— the Wesleyan Missionary Society— -
bearing entirely the stamp of the Methodist organiza
tion, which forms to such an extent the strength of
this denomination. Soon after the society had planted
its foot firmly in< Ceylon, it began its work in South
Africa,- alongside" of the London Society (Schmelen) ;
in 18 17 on the Indian Continent ; in 1822 in the South
Seas (Australia, New Zealand, Tonga and Witi Is
lands); in 185 1 in China, while it constantly extended
its two oldest mfesioh»fieids, the West Indian and"

76 The Protestant Missions.
South African. The North American and Oceahea
Missions are no longer under the superintendence of
the society in London ; but the former is Under that
of the Canadian— which has already begun amission
of its own in Japan— the latter under that of the Aus^
tralian Wesleyan Conference. (Moister: A History of
Wesleyan Missions in all parts of the world.) In this
case also it is very difficult to get statistics, because
the Methodists also do not distinguish their work
among the white colonists from that among the hea
then. In the whole mission-territories (including
North America and the South Seas), there are at all
events 120,000 full church-members, and about 400,000
who are called church-attenders, from among the
heathen. According to its Report of 1 88 1, the society
(excluding North America and the South Seas) had
in all 460 missionaries and about 2000 native labourers
in its service at 429 head-stations, and the total income
was £1 5 1,797, including about £2,200 from the various
mission-districts, and about £10,000 for payment of
debts. To this the Australian Conference contributed
£15,220, whereof £5,400 was from the proper mission
churches. Organ : Wesleyan Miss. Notices.
For the sake of brevity, we connect with these five
greater societies, the other independent English Socie-
"ties which have been formed down to the latest date;
certainly without any guarantee of being able to attain
absolute completeness, because it is scarcely possible,
notwithstanding any amount of labour, to procure all
the materials. We begin with the Church Societies*
The South American Mission Society came into exist-

The Nineteenth Century. jy
ence in 1844, but was not constituted as a society
till after the death of Gardiner in 185 1. It has
now extended its field of labour beyond Terra del
Fuego, to the colonial, mixed, and native popula
tion on the River Amazon, without having as
yet attained any important results, although it has a
bishop at its head. Unhappily its home management
is somewhat unsatisfactory. The income from Eng
land may amount to about £7,500. Organ: The
South American Mission Magazine. The Moslem Mis
sionary Society, founded in 1 861, is protracting a rather
' feeble existence. Its one missionary, whose field of
labour was among the immigrant Mohammedan popu
lation of the Cape Colony, and who at the same time
acted as director, died lately ; and so far as we know,
his place has not been supplied. Income about £400.
No organ. In 1 860 was formed the Assam and Cachar
Mission, which maintained two or three missionaries,
with an income of about £500 ; but latterly it does
not seem to exist as an independent society. The
missionaries lately sent from the Universities to
Northern India, stand in an indefinite connection with
the S. P. G., as do those of the African Universities'
Mission, already mentioned. Besides these smaller
church mission societies which send out missionaries,
there is a whole host of independent church unions
which only contribute . funds. These we do not enu
merate. But the old Society for Promoting Christian.
Knowledge deserves special mention, as it devotes about
£15,000 a year to the support of missions to the
heathen.

7%, The Pi'dtestant Missions,
Besides the chief society, there are the following?
Methodist. Missionary Societies: The' Welsh Calvin--
istic Methodist Society (1840); which maintains four or
five missionaries in ; India, among the Khasias, num
bers about 3400 adherents, and' has an income of
about £2,500. As its reports are only published in
the little-known Welsh language, little is known about
his society." The Primitive Methodist Missionary-
Society (1848), but which appears to be mainly en
gaged in colonial mission work, has six ordained mis
sionaries (South and West Africa), and an income of
£2,600. The United Methodist and Free Churches-
Foreign Missions (1856), which have about sixteen
missionaries stationed in the West Indies, China, West
and East Africa, number, about 5,000 communicants in-
partly self-sustaining churches, and have an English-
income of £5,000. Lastly, the Methodist New Con
nection Foreign Mission (i860?), which carries on a
mission of its own in China, with five ordained Euro-'
pcaris and ten ordained native missionaries, expending'
oh it about £4,500.
Ih 1855, The Presbyterian Church in England Fo
reign Mission began. Besides a small agency in India,
it carries on a successful work hv China, including
Formosa, by means of sixteen ordained missionaries
and six physicians, has about 2,570 communicants, and
an income of £12,000. Organ : Messenger and Mis
sion Record of the Presbyterian Church in England*
At an earlier date (1840) the Irish Presbyterian Church
began its Irish Presbyterian Foreign Mission, labour
ing in, India and China (1,675 church-members) with!

Tkf:Ni*tetemth Century \ 79.
eleven missionaries. Income about £4,250. Organ :
Missionary Herald, of the Presbyterian, Church in Ire
land. Respecting the Friends' Foreign Missions, which
were organized in *865:, and maintain missionaries in,
India, Syria, and especially Madagascar (3,250 church-
members), and spend about £6,600, little information
is given to the public.
The China Inland Mission, instituted by Mr. Hud
son Taylor in 1865, is undenominational. Its aim is
to occupy the whole of the interior provinces of China.
It seeks to effect this by itinerant preaching. It has a
great number of native evangelists in its service, and
is- distinguished by great simplicity and economy, but
not always; by practical moderation. According to its
latest report, the society already reckoned seventy-two
missionaries (of whom twelve were ordained; ministers
and seventeen were, unmarried females), about Ioo>
native assistants, and nearly 1,300 communicants in
fifteen provinces. The income amounted to £9436.
Organ: China's Millions.
Belonging in like manner to no distinct denomina
tion is the Congo (or Livingstone) Inland Mission-
begun in J 877. It is an outcome of the East London
institute for Home and Foreign Missions founded by
Mr. Grattan Guinness. It has sent fourteen missionaries
tq the lower Congo. Organ : Regions Beyond* In
come, about £3,500.
., The Turkish Missions Aid Socfety was instf'tuted by
Established Christians and Dissenters, conjoin^yia
1.855. { It does not send any missionaries of jitsr own,
but contents itself with the, subsidising of, the missions

So The Protestant Missions.
(especially the American) in Mohammedan countries.'
Its yearly income is about £4,100. Further, since
1852 has existed the British Syrian Schools Society
{income £6,000) ; since 1858 the Christian Vernacular
Education Society for India (£4,000) ; since 1834 the
Society for Promoting Female Education in the East
'(£4,000); since 1852 the Indian Female A 'ormai 'School
Society (£4,500). Finally, there are two important
auxiliary societies which must not be passed over here:
the British and Foreign Bible Society19 which has ex
isted since 1804, and the Religious Tract Society, formed
in 1799, which yearly expend large sums on publica
tions serviceable to foreign missions.
Lastly, there is a number (about seven) of Indepen
dent Ladies' or Womens' Associations, some in connec
tion with the Established Church, and others with the
Dissenters, some of which send out female mission
aries, and others restrict themselves to aiding female
missions. Their united means may amount to upwards
of £3,000.
We come now to the Scottish Missionary Societies.
As early as 1796, the, Glasgow Missionary Society and
the Scottish Missionary Society were formed, both sup
ported by Christians of all sections of the church. An
attempt made in the same year in the General As
sembly of the Scottish Established Church to under
take a specially church mission, was wrecked by the
vigorous opposition which was offered to it. These
two societies from time to time sent missionaries to
Sierra Leone, the Cape Colony, Kaffraria, India;
Jamaica, whose labours however were almost with-

The Nineteenth Century. 81
out result Not until in 1824, Dr. IngHs brought the
mission cause once more before the General Assembly,
and carried through the undertaking of an Established
Church mission—in India in the first instance—did
new life come into the cause. In 1829, Dr. A. Duff
went to India as the first missionary of the Scottish
Church, and it was this eminent man who not only
broke new ground for the mission in India, but also
awakened an unprecedented enthusiasm for it in his
native land. With his name the history of the Scot
tish mission-life is inseparably connected (Smith:
The Life of Alexander Duff, cf., Allg., M. Z., 1882, p.
165 ff). In proportion as missionary zeal increased
in the Established Church, the two old societies de
cayed. The Scottish Missionary Society soon handed
over its three missionaries in India to the Established
Church, the Glasgow Missionary Society could scarcely
maintain itself even when confined to South Africa*
especially as the United Presbyterian Church had
begun, in 1835, a mission of its own. Then a separa
tion ensued, which led to the formation of the Glasgow
African Society. The Established Church Scottish
Mission, in whose service there were notable men
(besides Duff, eg., Mitchell, Nesbit, Wilson ; — Smith :
The Life of John Wilson, for fifty years philanthropist
and scholar in the East, cf., Allg., M. Z., 1882, p. 97
ff), devoted itself in India (Calcutta, Madras, Bombay),
specially to the higher educational work. In South
Africa it has five stations among the Kaffres, one of
which was Lovedale.
Then came the Disruption of 1843, which led to the

82 The Protestant Misssions.
formation of the Free Church of Scotland, . and
which did not cripple the missionary activity of Scot
land, but soon increased it more than tenfold.* AU
the missionaries in India and Kaffraria adhered to
the Free Church. The great financial pressure which
fell upon the young Free Church through the loss of
the whole mission-property, and the taking over of
the missionaries who were deprived of these means of
support, was soon relieved by an astonishing liber
ality,50 which Dr. Duff, who was summoned to the
organization of the work at home, was able to improve.
Thus there are now in Scotland two church missions,
that of the Established Church and that of the Free
Church of Scotland. In the case of the former, al
though it retained the mission-property, the continued
existence of the mission was at stake, because it had
no men to occupy the vacated posts ; and a contro
versy broke out as to whether the educational method
which had been till then adopted should not be re
placed by an evangelical method. But the crisis was
got over ; and in 1845 new missionaries were sent to
India, where it was sought to combine the school and
evangelistic methods ; in 1876 to East Africa, in 1877
to China At home also the zeal and the income
grew, so that in the Established Church also the
mission-life has decidedly increased since 1843. The
latest annual report gives satisfactory statistics. Ac
cording to it, the number of scholars in India amounts
to 5,493. «n Africa to 50; that of communicants to
* I fear this is an over-statement of the extent of the increase, while
I thankfully bear testimony to the fact that there has been a great in
crease. — [Trans.]

The Nineteenth Century. 83
375, of Christians to 955. The Scottish Church sup*
ports, in all its three fields, 27 missionaries, including
13 laymen; its income amounts to £13,450, besides
£8,888 raised in the Indian fields. In close connec
tion with it stands the Ladies' Association (founded in
1 838)/<w the Advancementof Female Education in India,
Which in 1880 collected £2,950. Organ: The Church
cf Scotland Home and Foreign Mission Record '(cf., 1882,
N. n).
Much more important is the mission-work of the
Free Church, which from the first has been conducted
as a church object In consequence of the excellent
home organization introduced by Duff into congrega
tions, the income rose from £7,600 to £66,533, contri
buted by Free Churches numbering only about 302,000
communicants (exclusiveof about £20,000 from abroad).
The total number of male missionaries in India, South
Africa (Kaffraria, Natal, Nyassa), and the New
Hebrides (where, since 1876, the Reformed Presby
terians united their mission there with the Free
Church *), and Syria, is 87 (30 of whom arc ordained
and 5 are medical); that of scholars, in 6 colleges
and 229 schools, is over 16,000; that of communi
cants, in 37 churches, is 4,271. With the Free Church
mission is connected the Ladies* Society for Female
Education in India and South Africa, which supports
12 female missionaries, and has an income of about
£4,250. Organ : Free Church Monthly Missionary
Record (Fischer : The Scottish Missions, in Allg., M. Z.,
1878, p. 135 ff). A great liberality for the mission is
also shown (since 1847) by the United Presbyterian
4 Through the union of the churchc* themsclvci.— [Tram.]

84 The Protestant Missions.
Church in Scotland, which numbers only about
175,000 communicants. This body, in 1881, contri
buted for its whole ecclesiastical requirements and
benevolent objects the very large sum of £383,330 —
£2 4s. per member ; for the mission alone £36402.
In its service there are 47 missionaries and 5 medical
missionaries, besides a great number of native assist
ants. Its chief mission-field is the West Indies
(Jamaica alone has 7,500 communicants), also West
and South Africa, India, China, Japan. The whole
number of independent church-members from the
heathen amounts to 10,215. About 10,600 scholars
attend their schools. Organ : The Missionary Record
of the United Presbyterian Church.
Since 1843, there exists also in Edinburgh a special
Medical Missionary Association, whose organ— Medi
cal Mission at Home and Abroad, which has been
published since 1878— does not give sufficient inform
ation respecting its missionary work.8* There is
also a similar society in London. Great Britain and
America are more and more energetic in sending out
qualified medical men, and at present there can
scarcely be short of 100 wno are, directly or indirectly,
engaged in missionary service.
In North America, also, a quite new mission-life has
sprung up. in the nineteenth century. The work
carried on by several societies among the Indians,
which, alas ! was not a little damaged in the last third
of the eighteenth century by many war-complications,
and which was rather abridged than extended shortly
after the constitution of the Republic, was the only

The Nineteenth Century. 85
missionary work of the North American Christians
till the beginning of this century. Characteristically,
the lively diffusion of missionary zeal on this occasion
went forth from a university (the College of Andover),
after some preparation had been made for it in public
sentiment, by means of the Massachusetts Missionary
Magazine and the Panoplist. The chief credit of its
excitement is due to the youthful S. J. Mills, who had
since 1807 been seeking to win friends for his mis
sionary ideas, first in William's College, and after
wards in several others, and had imparted them to
prominent clergymen ; but first in Andover, where an
awakening had been produced among the students
by a preacher of the town, he formed a sort of
Students' Missionary Association, in which Hall,
Judson, Newell, and Nott took part. These students,
by addressing to a conference of the ministers of
the Massachusetts meeting at Bradford a question
whether they would be supported by a Home Mis
sionary Society in their design to go as missionaries to
the heathen, led to the formation of the American
Board of Commissioners for Foreign Missions (A. B. C.
F. M.), on the 29th of June, 18 10. (The very interest
ing special history of the students' movement by
Ostertag: 7 he Universities in tlieir relation to tiie
Missions, in Evangelical Missionary Magazine, 1858,
p. 297 ff.) At first there was thought of a con
nection with the London Missionary Society;
because, in 181 1, the young Missionary Society
had collected only about £200. But as this sum
rose to £2,722 in 1812, the first Missionaries

86 The Protestant Missions.
were sent to India, the East India Company
compelled the new comers for the meantime to
leave the country. Judson (and soon after, Rice) who
went to Burma, became a Baptist ; and after many
disappointments, the mission at last gained a footing in
Ceylon and Bombay. In 1818 the Board began its
mission to the Indians; in 1819, induced by some
young Sandwich Islanders who had come to America,,
it sent the first Missionaries to Hawaii, and in the
same year to Palestine, whence the work has gradually
extended to the Eastern churches all over the Turkish
empire. Instead of following the growth of this oldest
and greatest of the American Societies step by step,.
we proceed to give a summary of its missionary work-
in it's fourteen mission-fields the Board in 1881 num
bered (including Hawaii *) about 26,000 full church-
members, of whom the largest number (about 7,000)
belong to the four Turkish mission provinces ; 1 59
ordained missionaries, and 142 native pastors. In
India (the Mahratta country and Madura) there are,.
at 58 stations, 3,900 full church-members ; in Ceylon,.
13 stations and 972 members; among the Indians,,
where it is now confined to the Dakota-Mission, 615.
members ; in the Sandwich Islands, where the mission
work has long ceased,, 7,459 members, who form an
independent Hawaiian Evangelical Association, which,.
under the superintendence of the Board, carries on an
independent Micronesian Mission (40 stations, 3,146
members); in Turkey (European, Western, Central,.
* Which has been so Christianised as to be no longer a mission -field.
— [Trans; ]

T/ie Nineteenth Century. 8/
Eastern) about 6,000 members ; among the Zulus
646 ; in China, about 900 ; in Japan, about 800 full
church-members. The entire income amounted to
£138,249 (including, however, £48,006 from the Otis
fund) — a large sum, when it is considered that the
congregationalist churches, who contribute it, number
only about 384,000 members. Originally, indeed,
Congregationalists and Presbyterians were united in
this mission ; but in 1837 the so-called Old School
Presbyterians withdrew, and formed for themselves
the Presbyterian Board, into which the New School
also entered in 1870, so that the A. B. C. F. M- is now
exclusively congregationalist. The seat of the man
agement is Boston, while the annual meeting is
migratory. The mission is not strictly a matter of the
church as such, nor of unions, but of congregations-
The Board which, by its officers, superintends it, con
sists of more than 200 corporate members, the most
prominent friends of missions, who associate them
selves, whereas among other denominations, they are
nominated by the supreme church authorities.* Organ :
* As this does not seem to me to be very clear, I borrow the following
account of the same matter from an American source, — [Trans.] " The
officers of the Board are. chosen annually by ballot, and are, at present,
a president, vice-president, recording secretary, treasurer, two auditors,
four corresponding secretaries, and a prudential committee of eight This
committee, whose members receive no compensation for their services,
meets at the Missionary House at least once a week, on Tuesday after
noon, for the transaction of business. There are now about 200 corpor
ate members of the Board, residing in at least 21 Statesof the union. These
alone, by the charters, are voting members, forming the body corporate ;
but the payment of 50 dollars, if the person be a clergyman, or 100 if a
layman, constitutes any one an honorary member, who may share fully
in the deliberations of the annual meetings. About 9,000 persons have
since the beginning been thus constituted honorar}* members. There h

88 The Protestant Missions,
The Miss. Herald (Tracy : History of the A. B. C. F. M.\
Memoir volume of the first fifty years of the A. B. C.
F. M. Anderson : (a) History of the Missions of the
A. B. C. F. M. in India; (b) to the Sandwich Islands:
(c) to the Oriental Churches. Christlieb : Dr. Anderson
and his Fundamental Principles of Missions, in Allg
M. Z., i88i,p. 451 ff). Connected with the American
Board there is a great Women's Board of Missions,
invested, since 1869, with corporate rights. For 1879
it had an income of £20,869. It supports about 80
female labourers, most of whom are unmarried ladies,
and many schools. Organ : Life and Light for
Women. Equally Congregationalist is the American
Mission Association, which mainly labours among the
coloured population of North America (Indians,
Negroes, and Chinese), and only in Western Africa
(Mendi M.) supports six foreign missionaries (three
ordained). Its principal effort is devoted to the
emancipated negroes, among whom it conducts a
mission through its important school-agency. (Krum-
macher: The American Mission Association, in the
Allg. M. Z., 1880, p. 278 ff.) Last years income
amounted to £60,000. Organ: The American Mis
sionary. There is also a Women's Home Mission
Association in connection with it.
For the sake of brevity, it is expedient that the
other American Missionary Societies, as we have not
sufficient space to enter at length into the history of
a small number of corresponding members, residing mostly in foreign
lands, and chosen, as the corporate members, by ballot. "—A'ewcomb's
Cythpcedia of Missions.

The Nineteenth Century. 89
their origin, should be introduced, not in chronological
order, but denominationally. We begin with the
Baptist ones. As early as 18 14, the General Mis
sionary Convention of the Baptist Denomination in the
United States of America for Foreign Missions was
formed at Philadelphia— a union of Baptists of all
shades who were friendly to missions. But when, in
1845, the Southern Baptists formed a convention of
their own, it took the name of the American Baptist
Mission Union. This convention owed its origin to
the already-mentioned adoption by Judson and Rice
of Baptist views, under the influence * of the English
Baptists at Serampore. While the former, after great
vexations by the Indian Government, chose Burma
as his field of labour, Rice went back to America, in
order to negotiate with the Baptist friends of missions,
and the result of his earnest exertion was the forma
tion of the society just named. With growing zeal
it carried on the Burman mission ; and since 1827, the
K^en mission, which has been so remarkably blessed
(Boardman, Wade, Mason), in which they have now
more than 471 churches, the majority of which are
self-sustaining, 126 ordained and 362 unordained
native pastors, and 23,483 full church-members ; while
they have handed over to the Baptist Home Mis
sionary Society the mission to the Indians, which, in
1852, numbered about 1300 church-members, and
supports a few (native?) Baptist ministers in Sierra
Leone. They have had since 1838 a mission in India
• This influence ia denied by the biographers of Judson, who state
that his views on the subject of baptism were changed before his arrival
at Serampore.— [Trans.]

96 The Protestant Missions.
among the Telugus, which has been very successful,
especially in recent years (about 19,000 members),,
and in China and Japan (about i860). • They have
altogether in their employ 181 missionaries (about 60
ordained), and 663 native preachers, of whom 190 are
ordained. The income (from 162,000 members of the
home churches) amounts to £70,637. The three
Women's Baptist Missionary Societies, which are in
connection with the Union, contributed to this income
£1 1,820. Organ : Baptist Missionary Magazine.
Besides the Baptist Union, four other Baptist Mis
sionary Societies arc carrying on missionary opera
tions on a small scale. The Freewill Baptists (since
1836), 78,320 members strong, in India— Orissa —
(6 missionaries, 10 female labourers, 545 members ;
income, about £3,260). The Foreign Mission of the
South Baptists (1845), who separated from their
northern brethren on account of their abolitionist
views, 1,443,000 members strong, in West Africa and
China (5 ordained missionaries, 640 members; income,
£9,200). The Seventh Day Baptists (1847?), 8,627
members strong, in China . (1 missionary, 3 native
teachers, 30 members ; income, £800). Lastly, the
Baptist Church of Canada (1866), 64,400 members
strong, in India among the Telugus (5 missionaries,
638 communicants ; income, £2,600).
Among the Presbyterians, the Board of Foreign
Missions of the Presbyterian Church in the United
States of America (North) takes the foremost place.
It was formed in 1837, after the separation of the
Presbyterians from the A. B. C. F. M., and is the

Tiie Nineteenth Century. 91
Standing Missionary Committee of the General
Assembly of the Presbyterian Churches of the United
States of America, which number altogether 581, 000
communicants. It carries on its heathen-mission
work among the Indians in West Africa, Syria,.
Persia, India, Siam and Laos, China and Japan. The
total number of its ordained missionaries (exclusive of
those among the Catholics of Mexico and South
America) amounted in 1881 to no (209 female);
convert communicants about 8,500 ; its income for
heathen missions was £94,500. A Women s Board>
which employs 168 female labourers, and collected
£30,000, is in connection with the mission. Organ :
The Foreign Missionary.
Far less important are the Foreign Missions of the
Presbyterian Church (South), founded 1862 (120,000
members strong), which does proper heathen-mission
work only among the Indians and in China (5 mission
aries ; about 100 communicants ; income, about £3,000).
The Board of Foreign Missions of the United Presby
terian Church of North America (1858), 82,910 mem
bers strong, has in aU 13 ordained missionaries in India
and Egypt, 1,373 communicants; income, £13,500.
The Reformed Presbyterians in U. S. A. (10,500 mem
bers since 1859) employ 4 ordained missionaries in
Syria (104 communicants), with an income of about
£2400. The Reformed (Dutch) Church in America
(80,000 members, since 1858), in China, India, and
Japan (16 ordained missionaries, 2,625 communicants ;
income, £16,637). The Reformed Church in U. S. A.
(161,000 members strong), 3 ordained missionaries in

92 The Protestant Missions,
japan and India, begun in 1 879 ; income, £1,400. The
Cumberland Presbyterian Church (114,000 members
since i876),among the Indians and in Japan (7 ordained
missionaries, 750 communicants; income, £1,350).
Lastly, the Presbyterian Church in Canada (112,900
members), among the Indians, in Western and
Eastern India, Formosa, and the New Hebrides (15
ordained missionaries, about 1,000 (?) communicants ;
income, £9,650).
The numerous Methodist denominations, which
in America, by means of their home missions, and all
over Christendom, energetically seek to enlarge their
communities, conduct only the following independent
missions : — The Methodist Episcopal Church (North),
about 1,742,000 members strong since 1819, among
the Indians, in Liberia, China, India, Japan ; 80
missionaries, 8,500 communicants ; income, about
£50,000. The Methodist Episcopal Church (South),
847,000 members strong since 1 845, among the Indians
and in China, 9 ordained missionaries, about 6,000
communicants; income, about £14,000. The Metho
dist Church of Canada, about 124,000 members strong
since 1824, among the Indians, in the Bermudas, and
in Japan, with 37 ordained missionaries, 4,000 com
municants ; income, about £10,000. The Evangelical
Association employs 3 missionaries in Japan, 37
church-members. The Welsh Presbyterians or Cal-
vinistic Methodists, 7 missionaries in India, 433 church
members. The Methodist Protestants and the A meri-
tan Wesleyan Methodist Church have only very re
cently engaged in heathen-mission work.

The Nineteenth Century. 93
The Board of Missions of the Protestant Episcopal
Church in tiie United States of America (founded 1835 ;
members, 334,500) bears a strongly church character.
Besides its M domestic missions " among the North
American coloured population, it labours in Greece
and in Mexico, but it conducts proper heathen mis
sions only in West Africa, China, Japan, and Haiti,
with altogether about 16 ordained missionaries, ex
clusive of natives; communicants, about 1,347; income,
about £20,000. Organ : The Spirit of Missions.
Almost all of these missions are aided by Ladies'
Unions, whose enumeration we must omit, to avoid
prolixity. The Lutheran churches of North America, which
must devote their full energies to the Lutheran im
migrants, have hitherto done very little for heathen-
missions. That of the General Synod (about 126,000
church-members) has 5 ordained missionaries in India
and West Africa (2,300 church-members) ; income,
about £4,000. That of the General Council (223,000
church-members) has 4 ordained missionaries in India,
216 church-members; income, £1,500. The Synodal
Conference (371,800 members) has a little mission
among the negroes. Further, it should be mentioned
that the Lutheran Churches of North America
assist several German missions of their own confes
sional views.
The very important action which all denominations
of American Protestantism take in home missions,
and many of them also among other church sections,
especially among Romanists and the Evangelical

94 The Protestant Missions,
Established churches, has been, so far as possible, left
out of view in the foregoing statistics, although it is
often mixed up with, and often has grown out of, the
heathen-mission work.*
Turn we now to the European Continent ; and first
to Germany. Under the unfruitful rule of Rationalism,
not only did the Danish-Halle Mission dwindle away,
but even in the Church of the Brethren its influence
so far operated, that, with the beginning of the century
— no doubt partly through unfavourable political cir
cumstances—a lull occurred, in which the existing
missionaries (in 1800, there were in 12 territories, 26
Stations with about 80 missionaries) were kept alive;
a conserving activity to which it is mainly due that
Rationalism never found a home in the little church.
In the third decade of the century, there came a rise
which was authenticated both by the spiritual
strengthening of the older missions/and by the under
taking of several new ones, and notwithstanding many
periods of ebb, it has held on till this day. At the
¦end of 1 88 1 the Church of the Brethren numbered
147 missionaries (exclusive of ladies +) at 99 stations
in 17 territories, had 25,968 communicants, converts
from heathenism, 76,646 Christians under their care,
< and an income of £18413,$ to which the churches
outside of Germany contribute more than half.
* As sources of information regarding the American statistics, the
¦annual Reports of the several Boards have been utilized, so far as they
have come to hand, and the Mission Review, 1882. The numbers in
-almost all couch refer to 1881.— [Author.]
fin the fore- mentioned "Retrospect " It Is stated that this small
•church, in the counte of its 150 years of missionary action, has ap
pointed 2,209 brothers and sisters to the mission-service.—! Author.]
X The entire cost of the extensive mission-work of the Church of the

The Nineteenth Century. 95
Before the formation of any proper German Mis
sionary Society, "Father" Janicke in Berlin, the faith
ful witness for the Gospel in a faithless age, stimulated
by the missionary undertakings outside of Germany by
the German Christendom Society.and especially by the
noble High- Forest- Warden von Schirnding, had quietly
founded, with prayers and tears, at Dobrilugk, in 1800,
a mission school, with seven God-fearing scholars,
*'in confidence that our all-governing Lord Christ
would make further course and way for it." From
this school, which was supported by a very limited
circle, about 80 mission-labourers, most of them
efficient (Rhenius, Nylander, the two Albrechts,
Schmelen, Pacalt, Riedel, Gutzlaff),'were appointed to
the service of English and Dutch Societies. It flourished
till the death of Janicke in 1827, then it soon fell off
in consequence of unskilful management, until it was
superseded by the Berlin Missionary Society, which
had been formed in 1824, (Wangemann : History of
the Berlin Missionary Society, I. p. 188 ff.)
But before this another missionary society had
been formed, which must be designated as the special
mother of the later German Societies, although it had
its seat in Basel in Switzerland, since it receives the
greater part of its funds, and of its missionaries, and
all its inspectors, from Germany. In 1780 there was
founded in Basel, in consequence of the untiring zeal
of the faithful elder Urlsperger at Augburgs the " Gcr-
Brethren cannot, of course, be met by this income of less than £20,000.
The yearly expenditure amounts to more than £50,000. " Probably two-
thirds or the expenditure is furnished by the missions themselves' by trade
and labour, and does not pass through the books of our mission-adminis
tration at Herrnhut " (" Retrospect " p. 23, note).— [Author.]

96 The Nineteenth Century.
man Society for the advancement of pure doctrine
and . true piety " (German Christendom Society), which
not only aimed at a union of believers and a revival
of dead Christians, but soon also, instigated by the
new English Missionary undertakings, made the diffu
sion of Christianity among the heathen an object of
lively interest in the ranks of the awakened, gave
abundant information about heathen-missions in its
organ, The Collections for the Lovers of Christian
Truth, and urged subscriptions for Halle, Herrnhut,
and London. Two secretaries of this Society, Blum-
hardt and Spittler, were the fathers of the Basel Mis
sion-School, which was opened in 1815, which at first
contemplated only the training, not the independent
sending forth, of missionaries, but which took the
latter step in 1822, and so became an efficient Mis
sionary Society. (Ostertag : History of the Institution
of the Evangelical Missionary Society at Basel, and
the biographies of Spittler and Ostertag.) The
first missionary attempts in the Russian territory of
the Caucasus, which gradually spread out towards
Persia (Epplcr : History of the Foundation of the
Armenian Evangelical Church in Schamachi), had to be
discontinued in 1835, in consequence of an imperial
ukase; but in the countries subsequently taken
possession of, Western Africa, India, and China, the
Society still labours, and with growing success. As
the London Society was a means of union, so likewise
the Basel Missionary Society united the faithful Chris
tians of the Lutheran circle of Wurtemburg and North
Germany, and the Reformed of Switzerland and on

The Nineteenth Century. 97
the Rhine. There was no binding down of the mis
sionaries to a particular church-confession. Notwith
standing this evangelic freedom, the powerful union
¦of Lutheran and Reformed, of the Swiss and German
elements, has upon the whole been little disturbed.
The North German confessionally inclined circles, as
we shall presently see, from time to time formed mis
sionary societies of their own. But to this day the
Basel Society is the most important among all German
missionary associations. It has now in its three ter
ritories, 104 missionaries, 7,028 communicants, 14,561
Christians, and an income of £36,223. (Wurm : The
Basel Mission, in Allg. M. Z., 1875, p. 314 ff.) Organ :
The Evangelical Messenger, formerly The Magazine for
the Latest History of Protestant Missionary and Bible
Societies. From Basel we go back to Berlin, where, in 1823,
ten noted men, theologians (Neander, Tholuck),
jurists (Bethmann-Hollweg, Lancizotte, Lecoq), and
ofiicers(Von GerIach,Von R6der),issued an " appeal for
liberal contributions for the evangelical missionaries."
This was followed by the formation in 1824 of a
Society for the Promotion of Evangelical Missions
among the Heatlien, whose statutes received the royal
sanction. As the amalgamation of this union with
Janicke's Mission-school could not be effected, a special
mission-seminary was founded in 1830 (Wangemann :
The Berlin Mission House and its Inmates, 1. and 2. sec
tion), and in 1834 sent out its first missionaries to
South Africa, where the work at first went on very
slowly, but, after much bitter experience, with blessed

98 The Protestant Missions.
progress. Till quite lately, when a small mission was
undertaken in China, South Africa continued to be
the only field of this society. In six Synodal con
ference circles it has now in that field 6b missionaries
(including 9 not ordained, and 6 colonists), 5,202
communicants, 11,775 Christians; income, £14,240.
(Wangemann : History of the Berlin Mission Society, 4
vols. ; Kratzenstein : Short His'tory of the Berlin Mis
sion in South Africa till 1877.) The Berlin Society
is fundamentally Lutheran, and binds its missionaries
to the Augsburg Confession. Organ : Berlin Mis
sionary Reports.
So early as 1799, there was in Elberfeld a small
union of twelve pious laymen (Pelzer, Ball) formed for
prayer for heathen-missions, the first German Mission-
Union, which, after some time, published Accounts of
the extension of the kingdom of Jesus, especially among
the heathen. This union was gradually extended by
members from without, and founded the Mountain
Bible Society and the Wupperthal Tract Society, and
began mission-work among the Jews. This led to the
formation of a Proselytes' Refuge in Dusselthal, but it
was abandoned in 1 828. At the instigation of the Basel
Inspector Blumhardt, a mission-union was also formed
in Barmen in 1819, which first attached itself to Basel,
but in 1828 united with Elberfeld, Cologne, and Wesel,
in founding a special Rhenish Missionary Society. Pre
vious to this, in 1825, the Barmen Union had opened
a mission school. Great interest was taken by the
people in the ordination, in 1829, of the first four mis
sionaries for South Africa, where now the Rhenish

The Nineteenth Century. 99
mission-field extends over the Cape Colony, Namaqua-
land and Damra-land. In 1834 a more extensive
mission was undertaken in Borneo; in 1862 in the
neighbouring Sumatra, and in 1865 in Nias. A be
ginning had been made in China in 1846 ; but this last
has recently been considerably reduced. (Von Rohden :
History of the Rhenish Mission Society— History of
Mission-life in Rhineland and Westphalia, in Allg. M.
Z. 1877, p. 259 ff. ; Wallmann : Sorrows and Joys of
Rhenish Missionaries.) Altogether the Rhenish Mis
sion Society has now about 69 missionaries (in
cluding 3 not ordained) ; about 8,000 communicants
(23,000 Christians), and an income of £15,893. As
in Basel, so in Barmen, the ecclesiastical relations of
the home churches has led to the society's being
divested of any express confessional character, and by
wise compromise the Lutheran and the Reformed
ranks have hitherto been held together in peaceful
co-operation. Organ : Reports of the Rhenish Mission
ary Society.
The confessional question caused greater difficulties
to the North-German Society (Bremen) than to the
Rhenish. In 1836, seven North-German Mission-
unions, of which that of Bremen was one, had consti
tuted themselves in Hamburg. into a North-German
Missionary Society, and to this society thirty-nine other
unions, from East-Friezeland to the Russian Baltic
provinces, had attached themselves. In 1837, a mis
sion-school was started in Hamburg, in 1842 the first
evangelists were sent to New Zealand, in 1843 a short
lived mission was begun in India, and in 1847 a more

ioo The Protestant Missions.
extensive one among the Ewe-tribe in West Africa.
Constant and continually increasing confessional frier
tions prevented a successful development at home. A
great part of the unions seceded and attached them
selves to the Lutheran Leipsic Mission Society ; others
to the Hermannsburg Society, which was founded later
by Harms. The direction of the mission was trans
ferred to Bremen, and since that time the quarrel has
ceased. The society has not a mission-school of its
own, but draws its supply of missionaries from Basel,
with which it agrees in ecclesiastical arrangements.
The chief territory of the mission now is West Africa,
where indeed the deadly climate constantly demands
painful Sacrifices : almost half of the labourers succumb
after a short time. Including two stations in New
Zealand, the society has now ii missionaries, about
250 communicants, over 700 Christians, and an income
of £4,194. (Zahn : The work of the North German
Mission Society — From the Elbe to the Volta — Four
Ftee-states in Slave-lands — For understanding the work
of the N. G. M. S., in Allg. M. Z., 1881, extra No. p. 6
ff.) Organ : Monthly Sheet of the N. G. M. S.
Confessional motives led also to the institution of
the Evangelical Lutheran Mission Society at Dresden
(afterwards Leipsic). From 1819 there was a Mission-
union at Dresden, which was formed in connection
with Basel. But in proportion to the growth of a
lively confessional spirit in Saxony, the relation to
Basel became colder, although it was intimated then
that Saxon students might be ordained according to
Lutheran forms. Hence in 1832 the Evangelical Lu-

The Nineteenth Century. 101
theran- Mission Society opened a preparatory Mission-
school, and in 1836 a Mission-seminary of its own,
and was constituted as an independent society. But
it first received its peculiar stamp through Dr. Graul,
who was appointed director in 1844. (Hermann: Dr.
Karl Graul, and his influence on the Lutheran
Mission.) Graul, as decided a churchman as an ac
complished theologian, a diligent mission-investigator,
and an energetic character, strove not less than did
the Dresden Society to make the whole Lutheran
church the centre of mission-work. Soon after his
entrance on the directorate, he published a controver
sial pamphlet, with the title : The Evangelical Lutheran
Mission at Dresden to the Evangelical Lutheran Church
of the whole country ; a plain statement and an earnest
exhortation. Forwards and backwards. WithaClearness
whose object could not be mistaken, he went on his way.
First, he stripped the Dresden local union of its domi
nant influence ; then he carried through the transfer
ence of the Mission-Institute to Leipsic (1846), as well
as the sending forth as missionaries only of university*
trained theologians — a principle which had to be
abandoned ere long; and, lastly, he made a visita
tion-journey, extending over several years (1849-53) to
India. (Graul : Journey to India through Palestine and
Egypt, 5 vols.) By his various mission'- criticism,
which is perhaps somewhat harsh, he has done no
little service to the mission-historian. After a tem
porary mission-work in South Australia, the society in
question entered (1840) into the inheritance of the old
Danish-Halle Mission among the Tamuls, so far as it

102 The Protestant Missions.
was not already taken possession of by the English.
After manifold frictions and strifes, external and in
ternal, on the caste question (Graul: The position
of the Evangelical Lutheran Mission in Leipsic towards
the East Indian caste question), irt which patient
forbearance was advocated, the work came to a
blessed state. (Baierlein : The Evangelical Lutheran
Mission in India.) At present the society, which is
now confined to the Tamul-Mission, has 21 mission
aries, about 5,000 communicants, 12,273 Christians,
and an income of £12,254. Organ: Evangelical Lu
theran Mission Paper.
The year 1836 was fruitful in the foundation of new
mission^foci in Germany. In that year Gossner with
drew from the Committee of the Berlin South African
Society, because, he was not in accord with them.
either in respect of the growing emphasis of the
confessional element, or of the purchase of a mission-
house, or of the increasing insistance upon the scien
tific education of the missionaries. He was also of
opinion that, according to Paul's example, the mission
aries of the present day should provide for their
support by the labour of their hands— a principle
which, the first of his ideas of missions, was found to
be untenable. Although he was a man of 63 years of
age, he began a mission of his own, in which he
quietly prepared for mission-service young tradesmen
who were sent to him. In this preparation he con
fined himself essentially to the instructing of them in
the Scriptures, and the deeper rooting of the life of
faith in them. In the first decade, Gossner sent not

The Nineteenth Century. 103
fewer than 80 missionaries to Australia, British and
Netherlands India, North America, and West Africa,
14 of whom entered into the service of other mission
ary societies. He himself was all in all : " Inspector,
house-father, secretary, pack-ass," as he used merrily
to say, and was more employed in " ringing the
prayer-bell, than the beggar's-bell." After associating
with himself the like-minded Dutchman, Heldring(
he sent, in the course of 20 years, 25 labourers
into the Indian Archipelago, and 33 into the terri
tories which he had previously undertaken, especially
to Gangetic India and the Kolhs. After his death, in
1858, the superintendence was given into the hands of
a " Curatorium," an inspector was appointed, and one
after another of his mission-principles was abandoned,
so that now the Gossner mission is completely
stripped of the characteristic peculiarities which dis
tinguished it at its beginning. " Alas 1 " said Held-
Ting once, at a Bremen Missionary Conference, " there
must needs be Croats and Pandours." At present the
•Gossner Mission Union conducts only the Gangetic,
and specially the successful Kolh Mission, has 19 mis
sionaries, 10,614 communicants, about 32,000 Chris
tians, and an income of £7,866. (Dalton: Johannes
Gossner, 2nd Edition. Jellinghaus : The Kolhs in India
and tlieir Christianisation, in the Allg., M. Z., 1874.
JNottrott : The Gossner Mission among tiie Kolhs ;
Plath : Gossner's Mission among Hindus and Kolhs for
new-year, 1878.) Organ : The Bee in the Mission-field.
The Hermannsburg Mission, like Cossner's, owes
ats foundation and its character to the energetic

io4 The Protestant Missions.
faith and the originality of a remarkable man, Lud-
wig Harms, pastor of the village church of Hermanns-
burg, in the Luneburg Forest. Before this, he had
been in connection with the North German Missionary
Society, which had appointed him as a teacher in its
mission-school. Two things gradually weakened his
attachment to this Society: the strong confessional
tendency by which the whole of Harm's spiritual life
was dominated, and a sort of medieval mission-ideal,
that the Christianising of the people can be most
certainly and most cheaply effected by sending whole
mission-colonies among them. As a number of
peasants' sons offered themselves to him for missiori-
service, and the confessional friends of missions
urged him to open a Lutheran missionary Institution,,
he set to work in 1849, and after four years' training,
he sent his first 12 disciples, accompanied by &
colonists, in a special mission-ship to East Africa,.
where they were mcantimo to- coloniso among the
Gallas, in Natal. After every four years, and at a
later time, when a second mission-house had been
established, after every two years, considerable de
tachments followed, and now not only to South.
Africa, but also to India, Australia, and New Zealand.
The colonising ideas have been long abandoned as
impracticable, and the first mission-ship has not been.
replaced by a second. On principle, there have neither
been collections made, nor has the mission-conamunity-
at home been organized into unions ; but there has
never been any want of funds. Subsequently, the
mission was brought into a Critical position by the

The Nineteenth Century. 1 05
separation of a great part of the Hermannsburg Church,
with its then pastor, Theodor Harms,from the Hanover
ian Established Church ; but apparently it has escaped
almost intact, since not only the separatists exercise
extraordinary liberality, but a great number of the
friends of missions in the Established Church have
remained true to it. The Hermannsburg Mission has
now, in its 4 superintendencies, about 90 missionaries,
3,000 communicants, 7,828 Christians, and £13,311 of
income. (Th. Harms: Life of Pastor Louis Harms.
Von Liipke: The Hermannsburg Mission, in Allg.,
M. Z., 1877, p. 17 ff. Speckmann: The Hermannsburg
Mission in Africa?) Organ : The Hermannsburg
Mission-paper, A ninth German Institution, that of Brecklum, or
Schleswick Holstein, was founded in 1878, and at the end
of 1881, sent 2 missionaries to an independent mission-
field in India. It collected about £1,750. A tenth was
opened in August, 1882, at Neukirch, near Mors in
Rhineland. There is, of course, nothing to be said of it.
T/ie Chinese Mission-Unions, which were formed
about the year 1850, but which never attained satis
factory growth, do not now exist as independent, and
may be passed over. So also the Pilgrims' Mission
at St. Chrischona, near Basel, begun by Spittler in
1848, for the heathen or Mohammedan Mission, is
now of very little importance, having only 2 mis
sionaries in the Galla country ; income, about £400.
The Jerusalem-Union, formed in 1845 in connection
with the Angles-Prussian bishopric, attends mainly to
the evangelical diaspora in the East

106 The Protestant Missions.
The Knaks Woman's Mission Union for China
(1850), with a yearly income of £1,124, charges itself
mainly with a Foundling and Orphan-house at Hong-
Kong ; while the Woman's Union for the Christian
education of the female sex in the East (1842), has sent
out about 18 female labourers to India, Palestine, and
South Africa, or supports them there (income, about
£500) ; and the Kaiserswert Deaconesses' Institute, is
indirectly doing valuable mission work by means of a
great number of its " sisters " (about 50) in Hospitals,
and Orphan-houses and schools in the East. (The
German Evangelical Heathen-tnissions, I., in the Church
Monthly Paper, 1882, p. 655 ff ; and Ausland, 1882, p.
261 ff)
In Holland, after the older Government mission
had long given way to perfect apathy and then to
antipathy, a mission-society of a new sort was founded
before any was founded in Germany^ It was the
Netherlands Missionary Society for the extension and
advancement of Christianity, especially among the
Heathen, founded at Rotterdam in 1797, under the in
fluence of Vandcrkemp, and formed after the model
of the London Missionary Society. The spirit of the
founders was thoroughly that of the pietism of the
times: their motto was, Col. i. 20, "And having
made peace," &c. At first they confined themselves
to being an auxiliary union to the London Society,
and so Vanderkemp and Kicherer entered the service
of that society. In 181 3 they sent J. Kam as their
own first missionary to Amboyna— -a man who has
earned the noble name of an "apostle of the Moluc-

The Nineteenth Century. 107
cas;" a mission-seminary having been before that
time (18 10) established at Berkel, but which was, in
1 82 1, removed to Rotterdam. The missionaries who
were most blessed were pupils of old Janicke (eg„
Riedel. Grundemann : Joh. Fredr. Riedel : a life-picture
from Minahassa, in Celebes), or of the Basel Mission-
House. The most fruitful mission-field was Mina
hassa, in Celebes ; besides which, the society main
tained a few missionaries in Amboyna and Java. But
when the " latitudinarian " spirit gradually took pos
session of the society, and when new missionary
societies came to be formed, the funds, which at first
were abundant, came in more sparingly, so that,
literally, it has been necessary to hand over almost all
the converts' churches to the Colonial Established
Church. If we count these churches and their
ministers as belonging to the Rotterdam Society, it
has now 16 missionaries, 20,000 communicants, 87,000
Christians, and an income of £5,860. Organ : Monthly
Reports of the Netherlands Missiotis ; partly also:
Narratives of the Netlierlands Missions.
The numerous other Dutch societies, into which
unhappily the missionary action of Holland is split
up, and all of which labour in the Netherlands colonies
of the Indian Archipelago, have done neither an ex
tensive nor a successful work, although there has been
no lack of active mission-labourers at home (eg.,
Heldring). As we have not succeeded in getting
newer and fuller accounts," we must content ourselves
with a bare enumeration of these societies on the
authority of Van Rhijn : The Netherlands Mission in

108 The Protestant Missions.
the Indian Archipelago, Allg., M. Z., 1875 p. 86 ff. ;
and Schreiber : Review of Evangelical Mission-work
in Netherlands India (Report of the Rhenish M. S.,
1882, p. 164 ff). They are the following : — The
Baptist Society for propagation of the Gospel in the
Netherl. colonies (1848) ; the Java-Committee (1854);
the Mis. Union of the Netherl. (1858); the Mis. Union
of Utrecht (1859); the Mis. Union of the Ref. Church
of the Netherl. (1859) ; the Mis. Committee of the
Christ. Ref. Church (i860) ; the Mis. Soc.of Eomelo
(1856). . Altogether they may have -25 to 30 missionaries,
with an income at most of £15,000, while there are
no means of ascertaining the number of their com
municants. The number of Christians in the Moluccas
must amount to 50-70,000, but it would be difficult to
find much lively Christianity among them. Even if
we take into account the auxiliary union for the
Rhenish Society, which collects about £1,000, the
auxiliary confederation for the Church of the Brethren,
and the nationally aided seminary of Depok in Java,
recently founded mainly by means of very consider
able contributions at home, and consider in addition
what the Colonial Government does by its aid of
preachers and teachers for the native old Christians in
the Buitenbezittingcn* we must still say that Holland
which, by means of its colonies, has become relatively
the richest country in the world, very imperfectly dis
charges its mission duty.3
In France as early as 1824, a Society of Evangelical
* Little islands beyond Java.

The Nineteenth Century. 109
Missions was founded, which was supported in common
by Lutherans, Reformed, and Free Church Protest
ants. (Monod : On the History of tlte Mission-life in
Evangelical France, in the Allg. M. Z., 1879, p. 289 ff,
and Ibid. 1876, p. 241 ff. Kikebusch : The Evangelical
Mission Society of Paris) Of this society, which has
been carried on under many difficulties, the mission-
field which has been most blessed is in South Africa
(Lessuto), while in Senegambia the result is still incon
siderable; and in the Society Islands (Tahiti) the
Paris Society has entered into the inheritance of the
London Society (somewhat more than 2,000 com
municants). In its Basuto Mission, in which the great
confusion brought upon all the churches there by the
war has not been fully remedied, the Paris Society
numbers at present about 20 missionaries, 4,252 com
municants, 12,000 Christians, and collects about
£1 3,000. Organ '.Journal of the Evangelical Missions.
The youthful mission of the Waadland Free Church,
which is labouring (since 1874) among various Kaffre
tribes in the Transvaal, which maintains a friendly
connection with the Paris Society, and, like it, has had
many initial hindrances to contend with (Allg. M. Z.,
1877, p. 551 ff), supports at present 2 missionaries at
2 stations, and has an income of about £1,450. Organ .
Missionary Bulletin (The Waadland Free Church, in
Ev. Miss. Mag., 1882, p. 130 ff.)
We come lastly to the Northern Missions, and first
in Denmark. The Danish Mission Society, founded in
1 82 1, which at first attached itself to the Basel Mis
sion Society, began in 1864 a small mission in India,

1 10 The Protestant Missions.
and afterwards went into connection with the Estab
lished Church clergy of Greenland (Kalkar: The
Greenland Mission and Church during the last ten years,
in Allg. M. Z., 1875, p. 175 ff)- There may now be
in Greenland some 7,000 souls belonging to the Danish
Mission. Income of the society about £1,750. Re
cently the Grundvig party has undertaken an inde
pendent, Santhal Mission in India under Borresen and
Skrefsrud. Income unknown.
In Norway, after the formation of a number of
separate unions in consequence of various awakenings
ten years earlier, the Norse Mission Society was founded
at Stavanger in 1842. It chose as its mission-field
Zululand, and afterwards Madagascar. About 15
missionaries are in its service, while the first that was
sent, Schreuder — who became a bishop, and who lately
died— assumed an. entirely independent position, and
was supported by a separate committee, which will
probably now re-unite with the society. Among the
Zulus, where their work was greatly injured by the
late war, they have 200, and in Madagascar nearly
2,000 communicants, with 14,000 Christians. The in
come of the society may amount to £9,500.
In Sweden, the Swedish Mission Society 'was founded
in 1835. Beyond the contributions which it gave to
other missionary societies, especially Basel, it only
carried on a Home-mission among the Lapps. Ia
1855 it incorporated with itself the Lunds Mission
Society, which had been formed in 1845, and which,,
after some transitory mission efforts in China, in con
nection with the Leipsic Mission Society, was sup- '

The Nineteenth Century. in
porting a few missionaries among the Tamuls. But
since 1876 this United Mission Society has gone over
to the Swedish Established Church, which undertook
the support of the missionaries who were in the Service
of the Leipsic Mission, and, in connection with the
Norwegian Schreuder, sent missionaries to the Zulus.
How this Established Church Mission shall prosper,
time must show. (Lund-Mission Tidings) Along
side of it there is the Evangelical Institution of the
Fatherland, which still conduct Home missions as
free missionary societies, and which under very diffi
cult circumstances maintain some missionaries on the
borders of Abyssinia (whence it has been attempted,
but hitherto without success, to push forward into
Gal la-land) and in South Africa. Organ : Mission-
Tidings, Quite lately there has also been formed the
Swedish Mission-League, which numbers among the
pupils of its seminary eight candidates for heathen-
mission work. In all, the whole of Sweden has now
about 15 missionaries, and an income of more than
£10,000. (Von Moller: Sweden's Missionary efforts^
in Ev. Miss. Mag., 1880, p. 459 ff.)
Since 1859, Finland also has its own Missionary
Society, which by association with the Rhenish Mis- .
sionary Society has sent a number of missionaries into
Ovambo-land, but has hitherto laboured almost with
out success. Income about £2,000. (Von Rohdcn *
The Mis. in Ovambo-land, in Allg. M. Z., 1874, p. 541 ff.)
Lastly it must be noted that the Waldensians, in
Aheir Synod this year, resolved to undertake an inde
pendent heathen-mission.

112

The Protestant Missions.

If we now tabulate the missions of the whole of
Protestant Christendom, we get the following view ;—

Countries.

Miss. Soc.

Mission aries.

Communi cants.

Christians.

Income in
Pounds
Sterling.

23
22
45 9
16
25

1607 701

357.O0O 109,600

1,220,000 320,000

950,000 500,000

English-speaking j
Protestants, ..... (

230S

466,600

1.540,000

1,450,000

¦Germany & Swit- }
Other European )

520 114

65,062
44,000

178.783
191,000

126,168 57,000

Non-Eng. -speaking,

634

109,062

369.783

i^.ioS

Total 

70

2942

575.662

1.909,783

1,633,168

For 1874, Grundemann (Mission statistics, in Allgt
M. Z., 1875, p. 512) estimated for all Protestant Chris
tendom 2,132 missionaries ; 420,944 communicants;
I.537,074 Christians ; income, £1,120,663. The addi
tion for 1 88 1 is not due exclusively to the progress
made in these eight years, but partly also to the more
perfect statistics which are now available. But I
emphasize the statement that this " more perfect " is
to be understood only, relatively. Really perfect
mission-statistics are still a " pious aspiration." Who
ever is in any degree aware of the extreme difficulty
of obtaining them, will judge the present attempt with
forbearance. It has at least been made with diligence
and conscientiousness.,
The number of missionaries includes unordained
laymen who are in missionary service (medical men,
artizans, colonists), because the data in the authorities do

The. Nineteenth Century. 1 1 3
not enable us uniformly to ascertain the number s of the
ordained. But the female labourers are not included.
In the column of " communicants," the numbers
given for the British and American missions is approx
imately certain ; while, for the number of " Chris
tians" (baptized, adherents, attendants on public wor
ship), I have had recourse in great measure to esti
mates, which I believe that I have always taken too
low rather than too high. On the other hand, in the
case of the German missions, the column of " Chris
tians " (baptized) is tolerably accurate, while that of
communicants had in some cases to be estimated. The
dissimilarity of the statistical columns in the several
missions makes a reliable uniform enumeration im
possible. The numbers given for "other European
countries " rest partly on estimate only. Lastly, with
respect to " income," the sum credited to Great Britain
and America is probably somewhat too large, because
it was not possible in every case to separate the con
tributions from abroad, nor those given for Home and
Colonial missions from those given for heathen-mis
sions proper. Thus, though the sums credited to
Germany and Switzerland also includes some gifts
from abroad, yet the proportion for our Fatherland is
at least somewhat improved.
The foregoing table, the numbers in which (at all
events those relating to the native Christians), fall
short of the truth— partly because, within and without
European and American Protestantism, there are
many unconnected missions, and an increasing number
of "individual missionaries," partly because there are

114 The Protestant Missions*
fully Christianised territories (eg., many parts of the
West Indies), whose large churches of converts no
longer find a place in the statistics of missionary
societies. This table is very instructive, especially
when we compare the missionary operations of the
Anglo-Saxons with those of the other parts of
Protestant Christendom, a comparison which is
strangely parallel with the difference between the com
merce of the Anglo-Saxon race and that of other
nations. Hiibbe Schleiden, in his German Colonisa
tion (cf., also his Foreign Policy), gives, with reference
to this matter, the following statistics, based on the
most careful investigation :
Commerce in 1875.
The English races,  £1,027,970,500
AH other nations  441,254,200
Total Commerce,  £1,469,224,700
Proportion of the English to the whole, 70 per cent.
According to the mission statistics just given, the
proportion of the English race of Protestantism to
the whole is, in respect of missionaries, jy per cent.,
and in respect of mission-contributions, 88 per cent.
It thus appears that the missionary activity of the
Protestant nations— when in Hiibbe Schleiden's table
we make a deduction for the Catholic states— is almost
exactly proportional to their commerce. Granted that
in England and in North America the Christian
sentiment is livelier than with us, yet the excess of
the mission-work of the English race over that of all
other Protestant countries is not explained by this
alone. The livelier Foreign sentiment, which exhibits

The Nineteenth Century. \ i 5
itself in the far more extended commerce, is also to
be taken into account. Certainly, the latter does not,
by itself alone, make a nation zealous for missions, as
the example of the Netherlands strikingly proves ; but
the comparison of the two tables given above estab
lishes beyond doubt this law, that in various Protest
ant nations, in which upon the whole a like religious
life prevails, the missionary sentiment increases with
the commerce. As regards England especially, not
only with reference to its national prosperity, but
chiefly on account of its great colonial possessions, it
holds good, " Unto whom much is given, of them shall
much be required." To a far greater extent than for
Holland is the mission a national duty for England.**
Dry as perhaps the survey may have been, it yet
brings before us the encouraging fact that the Protest-
tant Christendom of the nineteenth century has be
come a missionarising church. All the greater de
nominations of Protestantism, and even most of the
smaller, as well as all positive tendencies M within the
established churches, furnish their contingent to the
army of labourers, which is building up the Kingdom
of God among the heathen. We can, in fact, speak
now of an army of labourers, especially when we con
sider that the number of missionaries given above is
increased — probably more than doubled — by a con
siderable number of ladies, married and unmarried.
The period of mere individual efforts, the period when
the mission was the private matter of a few earnest
Christians apart, is at an end. The mission is no
longer a thing done in a corner. All sections of

n 6 The Protestant Missions;
Protestantism are animated by a mission-spirit, and
this mission-spirit is everywhere leading to missionary
action. We are, in fact, in a mission-century, which
far surpasses all earlier mission-periods, at least in
respect of the means employed, as well as the extent
of the mission-field. It may perhaps be regretted that
our missionary action is not, like the Roman Catholic,
uniformly organized, but the multiformity of Protest
antism asserts itself in this also. And even in this there
is a blessing and an advantage. For it is precisely by
means of it that not only is missionary zeal multiplied
at home, but also that the most various gifts and
powers are brought to bear upon the great mission -
fields (Christlieb: The mission-calling of Germany
ideally and historically), and despite many undesirable
collisions and controversies, the common mission-work
has utilized the ecumenic sentiment inherent in Protest
antism, and represents a good part of its unity of
faith. More and more distinctly, too, are the blessed
reflex influences acknowledged, which the growing
heathen-mission is exerting upon the home religious
life, so that now, in all intelligent circles, there is no
longer any doubt that the church needed the mission
in order to its own conservation and advancement
and revival. Although not continuously, yet in a pro
gression increasing from decade to decade, our mis
sionary undertakings have grown — an unmistakeable
sign of their healthiness.
The mission is specially a matter of free unions. It
has effected, as nothing else did before, an association
of the faithful, and has thereby removed the century-

The Nineteenth Century. 1 1 7
old social defects of Protestantism. With the ex
ception of the Scottish Established Church, and more
recently of the Swedish, the mission is nowhere an
affair of an Established Church as such. Only in a
number of Free Churches, especially in North America,
and in the most ideal form in the Church of the
Brethren and in the Free Church of Scotland, is the
mission a church-matter. The merely society-organi
zation of the mission-work has doubtless its shady
side ; but it is undoubtedly providential, and perhaps
also preparative for the church-order of the future.
The Free-church sections of Protestantism are con
siderably more zealous in missions than the Established
sections ; and this not in spite of, but precisely because
of, the necessity which lies on them of contributing
far more largely than the others for defraying their
church expenses at home ; and, eo ipso, the instinct of
propagation is enlivened in them. The original un
friendly attitude of the church organs towards the
mission has everywhere given place to a friendly
support of it, so that, most recently, there have been
proposals here and there of an incorporation of the
mission into the officially constituted church-organiza
tion, which can scarcely reckon on the support of the
intelligent, but is none the less a gratifying sign of the
growing recognition of the mission.
Among the number of the ordained mission-
labourers there is not a proportional number of theo
logians of eminence. The lack is, alas ! greatest in
the continental missions (Warneck: The Study of
the Mission in the Universities), while it is least in

118 The Protestant Missions.
the North American. While in America the theolo
gical colleges furnish an important contingent to the
missionary army, so that most of the Boards there do
not require special mission-seminaries, the European
societies, with few exceptions, have separate training-
institutes for their missionaries, which are recruited
from the most various callings of life It is remark
able that the missionary calling has an attraction for
non-theological classes. Generally the course of train
ing in the missionary-seminaries is the same, although
in some of them the requirements are somewhat higher
than in others. Generally, besides one or more modern
languages, one of the ancient languages is studied.
However necessary it may be, on the one hand, on
the ground of practical experience, to warn against
overloading with the materials of knowledge, multiply
ing the subjects of instruction and scientific pedantry,
and to emphasize the multum in opposition to the
mtilta — quite as distinctly has practice shown the
necessity, in the sending of missionaries, to see first, but
not exclusively, to heart-conversion, but also to natural
gifts, suitableness of character, and a certain measure
of scientific training. We need more missionaries who
bring a solid elementary education with them into the
mission-seminary, more missionaries from the educated
classes, more university-educated theologians.89
With reference also to missionary methods, there is
gradually forming an agreement as to principles,
although there are still divergencies respecting a
number of special questions. From the beginning of
the later missions it was fully admitted all through

The Nineteenth Century. 119
the camps of Protestantism that a kingdom which is
"not of this world " must not be promoted by means
which are of this world. Accordingly, the Protestant
mission is most sharply distinguished from the Roman
Catholic missions, particularly those of older date,
in this respect, that it brings the spiritual means of the
Word exclusively to bear on the conversion of the
heathen. Therefore it makes it imperative on its
missionaries to acquire the languages of the people to
whom they are sent, so as to be able to preach and to
teach in these languages. Everywhere the mission is
the mother of the school. At least 12,500 schools
owe their origin to the Protestant mission ; and about
half-a-million of children are now being taught in
them. Everywhere, as soon as possible, the Bible is
translated into the vernacular. Since the beginning
of the newer mission, not less than 270 Bible-trans
lations have been made, and among these about 80
into languages which previously were wholly without
a literature, and some into languages which were but
newly discovered (altogether, there are now 354 trans
lations of the Bible), and these versions have been
followed by abundant literary productions of religious
and secular character — pure works by means of which
the mission does an immense educational service to
the heathen peoples of the present day (Warneck :
The Mutual Relations between the Modern Mission and
Culture, p. 92 ff"). Full agreement further prevails
as to the necessity of making the churches of converts
independent, both by the training of native teachers
and preachers, and by educating them into financial

1 20 The Protestant Missions,
self-maintenance, although in practice this principle is
not dealt with alike energetically by all missionary
societies. In general the Anglo-Saxon missions are
far in advance of the German, and the Free Church
missions in advance of those of the Established
churches. In all there must be at least 25,000
assistants of various classes, particularly school
teachers, from among the natives, and among them
I nearly 1,700 ordained pastors and evangelists. The
Church Missionary Society alone has 220 of these,
the London Missionary Society, 369 ; the Wesleyan
Missionary Society has probably a still greater num
ber ; the Baptist Missionary Society over 350; the
American Board, 142. Quite recently there are also
— e.g., in Central Africa — what are called " Industrial
Missions : " i.e., missions have been undertaken which,
along with preaching and teaching, associate a direct
civilising action, and aim specially at educating the
natives to work. Upon the value of these missions
opinions are still divided.1*8 That the sending of
medical men into the mission service is becoming
more and more general, has been already remarked.
Hitherto Germany takes no part in these "medical
missions."89 Ladies also have been but little em
ployed by us in direct mission-service ; M while
England, and especially America, sends them forth in
large numbers. The literature of mission-methods
has hitherto but few productions to point to. Besides
the more or less explicit and valuable excursus in
the " Practical Theologies " of Ehrenfeuchter, Zez-
schwitz, and Harnack, Anderson's Foreign Missions :

The Nineteenth Century. 121
their Relations and Claims, and Somerville's Lectures
on Missions and Evangelism, are found abundant
materials both in many biographies (of late especially in
Knight: The Mission-Secretariate of Henry Venn;
Smith : Lives of Wilson and Duff; Hermann : Dr.
Graul, &c.) ; and in the missionary periodicals (the
Church Missionary Intelligencer, the Narratives of the
Netherlands Missions, the Halle E. Indian Mission
Accounts, the Evangelical Missionary Magazine, and
especially the Gen. Mis. Rev.); * and in the Reports of
the general mission-conferences (Liverpool, London,
Bremen, Allahabad, Shanghai, Bangalore, Calcutta).
After this short review of the history of the mission-
life inside of Protestantism, and its present condition
at home, we come at last to the
SURVEY OF THE MISSION FIELD.
This we can make the briefer, because of late there
have been several books of greater or less compre
hensiveness produced which map it out conveniently,
and which are easily accessible to every reader. At the
head of the list there is Grundemann's second edition,
just published, of Burkhardt's Little Mission Library,
four vols., which, notwithstanding many defects, is the
most comprehensive, the most solid, and the most
critically sifted historical work that exists in German
or non-German literature ; while the valuable General
Mission Atlas of the same editor is already, in some
particulars, out of date, and probably will soon be
• Edited by Dr. Warneck, and it frequently referred to at Allg. M. Z.
— [Tram.]

1 22 The Protestant Missions.
issued anew* (in smaller form). Kalkar's History of
the Christian Mission among the Heathen, two vols.,
which has this peculiarity, that it also gives accounts
Of the Roman Catholic missions at considerable length,
and as the result of extensive studies of the authorities.
We confess that we cannot recommend it either as an
important historical work, or as an altogether trusts
worthy guide. On the other hand, there are shorter
works : that of Christlieb, The Present Position of the
Evangelical Heathen Mission, and especially the refer
ence book by Gundert, The Evangelical Mission : its
Lands, its Peoples, and its Work, both in their kind ex
cellent works, by the side of which the English
mission-literature can set no equally solid digest.
With respect to mission-literary works, Germany
stands at the head of Protestantism, not only in point
of quantity, but incontestably in point of quality. .
We begin our survey with America.
In 1721 Egede, and in 1733 the Church of the
Brethren, began their missions in Greenland. The
difficult language, the inhospitable country, the dis
persion and the unintelligence of the inhabitants,
made, and still make, mission-work there a work of
patience. Yet Christian faithfulness has stood its
ground. Of the 10,000 Eskimos, whose numbers,
alas ! are always diminishing, who, scattered in many
little settlements, inhabit Greenland, there are now
only a few hundreds that are heathen, and that
because it is almost impossible to reach them. The
Danish mission has sought as much as possible to
* It has been published.— [Author.]

Survey of the Mission Field. 1 2 3
collect the Christians in eight stations, and the Church
of the Brethren in six stations. The New Testament
has been translated into the Eskimo language ; the
Christians can generally read and write well. As
compared with the heathen times, there is a great im
provement, but the religious-moral condition of the
churches is still that of weak children. During the:
last ten years, earnest efforts have been put forth,
especially in the Danish mission, for the training of
native pastors, but hitherto with doubtful success.
Almost more difficult than in Greenland are the
circumstances in the far colder Labrador, where the
mission of the Church of the Brethren has already
celebrated its centenary jubilee. The first mission-
station here was founded in 1 771, and the sixth a few
years ago. 1,300 Christians are the result of the
assiduous and continuous work of the brethren, who
are still carrying on, with ever-increasing blessing,
their work among the settlers. A view of its immense
difficulties is given in the interesting pamphlet by
Dewitz : On the Coast of Labrador.31
We come now to the immense territories to the
north of the United States, which, with the exception
of the north-western corner (Alaska, formerly Russian,.
but where the evangelical mission has now been be
gun n), stand in more or less close connection with the
British crown. Along with the colonists settled here,.
numbering over four millions, there still live in these
extensive lands perhaps 150,000 Indians, who, indeed,
are partly mixed with the colonial population ; while
' in the less colonised districts, they have kept them-

1 24 The Protestant Missions.
selves unmixed, and are in a very low stage of civili
sation. Many thousands of them have long ago be
come Christians, partly belonging to the Roman
Catholic, and partly to the evangelical confession. A
sufficiency of statistical data is scarcely obtainable,
both because, in many cases, the Indian Christian
churches are no longer introduced into the mission-
reports, and because the work among the Christian
settlers is not always sharply distinguished from that
among the heathen natives.
In the review of this extensive and little known
territory, we follow the division into 5 dioceses, made by
the Church Missionary Society, which is here doing
the chief work. The northern, or north-western of these
dioceses (Athabaska), comprehends a territory about as
long and as broad as the distance from London to
Constantinople— the territory of British North America,
extending westward from Hudson's Bay to Alaska,
and the North Frozen Sea, so far as it does not belong;
to the Canadian Confederation. Amidst unspeakable
vexations, increased by the Roman Catholic opposi
tion, the agents of the above-named soceity, from
8 head-stations and several side-stations, visit the
10,000 Indians who sparsely inhabit this territory,
most of whom adhere to the Christian churches •
Evangelical or Catholic. Within the dominion of
Canada, to which the Hudson's Bay Land (Rupert's
Land) and British Columbia now belong, there are the
4 dioceses following: the western (Saskatchewan),
the southern (Manitoba, with the Red River settle
ment, . which is almost entirely Christianised and

Survey of the Mission Field. 1 2 5
civilised), the eastern (Musoni), and the North Pacific
District (British Columbia), with the universally known
Indian Colony of the Metlakatla, which affords one of
the most brilliant examples of the success of the
mission, even among the uncivilised heathen (mission
ary, Mr. Duncan, cf., Allg., M. Z., 1878, p. 179).
Unhappily, there has recently occurred a breach be
tween the missionary and his society, on account of
questions concerning the admission of baptized Indians
to the Lord's Supper. The Church Missionary
Society began its blessed work in this extensive
territory in 1820, in consequence of an invitation by
the Hudson's Bay Company, which formerly was
greatly opposed to the mission (on this cf., Ostertag in
Evan. Miss. Mag. 1 857 p. 34). The work was begun by
the Rev. John West; and afterwards, the ordained
native preacher, Henry Budd, proved a specially effi
cient labourer. Besides the Church Missionary Society
— which has now in this whole territory 30 head-
stations, 24 European and 12 native missionaries (be
sides teachers), and about 12,000 Christians — the
Wesleyan Missionary Society entered later (1839) as
a second chief-labourer, a concurrence which has not
been effected altogether without frictions, even with
the Church of the Brethren, whose station, New- Fair
field, in this district forms the most considerable relic
of its Indian Mission, which was once so flourishing.
This Methodist Mission is now supported exclusively
by the Canadian Church. The number of Christians
in its mission-churches can scarcely be less.,, than that
of those belonging to the Church Missionary Society.

126 The Protestant Missions.
Lastly, the Propagation Society is doing mission-work
•on its own account at a few stations, while its chief
energy is devoted to the colonists. In all, there may
be in the whole of British North America, counting in
the organized churches which are no longer introduced
into the missionary statistics, about 40,000 evangelical
Christians, who occupy, it must be admitted, very
various stages of Christian life and civilisation.
Within the United States of America there is a
threefold missionary action, which expends itself upon
the three coloured elements which live in these States
— the Indians, the negroes, and the Chinese. The
•doleful history of the mutual relations between the
white settlers and the Indians ; the continual syste
matic dispossession of the latter from their ancestral
abodes, and afterwards from the Reservations assigned
to them ; the repeated breaches of treaty on the part
of the government officials ; the many acts of hos
tility by the whites, and the consequent deeds of
vengeance by the red man, now demoralised to such
¦an extent by fire-water— are too well known to require
an account of them to be given in this place. The
efforts for their conversion — as self-denying under
these circumstances as painful — made by Elliot, the
Mayhews, Brainerd, and especially the heroic, perse
vering, Zeisberg, belong equally to the best known
parts of modern mission-history (Fritschel/ op. cit).
Of the 700,000 Indians, or thereabouts, who must have
been at the beginning of the European immigration,
there exist now in the territories of the Union, accord
ing to the statements of Behm and Wagner (The

Survey of the Mission Field. \ 27
Population of the World in 1 882), only 26 1 ,85 1 . That
this great diminution has been produced by contact
with civilisation as such, that thus the Indians behoved
of necessity to die out before its " breath," may now
he designated as a refuted ethnological fable. At all
events, the later enumerations prove an increase rather
than a diminution of the native population. The sad
reduction of the number of the Indians, as especially
Gerland in the Globus (1879) showed convincingly, is
a very natural consequence of their own barbarism,
and still more of the evil influences of the immigrants.
The Redskins are quite capable of civilisation, when
they are fairly treated, and are more accessible to
Christianity than any other people. Of the 138,642
who now wear civilised clothing, far more than half
lead a civilised life, and there may be about 90,000
who are Christianised ; over 27,000 are communicants,
and among those who attend school there is a goodly
number of really instructed people, while, no doubt,
many thousands still persist in their opposition to the
Christian faith and the Christian morals. In general,
they now live together on the Reservations, and especi
ally in the Indian Territory (beyond the Mississippi) ;
but unhappily, even these " settled " abodes are by no
means secure to them. Latterly the Indian policy of
the government has become much more humane; but
unfortunately, their good intentions are often rendered
illusory by unconscientious agents. In many quarters
a desire has been expressed that the exceptional
treatment of the Aborigenes should be abandoned; and
the way opened to their acquiring citizens' rights

128 The Protestant Missions,
Besides the Church of the Brethren, to whose American
branch the Indian mission ever remains true, there
are properly American societies — as it is quite right
that there should be— in whose hands the mission-
work there is now placed. The Catholics also have a
not inconsiderable mission among the Indians.
A great difficulty for the United States is the negro
population living among them, now six and a half
millions strong. The history of the slavery, as well
as of the emancipation by means of the civil war, may
be assumed to be known. Nominally, the whole of
the negro population is Christian, belonging partly to
the various evangelical denominations, and partly to
the Romish Church, so that, in strictness, we should
not speak here of a heathen-mission, and the millions
of Christian North American negroes should not be
included in mission-statistics. But the Christianity of
a great majority of them stands on so low a level, that
only very few churches, even when they have coloured
pastors and teachers, can be left wholly to themselves.
Almost all denominations, therefore, carry on a sort of
Home Mission among the negroes. Much energy is
especially devoted to the training of skilled labourers,
particularly by the American Missionary Association,
which spends more than £25,000 a year on this object
alone. That these negroes are eager to learn and are
capable of refinement, the Jubilee-Singers, e.g., have
convincingly shown us ; but that those who in their
long slavery had been spiritually and morally ne
glected, yea, that the most worthless negroes, immedi
ately after the emancipation, received the rights of

The Nineteenth Century. \ 29
election, and were puffed up and made a shuttle
cock of the political parties, was an act of foolish
humbug. So also an emigration on a large scale to
Africa is Utopian. The solution of the negro ques
tion is still a difficult problem for the Christian wisdom
of North America.
For the last ten years there has been another ques
tion which has caused no little excitement, especially
in California — the Chinese question. For a consider
able time, as is well known, there has been an exten
sive Chinese immigration to the Western United States,
which, on account of the cheapness of the service
which the yellow immigrants render, on account of
the exclusiveness which they maintain even in foreign
lands, and on account of the immorality occasioned
by the disproportion of the men (about 100,000) to the
women (about 5,000), has often produced such a storm
of bitterness among the lower classes of the people,
that, in spite of the veto of Presidents, and in spite of
express rights secured by treaty, for the last ten years
the Chinese immigration has been legally reduced to
so small proportions, and rendered so difficult, that it
is virtually prohibited. (Ratzel : The Chinese Immi
gration, p. 229 ff). . Of course, the North American
friends of missions had no share of this unseemly
hatred of the Chinese, but all the more eagerly em
braced the occasion to offer the gospel of Christ to
the Asiatic strangers in their own land, because the
far greater part of them return to their homes, and are
in a position to bring back to their people, along with
their worldly earnings, a heavenly gift from America.

1 30 The Protestant Missions,
At least 5 Missionary Societies are now, with the help
of a number of converted evangelists and teachers"
from the immigrants themselves, conducting a Chinese
Mission in America, and the result, considering the
difficult circumstances, is tolerably satisfactory (over
1,000 Christians). This work, unhappily, is too iso
lated in comparison with the anti-Chinese feeling
which dominates the public sentiment, to allow us to
pronounce that the hope which has been excited in
some quarters , of its exercising an important reflex
influence on the Christianisation of China, is justified —
at least for the time. (Allg. M. Z., 1879, p. 251 ff. :
The Chinese in California; and Gibson: The Chinese
in America)
In the West Indies, in consequence of the un
paralleled inhumanity of the Spaniards (Buchmann :
(The Uiifree and the Free Churches, p. 76 ff), a heathen
population, imported from Africa, was very early subr
stituted for the original inhabitants. Their treatment
also is one of the darkest parts of the world's history;
From the time of Charles V., at the beginning of the
sixteenth century, there was a yearly import of a
limited number of African slaves, and this disgraceful
human traffic increased, as all the maritime European
nations more or less took part in it, until at length
England, which had long carried it on most vigorously,
anticipated the other Christian States in condemning
it How many negro slaves were brought to the West
Indies alone before the beginning of the present cen
tury, cannot be ascertained. According to a moderate
computation, they could scarcely be fewer than 6 or 7

The Nineteenth Century. 1 3 1
millions. The treatment which these slaves experi
enced was very various. Along with inhuman cruelties
which many had to endure, there were also patriarchal
relations, and we must guard against representing all
slave-owners indiscriminately as cruel masters. Na
turally the missionaries took the part of the slaves
when they were oppressed, and became the champions
of their emancipation, which brought upon them (eg.,
the Baptist Missionary Knibb) no little hostility on
the part of the planters.
After England in 1838 gave freedom to all slaves
living in her colonies, this example was followed in
the other West Indian possessions, one after another,
and quite lately by the Spanish. As afterwards in
the Southern States of the Union, so also in the West
Indies, the wrong done to the slaves was revenged
after the emancipation ; for as most of them were not
trained to the right use of freedom, the colonies de
clined economically. There ensued a scarcity of
labourers, so that it was necessary to import Kulis
from India and China. Thus the population, which
was considerably mixed before, became still more
various, and the moral condition was not improved.
In the whole of the West Indian Islands there are
now (including a great number of whites and mulat
tos) 4,617,000 inhabitants; of whom by far the greatest
part (2,178,000) belong to the Spanish possessions;
1,206,000 to the British; only 335.759 to the French;
42,447 to the Dutch ; and 33,763 to the Danish. Haiti,
which is divided into two republics, numbers 800,000
inhabitants, among whom the evangelical mission has

132 The Protestant Missions.
hitherto produced comparatively small results, while
the Spanish possessions are as good as shut against it.
To the Church of the Brethren here also belongs
the merit of having begun the evangelical mission
(1732). Along with Leonhard Dober and David
Nitschmann, Friedr. Martin and Gottlieb Israel should
be named as the special founders of this mission (Von
Dewitz : In the Danish West Indies). On 8 islands
(41 stations) the Church of the Brethren now numbers
37,000 Christians, upon whom self-support has unfor
tunately not been energetically inculcated till very
lately. The Methodists were first to follow the ex
ample of the Brethren. In 1786, Dr. Thomas Coke
landed on Antigua, being driven thither providentially
by a storm ; and his holy zeal, with which even in
England he contrived to excite an interest in behalf
of the West Indian slaves, and pleaded their cause,.
soon brought the work into a blessed state. By 181 1
the Methodists numbered 1 1,000 negro Christians on
20 islands. More and more, especially in the period
of excitement before the emancipation, the mission
aries were the objects of most violent hostility on the
part of the slave-holders. But here also it held good :
"The palm grows, under pressure." Undoubtedly the
Methodist system, even in its extravagances, yea per
haps by reason of its extravagances, exerts a special
attractive power upon the excitable negroes ; and we
must not let ourselves be deceived as to the real value
of the Christianity of the great mass of them by the
religious fervour. In 5 chief districts the Methodists
now number 132,000 Christians, mainly belonging to

The Nineteenth Century. \ 33
the coloured population of the West Indies (42,000
full church members), but they also are still deficient
in competent native assistants. (Moister: Memorials
of Mission labours in Western Africa, the West Indies,
and at tiie Cape of Good Hope)
The Baptists began their West Indian mission in
1813 ; but as early as 1783, a Baptist church had been
founded at Kingston, in Jamaica, by G. Liele, an
enterprising negro from Virginia, and his successor,
Killick. This church numbered more than a thousand.
Burchell and Knibb are the most celebrated among
their labourers, both prominent among the champions
of emancipation, and therefore as much reverenced by
the negroes as hated by the slave-holders. The result
of their labour was very considerable, especially in
Jamaica. Here, in 1842, the churches formed the
Jamaica Baptist Union, which provided quite inde
pendently for the requirements of the church. There
are now 123 churches, with 24,000 full church mem
bers, and over 100,000 Christians. Only here also
there is a deficiency of apt clerical forces ; and, un
happily, the method of instruction, overstrained as it
is with learned stuff— even the ancient languages are
not excluded — is not fitted to implant clear and
healthy culture. In their other three West Indian
districts, the Baptists have about 16,000 Christians
(5,400 members), who contribute comparatively large
sums towards defraying their church expenses ; but
they do not seem to stand on a high level of spiritual
life. (Underhill : The West Indies : their Social and
Religious Condition)

1 34 The Protestant Missions.
Along with the London Missionary Society, the
United Presbyterians of Scotland, the American
Missionary Society, and the United Methodist Free
Churches, which together may number some 16,000
adherents, the English Church mission, represented
by the S. P. G., is working within the 5 (6 including
Haiti) Anglican bishoprics on the West Indian mission-
field. The large subsidies which were formerly given
to this Colonial Established Church by the Colonial •
Government are now altogether discontinued. How
many of the 215,000 Anglican Christians belong to
the coloured population is difficult to ascertain
(100,000?) Provision seems to.be made, in a healthy
fashion, for the training of black pastors. There has
also been formed in the Anglican ranks an inde
pendent mission society (the West Indian Mission
Association), which, in connection with the S. P. G, has
sent some missionaries to West Africa (Rio Pongas).
In the same way the Anglican Church is labouring
among the 20,000 Kulis in Trinidad.
It is worthy of note that, over all, the coloured
Christians of the West Indies contribute very materi
ally to their self-maintenance. The condition of
their religious life flows and ebbs in revival fashion.
In respect of morals, there is still much to be desired ;
also with respect to training to steady labour, the
Government and the mission have a difficult task to
accomplish. In the unhealthy Central America, inhabited by a
mixed" and morally degraded population, the Angli
cans and Methodists are carrying on in Honduras (to-

The Nineteenth Century : 135
gether above 4,000 Christians), and the Church of the
Brethren on the Moskito coast (1,711), a laborious mis
sion work.
Much more extensive, though not less full of thorns
and abundant in tears, is that conducted both in
Dutch and British Guiana, which is inhabited by a
sparse population (347,600, of whom 248,1 10 belong to
British G.). The population is very varied, consisting
of Indian remnants, negroes of all sorts, Hindus and
Chinese. The former of these two territories has been,
since 1738, under the patient care of the Church of
the Brethren, which has devoted itself to Indians, Plan
tation-negroes and Bush-negroes, and latterly also to
the Chinese Kulis. Amid great loss of human life,
continual inconstancy in those under their charge, the
agricultural failure of the plantations, and especially
the great fluctuation of the population since the
emancipation of the slaves, there are gathered to
gether at fourteen stations 22,553 Christians, whereof
Paramaribo alone reckons about 8,500 souls in fairly
organised churches, while about 5,000 more may be
scattered up and down. There has been a dispro
portionately large number of exclusions (2,300), a con
sequence mainly of the remarkable aversion of the
negroes to Christian marriage; but since a revision
of the church-discipline regulations, this large number
has been reduced to 929. Until quite recently, but
little has been done towards the self-maintenance of
the churches and the training of a native clerical force.
In British Guiana, which is divided into three
counties, where the outward circumstances are

1 36 The Protestant Missions.
equally unfavourable, as in Surinam, besides the
Wesleyan (21,000 Christians), the London Missionary
Society, which is retiring from that field (about 2,000
Christians : its most distinguished missionary, Smith,
died in prison, into which he had been unrighteously
cast by the hostile planters), the Church of the
Brethren (80 Christians), and many unattached
missionaries — the Anglican church (S. P. G), which has
a bishop there, is especially labouring, and indeed with
considerable success. About 90,000 coloured persons
are stated to belong to them. In late years the Kuli
mission has assumed gratifying dimensions under the
Rev. Mr. Hore, who unhappily was lost while on a
missionary voyage There is also a great spiritual
movement going on there among a tribe of the natives.
In the rest of South America, in most of whose
states, as also in Mexico, a Roman Catholicism pre
vails which is very similar to heathenism, there are
still considerable remnants of purely heathen, wild
Indians, to reach whom the evangelical mission has
hitherto made but feeble attempts. The best known
is that mission founded by the noble Gardiner.
(Allan Gardiner; or, In the Cold South, part viii. of
the mission-history in parts). It is called the Pata-
gonian mission ; it has been rich in sacrifices, and is
presided over by an Anglican bishop. This mission
has now made a small beginning among the Pes-
cherahsof Terra del Fuego by the gathering of a church,
and the translation of the Bible. In other respects it
still seems to drag on but a feeble existence, in con
sequence of defective home support. The not incon-

The Nineteenth Century. 137
siderable evangelization-work which is being carried
on by the several evangelical denominations, with
more or less success, among the Catholic population
of North and South America, does not come within
our province.
From America let us proceed to the islands of the
Pacific Ocean.
We follow, without entering in this place upon a
scientific vindication of it, the division of these islands
adopted by Meinicke (The. Islands of \the Pacific, two
vols.), into Polynesia, Micronesia, Melanesia, New
Zealand, and Australia. We begin onr survey with
Polynesia, for which we likewise retain Meinicke's
grouping into eight archipelagos.
Most northerly are the volcanic Hawaii, or Sand
wich Islands, as they were named by their discoverer,
Cook, who, in 1779, was slain by their inhabitants,
the Kanaka. Through the efforts after civilization of
the warlike Kamehameha I., who united all the islands
of the Archipelago under his sceptre, and through the
abolition of idolatry by his successor Liloliho (1819),
the field was marvellously prepared for the American
Board, whose attention was directed to the islands by
some young Hawaiians who had Come to America, so
that the mission, which was begun in 1820, could be
regarded as finished after the lapse of a half-century,
inasmuch as no heathen remained in the whole Archi
pelago. The outward civilizing changes wrought by the
Christianization are astonishing, though unhappily not
free from culture-caricatures, and accompanied by a
rapid dying out of the natives, whose whole number

1 38 The Protestant Missions.
now falls short of 44,000, whereas, in 1825, there were
140,000." Two-thirds of these are evangelical; the
Romish mission, which in 1827 was smuggled in, has
succeeded in winning over one-third to itself. Not
withstanding the formation of the independent Hawa
iian Evangelical Association, whose 56 churches are
mostly served by native pastors, and contribute £5*528
yearly for church and mission objects, and conduct a
mission of their own in Micronesia, the American
superintendence is still indispensable. In the moral
department there is still much to contend with,.
especially with respect to sins of uncleanness, to which,
alas ! there is ever fresh allurement on the part of the
whites.84 The longer the greater is the Chinese immi
gration (now about 15,000), through whom the
Christianized islands have anew become a special
mission-field. (Anderson : History of the Mission to
the Sandwich Islands)
We may almost pass by the Marquesas Islands, into
which, in 1838, Romish missionaries were introduced
under the protection of French cannon.and the agents of
the London Missionary Society were expelled ; al
though, since 1850, the Evangelical Mission has got a
footing, inasmuch as the Hawaiian Evangelical As
sociation, on the invitation of a native prince, has
gathered into 4 churches about 600 evangelical
Christians. It is the same in the Paumotu Archipel
ago, which has been annexed by the French, and
upon which there are only about 800 evangelical
Christians. On the interesting history of the little
Pitcairn's Island, see Grundcmann IV, 2, p. 113 f.

The Nineteenth Century. \ 39
^ Of prominent importance in the evangelical mis
sion-history, are the Society Islands, divided into the
Western (leeward, Raiatca, &c), and Eastern (wind
ward, Tahiti, &c). It was to these islands, as is well
known, that the attention of Europe was called by the
romantic accounts of voyages undertaken during the
last quarter of last century; and to them the London
Missionary Society sent its first missionaries. The
work began in Tahiti in 1797. After many mistakes,
disappointments and sittings, but also long and
patient preparatory work on the part of the mission
aries, and bloody wars on the part of the natives, the
year 181 5 brought on a crisis, through the victory of
King Pomare, who was favourable to the Christians.
Christianity was adopted as the religion of the state,
before even one of the people had received baptism ;
on the sites of idol-temples Christian chapels and
schools were erected with wonderful rapidity, and the
worst heathen usages were abandoned. Especially
through Williams and Ellis, system was brought into
the work. After Pomare, " the Clovis of the South
Sea," was baptized as the firstling in 18 19, baptisms
were numerous. By 1826, there had been 8,000
baptized in the whole groupe. The Bible was trans
lated and printed, new stations and schools built, the
import of brandy was prohibited, and at least out
wardly, Christian morality was nationalized instead of
heathen. Then, in 1836, was the confession-producing
invasion of the Jesuit propaganda, protected by
French ships of war ; and in 1842 came the French
protectorate ; and in 1880, the full annexation of the

1 40 The Protestant Missions.
islands by France. After a long time of violent re
pression of the evangelical mission, accompanied by
many struggles, the Paris Missionary Society at length
succeeded, in 1863, in occupying the ground, and in
organizing anew the Protestant churches, the great
majority of whose members had remained faithful — a
work which was especially undertaken by Arbousset.
The Evangelical National Church of Tahiti, to which
over 6,000 souls belong (only a twentieth part of the
population are Catholics), may now be regarded as
constituted, since its constitution has at least received
the sanction of the French government (Arbousset :
Tahiti and the adjacent Isles, Allg., M. Z., 1 881, p.
18 ff ; The Evangelical Mission in Tahiti). The
notorious immorality of the Tahitian women is
certainly considerably lessened, but not by any means
stopped, especially in the seaports.
Through the intervention of the British govern
ment, the Western Society Islands remained free
from the French protectorate. The largest of these,
Raiatea, became, in 18 19, the abode of the most
famous of all South Sea missionaries, John Williams,
who began from it his extensive mission-voyages (Prout:
Memoir of the life of the Rev. John Williams ; Besser :
John Williams, the Missionary of the South Seas).
The London Missionary Society has now on this island,
and upon the Austral Islands belonging to the Society
Archipelago, about 6,500 Christians under its care:
The Hervey Archipelago, with Rarotonga, the
largest of its islands, may be regarded as completely
Christianized and civilized. "In the Archipelago,"

Tiie Nineteenth Century. 14?
writes the greographer Meinicke (II., p. 150 f), "the
London missionaries have been able to work since
1 82 1 without being disturbed by the intrusion of
Catholic elements ; and it cannot be denied that
they have accomplished marvellous things, . no doubt
among a people peculiarly intelligent, and have pro
moted the development of a civilization, such as is to
be found nowhere else in Polynesia. That must also
be ascribed partly to their zealous efforts, which Raro-
tongans, whom they have trained as teachers, have
done so carefully and meritoriously for the conversion
of the inhabitants of other islands of the ocean, as far
as Melanesia, and even New Guinea." The whole
number of Christians there (including the Penrhyn
Islands, which are reckoned with them in the mission-
reports), is now above 9,000.
Much more important is the statistical result in the
Samoa groupe, which was first opened up by Williams,
where, along with the London Missionary Society
(27,600 Christians), and the Wesleyan Missionary
Society (about 5,000 Christians), the Romish propa
ganda has also established itself (2,850 Christians). Into
these Islands, which were formerly shunned bysea-farers
on account of the barbarity of their inhabitants, peace
and security entered in consequence of the triumph of
the evangelical missions, so that Samba became a
place of settlement for merchants of all nations.
Unhappily, this gave rise to political frictions, which
hold the islands in dispeace to this day, and are little
favourable to spiritual development** Samoans and
Rarotongans, since the beginning of i860, have been

142 The Protestant Missions.
spreading the gospel, also in the Tokelan, Ellice, and
South Gilbert Islands, which have now a Christian
population of more than 9,000 souls.
In the Tonga Archipelago also, the London So
ciety's missionaries entered upon the work in 1797 ;
but then without success. In 1822 they gave place
to the Wesleyans, to whom alone the field was given
over in terms of a friendly agreement. The triumph
of the gospel was accomplished amid all kinds of
political strifes, between the Christian and the heathen
parties, until the prince Taufahau, who afterwards
took the name of King George, attained possession of
the sole sovereignty. Till this day, this prince, now
an old man, has not only maintained the independence
of his kingdom, but has also done honour to his evan
gelical profession by a Christian reign. His minister
now is the quondam missionary, Baker,87 to whom, as
well as to Thomas, the founder of this mission, the
Archipelago is most deeply indebted. Here, also,
alas ! the Romish mission forced itself in by fraud and
force, and contrived, in Uea, to procure the banish^
ment of the Protestants. On the whole, the Tongan
population is Methodist (about 20,000 Christians);
only on the barbarous island Niue, lying to the east
ward, the London Missionary Society has occupied the
field since 1861 (5,500 Christians). As in almost all
these groupes, so here also, the natives contribute
almost the entire cost of their maintenance, and
liberally furnish teachers and evangelists from among
themselves, and by means of a mission-ship of their own,
maintain the intercourse between the several islands.

TJie Nineteenth Century. 143
The Witi Archipelago* again, which is occupied
exclusively by the Wesleyans, and which has now
been annexed by England, is in like manner almost
entirely Christianized. There are about 105,000 Evan
gelical and 9,000 Romanist Christians, and only about
9,000 heathen. The triumph of the gospel in a com
paratively short time over these once so fierce canni
bals, is one of the most captivating portions of the
later mission-history, although it did not take place
without warlike strifes, in which the King Thakombau
was assisted by the Tongan King, George. After
^preparatory attempts by Tahitian teachers, the first
'missionaries landed from Tonga in 1835, and were
soon followed by reinforcements from England.
(Lelievre, the Apostle of the Cannibals ; Life of John
Hunt, Missionary to the Fiji Islands). After the lapse
of 20 years of most perilous labour, a third part of the
population were brought under the influence of the
gospel, although as late as 1867 Mr. Baker, a mis
sionary, was slain by heathen cannibals. In 1874
England annexed the islands. Soon after there broke
out a terrible epidemic of measles, which carried off
about a third part of the inhabitants (35,000 Christians).
But it led very few to apostatize, although the heathen
party did not fail to represent the malady as a punish
ment by the gods for the acceptance of Christianity
and of the English sovereignty. "There has been a
work done here " — testified the Governor Gordon —

'Although of late the Witians have been reckoned as belonging to
the Melanesians (as they are by Gnindemann) we still class them with
the Polynesians.— [Author.]

144 The Protestant Missions.
" whose thoroughness and whose large-heartedness
exceeds all my expectations." (Rowe : Fiji and the
Fijidns : Missionary Labours among the Cannibals, by
J. Calvert. An instructive view of Methodist Mission-
modes is furnished by Grundemann's art. in the Allg.
M. Z., 1881, p.. 97 ff. From tlte Mission in the Witt
Islands.) Micronesia, which comprehends the three principal
groupes of the Gilbert-and-Marshall, the Caroline, and
the Ladronc Islands, whose whole population is esti
mated at 91,600, is partly occupied by the London
Society.and partly by the Hawaiian Missionary Society,.
which is under American direction. The former would
have willingly relinquished to the Hawaiian Evangelical
Association the 4 southernmost Gilbert Islands, into
which they had been brought under the guidance of
circumstances ; but their offer was not accepted, and
so the two societies labour in brotherly concord along
side of each other. The latter, with which alone we
have now to do, has under its care the first two island-
groupes (the Ladrones are without any evangelical
mission). In 40 churches,. most of which are minis
tered to by Hawaiian and Micronesian teachers,, they
have now about 8,000 Christians (over 3,500 full church
members). The central points are Apaiang, Ebon,.
Ponape, and Kusaie. Several portions of the New
Testament have already been translated into the
Micronesian languages. A mission-ship visits the
several stations once a year. The whole populations
of these little islands have repeatedly turned to Chris
tianity, and have broken with idolatry and with their

Survey of tJie Mission Field. £45
barbarous customs ; but it must be confessed that
there has been no lack of returns to heathenish bar
barism, scenes of blood and such like ; and we must
beware of applying too high a standard of holiness to
these islanders, quickly Christianised by instruments
in many cases very imperfect. The veteran and ac
complished leader of this mission, Sturges, understood
well how to awaken in masterly ways the independent
action of the young Micronesian Christians ; and
certainly the comprehensive use of the native resources
is one of the chief reasons of the astonishing success
of the South Sea Missions.*9
In Melanesia, with its 6 Archipelagoes (New Cale
donia, New Hebrides, Queen-Charlotte Island — St.
Cruz — Solomon Island, New Britain and New Guinea),
a mission-work, which has been partly disastrous and
difficult on account of the barbarism of the people, is
carried on by the London missionaries, various sec
tions of Presbyterians, the Anglican Church, the
Methodists, and the Utrecht Mission Society. In the
Loyalty Islands, which are reckoned to New Cale
donia, and which may be regarded as almost com
pletely Christianised, the London Missionary Society
have gathered about 10,000 former cannibals into
Christian churches. In the New Hebrides, which are
inhabited by people speaking many different lan
guages, and which for a long time were scarcely
accessible on account of their savagery, and one of
which, Erromanga, has, through the murder of Williams
and the two Gordons, become notorious as the island
of murderers and martyrs," Aneyteum is fully evan-

146 The Protestant Missions.
gelised (Patterson : Miss, life among the cannibals; being
the life of the Rev. John Geddie)." Scottish, Canadian,
and South Sea Presbyterians are labouring with stedfast
constancy, numbering now upwards of 3,000 Christians,
into whose hands they have put the Bible, in some
cases entire, in others in single books, translated into
their mother-tongues. The Northern groupe of the
New Hebrides, which, as well as St. Cruz and the
Solomon islands, were notorious for the barbarism of
their inhabitants, are systematically visited by the
Anglican Melanesian Mission, which has become
known especially through the noble Bishop Patteson
(murdered on Nukapu, 1871; Miss Yonge: Life of
John Coleridge Patteson, Missionary Bishop of the
Micronesian Islands). They take young people with
them from these islands to Norfolk, where they are
instructed, and, if possible, converted, and then after
some years are brought back to their home, that they
may become as salt for their countrymen, and prepare
the way for the subsequent founding of mission-
stations. Opinions are much divided as to the value of
this mission-method. The baptism of several hundreds,
and the gaining of confidence among not a few
islanders, is the result of this toilsome work. In New
Britain, since 1874, the Methodists from Sydney, with
native Witi and Tonga teachers, have begun a mission
among a very barbarous people. In consequence of
the murder of 4 evangelists, a contest unhappily took
place between the natives and mostof the traders,under
the leadership of the missionary Brown.41 Still the
first-fruits (about 50) have now been baptized. Finally

Survey of the Mission Field. 1 47
New Guinea, where on its north-eastern point, two
Gossner missionaries, sent by Heldring (Baltin : The
Daivn in New Guinea) have been doing a self-denying
and unsuccessful work, and now the Utrecht Mission
Society is reaping a small harvest, has been within
these few years more successfully taken in hand at the
opposite end by the London Missionary Society
•(Murray, Macfarlane, Chalmers, Lawes), by stationing
Polynesian teachers on the coast as well as on the
neighbouring islands. Unhappily teachers have been
frequently murdered by the savage population. Yet
a beginning has been made by the formation of a first
Christian church at Port Moresby. (Murray: Missions
in Western Polynesia, and Forty years' Mission-work
in Polynesia and New Guinea)
In New Zealand a beginning was made in 18 14
by Sam. Marsden, of the Sydney Anglican Church
Mission; in 1822, the Wcsleyans followed ; and later
also some agents of the North German Missionary
Society. At first the missionaries only slowly won
the confidence of the barbarous natives; but in 1830
greater awakenings occurred, and then 20 years later
the whole of the people could be regarded as at least
outwardly Christianised. But unfortunately the High-
Church Bishop, Selwyn, had neglected the training of
a native clergy, and the neglect was avenged in con
sequent entanglements. By the treaty of Waitangi
(1840), which assigned to the Queen of England the
sovereignty, and to the Maories the possession of their
lands, a flourishing English colony arose ; but so fatal
land-questions sprang up, and 'led repeatedly to deso-

1 48 TJie Protestant Missions,
lating wars, in which the Maories quickly melted away,
and, alas ! many of the Christians apostatized, and a
very rude religion (Hauhauism) arose. The mission
has since then laboured not in vain at the reformation
and re-organization of the native churches ; a con
siderable number of Maori clergy are being trained,
and means are taken to wiri back to the gospel those
who had half or wholly relapsed to heathenism. The
total number, of Maori Christians may now amount to
above 40,000. Unhappily, it is here as in almost all
the South Sea Islands, the natives die out more and
more, and only the newly arisen mixed population
appears to have a prospect of continuance. (W. Wil
liams: Christianity amongst the Neiu Zealanders ;
Bullen : Forty years in New Zealand)*1
Australia is a very difficult mission-field, because
the natives are partly extirpated, partly dispersed,
partly in their, perfectly savage condition are inacces
sible, and can scarcely be habituated to settled abodes.
On ten stations the Church of the Brethren, the Her-
mannsburgers.the Anglicans, Presbyterians, Lutherans,
and many private people, are carrying on their
laborious missions of patience, mostly aided by the
Government, among the degraded and out-dying race,
from whom 800 to 1000 may have been won for Christi
anity. (Schneider : Mission- Work of the Church of the
Brethren in Australia.) Among the tens of thousands
of Chinese who sojourn in the Australian colonies, as
in North America, most of them only temporarily,
an ever-extending mission is organized in various
quarters.

Survey of the Mission Field. i 49

ASIA.
We begin with the Indian Archipelago, bordering
on the South Seas, in which, along with Dutch mis
sionary societies, Rhenish missionaries and agents
of the S. P. G. arc labouring. In the Sangir Islands,
Almaheira, Ternate, the Moluccas, and Timor, there
are still more or less considerable remains of the old
Dutch Government Christians, who, it must be con
fessed, had almost entirely gone back to heathenism,
or had become Mohammedans. By the faithful
labour of a whole host of zealous Dutch and German
missionaries (Kam, Roskott, Bar, Donsclaar, and
Van Dykcn), at least a small beginning has been made
of the collecting and the enlivening of these dead
nominal Christians, whose number may amount to
between 40,000 and 60,000, or perhaps many more,
and the training of native teachers. In the great
majority of places, these churches are put under the
Colonial Government church-authority, which of late
has held the clergy bound to a more earnest care of
them. The Minahassa, in Celebes, forms a peculiarly
blessed mission-district Here, since 1826, by Hellen-
doorn, Riedel (Gnindemann : Joh. Friedr. Riedel: a
Life Picture from the Minahassa, in Celebes), Schwartz,
Graafland, Wilken, 80,000 heathen Alifurs have been
gathered into about 200 churches, and the remainder
of the population (about 35,000 souls) have been
brought under the educative influence of Christianity.
Unhappily, these churches, one after another, are now

1 50 The Protestant Misssions.
being placed under the State church-authority, while
the schools have already been given over to the State.
The evangelical mission in Java and the neighbouring
small islands is in a very destitute condition. Of the
more than eighteen million inhabitants of this favoured
island, which has now been for more than two cen
turies and a half in the possession of the Dutch, there
are at most but 4,000 Christians — a shameful fact,
which loudly reproaches the Christianity of the Nether
lands. The watchmaker Emde in Surabaya; the
missionary, Jellesma ; the newly-founded, nationally-
aided institute at Dcpok,43 and the work of the
Netherlands Missionary Society of Rotterdam among
the Sundanesc, form the chief luminous points in the
meagre mission-history of Java; (Van Rhijn : Travels*
through the Indian Archipelago; Coolsma: Twelve
Lectures on West Java) Also among the Southern
Dayacks of Borneo, the Rhenish missionaries (four of
whom, with three of their wives, were murdered in a
bloody rising in 1859) have as yet effected little (700
Christians); while the S. P. G., which was invited, in
1848, to Sarawak, in the north-west, by the well-known
Raja Brooke, may have won about 1,600 natives and
Chinese. Much more important and more hopeful is
the work of scarcely twenty years by the Rhenish
mission among the Battas in Sumatra (the missionary,
Nommcnsen), where, inclusive of two small Dutch
stations, as far as to the lake of Toba, which, till a
few years ago, were inaccessible, 6,000 Christians have
been gathered into fourteen churches, and greater
fruits may be expected in the near future.44 The

Swvcy of tiie Mission Field. 1 5 1
island Nias also (266 baptized) is a hopeful field of
the Rhenish Missionary Society (Allg. M. Z., 1876, p.
257 ff: The Battas in Sumatra; and Gundert:
Mission-Pictures, new series, part 8, The Island
World of Eastern Asia). «
On our way to India we make but a short stop at
Ceylon, where, among the Buddhist Singhalese, who
form the great majority of a population numbering
two and a half millions, as well as among the Tamils,
who are given up to devil-worship,, and the European
mixed race (Burghers) and the few aborigines, the two
English-church societies, the Baptists, Wesleyans, and
American Congregationalists, may have under their
care, in all, over 30,000 Christians (including about
9,000 burghers). Of the former Dutch Government
Christians, who were reckoned at 300,000, there is
only a feeble remnant left since England took pos
session of the island and proclaimed religious freedom.
A vexatious contest which was carried on for many
years between the ritualistic Bishop of Colombo and
the missionaries of the C.M.S., and lately broke out
afresh on occasion of the disestablishment of the
Anglican church, has proved anew that there is no con
cord between the High-church section of Anglicanism
and the mission, and that special mission-bishops are a
pressing necessity. The mission-schools are in a par
ticularly good condition, and they are liberally aided
by the Government Also, on all sides, much energy
is devoted to the training of native teachers and pastors.
There are also fairly considerable contributions made
by the Christian churches towards their own mainten-

152 TJie Protestant Missions.
ance. The 7,000 Christians belonging to the C. M. S.
alone contributed nearly £1,500. The chief centres of
the evangelical missions are Jaffna in the north,
Colombo and Galle in the south-west, and Kandy in
the interior.
In India we come in contact with the most im
portant and the most cultivated, though not the most
fruitful, mission-field of the present day. This gigantic
territory is indeed a little world of itself, comprising
peoples of quite different races (Aryans and Dra-
vidians), languages (25), and religions (Brahmanism,
Dcmonism, Buddhism, * Parsiism, Mohammedanism,
( Wurm : History of the Indian Religions Summarised)
Its population within the British possessions and up
wards of 300 tributary States amounts to 252J
millions of souls. Christianity was undoubtedly
known on the south-west coast of India in the first
centuries (Ncstoriuns and Thomas Christians), but it
appears to have soon fallen into a state of stagnation,
or at all events to have possessed little expansive
power. (Germann : The Church of the Thomas Chris
tians) The Romish mission and attempted union
in the Middle Ages, as well as the Jesuit missions of
the sixteenth century, lie outside the province of this
review. The evangelical mission began with Zie
genbalg, in 1706, a somewhat isolated work among
the Tamil people, which, after it had struck its roots
deep, especially under Fabricius and Schwartz, and
• Properly speaking, there are no Buddhists in India, unless Jainism
be regarded as a corrupt fdrm of Buddhism, or British Burma be re
garded as part of India.— [Trans.]

Survey of the Mission Field. i 5 3
had extended itself far and wide, fell into danger of
collapse, but was saved and extended by its being
taken over by the English church, and afterwards by
the Evangelical Lutheran Leipsic mission. The later
epoch of evangelical mission-work in India dates from
the landing of Carey in 1793, though access to the
British territories was sternly refused him. With
the gradual curtailment of the privileges of the East
India Company, and the spirited intervention of
pious Government-chaplains (Martyn, and especially
Buchanan), the erection of an English bishopric
(Heber, Wilson), and subsequently the transfer of the
Government to the English Crown, the doors were
opened wide. One after another, evangelical mis
sionary societies of all nations and denominations
entered India. At present there are 38 of them
— 6 being German — represented by 658 mission
aries there. Including candidates for baptism,
the number of whom in various parts of Southern
India last year amounted to about 100,000, the total
number of native Christians (exclusive of Ceylon and
Burma) is about 410,000. This number is very un
equally divided among the various districts and the
various classes of the people of the immense land.
The great majority belong to the Madras presidency,
especially Tinnevelli, while, as we proceed towards
the north, the number and size of the churches gradu
ally diminish. Here it is mainly the aboriginal tribes
(Kolhs, Santals, &c.) that increase the statistics by
thousands and tens of thousands. Full seven-eighths
of all the native Christians belong to the lower castes

1 54 The Protestant Missions.
and those who had no caste. Still there is nowhere
a complete lack of converts from the higher castes ;
but in proportion to the great mass, the number is
still small, though for some years they have been
increasing in gratifying progression. Much greater
than the number of the baptized is that of secret
Christians, with whom there is either lack of courage to
make the change, or baptism seems to be a super
fluous ceremony. Still the fabric of Hinduism begins
to totter, notwithstanding the support it receives from
the bands of caste. No doubt, the European civilisa
tion, and the higher school-education conducted by
trie religiously-neutral Government, have led to the
introduction of the broad stream of modern unbelief
into the land ; but even by its means there is an under
mining process of heathenism at work, which is not
indeed positively preparing the way for Christianity,
but is gradually removing hindrances from its way.
So it is also with the attempts at religious reforms,
notably the Brahma Somaj,4* which, themselves in
some measure the consequences of the mission, arc,
notwithstanding all their hostility, its fellow- workers,
and in due time, when their failure shall be manifest,
will form a bridge to Christianity. Conversions of
masses have certainly not occurred so soon as enthusi
astic friends of missions have occasionally predicted,
but the preparations for them are in progress. It is
indisputable that the India of to-day is widely
different from the India as it was at the beginning of
our century ; and although the Indo-British Govern
ment has a great share in the production of this

Survey of the Mission Field. 155
change, yet the chief influence is to be ascribed
to the missionary action which was long despised, but
is now more and more acknowledged, even officially.
In the Blue Book for 1872, under the heading : "The
Moral and Material Progress in India during the year
1 87 1 -2," the Government for the first time took official
notice of the mission, and indeed in the way of
recognising its blessed effects: (Evangelical Mis
sionary Magazine, 1874, p. 22 ff.) By the most pro
minent officials (Lawrence, Napier, Frere, Muir, North-
brook, Temple, 8:c.) favourable testimonies were
frequently borne.
Among the mission-methods, the school and the
press take a distinguished place. Since the time of
A. Duff, a great — perhaps too great — amount of
energy has been devoted to the higher school-educa
tion, and, indeed, not on the part of the Scottish
missionaries alone, while popular education has not
been neglected, as the Government are with reason
charged with neglecting it. The number of scholars
now attending the mission-schools in India, among
whom there are thousands of girls, amounts certainly
to 180,000. The products of the mission-press, also,
as the official report of the Government testifies, arc
very important: besides the 58 translations of the
Bible into Indian languages and dialects, thousands
of school-books and instructive books and other
literary works have issued from it. An essential
factor in the Indian mission-work of the present day
is the action of ladies amongst the female population
who are secluded in their apartments, the constantly

1 56 TJie Protestant Missions.
extending Zenana-mission" (Mrs. Weitbrecht : Female
Missions in India), which has now also female doctors
in its service. In addition to all this, the number of
native teachers and clergy is increasing from year to
year (the Church Missionary Society alone has
120 native ordained pastors, the London Missionary
Society, 28, in all above 461); and although the time
has not yet come for the withdrawal of the foreign
missionary societies from this or that district, yet the
feeling of personal responsibility and the concert for
self-maintenance and self-government are advancing.
in the Indian churches, as well as among their native
pastors. In order to give some idea of the extensive Indian
mission-field, we shall, so far as the restricted space
assigned us will admit of it, cursorily enumerate the
chief provinces, referring our readers for a more
special review to the relevant portions of Gundert's
book. In the Panjab, which is now united with
Sindh, Peshawur forms the furthest outpost to the
north west, whence the evangelical mission is already
beginning to make advances into Afghanistan and
Kafiristan, while in the east it has got some footing in
Kashmir (Srinagar, Chamba), and beyond the Hima
laya in Thibet (Kyelang : Br. G. Schneider : a mission-
picture from the Western Himalaya). The other
central stations are Sealkote, Amritsur, Lahore,
Ludhiana, Multana (Merk : Eight Lectures on the
Punjab). Adjoining the Panjab on the south
west, are the exceeding populous North-west
Provinces, which comprehend the upper and the

Survey of t/ie Mission Field. 1 5 7
middle plains of the Ganges. The chief strong
holds of Hinduism, Lucknow,* Allahabad, Benares
(near which is the Christian village Sigra: Miss.
Leupolt and Scherring), are also the centres of mis
sionary action, which, however, has hitherto pro
duced but little visible effect. Other places of im
portance are Bijnaur, Agra, with Secundra (Miss.
Pfander), Ghazipur (Gossner Mission), Gorakpur,
with the Christian village of Basharatpur. Rajputana,
which borders these provinces on the cast, as well as
the central provinces lying southward, arc still but
sparsely occupied by the mission. Much more con
siderable is the mission circle in Bengal. Here are
the other Gangetic stations of the Gossner Mission,
and their fruitful Kolh district, as well as the equally
hopeful Santalistan fSkrcfsrud, B6rrcsen, Hagert), two
mission-fields with about 50,000 Christians (Jelling-
haus : The Kolhs in India and their Christianisation,
and a glance at the Santal Mission, in Allg., M. Z.,
1874, p. 24 ff, and 1877, p. 78 ff; Nottrott: The
Gossner Mission among the Kolhs ; Plath op. cit.).
The Ganges Valley and Calcutta are of course very
strongly occupied. Calcutta, with its immediate
neighbourhood, contains 14,000 native Christians.
Here, among others, laboured Carey, Yates, Wenger,
Duff, Lacroix, as authors, Bible-translators, education
ists, street-preachers. There are besides important
stations in the Haura district, Haura, Agarpara,
Kidderpur, Kfturapukar, Baripur ; in the Nadiya dis
trict, Krishnanaghar (where there are upwards of 5,000
• Lucknow ii much more a Mohammedan than a Hindu, clty.-[Troni.]

158 Tiie Protestant Missions.
Christians), Jogind, Darjeeling, while Weitbrecht's old
station of Bardwan (Mrs. Weitbrecht: Memoir of the
Rev. fohn J Weitbrecht), has been abandoned. At
the mouth of the Ganges is Barisal; in Orissa (where
is Puri, the city of Jagannath, " Lord of the world "),
are Balisore and Katak. In Assam, through which
flows the lower Brahmaputra, the central stations are
Gowalpara, with Tura and Schillong, from the former
of which the mission is carried on among the
wild GarrOws, and from the latter among the
Khasyas. The Madras Presidency, now to be'spokeri of, con
tains by far the most productive Indian mission-field.
In Telugu-land, where the American Baptists have had
the greatest success (especially of late years, 2 1,000 com
municants), and the American Lutherans are blessed in
their work (5,400 Christians), there are a great number
of mission-stations, of which the following are specially
prominent, Rajamandri, Masulipatam, Gantur, Ellur,
Rajapuram. Then, in the Hyderabad State there is
Secunderabad ; in Nellore, Kadapa, Nandial, Mutyala-
bad, Ongol, Ramapatnam, in all of which there
have been mass-conversions since the famine-years.
In South Telugu-land the Hermannsburgers have also
their 9 stations.
The Tamil-land forms the southernmost part of the
East Coast district, where, along with many other
missionary societies, the Leipsic has its mission-field.
The central point is Madras, with 4,000 evangelical
Christians. Westward from Madras is Arcot, where
seven brothers, Scudder, sons of an American mis-

Survey of tJie Mission Field. 1 59
sionary, gathered 20 churches, with about 6,000 souls.
Southward of Madras is Tranquebar, the starting-
point of the evangelical mission in India. And in the
Delta of the Kaveri is a mission-district with many
stations (Sidambaram, Poreiar, Majaweram, Naga-
patnam, Trichinopoli). In the neighbouring Blue
Mountains (the Nilgheri, chief station, Utakamand),
there are still but few Christians. There are more in
the district of the Palani hills which run to the south
point, and of the river Weigci (Madara, Manda-
pasalai, and especially Ramnad, where, since 1877,
there has been a great urgency for baptism). Schwartz.
and Rhenius began a blessed work' in Tinnevelli,
which has been a specially fruitful field for the Evan
gelical mission. . The work* has been substantially
transferred to the two English Church Mission So
cieties, whose most distinguished missionaries, Cald
well and Sargent, have been made mission bishops.
The native clement is here most numerously repre
sented among the pastors. Here, also, since the last
famine, there have been accessions, en masse, to
Christianity, such as till then the mission-history of
India had not recorded. Head stations, Palamcotta
(where is the Sara Tucker Institute), Paneikulam,
Nallur, Surandei, Edeyenpudi, Mudelur, Nazareth,
Puliampukur (Gnindemann : Tinnevelli and the Mis
sion tliere, in Allg., M. Z., 1878, p. 254 ff); Bordering .
on Tinnevelli eastward is Travancore, where, in like
manner, since the time of Ringeltaube, great flocks
of Christians have been collected (Nagercoil, Neyyur,
Fareitshalei, Trevandrum, Quilon). To the north lies

1 60 The Protestant Missions,
the Malayalim country, where more than half-a-
million of old Syrian Christians live.among whom, with
out neglecting the heathen, mission-work is carried
on with success, especially from Alapula, Mawclikara,
Kokayma, &c. The fanatical sect of the so-called six-
ycars'-pcbple is now decaying. In the province of
Malabar, lying northward, the Basel missionaries have
possession of the chief points, Kananur, Talacheri,
Kalikut (Irion : Malabar and the Mission-station of
Talacheri); then follows, as far as the Portuguese
Goa, Kanara, which is also a Basel mission-territory
(Mangalur, Mulki, Udapi. Samuel Hebich: A Con^
tribution to the History of the Indian Mission). In the
hill-country of Kodagu or Kurg, Mercara (Mogling
and Weitbrecht ; Knrgland and the Evangelical Mis
sion in Kurg; Gundert: Hermann Mogling). Be
yond Kanara eastward, is the kingdom of Mysore, iii
whose chief city, Bangalur, there arc 15 Protestant
Churches ; Mysore and Bcllary should also be men
tioned, though the results here are still inconsider
able. By the Mahratta country we enter the Bombay Pre
sidency, to which. North Kanara belongs. Here
there is a far harder mission-soil, where the long work
of patience devoted, to it has but now begun to win
the beginnings of a harvest. The chief station is of
course the world-city, Bombay itself. The Protestant
churches of all mission societies are here still small :
the chief influence is exerted by the Scotch, by means
of their schools. (Wilson. Smith : The Life of Dr.
Wilson.) North-east from Bombay is Nasik, with a

Survey of tiie Mission Field. 1 6 1
Christian village, in which formerly freed East Africans
were educated. More successful is the mission in
the Ahmednagur district, with its station of the same
name, where, especially among the casteless Mahars,
several thousands have been converted; and in Puna,
Indapur.and Jaulna, where the Free Church of Scotland
has planted its foot, and its intelligent native pastor,
Narayan Sheshadri, formerly a Brahman, is carrying on
an increasingly successful mission-work in the villages.
Also in Gujarat, lying northward from Bombay, the
evangelical mission has effected but little, except
among the lower caste of the Dheds. (Surat, Boyad,
Ahmedabad, Rajkok. Sherring : The history of Pro
testant Missions in India ; Graul : Travels to India, 5
vols. The Indian Evangelical Review ; Gundert, op.
cit, Asia, parts 3-7; tiie Indus-lands, the Ganges-lands,
Malabar, the Tamil and Telugu-lands, Ceylon and
Further India)
In further India the chief mission-territory is Burma.
in whose seaport of Rangoon the American Judson, in
1813, founded the Baptist Mission, which has been so
abundantly blessed. In 1827 the mission was re
moved to Maulmain. It flourished vigorously, and in
1 828 the important Karen Mission was begun inTawoy.
(Eppler : The Karens and their conversion to Chris
tianity, in Allg. M. Z., 1879, p. 49 «"•)• In l859» the
Society for the Propagation of the Gospel also began
an ever-extending work in Burma, which was especi
ally devoted to schools. Now there is a special bishop
at the head of it The chief stations are Rangoon,
Maulmain,Taungu,Mandaleh. Thenumber of Burmese

i6a The Protestant Missions,
and Karen Christians belonging to it, is given in tho
latest account as 3,500, while the Baptists number
about 75,000 Christians (21,968 communicants). among
the Karens, who deserve our admiration for the libe
rality with which they provide for their church-require
ments. Besides Judson and his excellent wife, Board-
man, Wade, Mason— whose wife has produced great
disturbance by her unhappy claim of inspiration —
native preachers have greatly contributed to the at
tainment of these results, especially Kothabyu and Sa
Quala. Notwithstanding the great praise which has
been bestowed on the Karen churches by Indo-British
officials, there is yet much home-mission work to be
done amongst them. Alongside of Christianity, Bud
dhism also is of late making great advances among
the Karens..
In Siam and Laos (Bangkok, Chiengme) the Ame
rican Baptists and Presbyterians — the former mainly
among the Chinese immigrants — gathered upwards of
1,000 Christians into some small churches, to whom
religious freedom has now been accorded.
The population of China — amounting, if not to a
third, at least to about a fourth part of that of the
earth (according to Behm and Wagner, 350 millions)
— is devoted, partly to Confucianism, partly to Taoism,
partly to Buddhism, or to a mixture of these three
religious systems. The fundamental principle is es
sentially the worship of ancestors. (Lechler : Eight
Lectures on China ; Faber : Doctrinal Concepts of Con
fucius; Politics on Ethical bases, or the Doctrine of the
Chinese Philosopher Meucius ; Naturalism among the

Survey of tJie Mission Field. 163
ancient Chinese, or the collected works of the philosopher
Licius; Introduction to tlte Science of Chinese Religion ;
Von Strauss: Laotse Tao-te-King, translated from
Chinese into German, with a commentary ; Medhurst :
China, its State and Prospects ; Muirhead: China and
the Gospel; Medhurst : The Foreigner in Far Cathay;
Williamson : fourneys in North China, Manchuria and
Eastern Mongolia). As early as the seventh century,
a certain outward Christianity appears to have been
introduced here by Nestorians. In the end of the
thirteenth century, the Romish Mission was under
taken (Joh. Corvino), and from the sixteenth century,
was prosecuted with greater vigour by the Jesuits
(Ricci, Schall, Verbiest). The evangelical mission,
for which preparation was made from 1807 by Mor
rison, Milne, Bridgman, Gutzlaff, began its work only
after the so-called opium war in 1842, and then
under great restrictions, chiefly on the southern and
south-eastern coast. The Taiping rebellion, which
was for a long time idealized as a preparer of a way
for Christianity, fulfilled none of the hopes that were
set upon it Further wars with England and France
opened up the country more and more, but closed
even faster the hearts of the Chinese. Besides these
wars, and the opium-trade (Christlieb: TJie Indo-Bri-
tish Opium-trade and its effects), there are the difficult
language, the national pride in the history of several
thousands of years, and in the old science and culture,
the strange eastern customs and manners of thought,
the worship of ancestors, the so-called " air and water
doctrines" (Fungschui47), and the practically materialist

164 The Protestant Missions.
tendency of the Chinese mind— all tending to make
the mission there a hard work of patience, the sound
Conduct of which was as little furthered by Gutzlaff's
sanguine fancies, as people at home were enabled
to understand it After an initial excitement
there soon ensued indifference, and apathy almost
passed into antipathy. Only of late have people
learned to take a sound middle position, midway be
tween an over-estimate and Under-estimate of the
Chinese mission-work. Considering the enormous
difficulties, and the comparatively short continuance
of the Chinese mission, the actual result of it cannot
be designated as altogether unsuccessful. There are
now labouring in the immense Chinese empire about 30
missionary societies, three of them German, with over
200 ordained missionaries. More than 300 churches
have been organized, with 66,000 Christians. (From
1877 to 1 88 1, the communicants increased from 13,035
to 19,660). The Christians give considerable contri
butions towards their self-support, and have already
furnished more than 70 ordained pastors from among
themselves. The whole Bible has been translated, or
thoroughly revised, seven times, and the New Testa
ment nine times, while the energetic literary efforts of
the missionaries in other respects are seeking to influ
ence the Chinese intellectual life on all sides in Chris
tian directions.48 The medical missions also, with
their 18 hospitals and 25 dispensaries, are rendering
increasingly important pioneer-service.49 With great '
self-denial and courage, if not always with equally
great discretion, the China Inland Mission is seeking

Survey of tJie Mission Field. 1 65
to make the sound of the gospel heard throughout the
hitherto unvisitcd interior provinces. Here it finds
less hostile opposition than the hatred of foreigners
procures for the missionaries in the cities on the Coast
A rapid view of the mission-field in China shows us
that it mainly stretches along the East Coast, from
Hong-Kong and Kanton almost to the border of
Manchuria in the North, and year by year extends
further into the Central provinces, but leaves the
Western provinces almost entirely untouched. From
Hong-Kong, where, along with the London. Missionary
Society, the Basel missionaries have gathered the
largest Christian churches, and along with various
educational institutions there is also a Foundling
Hospital maintained by a Berlin Ladies' Union, there
has not been exerted on the Chinese continent so pre
eminent an influence as might have been expected
from the importance of its English emporium. Kan
ton also (Kwangtung), notwithstanding the great
number of missionaries stationed there, has not yet
become an effectively important life-centre. In the
province of the same name, occupied by 12 Missionary
Societies, in which, among others, the Basel mission
aries reckon about 2,224 Christians at 6 head-stations,
besides Fatchan and Poklo.Swatau (Missionary, Burns)
is especially to be noted, where, including the vicinity,
the English Presbyterians and American Baptists have
•won over 3,000 Christians. More considerable is the
result of the mission-work in the Eastern Border pro
vince Fuhkien, on whose coast there are many stations,
and especially the Church Missionary Society (north-

1 66 The Protestant Missions.
ward from Futschau) has gathered a rich harvest (over
4,000). Next to Futschau, Arrioy forms the chief
central point (some 4,000 Christians). On the opposite
island of Formosa the English Presbyterians have a
blessed mission (about 1,500 baptised at 26 stations)^
In the neighbouring province Tchekiang, with the
head-stations in Ningpo, Schaohing, and Hangchau
and (northward) Kianghu with Shanghai, Chinkiang,
Sutchau, and Nanking, the field is more difficult ; yet
in both there are numerous churches, with an aggre
gate of about 8,000 Christians. Also in the still more
northern provinces Schantung and Peehili (Chifu,
Tangchau, Tientsin, Peking) there is a number of
goodly churches, with about as many souls ; while in
the North Eastern Chinking (Niu Chwang, ever since
Burns) and the North vVestern Chansi (Taiyuenfu),
Schensi and Kansa, the mission has partly gained some
footing.and especially since the famine of 1877, through
the agents of the China Inland Mission. The Central
provinces, Honan (south from Schansi), Nganhwei,
Hupe, and Stzschuen (along the Yangtsekiang), are
either not occupied at all, or very sparsely (Hupe is
most occupied ; Hankau, Mutschang). Similar is the
condition of the provinces lying south of the Yang
tsekiang: Hunan, Kweitschau, Yunnan, and Kwangsi,
(Kiukeang) where the China Inland Mission has been
first to break ground. (Gundert: Mission-pictures,
new series, Asia, parts 9 and 10/ China's Millions and
China's Mission Churches).
One of the most hopeful mission-fields of the pre
sent day is Japan (Nippon), which has for the last 20

Survey oftJie Mission Field. 167
years been taken possession of by the evangelical
mission, since the forcible but urtbloody opening of it
by the Americans (1854). The history of the older
Romish Mission, which ended with the bloody perse
cution of Christianity and the shutting up of the coun
try against all intercourse with foreigners, is as well
known as is the stupendous culture-revolution which
has taken place since the opening up of the country.
The Americans were first in the field with the gospel
(Dr. Hepburn, Vcrbcck). In 1865 was the firstling
(Jano) baptized ; in 1872 the first Christian church was
constituted in Yokohama, consisting of 11 members
The old laws against Christianity arc Indeed still un
repealed, but they arc silently treated as obsolete.
Since 1876 the Sunday is observed as the official day
of rest The New Testament has been translated into
Japanese, and is sold even by heathen booksellers.
The religious question is becoming more and more a
matter of public discussion ; Christian mass-meetings
arc held, and Buddhism is girding itself for the battle
against the gospel." One after another 18 American
and English Missionary Societies have entered on the
work, with an aggregate of 80 ordained missionaries,
and 10 medical missionaries. The Presbyterians, who
hitherto have collected the most numerous churches
with 1,500 full church-members, have formed a union
among themselves with common synod and school.
The total number of Christian adherents of all the
evangelical Missionary Societies is certainly not less
than 9,000 (over 4,000 church-members— an increase of
I, n I in the last two years). The central stations are

1 68 TJie Protestant Missions.
in Tokio, Yokohama, Oosaka, Kioto, Kobe, Hiogo,
Nagasaki, Hakodati. Already 38 natives have been
ordained to the ministry, 128 are labouring as catechists
and teachers, and 93 are attending theological semi
naries. The young and small churches give very con
siderable contributions for their own support (£1,654).
In the very close connection which Japan now main
tains with the culture-states of the West, from which
also it requires numerous teachers for its higher edu
cation, it is not to be wondered at, that— as in India—
the so-called modern infidel view of the world has
been introduced into the country, and is propagating
itself, even among the Buddhist priests, so that Chris
tianity there must maintain a conflict, not only With
the Sintoist and Buddhist heathenism, but also, and
perhaps more keenly, with the modern (Darwinian)
heathenism. (Griffis: The Mikados Empire; Gnin
demann in Allg. M. Z., 1880, p. 97 ff, and 397 ff).
In the Mohammedan countries of Western- Asia (and
Europe), the evangelical mission, in consequence of the
intolerance of Islam, which remains the same in spite of
the provisions of treaties by which religious freedom is
guaranteed, is still limited to the spiritual enlivening of
the various remains of old Christian churches, which are
still found in these territories. At first it was supposed
to be possible to effect such an enlivenmcnt without any
express accession to the Evangelical church ; but more
and more the formation of distinct Protestant churches
was everywhere found to be a necessity. Besides the
American Board, which, by preaching, schools, and
the press, is doing the chief work (about 25,000 Pro-

Survey ofl/ie Mission Field. 169
tcstants in 98 principal churches, 13,000 scholars in
^27 schools) there are labouring here, besides a num
ber of other societies, especially the American Presby
terians and the C. M. S. In Persia (Henry Martyn,
died 1812), the Evangelical mission has taken pos
session in Ispahan, Teheran, and Tebriz, though in the
first instance only small churches have been collected
from amongst Armenians and Moslems. More con
siderable is the success among the Nestorians on the
Urmia-lake, where 21 organized churches, with about
1,300 communicants, belong to the American mission,
and about 12,000 souls are under the influence of
evangelical preaching. In Caucasia is the old Basel
station of Schuscha, and the Lutheran church of
Schamachi. (Eppler: History of the Formation of
the Armenian Evangelical Church in Schamachi) In
Tiflis there is still but a small beginning. In Lesser
Asia, on the other hand, with Armenia, Kurdistan,
Mesopotamia, and Syria" (including Palestine), there
is a mission-territory occupied by many (about 17)
Evangelical Missionary Societies, and wrought with
success, with over 30,000 Protestants, of whom, how
ever, very few are converts from Mohammedanism.
This work among the old Eastern churches, which we
shall not follow here in detail, is not only of blessed
importance for these churches themselves, but has
great value as preparatory for future direct mission-
work among the adherents of Islam. In the
superiority of Protestantism over the ossified, idola
trous churches of the East—a superiority which is
now acknowledged by the Mohammedans, Christi-

170 , The Protestant Missions,
anity is presented to them In a new guise which
claims their respect; and when the first hour for the
Mohammedan mission shall be struck in the appar
ently near collapse of the Turkish power, these
Armenian, Nestorian, and other mission churches will
prove to be providential centres for the work of
christianization among the adherents of the prophet
of Mecca. (Gundert : Mission-Pictures : Asia, parts
I and 2 ; Syria and Palestine, and Further Asia.

AFRICA.
In connection with the Mohammedan countries of
Western Asia, we proceed to the territories subject to
Islam, which comprehend the entire north of the
"dark continent." Here also the evangelical mission
has not gone beyond beginnings. Its oldest at
tempts (Peter Heyling, 1635 ; Gobat, 1826 ; Isenburg,
Krapf, 1839) were made upon Abyssinia, which is
divided into the kingdoms of Tigre, Amhara, and
Shoa — a Christian land of old, whose spiritual govern
ment is in the hands of Abunas, sent and ordained
by the Koptic patriarch in Cairo, and whose traditional
Christianity is on a still lower level than that of the
Armenians and Nestorians. Continental political
entanglements, ceaseless wars, the despotic arbitrary
rule of the chiefs, and the opposition of the degenerate
clergy, have hitherto virtually rendered abortive all
the efforts of the C. M. S., the Chrischona Brethren,
the London Jewish missionaries, and the Swedes,
Only among the Jewish Falascha have a few con-

Survey of the Mission Field. 1 7 r
versions been effected, mainly by Flad; and in
Massaua, resp.M'kullo,the Swedes haveretained an out
station. For the present, mission action in Abyssinia
is confined to the importation of Scriptures. (Krapf:
Travels into East Africa in the Years 1837-55.)
In Egypt, also, the mission-work, carried on by
Scottish and American Presbyterians, is directed to
the Monophysite Coptic Christians, from among
whom, in various places (Cairo, Alexandria, Mansura,
Siut, &c), about 1,100 communicants have been
gathered, with over 70 native helpers, and about 1,400
children in mission-schools. The large school of
the English Miss Whately, in Cairo, which has also
branch-schools, educates also many Moslem girls
(Liitke: Tiie Coptic Church and the Mission, in Allg.,
M. Z., 1 88 1, p. 3 ff). Whether the latest Egyptian
troubles will help or hinder this mission, it is still im
possible to know.
From Egypt we must take a long leap, to reach
the nearest evangelical mission-field, Senegambia, on
the West Coast. Thence our review of the African
mission-field must be mainly an outlines-view, because,
with the exception of South and Central Africa, it is
especially the coast-territories with which we have to
do. Notwithstanding the travels of discovery which
arc from year to year increasing the knowledge of the
interior of Africa, yet the heart of the black continent
is still inaccessible to the mission ; and in view of the
still insuperable difficulties which prevent our con
tinuous residence in the interior, we must be pleased
that in many quarters, at least, the people of the

172 TJie Protestant Missions.
coast arc shone upon by the dawn of the Christian
day. This is the natural course of the kingdom of
God. Towards the close of the first century it was
mainly on the shore-territories of the Mediterranean
that Christianity was planted. Unless we are alto
gether deceived, the hour is approaching when over
the "dark continent" the life-giving word shall sound,
¦" Let there be Light ; " and the feet of the
messengers who publish peace shall find their way
from several quarters into the heart of Africa. Only
on the mission-road there is no travelling post-haste.
Solid mission-work is always and everywhere authen
ticated first in " all patience."
The first large. African evangelical mission-field
comprehends the West-coast from Senegal as far as
Gaboon, or Congo territory ; from which two parties —
the English Baptists and the so-called Congo Inland
Mission — are trying to press on to the middle Congo,
or Livingstone River : yea, as far as Benguela, which
forms the point of departure for a mission of the
American Board in Bihd On this far-stretching
field, there are labouring, under Very various circum
stances, and with very various results, almost every
where under the great drawback of the deadly climate,
and in the midst of a low grade of heathenism, at
more than 100 stations, over 200 French, English,
German, American, and native missionaries, belonging
to 16 missionary societies, and have under their care
more than 100,000 Christians.
To the smaller missions in Senegambia (the Paris
Missionary Society, with very few baptized) ; on the

Survey oftJte Mission Field. 173
Gambia (Wesleyan, with 3,300 Christians); on the
Rio Pongas (coloured missionaries from Barbadoes,
under the supervision of the Bishop of Sierra Leone,
with about 900 Christians) ; among the Bullom and
Temnene negroes at Scherbro, &.c. (mission carried on
from Sierra Leone, over 70Q Christians) ; and at
Calabar, near the mouth of the Niger (Scottish
United Presbyterians, with about 300 Christians) ;
on the Cameroon (English Baptists, with about 200
Christians) ; on the Korisko and Gaboon M (A. B. and
Presbyterian, with about 600 Christians unitedly)— we
refer only with the greatest brevity, in order to tarry
somewhat longer in the more occupied and more
fruitful districts.
The first of these is Sierra Leone, an English
crown-colony, chiefly peopled since the beginning of
this century by freed negro-slaves, and now erected
into an independent colonial diocese, with its own
bishop. The mission, which was begun in 1804
(Renner, Nylander, Jansen), and which has had to
endure great trials through the multiplicity of langua
ges, and the continual importations, as well as through
the climate, and which was mainly in the hands of
the Church Missionary Society and the Methodists,
has been so far brought to a close on the part of the
former, that they have made their churches there
(about 19,000 souls) independent, and have even
handed over to them a mission of their own in the
adjacent territory. The Furah-Bay College is now
affiliated to the University of Durham. The Wesley-
ans, along with the Free Methodists and the adhcr-

1 74 The Protestant Missions.
ents of Lady Huntingdon's Methodist Connection
number over 20,000 Christians ; also the Baptists are
given in the census of 1 881 as 400. Of the 60,546
souls of the peninsula, there are in all 39,075 evan
gelical Christians, and only 369 Catholics. The
initial difficulties in respect of the moral and cultural
elevation of the free colony are not yet got over, but
of late there appears to be a constant improvement
In the neighbouring Negro Republic of Liberia,
founded from America, and peopled with slaves
liberated there, which has been, and is still, hindered
in its sound development through the premature
bestowal of independence upon negroes who were
unripe for freedom, various American missionary
societies are labouring, which, however, with excep
tion of the Lutherans, appear to be more active among
the already Christianised imports from America than
among the proper native population. The whole
number of Christians gathered into constituted
churches may be estimated at 18,000 to20,ooo.*a
On the Gold and Slave coasts we find missionaries
of the Wesleyan, the Basel, and the North German
missionary societies. ¦ The Wesleyans (head stations :
Cape Coast and Anamabu) number about 21,000
adherents (5,326 church-members). The Baselers
who are now also meditating an inroad into the
Ashantce kingdom M (head stations : Christiansburg,
Abokobi, Aburi, Acropong), 4,780 Christians. The
North German Missionary Society among the Ewe
tribe on the Slave coast, which has to suffer sorely
from the deadly climate and the consequent frequent

Survey of tJie Mission Field, 1 75
changes of missionaries, has about 220. Both the
German Societies have done good service in the
linguistic and educational departments, and the Basel
also in attention to civilization.
In the Oku-lands (Yoruba) and the Popo district,
we first encounter the Wesleyans in Port Novo,
Badagry, Lagos, and Abeokuta,8* with about 6,000
adherents (1,400 church-members); one of their
missionaries lately paid a visit to the King of Daho
mey in his capital, in order to ask his consent to the
resumption of the mission in Whydah, which, how
ever, was peremptorily refused."8 In Lagos, as well as
Abeokuta, the Church Missionary Society is also
labouring. At the former place they have several
specially flourishing churches, which, as well as the
churches in Yoruba-land, are under the care of black
pastors.and with them number about 7,000 w Christians.
In Lagos, the well-known black bishop, S. Crowther,
the superintendent of the interesting and increasingly
successful Niger mission, with only native labourers,
has his residence. This mission, begun in 1857, whose
own mission ship now navigates the Niger and the
Binue, is fully organized, and under the equally
energetic and wise superintendence of its bishop, has
.surmounted great difficulties, has now, on 12 stations,
1,600 Christians under its care. (Pauli : Tlte Niger
Mission and its Bishop, in Allg., M. Z., 1875, p. 30 f. ;
Zahn: A Golden Wedding in West Africa, Ibid, sup.,
1880, p. 65 ff.)
The two Congo-missions already mentioned, as also
the expedition of the Americans to Bine* (hitherto an

176 TJie Protestant Missions.
advanced station in Bailunda) are of too late a date
for us to be able to include them in this review. If
the latter succeed as may be expected, a connection
will be established between the West African and the
South African mission-fields, which, not more than
ten years ago, were separated by an unoccupied dis
trict of more than 300 (German, or about 1400 English)
miles in length. From Whale Bay in the West to
Delagoa Bay in the East, the best cultivated African
mission-field extends, which, however, is too compli
cated to admit of our describing it in detail.
The circumstances from Whale-Bay to Cape Town
are of the simplest. There, along with the Finnish
Missionary Society, who are labouring in Ovambo
land, hitherto, however, without special success, the
Rhenish Society is at work among the Hereros, the
Namaquas, and the coloured population in the West
of the Cape Colony. The aggregate number of all
the Christians belonging to these three districts — of
which the Herero is the most promising, although
hitherto the success has not been very great — may be
stated as about 15,000. While in the North the wars
that are continually breaking out between the Herero
and the Nama, the invincible tendency to a nomadic
life consequent on the infertility of the soil, and the
materialism which here shows itself in oxen-love,
form the chief hindrances of a steady advance, the
dissolution of the national element in the colony,
and the increasing poverty of the natives, retard the
independent constitution of the churches which have
long been fully Christianised. They do indeed make

Survey of the Mission Field. 177
considerable financial contributions towards their own
support, but appoint no labourers from among them
selves, and must sooner or later seek for annexation
either to the Anglican or to the Dutch- Reformed
Church. In the Cape Colony, in the older and narrower
sense, so excluding the British Kaffraria, Griqualand
districts, &c, which we shall more conveniently tabu
late according to the ethnological division, we find of
German Missionary Societies, besides the Rhenish, the
Church of the Brethren (head-station, Gnadenthal),
with 9,300 Christians, the Berlin (head -station, Ama-
lienstein), with about 3,300 Christians. Of the English
Societies, besides the Anglican church (about 12,000),
we have the L. M. S., who first led the way (Vander-
kemp, Kicherer, Campbell, Philip. Chief stations :
Uitenhage, Oudtshoorn, Graaf Reynet, Bethclsdorp,
Pakaltsdorp, with 10,000 Christians), and the Wes-
leyans (with 6,000 adherents, but we are not sure
whether all of them belong to the coloured population.)
The South African Dutch-Reformed church also,
which now at last has come to a recognition of its
missionary obligation, numbers 5,000 church-members
in 13 missions. According to the official statements
of the Cape Government (census of 1875), there are in
the colony, inclusive, however, of British Kaffraria
and the Albert and Queenstown districts, 139,963
coloured Protestant Christians, and 1,001 Catholics.
Notwithstanding this number, which exceeds the
estimate which we have derived from confessedly
defective sources, the whole coloured population of the
M

178 The Protestant Missions.
colony cannot be regarded as completely Christianised,
although this is often asserted.
While in the colony (according to its old limits) we
have chiefly to do with Hottentots and their cross
breeds, the Tshuana element prevails in the N. and
N.E. of it (the Orange Free State, Transvaal, Basuto-
land), although much mixed with the Hottentot, as,
e.g., in Griqualand, and towards the East also with
the Kaffre. To the societies labouring in the Cape
Colony are here to be added the Paris and the Her
mannsburg Societies. While the London Society,
under the lead of Moffat (Mission Labours and Scenes
in Southern Africa) and Livingstone (Mission Travels
and Researches in South Africa, 2 vols.), have pushed
forward to the borders of the Kalahari desert and the
North, and beyond Grequa-town to the West Bet-
chuanas (Kuruman, Schoschong, Inyati),the Wesleyans
(Thaba Nchu), the Berlin (Bethany, Botchabels), the
Hermannsburg (Bethany), and the Paris (Thaba
Bosin, Moriya) have specially taken possession of the
E. and N. E. district— in all, about 30,000 Christians.
In the south-east of the colony of British Kafraria,
along the east coast, we come lastly to the Kaffre
mission, in which, along with most of the societies
already mentioned, the free Scottish churches,* the
Norwegian and American Board take part. The
most important Christian Kaffre churches are in
British Kaffraria (now part of the Cape Colony),
where the London Society (King Williamstown) num-
* That is, the Free Church of Scotland and the United Presbyterian.
— [Trans.]

Survey of tJie Mission Field. 1 79
ber about 8,000; the Free Scottish (Lovedale ; its
most distinguished pupil was Tiyo Soga, a native pastor
belonging to the United Presbyterian church ; Chal
mers: 'liyo Soga, a Page of South African Mission
Work), about 4,000 ; the Wesleyans (in the Grahams-
ton and partly in the Queenstown district); Missionary,
Shaw : Memoirs of tiie Rev. W. Shaw), about 30,000,
but inclusive of colonists ; the Church of the Brethren
(Selo, Gosen), 2,400; the Berlin Society (Bethel), 650 ;
and the Anglican church, over 2,000 Christians. Far
less advanced are the Northern Kaffre missions. In
the so-called Free Kaffreland (Transkei), where there
is a Free Church Eduational Institution at Blyths-
wood among the Fingos, similar to that at Lovedale,
the Wesleyans and the Anglicans have indeed im
portant Kaffre missions, with over 12,000 souls
between them. In Natal the Wesleyans, who also
devote themselves to the imported Indian Kulis, have
several noble stations — eg., Edendale — with at least
5,000 to 6,000 coloured Christians. The Episcopalians
(Ladysmith) about 8,000; the Berlin Society (Christian-
enburg) 1,100; the Americans, Norwegians, Hermanns-
burgers, Free Scottish — together, over 3,000. In
Zululand and Swaziland, on the contrary, the mission
is still in its first beginnings. At the Mildmay
missionary-conference in London, 1878, the whole
number of South African Christian converts from
heathenism was given by two authorities as 180,000,
an estimate which, while embracing the whole terri
tory from Whale Bay to Delagoa Bay, and referring
to four years ago, might be fairly accurate What

180 TJie Protestant Missions. ¦
makes the work, till this day, so difficult over the
whole of this territory, and especially outside the
colony, besides the ceaseless wars, the terrible des
potism of the chiefs, and the stolidity of the people
enslaved under the powers of witchcraft and of poly
gamy, is the uncertain policy of the British Govern
ment,1* the import of brandy, and the corrupting
influence of isolated European civilisation and of
many of its representatives. (Wangemann: South
Africa and its Inhabitants, 4 parts ; and Geographico-
Histbrical Chart of the Evangelical Mission Work in
South Africa.)
Central East Africa, in the opening up of which,
accomplished within the last decade, the mission and
geography have wrought so satisfactorily hand in
hand, forms for the present the most self-sacrificing
and the most interesting African mission-field. (Zahn :
The NtW Missionary Undertakings iii East Africa, in
Allg. M. Z., 1881^ p. 241 ff, and i882,p.ii7 ff). The
efforts directed towards it, which indeed arc all of
them still but laying the foundation, are among the
most magnificent that the history of missions has any*
where to show. In order to erect a monument are
perennius, to their great countryman Livingstone
(Blaikie : The Personal Life of David Livingstone —
also translated into German), to whom unquestionably
the merit of opening up of this part of Africa pre
eminently belongs, the Scotch soon after his death
(1875) founded two mission-settlements on the Nyassa,
the southernmost of the three great lakes ; the Free
Church that of Livingstonia, close on the lake; and the

Survey of tJie Mission Field. 1 8 1
Established Church that of Blantyre on the Shire.
At both places the first-fruits have been baptized.
Meantime the older Universities-Mission (Rowley:
TJie History of the Universities Mission), whose ener
getic Bishop Steer, alas! is lately dead, is endeavouring
to lay a line of stations from Zanzibar to Nyassa, in
which it has already succeeded in getting more than
400 baptized into several churches. After overcoming
great difficulties and sustaining severe losses (amongst
them their admirable secretary, Mullens), the London
Missionary Society (1878) have taken possession of
the middle lake, Tanganyika, also from the Zanzibar
side, with three stations; while still earlier (1876) the
Church Missionary Society, instigated by an earnest
letter of Stanley (Through the dark Continent), had
endeavoured to found a mission at Uganda in the ter
ritory of King Mtesa, at the northern end of Victoria
Nyanza, the northernmost of the lakes. This last
enterprise is specially thorny and tearful, not only be
cause it has already cost many lives, but also because,
in consequence of Jesuit rivalry, the opposition of
slave-traders and the childish capriciousness of the
despotic king, the existence of the costly mission — at
least in the Uganda kingdom — is continually put in
doubt ; while that at the south end of the lake, Kagei
and those on the way to it, Mamboia, Mpwapwa, and
Uyui, appear to be secure. Finally that society has
founded a colony for rescued slaves, at Freretown, on
the coast to the north of Zanzibar, opposite Mombasa,
and quite in the neighbourhood of the old station of
Kisulutini, which was founded by Krapf, and occupied

1 82 The Protestant Missions.
for nearly 30 years single-handed by the faithful Reb-
mann. (Allg., M. Z., 1882, p. 193 ff: Dr. Krapf s
Missionary Career) In this colony there are already
about 400 Christians under instruction. Also in
Kisulutini and in Ribe, which lies somewhat further
north, and is occupied by the Free-Methodists, there
are small churches composed of Manika and Galla
converts. There remains for us only a glance at the African
islarids. We merely mention in passing the Presby
terian and Church Missions (mainly among the im
ported Kulis), in the Mauritius and the Seychelles, in
order to spare a little space for the important Mada
gascar. Here it is well known that after the long period
of persecution under the foreigner-hating and Christian-
hating queen Ranawalona (in which, however, there
were not so many martyrs as it has often been stated),
in 1869 her successor of the same name embraced
evangelical Christianity. Since that time the forma
tion of a national church is going on, which carries, on
it all those blemishes which are necessarily connected
with sudden mass-conversions. The London Mis
sionary Society, which began the work on the island in
1820, has done, especially since the visitation of its
secretary (Mullens : Twelve Months in Madagascar),
all that was in its power to sift, to train native pastors
(64 are now ordained), preachers, and teachers (4,134),
to save the church at once from subjection to the
State and from denationalization, and to elevate its
moral condition. The Government has modified its
former despotism by many laws and ordinances, and

Survey of Uie Mission Field. 1 83
has afforded many beautiful evidences of its Christian
character by the institution of many far-reaching social
reforms. Next to the London Missionary Society, in
whose churches, after repeated reductions, there are
now 244,197 Christians, the Quakers have laboured
most successfully (26,000) ; while the S. P. G., who
pressed in in very unbrotherly fashion, have only 2,500,
and the Norwegian Mission, which stands the longer
in a more and more friendly relation to the London,
and more and more respects its work, numbers 1,400
(Eppler : Sowing in Tears and Reaping in Joy in
Madagascar ; Ellis : The Martyr Church : a narrative
of the Introduction, Progress, and Triumph of Chris
tianity in Madagascar; Sibree: Madagascar and its
People; and The Great African Island: Daele--(Nor-
wegian : Madagascar and its Inhabitants, cf. Ev. Miss.
Mag. 1 88 1, p. 129 ff).*
Gathering now together the statistical results of this
cursory survey, the following table is the result. The
sum total differs not inconsiderably from that formerly
given ; partly because it takes into account a number
of self-sustaining churches of converts, which are no
longer introduced into the Reports of the Missionary
Societies ; partly because its statements are derived
from other sources, which supplement the frequently
defective information furnished by the Reports ; and
partly because there is a class of unconnected missions
which stand in no relation to the home Missionary
Societies enumerated. Still it is probable that in some
fields the numbers given are below the truth.
• What may be the results of recent events in Madagascar It Is not
possible to predict.— [Trans.]

184 The Protestant Missions.
I. America.
I. Greenland and Labrador  10,300
2. North American Indians  130,000
3. West Indies  ,  407,800
4. Central and South America  140,000
II, South Seas.
1. Polynesia ... ... ... ... 220,000
2. Micronesia  ... 8,000
3. Melanesia  ... 15,000
4. New Zealand  '.  40,000
5. Australia  1,000
III. Asia.
1. Indian Archipelago  ... 150,000
'2. All India ...  528,000
3. China  ... 60,000
4. Japan   ° 9,000
5. Further Asia  35>°°°
IV. Africa.
I. North Africa  1,5°°
2. West  100,000
3. South ,,  ... 190,000
4. East ,,  1,100
5. African Islands ...  285,000

688,100

284,000

782,000

577.600

Total ... 2,331,700
To this table I subjoin two others, which tell more
eloquently than words could do how much of the land
remains still to be possessed. The one is a table of
the population, and the other of the religions of the
world; neither of which, however, is entitled to lay
nearly so much claim to absolute accuracy as the fore
going table, because a great part of the numbers con
tained in them rest upon estimates — rvery careful
estimates indeed, but only estimates. According to

Survey of the Mission Field. 185
Behm and Wagner (Supplement No. 69, to Peter-
mann's Geographical Information), the population of
the world is as follows : —
Europe ... ... ... ... ..
Asia ... ... ... ... ..
Africa ... ... ... ... ..
America ... ... ... ..
Australia and Polynesia 
Polar Region!  Total .
And in the Church Mission Atlas of 1879, p. 11,
Keith Johnston gives the following :—

327.743.400 «

soul

795,591,000

1,

205,823,260

II

100,415,400

II

4,232,000

•1

82,500

II

1,4331887,56°

II

Religions 61

Europe.

Asia.

Africa.

¦
America.

Australia and
Polynesia.

Total.

Jews, ...
Mohammedans, 
Hindus (including Aborigines),
Buddhists, Shintoists, Taoists,
Confucians, 
Undefined and Sects, 
Heathen, 

5,437,0005,974.000 211,000
258,000

1,005,000
112,709,000
176,312,000
502,363,000 8,304,000
12.029,000

938,000
50,416,000 275,000 2,000
144,729.000

I37,ooo 86,000
152,000 106,000
9,244,000

10,000
30,000
295,000
=» 393.O00?

7,527,000
169,129,000
176,673.000502,547,000 8,976,000
168,6*3,000

Non-Christians, 

1 1,880,000

812,752,000

196,360,000

9,785,000

2,728,000

1033,505,000

Romanists 
Protestants, 
Greek Church,
Armenians, Kopts, Abyssin-
ians, &c, 
Undefined Confessions,

150,223,000 75,124,00071,588,000 225,000 110,000

1,429,000 430,000
6,370,000?2,684,000 1,013,000

699,000 740,000
1,650,000 501,000

37,540,00037,380,000 815,0:0

454.OO0
1,544,000 22,600

190,315,000115,218,000 77,958,000 4,589,000 2,461,600

Christians, 

297,300,000

11,926,000

3,560,000

75,735,000

2,020,000

390,541,000

Total,* 

1
309,180,000! 824,678,000

1 99,920,000

85,520,000

4.748,ooo

1424,046,000

CO
CA

1 Si
I

This summation is founded on an older estimate by Behm Si Wagner in 1878,

Survey of tJie Mission Field. . 187
And now we close with . a few remarks. As the
statistical table, arranged according to missionaiy
societies, brings before us the animating fact that a
mission-spirit is indeed pervading the whole of the
evangelic Christendom of our century ; so the statis
tics grouped according to the mission-fields, show us
¦ — though there is still a great amount of non-Chris
tian soil — that the mission-field of the present day
stretches over almost the whole of the known and
accessible portions of the earth. Thus, the mission of
to-day may, be designated a world-mission, in the
same sense in which we speak of a WORLD-COM-
MERCE. The third mission-period, in which we now
are, far surpasses the two earlier periods,. both in the
mission-agencies which it employs, and in the extent
of the field which it occupies. Under the special
guidance of divine providence, the mission of the
nineteenth century has laid the foundation of the
Kingdom of God, equally among the so-called nature-
peoples, and among the culture-peoples of the present
day ; hitherto in general with more success among.
the former than the latter ; a fact of which the easy
explanation is, that an old rooted culture may offer a
more tenacious opposition to Christianity than rude
barbarism. The statistical result of more than 2J millions of
Christian converts, now under missionary care, may,
at first sight, seem unimportant, especially in relation
to the comparatively large number of missionaries.
But a threefold consideration saves us from unfair
judgment and mechanical measurement. 1st, We are

1 88 TJie Protestant Missions,
still only in the initial stage of the modern mission ;
that is, in the period of the chief difficulties. The
whole of the work hitherto done is more or less pre
paratory, and in the way of laying the foundation, and
the saying is applicable to it, " One soweth and an
other reapeth." 2nd, As in the earlier mission-periods,
so also in that of to-day, the law holds of the mustard-
seed manner of growth. There have always been
centuries of waiting before the season of the great
harvest has come. All initial success in the mission
is like a capital which yields compound interest.
With the duration of the mission-time, the number of
Christians advances in progrcssional, though it may be
not in regular, increase. 3rd, The result of the mis
sion goes far beyond the statistical statement. It pro
duces several mental and moral revolutions, which
cannot be exhibited in tabular forms. Wherever the
mission plants its foot there begins a leavening pro
cess, whose workings are traceable far beyond the
Christian circles. Besides, in all mission-fields in
which the work has long been carried on, there are
many secret Christians, who want courage for going
over to the Christian ranks/but wait for a change of
public sentiment in favour of Christianity. Moreover,
it must not be regarded as of little importance, that
every mission-station is a cultural institute in a
heathen land. The gospel of Christ approves itself as
a people-educating power, everywhere, and in all
quarters in the mission of the present day, as it did in
the mission-periods of the past.88
On the other hand we must guard against idealizing

Survey of the Mission Field. 1 89
the results of the mission. The great body of the
new converts, especially among the barbarous peoples,
stand on a lower stage of intellectual and moral life
than the average of church-circles at home. Although
there are not wanting amongst them examples of
child-like faith which put us to shame, degraded hea
thens do not instantaneously become perfect saints.
Most of our converts of to-day are children in the
good, as in the bad, sense of the word; and those men
are deficient in sobriety and real knowledge of the
facts, who represent the churches composed of them
as " Select churches." Everywhere the result of the
mission- work is a popular church-field. The old passes
away, all becomes new ; but gradually and under many
distresses. Nowhere is there a mission which could
dispense with church-discipline, but the very fact that
this discipline is exercised, and far more earnestly and
far more comprehensively than at home, is a proof of
the elevating power of the Holy Spirit, who is even
now employed in the work of planting the church.
The longer the more generally are the missionaries
sent from the old Christendom assisted by fellow-
labourers from among the natives. There is now
scarcely any mission which does not exert itself, by
the training of such fellow-labourers, to render the
young churches more and more independent. If we
mistake not, the mission of to-day is approaching ever
and ever nearer to the stage at which the further
spread of Christianity will mainly be effected by the
missionary co-operation of natives already won for the
gospel. ° The tree of heathenism falls at last," as a

190 The Protestant Missions.
heathen Hindu said, " under those axes whose helves
are made from its own branches." The longer the
more we employ missionaries with episcopal qualifica
tions, who are equipped and prepared to become
trainers and leaders of a host of native labourers.
Hence also energetic and thorough visitations on the
part of the Home directorates are an ever more press
ing necessity."

ADDITIONS AND NOTES.

Note i, page 6.— While giving forth the statement of this law of
development in mission history, which, of course, like all laws of
historical progress, does not fulfil itself mechanically everywhere and
always after a stereotyped model, I hope, at the same time, that I have
made a small contribution towards the solving of the often ventilated
question, Whether individual conversion ornation.il Christ ionization is the
object of mission- work ? In my judgment these two objects do not stand
in opposition to each other, but the one is only the precursor of the other.
The matter would, of course, be otherwise if we assumed, at the outset,
that the development of the Christian church into a national church is a
historical mistake, and that, therefore, only ecclesiola are to be formed
in the heathen world — an assumption which is stamped as a mere
theoretical enthusiasm, both by the old history and by the results of
the mission-work of the present day, and which, in fact, finds few
supporters among the mission-labourers of to-day. Everywhere our
mission-churches are fragments of national churches, in which, as in
the old Christendom, wheat and tares grow together, good and bad-are
found alongside of each other, communities of the " called," not of the
"chosen." The more intimate our acquaintance with them, the less
is the tendency to theoretic idealizing of them. The originally pietistic,
and subsequently speculative, enthusiasm of a collection of ' 'communities
of the elect " in the midst of the heathen peoples of the day, cannot
stand face to face with the historic reality ; and so individual conversion,
as the special object of mission-work, has already lost its chief support.
For it would imply that the winning of whole peoples now for Christianity
is declared to be an impossibility, or is relegated to the period after the
second advent of Christ ; two assumptions which do not find their
vindication, either from history or from Scripture. Individual conver
sion— i.e., the gathering of individuals one by one into smaller and larger
communities— ia the natural beginning of the mission-work of every
mission-epoch, This beginning may here and there last longer j but
it still remains a beginning, a starting-point, and must not be designatetl
as an ultimate object. The stage of individual conversion is that of
laying the foundation, but upon this foundation an additional structure

192 TJie Protestant Missions,
will naturally be reared. Evangelising is always the work of centuries.
It was natural and excusable to forget this, and to form a theory from
initial results.
I am not, indeed, contending, in Ritschl's sense, against individual
conversion, as such. For evangelical Christians, who stand on the ground
of the New Testament Scriptures, it is self-evident that "individual
soul-salvation " remains the real eternal reward of all earnest work in
the kingdom of God. But it is not in this sense that we are dealing
with individual conversion now. The question at present is, Whether
the modern mission is to assign to itself only the object of gathering
into Christian churches, from the mass of corruption of heathenism,
only individual souls who receive the gospel in faith, or whether
national churches, after the fashion of the historical development of the
church hitherto, should be aimed at as the ultimate object also of the
mission of the present day ? According to my conviction, individual
conversion and national Christianisation form no contrast, but a com
pletion. Not individual conversion or national Christianisation, but
individual conversion and national Christianisation, should be the
answer to the question ; first that, then this, through individual conver
sion, and on the ground of it, a step towards national Christianisation,
undoubtedly without losing sight, in the latter, of individual soul-
salvation. The mission nf the present day originated mainly with the Moravian
and Pietistic circles, and was introduced from these even into the State-
churches. Hence it was quite natural that the desire should be to
gather also among the heathen only such small circles of pious men, as,
in point. of fact, the oldest mission reports bring the small gatherings
under the notice of the Pietist circles at home. But in the progress of
the mission-history the original favourite idea proves an illusion, and!
however excusable it was at the outset, it is unreasonable to advance it
into a theory. Of course, even in Christian churches among the heathen,
"the quiet in the land," the "elect," the earnest labourers would unite-
in special communities ; but the entire nations are, and continue to be,
the object of missionary work, and out of these the Lord gathers His
"little flock." Always and everywhere the Christian church in this
world shall resemble the Old Testament temple : it shall have its outer
court, its holy place, and its most holy ; and in every land the great
mass shall occupy the outer court. (More specially treated in my article :
The Mission-Command as Mission-Direction, in Allg. M. Z., 1874,
p. 136 ff.)
Note 2, page 7.— A special history of the apostolic and the post-
apostolic, as also of the medieval, mission,. is a pressing want — a worthy

Additions and Notes. 193
task, in my judgment, for our eminent church-historians. But it must
not be confined to a dry enumeration of dates and names in mission-
history, as is done in most of our church-histories hitherto. We now
possess a considerable amount of important detailed material respecting
medieval relations, and especially respecting the missionary monks'
orders, which a man of profound knowledge might convert into a com" •
pletc picture. Doubtless we have much to learn from the medieval
missions for our missions of to-day, and a thorough and impartial
examination of them would show that we too much undervalue their
work. Note 3, page 20.— The Evangelical-Lutheran Mission-Paper (1882,
p. 183) protests against this representation. ' " We should have much to
say of the same character with what Dr. W. says as to the attitude of
Luther towards the mission, yea the position of pious people among the
Lutheran orthodox. At all events no one is entitled to assert that the
constant expectation of all believers, as expressed for example in the
genuine Lutheran hymn : ' The time is surely near at hand, when God's
own Son shall come,' or the conviction that anti-Christ is at hand, was
more opposed to the thought and the action of missions in the time
of the reformation and afterwards, than in the time of the apostles.
When afterwards, notwithstanding the missionary command given
immediately by the Lord Himself, and the missionary qualifications
Imparted by the Holy Spirit, they still delayed for ten years, and re
quired peculiar immediate oracles, before they began to work among
foreigners, gentiles not yet incorporated with their own people, it ought
not to be regarded as strange that the evangelical mission among foreign
nations did not come into being without special divine leading." With
out entering upon a circumstantial controversy, I rejoin as follows : —
First, It is a fact that Luther's eschatological assumptions not only
did not give rise to any missionary action, but did not allow even any
thought of missions to arise. This fact no apology can alter. Second,
Between the apostolic eschatology and the Lutheran there is the great
difference, that the former was not connected with the assumption that
the gospel had already reached the limits of its extension. It is evident
that an expectation of the last day, associated with this assumption,
must hinder missionary activity. I have no thought of asserting that
longing for the second advent of Christ is in itself a hindrance of the
mission. On the contrary, if It has a right biblical foundation, It be
comes one of the strongest of missionary impulses. (See my Mission-
Noun, I. p. 66 n*., ita ff., 391 ff.). Third, It cannot bo tald that
the Evangelical Church, at the time of the Reformation and afterwards,
was wholly without divine leadings towards missions. It was then an
N

194 The Protestant Missions.
epoch of great geographical discoveries, the German world-commerce
was flourishing, and Holland and England soon became great sea-ruling
nations. The extenuating circumstances which can be adduced for the
neglect of missionary activity at that time, I believe that I have stated,
even forcibly, in the text. But the apology must not be carried too far.
. Fourth, The post-reformation orthodoxy in particular, which assumed
a hostile attitude towards the missionary movements, cannot be cleared
of blame by any apologetic artifices, as its disaffection is manifest from
its narrow stand-point. In the Lutheran " Gazette of Church Science
and Church Life" (1881, p. 362 ff.), there is an article by Biickman,
which came under my notice only while correcting these proofs : The
attitude of the Lutheran Church oj the sixteenth and seventeenth centuries
towards the heathen missions, and the familiar efforts of Leibnitz and Aug.
H. Francke fir its axvakening. The article contains nothing new on the
former point, but in the latter it has many important disclosures, mainly
by quotations from Joh. Gerhard, by which our representation is com
pletely confirmed. The author states that the two principal reasons for
the want of any missionary activity in the old Lutheran Church, were
" an erroneous sentiment that the spread of the' gospel over the world
had already taken place; and an erroneous view of the hours of the New
Testament day in which we are now." He proves both points by in
structive quotations from Joh. Gerhard (Loc- de ecclesia, xxii. chap.,
xi. sect., W. § 186, 189, and 41 ff. ; and Loc. de electione et reproba-
tione, xii. chap., vii. § 134 ff.). With reference to Aug. H. Francke the
article is somewhat meagre, because he limits himself mainly to a repro
duction of the contents of the Fharus, whose composition he erroneously
ascribes to Fraiicke.
Note 4, page 27.— It cannot be uninteresting to introduce an addi
tional extract from the writings of Von Welz. We select a passage
which has been quoted also by. Pliit (p. 357), which contains an
earnest exhortation to the clergy, which was somewhat unusual at that
time as coming from a layman, and probably tended not a little to
irritate them against the writer :— " I sist you before the judgment-seat
of Jesus Christ, that righteous judge who cares not whether you are
called high and very reverend court-preachers, most venerable supcrin-
tendents, very learned professors'. Before that awful tribunal you must
answer me the following questions of conscience : I ask you, who has
given you the power to give a false explanation of the command of
Christ in Matt, xxviii. ? I ask you, is it right that you would abolish
the apostolic office, which Christ instituted, and without which the
body of Christ is incomplete ? (1 Cor. xii., Eph. iv.) I ask you, from
Matt, v., why you do not shew yourselves as lights of the world, and do

A dditions and Notes. 1 9 5
not let your light so shine that Turks and heathens may see your good
works, and do not even endeavour that young students may shine as
lights of the world? I ask you, from i Pet. ii., 12, whether you are
following Peter's injunction, and exhorting young people to follow it,
that they maintain a good conversation among the heathen, whereby
they shall see your good works and praise God ? I ask you, from
I Thess. i., 8, whether you have taken steps to cause the word of the
Lord to be sounded more widely than in Germany, Sweden, and Den
mark, which Paul commended so strongly in his Thessalonians, that
their faith in God was spoken ol in all places ? I ask you, dare you
answer for it that you have neither consulted, nor will consult, with
your princes and churches how the gospel shall be preached to the un
believers, as the primitive church did, and set you so fair an example ?
I ask you, clergy, whether you are not acting against your consciences,
inasmuch as you pray in the public worship that God's holy name may
be more and more extended, and become known to other peoples,
while yet you make no effort to this end ? Tell me, ye learned men,
whether the Papists do you any wrong when they charge you with
doing no work of Christian love, while you do not seek to convert the
heathen ? Say before the impartial judgment of God, ye learned men,
who suffer yourselves to be called clerics, is it right never to have In
Any wise attempted a matter, and yet to say that it Is not practicable ?
Why do you persuade the princes and lords that the conversion of the
heathen is impracticable at this time, which you have never tried in any
land, nor even allow to be tried ? Tell me, ye hypocrites, where do
you find the word impracticable in the Bible ? Did the disciples and
apostles, when Christ sent them forth, answer Him thus, ' Master I this
work is at this time impracticable '? Were not the disciples required
to preach even to those who would not receive them ? Oh I the per
verted world I Oh I woe to you, clergy, who are acting in opposition
to God's word and your own conscience 1 Oh I woe to you, and more
indeed that you will not give your help for the spread of God's kingdom
in the world. I will not indeed condemn you 1 but I hereby exhort
you earnestly to do more In the future in the work of the conversion of
the unbelieving nations than you have done hitherto, • . . If now
you, clergy, through courtliness, or conceit of great wisdom, or dis
regard of all well-intended exhortations, will shew no compassion to
the heathen— then, I tell you, though for the sake of your voluptuous
life you will not think of enlarging the kingdom of Christ and repent
ing, there shall come upon you and your children, and your children's
children, all the curse set forth in Ps. cix."
Note 5, page 30.— Hawemann :— " In our time the desire to extend

196 TJie Protestant Missions.
the gospel is ice-cold. We devote ourselves to wars, trifles, and
frivolities ; we strive after free commerce, trade, and communication
with Asia and Africa, where the holy apostles and their successors once-
brought and planted most noble churches, and all things are to be sold
for money. But how Christ is to be made better known to men, and
the nations are to be helped out of their heathenish and alcoranic dark
ness, gives us very little concern."
Dannhauer exclaims, " In order that ground might not be given
for the Papistical boasting and sneering, and the work of ours were-
more blessed — ah I would that the Almighty would enlighten our
evangelical princes and potentates to break through the barriers or
obstacles, to institute seminaries and schools, wherein foreign and
barbarous languages might be learned, to develop healthy organs, to
gather together a goodly number of these persons, and provide other
means whereby not only the barbarous of the new world, but also-
Turks and Jews might be sought and won by means of intercourse."
SCR1VER : " You all boast of faith, but where is the first-born
daughter of faith, earnest love ? See I there arc still many unbelievers.
in the world . . . alienated from the life which is from God,
whose understanding is darkened through the ignorance and blindness
of their hearts. I speak of the heathen, Jews, Turks, Tartars, and
other barbarous peoples. How do you think of them, and with what
ears and hearts are you accustomed to hear of them ? Do you burn in
your spirit when you must apprehend that there are so many thousands-
of thousands of souls in the world who neither know, honour, nor
worship your Redeemer and theirs ? Do you daily call upon God, that
He would at last graciously have compassion on them, and bring them.
from darkness to light, from death to life ? Does your heart long that
you might, were it possible, preach Christ to such blinded people,.
though you might thereby suffer poverty, fatigue, dishonour, affliction,
death ? Do you pray God to raise up true, spiritual, earnest men, and
send them as apostles to such nations ? Oh, how few there be who
think of these things and concern themselves about these people £
Christians, alas I have become zealous enough to visit the unbelieving
lands in voyages for trade and commerce, and to bring back their gold
and silver and treasures ; but how little thought is there of imparting to.
them in return the soul-treasure of the gospel of Christ I Some have-
thrown a hindrance and a stumbling-block in the way of the poor
people, and have frightened them away from Christ, by their insatiable
avarice and thirst for gold, their cruelty, and other evil deeds ; some
have laid aside the Christian name, so long as they have been ia
such lands, that they might buy and sell and make gain without

A dditions and Notes. 1 9 7
restraint. . . . Now, you Christian souls, ponder these matters
more earnestly for the future, and pray with more consideration in the
¦words of the Litany, • that Thou wouldest tread Satan under our feet,
that Thou wouldest send faithful labourers into Thy harvest, that Thou
wouldest give spirit and power to the word, that Thou wouldest have
mercy upon all mankind. Hear us, good Lord God.' "
Spener : "It is incumbent on the whole church, and she must not
be deficient either in zeal or in labour or in money, that the poor
heathen and unbelievers may be attended to. The whole Church is
bound to do what she can, and to prepare and to send such. people as
she shall always find within her who are qualified, or who can be
made qualified, for the work. But the two higher classes, the magis
tracy and the ministry, as those who can do most, should be specially
solicitous therein, how it may be effected, to seek for such people, to
provide them with necessary means, and then to send them forth to
such work. We must also confess, to our dishonour, that hitherto in
the evangelical Church, we have been too remiss in the matter, and
ftave been little exercised in it. But- our neglect does not take away
our obligation to do it ; although it is not to be denied that many sore
hindrances stand in the way of setting about the work. But the greater
has been the past neglect, the greater ought to be our earnestness in the
future. The Papists set us an example in this matter, for they send out
their false apostles everywhere, to extend their church further and
further, so that we cannot contemplate such example but with shame.
And it will not do to plead in our vindication that the children of the
•world are wiser in their generation than the children of light, as if re
sponsibility were diminished by the continuance of blameworthy conduct
¦and negligence. Why will the Church renounce the right which she
has to all the world ? If she maintains this right, why does she not do
•all that is in her power to obtain actual possession ? We cannot say
.that God has refused such help and grace to such poor people ; why
then do we not strive to make them partakers of that which no one will
maintain to be denied them by divine compassion ? "
Wote 6, page 33.— See Grothe : The Seminary of Walaus, in Allg.,
M. Z., 1882, p. 16 ff. My conjectures regarding the oldest Dutch
Mission are completely confirmed by Grothe ; and perhaps the time is
mot far distant which shall essentially modify the severe judgment.
The Dutch theologians and historians should lay to heart what
their countryman Grothe writes: "In our old colonial archives, as
-well as in the Church archives, incalculable treasures still lie hidden ;
ibut we may well hope that now, since the mission-history has found a
place under the wings of theology, our church-historians (and this is as

198 TJie Protestant Missions.
applicable to those of other lands), will attain to a lively sentiment that
the mission-history forms a part of our general Church-history, which
may well be as instructive and interesting as the history of church-
rending controversies."
To the Dutch authorities referred to in the text, are now to be added
Justus Heurnius : An exhortation to undertake a Mission to the Indians
(1618), with a remarkable dedication to the States-General and Prince
Moritz ; and Sebastian Dankairts : Historical and Critical Report on
the State of Christianity in the provinces of Amboyna, with the Hopes
and the Symptoms of some Reformation and Improvement of it (1621).
With reference to the Brazilian Missions 1 Classical Actt of II rati I, in
the chronicle of the Historical Society of Utrecht, 1873. Lastly, It I*
to be mentioned t lint Hippo, in his History of Pietism and Mysticism its
the Reformed Churches, especially that of the Netherlands, refers to three
divines who simultaneously insisted on the mission-duty of the church 1
Udcmnnns (d. 1614) In his Spiritual pilot of the merchant's ship (p,. 105,
note) 1 Trellenk (d, 1629) In his Ecce Homo, or eye salve for the mind sit-
ling In darkness (\\, 137 iioto) | and Dodcnstuyti (tl. 1C77), specially In hi*
Offering of tin Temporal Goods of a Christian to their owner (p. 189).
Note 7, pngo 43,— Quite recently my nttuntlon was called for the first
time to this remarkable dlvlnu, by an article In Ohly's Many gifts and out
Spirit: IM Conrad Mel, formerly Inspector in ttersfeld, a preacher of
the Last Things j ami by a treatise In the programme of tha Horrid
Gymnasium of 18641 Dr. Conrad Mel, a life-picture fiom the end of the
Iph, and beuiuniug of the i&th, Centuries. The tltiu given in these
papers of 0 mlHskin-trcatiso. composed by him, but. never printed, and
preserved In the Casscl Library, Immediately suggested to 1110 the con
jecture that It might be Identical with tho I hams, and might be either
the Ccrnian original of ft, or a Gorman translation of it. Tho full title
of It 1st The light-tower (Schanburg) of the evangelical mission, or
humble proposals for the diffusion of the most holy faith by the conversion
of the heathen, especiallv in China ; where it is shown (1) that a general
'conversion is to be hoped for \ (a) What kind of motives induce us to pro
mote it 1 (3) How institutions must be founded In order to effect it \ (4)
Urn an attempt is to be made by meant of a mission 1.(5) Whence the
expenses are to be defrayed \ (6) What hindrances may arise and how they
are to be removed \ (7) How the conversion Is to be effected \ (8) Lastly,
how the converted are to be dealt with. All briefly handle,! j also assented
to by Ills Majesty, the great and mightiest Fret/erle, King of I'russia,
and approved by the Society of Brandenburg, and submitted to all pious
Christians, and all who are zealous for Cod's glory, In order to the
further consideration and advancement of this great spiritual attainment.

Additions and Notes. 1 99
I communicated my conjecture to Privy-Councillor Kramer, with a re
quest that he would inquire into the matter. On examination of the
manuscript it was found that the I'harus is the Latin translation of the
Sckaubttrg. See the details in Kramer's article : Dr. Conrad Mel, a
Missionary Author of the beginning of the i8lh Century j in Allg., M.
Z., 1882, p. 481 ff. The Pharus is given in full by Kramer (Francke
'I., p. 285 ff.) and Plath (The mission-thoughts of the. Baron von Leib
nitz, p. 71 ff.). Further, Kleinert's article: On the History of Evan
gelical Mission-hymns (in Allg., M. Z., 1882, p. 529 ff.), contains
many valuable contributions to the older Protestant mission-history.
Last of all, be it noted, that among the old witnesses for missions is to
be mentioned Amos Komenius (cf. Theol. Stud, und Crit., 1878,
p. 1 ff.)
Note 8, page 43. — The "proposal" in question was published as a
jubilee-treatise, in celebration of the 50th year of Dr. Eckstein's rector
ship of the Latin School at Halle, and can be procured at the book
shop of the Halle Orphan-House. Of special value is the postscript ol
the editor. See also Kramer (Francke II., p. 489 ft.).
Note 9, page 44. — This, the earliest of missionary periodicals, was
issued, though with its title altered several times, by the directors of
the Orphan-House, till the end of 1880. See the history of it at lie
close of the last No. of the Mission Accounts of the East Indian Mis
sionary Institution at Halle ( 1 880, p. 125, ff.). Since 1881, Dr. Frick,
the present director of Francke's Institutions, has superseded it by a
popular Magazine : Histories and Pictures from the Missions, in pro-
fusedly illustrated parts at 25 pf., which we would here recommend to
the most extensive circulation.
At the request of Eberhard Ludwig, duke of WUrtemberg, where a
specially warm interest was taken in the young Danish-Halle Mission,
Dr. Samuel Urlsperger, in 1715, prepared a short history of the Tran
quebar Mission, which was ordered to be read from the pulpits of all
evangelical churches in the land, on the nineteenth Sunday after Trinity.
Itis given at length by Ostertag inEv.Miss. Mag., 1857. P- 23, and bears
the title : A brief Historical Account of the Mission and Conversion-
Work, on the coast of Coromandel, among the Malabar heathen in India,
together with an exhortation to a Christian Collection in aid of it; on
occasion of the Voluntary Collection for the spread of the Gospel. Most
graciously recommended to the whole country by his princely highness, the
presently reigning Duke of Wiirtetnberg, and with that view, is to be read
from aUthepulpits. Prepared by Samuel Urlsperger, consistorial-counciilor
and court-chaplain.
Note 10, page 44.— With reference to Francke's special action for

20c The Protestant Missions.
missions, compare, besides Kramer IL p. 87, IF. Plath : What have
Iht Profesiors Francke, fathet and son, done for the Missions it in
Mission- Studies, p. 75 ff;
Note li, page 47.— Plath, in his notice ol the first edition ol this
treatise (Bienc, 1882, p. 31 f.), asserts that in it Francke is over-esti
mated with respect to his work, and Zinzendorf under-estimated. To
me this complaint is unintelligible. As regards Zinzendorf and the
missions of the Church of the Brethren, they could scarcely be more
highly commended than they have been by me (even in the dedication).
Further, the fact is acknowledged expressly on the part of the Church
, of the Brethren, even in the Retrospect of our 150 years' Mission Work.
The stimulus received in Francke's house was the germ of Zinzendorf's
mission-thoughts ; but that Francke was the chief pillar of the Danish-
Halle Missions, and, by means of his scholars and his writings, was the
chief diffuset of the mission-thought even beyond the limits of Germany,
in this Kramei (op. cit.) completely accords with me. Plath's
further remark that the Danish- Malic Mission had an English-Halle
Mission alongside of it, whose non- theological agents were ordained at
Wernigerode, is perfectly correct ; only the enforced brevity of my
*? Abriss " bears the blame of this fact not being mentioned. Compare
further my article on The German Evangelical Heathen- Missions, in the
Church Monthly Paper, 1882, p. 658.
Note 12, page 50. — On the 20th and 21st of August, 1882, the Church
of the Brethren celebrated the 150 years' jubilee of the existence of
their mission, an event which justly claimed the co-operation of the
whole Evangelical Church. Besides the Retrospect already mentioned,
there was a special account of the festival published. That my wish
expressed in the former edition fora detailed and critically-sifted history
of the Moravian Mission in a moderate compass has met with so
friendly a reception, is a matter of hearty thanks.
Note 13, page 51.— An interesting instance of the lively missionary
sentiment which prevails in many families of the Moravians, is contained
in the article, A Family of Warriors, in No. I. of the Mission-papei
of the Church of. the Brethren. In that article it is stated that often
three, four, and even more members of one and the same family have
entered the mission service, and that very frequently the children follow
their parents in that service ; but it is unique in the history of Chiistian
missions, that members of one and the same family have devoted their
lives to mission-work in unbroken succession through five generations I
This is the case with the Bohnisch-Stach family, well known in connec
tion with the history of the Greenland mission. Anne Stach went to
Greenland with her mothei in 1734, and in 1740 became the wife of

Additions and Notes. 201
Frederick Bbhnisch, who was already settled as a missionary there.
Their children, and children's children, served the Lord in the mission-
work for 140 years. The last of this line died at Herrnhut, on the 6th
of September, 1881, after labouring 33 years on the Musquito coast.
Meantime, a sixth generation of this family has entered on the mission-
service. An equally striking succession in the mission-work through
five generations occurred still earlier (not in the Moravian Church) in
the Mayhew family, which preached the gospel to the Red Indians
(Brown I., p. 50 f.). Lastly, quite singular in mission-history, is the
fact that three members of the family of Kohlhoff— grandfather, father,
and son— were unitedly active missionaries in India, first in the service
of the Danish-Halle Mission, and latterly in that of the S.P.G., for an
unbroken term of 144 years I (Evangelical Lutheran Mission-Paper,
1882, p. 60 ff.).
Note 14, page 61. — It is also often the case conversely that the
missionary enterprise gives the impulse to geographic action. Thus,
for example, the two African missionaries, Krapf and Livingstone, are
the special pioneers of the geographical researches which have proved
so effectual in South and East Central Africa. The services rendered
to geographical science by the modern mission, which is now almost
100 years old, and which are fully acknowledged by such authorities as
Peschel and Petermann, well deserve a connected representation by a
skilful hand. In the meantime, see the representation by Zdckler:
Missions and Science (in the Allg. M. Z., 1877, p. 6 ff.). The Geo
graphical Society of Jena, in its Communication, edited by P. Kurtzc,
has assigned to itself the laudable task of "serving as a central organ
for the geographical and ethnographical researches of Christian
missionaries, and thereby filling up a gap which has long been felt by
geographers in their classic literature."
Note 15, page 66.— As the Manual of the Meth. Ep. Church, 1882,
p. 5, informs us, as early as 1744, during the great Wesleyan awaken
ing produced by Whitefield, " hours of prayer " were observed among
Scottish clergymen " for the outpouring of the Divine Spirit upon all
the churches of the Redeemer, and upon all the inhabited earth." The
Saturday evening and the Sunday morning of every week, nnd with
special solemnity the first Tuesday of every quarter, were set apart for
these " hours of prayer." The pamphlet by F. Edwards, published in
1747, entitled, An humble attempt to promote an explicit agreement and
visible union of Cod's people in extraordinary prayer for the revival of
religion and the advancement of Christ's kingdom in the earth, made a
great Impression, nnd In 1784 gave, through Andrew Fuller, the
impulse to the first Baptist "hours of prayer."

202 The Protestant Missions.
Note 16, page 74.— The report for 1881, p. 18, gives the following
view of the gradual extension of the field of the Propagation Society :—
1702. The United States and West Indies.
1729. Canada.
1752. The West Coast of Africa.
1795. Australia.
1818. India.
1820. South A'rjca.
1839. New Zealand.
1849. Borneo.
1859. British Columbia.
1864. Madagascar.
1868. Burmah.
1873. Japan.
1874. China.
1879. Witi Islands.
In this enumeration there is no mention of British Guiana, where the
mission appears to have been begun in 1834.
Note 17, page 78. — The Indian Evangelical Revieto (an excellent
quarterly, theoretical and historical, on the mission-work in India) con
tains in Nos. 29 and 30 (vol. VIII., July and October) interesting
communications regarding the work of this little-known missionary
society among the Khasias. According to these, the results of its
work are not inconsiderable. In 66 churches there are 2,055 church-
members, 3,318 adherents, 2,910 Sabbath-scholars ; and in 90 day-
schools, 2,650 children, of whom about a third part are girls.
Note 18, page 79. — A mission carried on certainly with courage
and self-denial worthy of recognition, but not altogether reasonably and
healthily founded, whose chief management seems to be in the hands of
a lady, Mrs. Guinness, who edits the Regions Beyond, and has also
published a pamphlet : The First Christian Mission in the Congo.
Comp. Allg. M. Z., 1882, p. 302 ff. ; The Western Entrance to Central
Africa. Note 19, page 80. — According to the latest annual report (1882),
this society spent about ,£25,000 on the printing and circulation of
Bibles for missionary purposes, while it received only about ,£5,000
from the missionary societies for the Scriptures granted to them. Since
its formation, it has printed 250 Bible-translations, the great majority of
the 354 now in existence. Of these about 1 10 are in Asiatic languages,
32 in African, some 24 in Oceanic, and 50 in American. The whole
income of the society for 1882 amounted to £258,655, with £104,838
of voluntary contributions.
Note 20, page 82.— In No. I. of the Free Church Monthly and
Miss. Record (1882), there is given a most captivating extract from

Additions and Notes. 203
Th. Brown's Annals of the Disruption, part III., on The Missionaries of
I843. of which I take the liberty .to give the substance, both as
characteristic of the Scottish missionaries of that day, and of the great
liberality associated with the formation of the Free Church. The
Scottish Church at the beginning of .1843 had about 20 missionaries
among Jews and heathen, some of whom were eminent men 5 and in
home circles there was great dqubt as to the attitude they would assume
towards the disruption. From the standpoint of calculating wisdom,
all was adverse to their adherence to- the Free Church, and both the
moderate party and the evangelical parly had sent earnest warnings to
India, that they should beware of such adherence, because it would be
altogether impossible for the Free Church to do anything for foreign
missions, since tho sacrifices at home would over-tax all her powers.
If they did this, they must do it with the loss of all the mission-property,
which would of course remain with the Established Church. The
Jewish missionaries were the first to decide. Unanimously and with
joyous hearts they adhered to the Free Church. All the men were
won 5 all the money was lost. There were £3,500 in hand. The pro
posal to divide it equally between the two churches, as it had been
contributed by the members of both, was declined. So the Established
Church got all the money, the Free Church all the missionaries. The
first mission collection was Intimated for the Jewish mission ; it yielded
£3.400. But what were the Indian missionaries going to do ? The first tidings
came from Dr. Wilson of Bombay. This learned missionary was on
his way home on furlough, when the tidings reached him in Egypt of
the formation of the Free Church. Immediately he intimated his con
currence. In July the missionaries actually in India received from both churches
intelligence of what had taken place at home. Immediately they
unanimously declared their adherence to the Free Church. The
statement from Calcutta, Bombay, and Puna arrived while tho Genera)
Assembly was sitting in Glasgow, and that from Madras came before
its close. The first edition of tho Madras despatch was lying at the
bottom of the Red Sea, tho steamer which should have brought it hav
ing been sunk there. It was afterwards recoveted by divers, and is at
this day a peculiarly interesting document in the Free Church Mission-
archives. There was extraordinary joy in the General Assembly over
the adherence of the whole of the Indian missionaries, " the most
encouraging event in the early history of the Free Church."
But what was now to be done in India ? Were the two Presbyterian
Churches to act as rivals to each other before the heathen ? If that

2Q4 The Protestant Missions.
were not to be, either Dr. Duff must leave Calcutta, or the Scottish
Established Church mustseek another place for its mission-work. Against
the first alternative there was a most decided protest by the mission
aries of all denominations, and by all the Christian churches of Calcutta,
and by the hundreds of Duff's scholars. The second alternative was as
decidedly declined by the Established Church, although they were en
treated to go to Agra or Delhi. In the excitement which prevailed at
home, it was resolved to expel Dr. Duff and his colleagues from the
school buildings, and this resolution was carried out, notwithstanding
the remonstrance that the Institution was built mainly by Dun's exertions,
and that the cont ributions were for the most part received from friends
who now belonged to the Free Church, &c. On the 9th of March,
1844, a police official * presented himself and demanded the keys of the
Institution and of all the buildings belonging to it. Duff handed them
over to him, and with a heavy heart, stripped of all, quitted the scene
of his blissful labour.
At Bombay there Was a similar transaction. There a new and larger
Institution had lately been erected. Not only this, but even the library
and the physical cabinet, both of which were virtually Dr. Wilson's
private property, had to be handed over, notwithstanding the remon
strances of the friends at home who contributed the cost of them— -
amounting to £8,000.
At Madras fortunately the mission-premises were rented, A collection
which had just been made, amounting to .£500, was in the hands of
the missionaries, who intimated their readiness to return their contri
butions to the givers, if they wished to' transfer them to the Established
Church. But no one applied.
Thus stood the missionaries in India, poor in respect of property, but
not poor in faith. And their faith did not deceive them. The first
gift Dr. Duff received from a merchant in America, £500 ; the second,
also of £500, from a medical gentleman in Calcutta. Other large gifts
followed. When Duff received the American subsidy, he sent portions
of it to Madras and Bombay ; but he got the answer from Mr. Anderson :
" As soon as I got your letter, it was clear to me that I ought not to
accept it. We thank the givers as well as you, but we are not in such
straits as you are. Give us your prayers, but keep your money. We
have enough, my brother ! "
By the 4th of January, 1844, Duffhad a larger institution than before
* So Dr. Warneck. But the paper from which he translates says only "an
official ; " and I, who was present, have no remembrance of a policeman's appear
ance on the scene. My Impression is that it was the Session-clerk of the Estab
lished Church congregation.— [Trans.]

Additions and Notes.

205

free of debt, and more scholars than formerly-i.257. Also all things
else— library, apparatus, &c— were soon replaced by noble liberality.
But more than all, the misslon-spirit took a stronger flight than
before. «« Now must we extend our work," wrote Dr. Wilson, before
he reached Scotland; A new mission was begun at Nagpore in India,
to which an officer in'Madras gave £500. Soon after the church took
over and enlarged the South African Mission of the Glasgow Society.
Notwithstanding the immense sacrifices which had to be made for the
new organization of the home church, the mission-contributions in
creased considerably, as is clearly shewn by the following table of the
missiori-income of the undisrupted Scottish Church, for the six years
before the Disruption, and that of the Free Church alone for the six
years after the Disruption :—

In ttid Undisrupted Established Church.
>f37  £10,070
l83»  I3,8co
>839-  14,353
1840  16,156
1841  17,588
1842  20,191
£9V58

In tho Free Church.
1843.4.....  £23i8u
°44-5  35.52<>
¦W"6  43,3'Q
,840-7  43.327
"847-8  :  47,568
'848-9  49,214
£242,810

Note20(£i;).p.84. — I am desirous partly to correct and partly tosupple-
ment the statement in the text respecting the Edinburgh Medical Mis-
sionary Society. The main work is not the employment, but the train
ing of medical missionaries. This work has been carried on for many
years with great success. The missionaries trained by it go through a
complete medical curriculum, and are not employed as missionaries till
they obtain either the degree of the University, or the diploma of the
Royal College of Physicians and Surgeons. These degrees and diplomas
a large proportion of the students obtain with distinction. During their
training they are employed in medical missionary work in the poor
districts of the city. At my request Dr. Lowe, the superintendent of
the training institution — himself formerly a medical missionary in India —
has furnished me with the following note [Trans] : —
" The little publication here referred to has no connection with the
Edinburgh Medical Missionary Society. 'The Edinburgh Medical
Missionary Society's Quarterly Paper' was commence', in 1871, and is
published on the 1st of February, May, August, and November.
Besides containing papers on medical missions, it communicates the
most recent medical missionary intelligence from all parts of the world.
Vol. III., comprising the last four years' quarterly papers, is a.compen-

206 The Protestant MissionSi
dium of medical missionary information gathered from almost every
sphere of labour where this agency is employed.
"The Edinburgh Medical Missionary Society was established in
1841. It has medical missions in Japan, Nazareth, and Damascus,
and assists with grants in aid, mission hospitals, and dispensaries other
than its own in all parts of the world. Its training institution in Edin
burgh provides fully-qualified medical missionaries for all the various
Missionary Societies. Its students belong to the different evangelical
denominations, and arc drawn from all parts of the United Kingdom,
and from other countries. Upwards of 130 missionary physicians are
now at work in all lands. Of these there are in China 36, in India 23,
in Syria and Turkey 14, in Africa 12, in Japan 9, in Madagascar, For
mosa, New Hebrides, South Sea and Hawaiian Islands, 9 ; in Egypt,
Persia, France, Hungary, and in charge of Home Medical Missions, 23.
In 1850, not more than 24 medical missionaries were employed in the
foreign field."
Note 21, page . — On account of the special interest which the
German missions have for us, I present the statistical results of them
in a separate table : —

Societies.

Missionaries.

Communicants.

Baptized.

Income,

Church of Brethren

... 141 ..

. 25,968 ...

76,646

... £18,415

Basel

... IO4 ..

. 7,028 ...

14,50'

... 36.223

Berlin I.

... 60 ..

. 5,202 ...
. *8,ooo ...

",775

... 14,24°

Barmen 

69 ..

*23,OOo

... 15,893

Bremen 

II ..

• /250 ...

*7oo

... 4,194

Leipsic 

21 ..

. *5,ooo ...

12,273

... 12,254
... 7,866

Berlin II.

... 19 ..

. 10,614 —

•32,000

Hermannsbusg ...

... 90 ..

. *3,ooo ...

7,828

• •• 13.31 1

Brccklum ...

2 ...

... #i,75o *400

Chrischona

2 ...

1

Berlin Ladies' Society

for China
I ...
1 ...

... 1,124
— —
—
» 1 -
-
520
65,062
'78,783
£125,668
•Approximate.
If we reckon about £500 additional, as the average contribution of the
Eastern Female Society, we have the sum of £126,168 as the total
income of all the German missions. There are included in this,
however, the receipts of the Church of the Brethren, the Basel, Barmen)
Leipsic, and Berlin II. Societies, from places outside of Germany,
¦which together may amount to about £2,500. As a set-off to these,.
the contributions in the mission-districts (which are included in the
incomes of many of the English and American Societies), as well as the
«xpenditure of the Jerusalem Union, and the Deaconesses' Institute at
Additions and Notes. 207
Kaiserwert, and the not inconsiderable gifts in kind, are not brought
into the account. It is matter of rejoicing that our missionary contri
butions have increased, in the course of the last five years, from
j£"7>036 (in 1876) to somewhat more than £125,000; an increase
of about £10,000, which cannot, indeed, be called great (especially as
compared with America, where the increase amounts to about £100,000),
but which hopefully indicates a steady progress.
The number of missionaries also, and that of native Christians, have
increased, the former from 502 (in 1874) to 520; the latter from
127,414 to 178,783, an increase, in the course of seven years, of about
50,000. The number of communicants is got partly by estimate. In
some cases, as, e.g., in the case of the Leipsic Society, it should,
perhaps, be somewhat greater.
St. Chrischona collected in all about £5,000. Here we have only
reckoned the sums appropriated to the mission to the heathen., and
that is stated at a very low computation.
The Brecklum Missionary Society has also given two of its students to
a Dutch Missionary Society. . These, of course, are excluded from this
account. The number of native Christians belonging to the German missions
¦are divided among the several mission-fields as follows : —

America. — Greenland and Labrador
Indians 
West Indians 
Mosquito-Coast Demerara 
Surinam 

...

... 2,880 33*
- 37,031 i,7" 284
... 22,533

Africa. — West Coast ...
South Africa ...

...-

...

5,000
... 44.532

Asia.— Indian Archipelago
India 
China 

... ...

...

... 6,758
... 53,386
... 3,264

South Seas. — Australia  «•• "8
New Zealand  ... ... 55°

04,77049,532 63,408 668

Total  178,378
Note 22, page. 107.— Even the Dutch translation of this treatise,
-published a few months ago, contains no really fuller statements as to
the missions of that country. The " Review " (Schreiber's) referred to
in the text, still gives the best information. It is to be hoped that some
Dutchman, well acquainted with missions, will ere long give us a satis-
•factory collective history of the missionary action of his fatherland.

208 The Protestant Missions,

j

Note 33, page 108.— For this judgment, which the Dutch translator
has materially modified, I have been somewhat sharply attacked by some
Dutch friends of missions. Manifestly my complaint refers only to the
Dutch nation, as such, I know right well that there are in Holland a
goodly number of liberal friends of missions, to whom testimony must be
borne that they havo done what they could. But in comparison with
the great body, this number is small ; and although the missionary con*
tilbutlons be reckoned at £20,000, as I am informed in a prlvato letter,
yet this sum stands not In a nearly satisfactory proportion, cither to the
national wealth or to the colonial possession which make* the mission
a national duty for Holland. Altogether, the Netherlands iioeiii* an
awakonliiK of Its national conscience, In order to carry 011 Its colonial
missions with far greater energy than heretofore. See 1 // Word to the
conscience of the Christian peoph of the Netherlands. I believe by
Held ring (Amsterdam, 1873).
Note 24, page 1 15.— In the course of last year, general mission-
statistics have been published by two Americans, Dobbins and Dor
chester — the former in his book, A Foreign Mission-Manual, and the latter
in the work, The Problem of Religious Progress. Both works, especially
the latter, testify great diligence in collecting materials ; but for a reliable
mission-statistics they are of almost no value, so that I have not been
able to make almost any use of them. Both authors, whose names I
had not previously met with in the domain of mission-literature, are
very deficient in firmly established statistical principles. At all events,
they do not make a sharp distinction between heathen-mission work
and the home and colonial mission work which is joined with it, and
thus they give the numbers far too great. Thus Dobbins gives the-
following table : — Communicants. Annual Income.
'56,447 ... £484,857
• 237,870 ... 967,764

Missionary Societies.

Missionaries.

American ...

',359

English

2,657

Canadian ...

29

Continental

767

Others

23

1,043 ... 11,713
68,247 ••• "o,937
8,514 ... not given.
Dorchester, who appears to have devoted his energy more to the
development of the religious life in America than to the history of
heathen missions, gives the following statistics, on which doubt is.
immediately cast by the largeness of the numbers:—
1830. 1850. ,880.
Ordained Missionaries ... 656 ... 1,672 6 698
Lay assistants  1,236 ... 4,056 .'.." 33,'856
Adherents   ...  ... 1,813,596
Communicants  70,289 ... 210,957 ... 857,332

Additions and Notes. 209
These numbers, by their own showing, contain but a partial statistic.
As regards the number of missionaries, the table relates to only 368 out
of 504 so-called missions — a conclusion which to me is wholly unin
telligible. Of the others- (136) no reports have reached him. Accord
ing to Dorchester's reckoning there must thus be not 6,698, but at leasf
£,000 missionaries I Just so it is with the number of communicants.
He professes to give the statistics of 356 missions ; 148 have furnished
no report. Were these last reckoned, the number of communicants
will amount to at least a million. The number of adherents given
above must embrace only two-fifths of the missions ; the actual number
must therefore amount to 3. or 3$ millions. After the statistical infor
mation collected in the text and carefully sifted, it were superfluous to
enter upon a special stricture upon Dorchester's numbers. They are
simply useless to us. I am not in a position to check the other state
ments of the author. In any case h is a piece of American extrava
gance, when the Methodist press says of the book : "This is emphatic
ally one of the greatest books of the age. The author is a recognised
master in the field of ecclesiastical statistics," &c. On the field of
mission-statistics there is assuredly not much of this masterhood.
Otherwise the book contains material collected with great diligence,
«specially on the statistics of the American Protestant churches, and
contains much matter that may be valuable if used with prudent
criticism.* On the difficulties which the production of a general mission-statistic
presents, see Allg. M. Z., 1875, p. 52 ff., and 1881, p. 314 f.
On this occasion I take the liberty to present a petition to the mis
sionary societies, in whose hand it ultimately lies, to make a compre
hensive and reliable statistic possible, by giving precise information at
least on the following points : viz. (l) The male missionaries ;
(2) The baptized ; (3) The communicants or church-members ; and in
addition (4) The native labourers employed in steady mission-service ;
(5) The number of schools and scholars.
» I am altogether unacquainted with Dorchester's book ; but I must be allowed
to say that Dr. Wameck— unintentionally, I am sure— treats his statistics somewhat
unfairly ; for (1.) The number of missionaries, as given by Dr. Warneck In the text
(2,942) is altogether exclusive of females. Now, the American reports seem always
to include both the wives of missionaries, and unmarried ladies employed in the
service of the missions, under the term vtutionaries.
(a.) It does not follow because 356 missions give 857,33a communicants, and
5,8,3,596 adherents, that 504 missions would give a million of the former and 3 or 3I
millions of the tatter; for doubtless among the 356 were included all the ^rvar so
cieties. Most of the 148 were probably on a very small scale.
(3.) Dr. Wameck seems to have made the strange mistake of calling 356 only two-
fifths of 504.— {Trans. J

2 io TJie Protestant Missions.
Note 25, page 115.— Only the so-called *< free Protestantism" has as
yet taken no part, as such, in the mission-work. By the statement of
this fact it is not meant that there are not men in that school who take
a lively interest in missions. Buss, in The Christian Mission, its theo~
tetical vindication and its practical carrying out, has given proof of this.
And I willingly embrace this opportunity of expressly testifying that I
myself have received both oral and written assurances of sincere and
warm love of missions from a not small number of " liberal " Protest
ants. Thus, the above reproach refers not to these individual men, but
to the school as such. Even the enthusiastic appeal of Buss (p. 31 1 ff.),
" to call into life a. new self-sustained missionary action according to
our views," has hitherto, so far as I know, produced no practical result.
The fact therefore stands to this day uncontradicted, that "free Pro
testantism " is barren in respect of the spread of Christianity. It is ia
the bloom of its youth ; it has on its side a great part of the men
Of the time, and the whole of the liberal press ; its origin falls upon a
mission-period ; and it ought to be energetic in missions in order to
prove its vital power as compared with the old Bible Christianity; yet
it confines itself in this matter mainly to criticising, and leaves the work
to the representatives of that orthodoxy which it impugns. Why -is
this ? Is it not so that the reason of it is the feeling that this modern
ised Christianity, whereof it specially consists, of which one can scarcely
speak in clear round terms, does not suffice, either for the production of
self-denying missionaries, or for procuring any considerable amount of
missionary contributions, or for offering to the heathen a compensation
for the abandonment of their own religion ? At all events, this supposi
tion must be regarded as probable, until the Christianity of the modem.
type contradict it by the fact of a vigorously conducted, extensive, and
permanent mission, and shall have practically shown that in it there are
at least equal powers — its adherents assert that there are greater — for
conquering the world for the kingdom of Christ and for the renovation
of the world, to those which history has shown, and is more and more
showing, to belong to the Apostolic evangel.
Note 26, page 1 18. — Would that this remark might form a hew appeal
to the students of theology, to undertake the mission-service in larger
numbers than hitherto, and to the professors of theology more' than
hitherto to encourage their scholars to this, service. It is not to the
credit of German Protestantism, which indisputably stands at the head
of all Protestant, churches by its scientific theology, that it sends pre
cisely the fewest theologians into the mission-service. Do our theologi
ans haply suppose that they are too good for this service ? Or are they
deficient in that joyous courage of faith which it demands? Would

A dditions and Notes. 2 1 1
they but read in Livingstone's last will (Allg, M. Z., 1879, Appen.,
p. ^17 ff. Comp. Blaikie, The Life of David Livingstone, II. , p. 290
ff.*) what the great missionary says of "missionary consecration."
Duff also was never weary, while at home, of repeating, that the Lord
requires the best and most intelligent men for the mission-service.
(Allg., M. Z., 1875, P> 190 ff.) Not a few missionaries, indeed, who
have gone abroad without scientific training, have proved themselves pre
eminently intelligent even in the literary department, and, conversely, it is
indisputably true that university training affords no general guarantee
for important performances. Still it cannot be denied that a consider
able proportion of our missionaries, with their seminary-training, sufler
from a certain narrowness of view, and that thereby their whole actings
and bearings are influenced, not to the advantage of the. great work to
which they are called. I am far from desiring none but scientifically
educated men for the mission-service. We need all sorts of men for it.
But a fuller representation of the thoroughly trained element is neces
sary, especially now, when we are entering upon the second mission-
stage, which requires the organization of churches, the training of intelli
gent native pastors and teachers, and the production of good literature,
Noto 27, page 119.— It is evident that by this acquaintance with
languages the missionaries render a great service to linguistic science.
Apart from the thousands of linguistic aphorisms which are scattered
through the periodical mission-literature, nnd the mass of information
contained in correspondence, which is never printed, the number of
dictionaries and grammars which have been written by missionaries
since the beginning of the present century is so great, that the most care
ful research can scarcely enumerate them nil. And not only in respect
of quantity, but of quality also, the linguistic material furnished by the
missionaries is important. It Is in general far more trustworthy than
that which is furnished otherwise, especially that collected by travellers.
And as with the linguistic material, so it is also with that relating to tho
history of religions and to ethnology, which the missionaries can
furnish of a far more authentic character, because they understand the
languages. It is only a very limited portion of the facts and asser
tions which I find in the works of distinguished scholars that I can
•check to some extent ; but this very partial check has convinced me,
and does convince me more and more almost daily, that many of these
facts are inaccurate, and many of these assertions are erroneous. Is it
an illegitimate conclusion that there are errors also in the portions which
I cannot check, and is the distrust to be blamed which forces itself upon
* This reference must be to the German translation of the valuable work of my
esteemed colleague. The English original Is in one volume.— [Trans.]

2 1 2 TJie Protestant Missions.
me, especially towards such sources as spring from the camp of travel
lers unacquainted with the languages, and towards such scholars as,
prepossessed by Darwinian axioms, see things through spectacles, or
treat facts like Wax ? Even Dr. Finsch lately wrote as follows (Journal"
of the Geographical Society of Berlin, 1 88 1, p. 297 ff.) : " What Pcschel,
Meinicke, Gerland, and others say of New Britain on the ground of
the hitherto imperfect accounts, is in many cases altogether erroneous,
chiefly because these compilers generalize, which is far too premature
with respect to this part of Melanesia, or, proceeding upon vague indi
cations, make supplements of their own, which are in many cases alto
gether groundless. . . . The few exploring expeditions remained here
far too short a time to enter upon solid studies, and even with those who
are as well acquainted with the natives as I am, there remain still many
questions whose solution is reserved for later inquirers. For this there
are above all things needed men who shall undertake the study of the
language on the spot, and such men will undoubtedly attain far more
solid results than I have been able to do." That is only a special case.
The real exploring expeditions are the missions. For example, Mr.
Brown the missionary, could furnish us with the best material respect
ing New Britain, probably more, solid than even that of Dr. Finsch.
The longer the more is this accuracy of the missionaries' reports ac
knowledged by the leading learned men, since — thanks be to God —
sobriety seems to have entered the scientific territory. Hitherto, in
respect of these sciences, there has been too much building on unsecure
foundations. Zbckler, in his paper on Missions and Science (Al\g., M. Z., 1877, p.
3 ff.), and in his large work, History of the Relations between Theology
ana Natural Science (II., p. 332 ff), has made the experiment of col
lecting at least the best known materials in order to the appreciation of
the manifold merits of the mission with respect to the various branches
of science. A more extensive treatise on the same subject, and entering
much into details, has been recently produced by Dr. Laurie, formerly
an American missionary, in his Ely Volume; on the Contributions of
our Foreign Missions to Science and Human Well-being. Unfortunately
this comprehensive book is taken up mainly with the works, bearing
upon these points, of the agents of the American Board. It were de
sirable that every one, at least of the greater missionary societies, s hould
compile a similar work as to the scientific contributions of their own
missionaries ; though it might not be so extensive and varied as Laurie's
book. Four headings might suffice : ( 1 ) Geography j (2) Linguistics.;
(3) History of Religion ; (4) Ethnology. If still more material were
furnished by the missionary societies, it might be possible to collect, ia

A dditions and Notes. 2 1 3
an approximately complete fashion, (he performances of the whole of
the modern mission on behairof science— a work for which the author
has been longing these many years.
Note s8, page 120 — That the mission, wherever It obtains In any
degree a footing, Indirectly renders the most Important services to
external civilization, tho author has shown by bringing together a mass
of facts in his Mutual Relations between the Modem Mission and
Culture (p. 40-92).* Even these might easily be multiplied, if the
missionary societies would collect and publish more concrete material
regarding the civilizing effects of their work. That also is a request
which I have to present to them ; that partly in their monthly
intelligence, and partly in separate pamphlets, they should com
municate facts, which should prove to friends and foes that the mission
is, by its nature, a culture-power of the first rank. Such communica
tions necessarily form part of a history of missions, and perhaps
contribute more to the creation of the missionary spirit at home than
the mere histoiy of conversions and edifying reflections.
Note 29, page 120.— Of the German societies, one at least— that of
Basel— has the intention . of appointing a physician in the mission-
service, in the first instance on the Gold Coast (Transactions of the
Bremen 4ft'«if« Conference, 1880, Allg., M. Z., 1880, p. 332 f.). The
first step towards the carrying out of this design is that the visitation of
. this notoriously unhealthy mission-field is made in company with
a medical man, who is charged only with a purely sanitary com
mission. Nearly 50 physicians had offered themselves. Is not that a
proof that among German .medical men a sufficient number would he
found willing to serve the mission ? Of course many of these applica
tions originated mainly in the desire for travel, and perhaps also in
special scientific zeal. Still I am firmly convinced that the German
missions will find medical men, when once they earnestly set about
seeking them. Hitherto we have never tried the medical mission, and
the thing is as yet quite strange to us. Let us once have the first
medical missionary, and the second, the third, the tenth will be forth
coming. Note 30, page 120.— At the last Bremen mission-conference (1880)
the question was also raised of sending Independent female mission-
labourers j but the proposal was upon the whole received with con
siderable coldness and reserve. In Germany we have a somewhat
different idea of woman's position and Work from that which prevails
in England, and especially in America. Yet we ought not to rest in
mere negatives. Even the German Catholics employ unmarried women
* P. 44-116 In English translation.— (Tram.]

2 1 4 The Protestant Missions.
in mission-service, and there is a blessing on their labours. Perhaps it
would be most in accordance with the German character were the
female deaconship introduced into the mission-service. It is not
regarded as un-German that Kaiserswert sends its sisters into the East.
Why should we not make the experiment of deaconesses also in India,
China, and even in Africa, so soon as the life of a somewhat orderly
Christian community is brought into existence there ? Would not such
missionary deaconesses be the founders of a deaconesses' work in the
native Christian churches, by training the female native Christians for
it? Have we not the example of the apostolic age for the female
deaconship in newly formed Christian churches ? Only let the very im
portant warnings of Hubbe-Schleiden on the danger for married women
of residence within the tropics be given heed to (Allg., M. Z., 1881, p.
535 ff.), and Jet the proposal, which has long been in the author's
heart, be subjected to an earnest experiment. On the American female
missionary action, see Isabel Hart : Historical Sketches of Women's
Missionary Societies in America.
Note 31, page 122. — The missionary Brodbeck has lately discovered
heathen also in the east coast of Southern Greenland. They are more
numerous there than had been supposed ; and the Church of the
Brethren are now considering whether a mission should not be set on
foot on the almost unknown east coast (comp., Brodbeck : To the
East : a Journey of Inquiry, to the East Coast of Greenland). The
discovery of a Norman ruin on occasion of this journey is of most
general interest.
Note 32, page 123. — As stated by Behm and Wagner (The Popula
tion of the Earth, p. 69, note), the Greek-Catholic Church in Alaska
has 10,950 members. Probably the Christianity of these Alaskans is
of not much better stamp than that of the other Siberian tribes.
Note 33, page 138.— On "the dying-out of the nature-peoples,"
the completest work hitherto is. that of Gerland. A series of eight
articles in the Globus (xxxvi., 1879), on The Future of the Indians,
forms a valuable appendix to his book. Oh the relation of the mission
to this question^ see Warneck : Modern Missions and Culture, p. 359
ff. (Eng. trans, pp. 131-8), and Allg., M. Z., 1877, p. 107 ff.
Note 34, page 138. — In what experimental ways even scientifically cul
tured men, " inquiring travellers," sometimes comport themselves towards
the natives, Buchner, for example, Travels over the Pacific Ocean, furnishes
abundance of examples of his own actings. See Allg., M. Z., 1873, p.
187 ff. The non plus ultra that has even come before me in reference
to this is contained in a published report upon Ponapi by Dr. Feusch

Additions and Notes. 215
in the Ethnological Journal (1880, p. 301 ff.) in which \ . . . The
passage itself it were indecent to quote ; but the few hints which I have
given were necessary in order to give an idea ol what cannot be pub
lished. And these two gentlemen are just those who malign the mission,
whenever they can get a hair to lay. hold of I That scientific zeal has
gone so far in New Zealand as to call into being a trade in preserved
human heads (I) See Allg., M. Z., 1882, p. 8.
Note 35, page 138. — There are besides a goodly number of Christian
Chinese in Hawaii. The Basel Missionary Lechler has repeatedly
received delightful letters from members of his church who have
emigrated hither. There is now in the capital a. church built for the
Chinese, to which they have themselves contributed ,£894. It would
appear that they have a Chinese clergyman.
Note 36, page 141. — See on this subject the detailed statements in
the proclamation of the German Government, on the treaty of the friend
ship concluded between Germany and the Samoa Islands, p. 28.
Comp. Allg., M. Z„ 1879, p. 385 ff.
Note 37, page 142. — With respect to this missionary, who has some
years ago been most shamefully misrepresented in the Gartenlaube, not
only has the proclamation just mentioned (p. 17) vindicated him in the
most brilliant manner ; but I am in possession of private communications
from M. Godefroy of Hamburg, which lavish most unbounded com
mendation on Mr. Baker. Generally the charges against the South Sea
missionaries originate in the trading circles, who feel themselves em
barrassed by them in their system of oppression of the natives, as is
shown by Meinicke to have been the case even in his time, in his book,
which is still worth reading : The South Sea Peoples and Christianity,
an ethnographical inquiry.
Note 38, page 145. — Certainly the success of the mission in many of
the South Sea Islands is due to the seclusion and the small extent of the
several portions of the mission-field. A small fortress, on which the
host of assailants concentrates its force, and which has no succour to
reckon upon, is of course more easily conquered than a larger one which
is always receiving supplies and multiplying its defenders by many con
nections with the outer world.
Note 39, page 145. — Even in Erromanga the blood of the martyrs has
become the seed of the church. In June of last year a church was
opened which had been built as a memorial of the missionaries who were
murdered there. Three sons of the murderer of Williams were present
at the Service, and the middle one of them, a man of some forty years of
• The English reader will probably approve of my suppressing the single sentence
which is all that the author gives of this article.— (Trans.)

2 1 6 The Protestant Missions.
age, offered up prayer. Ere long the whole of Erromanga will be-
Christian. Note 40, page 146. — The following characteristic epitaph was a few
years ago placed over him by his successor :
When he came here, there was not a single Christian in
the Island;
When jiic died, there was not a single heathen.
Note 41, page 146.— With respect to this lamentable expedition, tho
most particular official inquiry was instituted by Governor Gordon of the
Witi Islands, and as the result of it the missionary Brown was fully ac
quitted of all blame.* Still from the mission stand-point his mode of
procedure by no means can be approved, as even the enemies of mis
sions, for example Dr. Finsch, are never weary of making capital of the-
procecding against the mission. But when Brown was recalled last
year from New Britain, the ovations wherewith the natives honoured
him, showed that he had succeeded to a great degree in gaining their
respect and their love. Recently a very sad occurrence in Tapiteuea
(one of the Gilbert Islands) has been much spoken of. A Hawaiian
teacher had incited the Christian natives to wage war against their
heathen countrymen. Cce Allg., M. Z., 1882, p. 326.
Note 42, page 148. — See very instructive communications on the
Early History of Nao Zealand in Allg., M. Z., 1881, p. 472 ff., and
1882, p. 3 ff. ; and in the monthly paper of the North German Mission
Society, 1881-2 : Reminiscences of my life, by the missionary Wohlcr.
Note 43 page 150.— The interesting history of this seminary in Allg.,
M. Z., 1880, p. 130 ff. : An Oasis in the Desert.
Note 44, page 150.— There has recently come into operation an
instructive ordinance, social, congregational, synodal, for the Evangel
ical Mission Church in Battaland, Allg. M. Z., 1882, p,. 27 ff.
Note 45, page 151.— The chief opponent of Christianity here is not
heathenism, but Mohammedanism (favoured, alas I by the Dutch
Government), which, with its princelings and its Mecca-pilgrims.
(Hadjis), is more and more overrunning the country, so that there is 0,
race between the Christian mission and Islam for the possession of the
still heathen field.
Note 46, page 154.— On the Brahma Somaj, see The Brahma Somaj :
Lectures and Tracts by Keshab ChandraSen. Comp. Allg. M. Z., 1875,
p. 97 ff. and the communications in the Quarterly Reports till 1881.
* Sir Arthur Gordon and his subordinates had to do with Mr. Drown only as a
British subject, and in this capacity I have no doubt that he was enlided to acquittal.
Hut 1 doubt whether the result would have been the same if he had been tried by tho
code which ought ever to regulate the actions of misnionaries.— ITrans.j

Additions and Notes. 21/
The extravagant praise with which, e.g., Max Miiller loads this re
former, in his lecture in Westminster Abbey, already mentioned,
cannot now blind any one acquainted with the facts. We have, in this
constantly splitting and rhetorically degenerating attempt at a reform of
the Indian heathenism, a modern analogue of the old Neo-Platonism ;
excepting that the Christian elements which it borrows are more
numerous and more distinctly recognisable than they were in the other.
The Brahma Somaj will as little be a substitute for Christianity in
India, as Neo-Platonism could be such for the old classic world.
Note 47, page 163.— On Fung Schui : Allg. M. Z., 1880, p. 16 ff.
Note 48, page 164.— Literary Mission- Vvorh in China ; Ibid, 1882,
p. 49 ff.
Note 49, page 164. — The hospital recently built at Tien-tsin, by
Li Hang Chan, Imperial Chancellor and Viceroy of the province of
Petschili, in gratitude for the attendance of the medical missionary on,
his wife, has been much spoken of. Medical Mission, 1880, p. 152 ff.,
Chron. 1881, p. 89 ff.
Note 50, page 167. — Characteristic signs of the times in Japan are
(1) a Christian mass-meeting held in the theatre at Kioto, which was
attended by at least 3,000 men ; and (2) several newspaper articles, in
which — apparently by a still heathen scholar — it is shown that a people
cannot subsist without religion ; that a religion cannot be formed arti
ficially by mixture ; and that Christianity is the appropriate religion for
Japan. Detailed accounts of these two events in the Reichsboten, 1881,
Sunday supplement to Nos. 249 and 255 ; abridged in Allg. M. Z.,
1881, p. 569 ff. For a still later newspaper article, see Evangelical
Missionary Magazine, 1882, p. 72 ff.
Note 51, page 169.— I have just learned that there is immediate
prospect of a biography of the well-known bishop of Jerusalem, Samuel
Gobat — and assuredly from a competent pen. It will contain the most
authentic accounts of the missionary efforts in Palestine.
Note 52, page 173. — Interesting notices of the missionaries on the
Gabun are contained in Hubbe-Schleiden's Ethiopia, p. 58 ff., a book
well worth reading also on other accounts.
Note 53, page 174. — Information respecting Liberia is most fully
given in the African Repository, the organ of the American Coloniza
tion Society. Its statements are often somewhat sanguinely coloured,
and therefore are to be used with caution. Still it is without doubt, that
of late years a healing process has begun of the almost desperate con
dition of the Republic.
Note 54, page 174. — The motive to the beginning of an Ashantee
Mission is well known to have been the four years' imprisonment of

2 1 8 The Protestant Missions.
three Basel Missionaries in Coomasie. Comp. t Four Years in
Ashantee j Diaries of the Missionaries Ramseyer and KUhne, from tht
Time of their Captivity, Edited by Gundert. The statements which
lately made the round of the papers, that the King of Ashantee had again
ordered 200 young maidens to be slain, in order to use their blood in
mixing the mortar for building his new palace, is happily untrue.
Note 55, page 175. — Hoffmann : Abbfokuta, or Sunrise under tht
Solstice. A picture of the Missions in the Country of Yoruba, &*c., is
indeed well worth reading ; but (like the " Mission-hours," of the same
author), is somewhat too sanguine and idealised, so that, as a historical
authority, it can only be used with caution.
Note 56, page 175. — On the visit of the Wesleyan missionary
Milum, to the capital of Dahomey, see Allg., M. Z., 1881, p. 264 ff.
Note 57, page 175. — Seventeen years in Yorubaland. Reminiscences
<f Anna Hinderer, wife of the Rev. David Hinderer ; compiled from
Iter Diary and her Letters'. Abridged from the English original (Bar
men Mission-house). Very readable.
Note 58, page 176. — An excellent review of the latest geographical
and missionary enterprises on the Lower Congo, in Dr. Petermann's
communications, 1882, p. 17ft".; The Begiitnings of the Opening of the
Congo Basin, from the West. And specially on the two new missions
there; in Allg., M. Z., 1882, p. 247 ff: The Western Entrance to
Central Africa. A good popular account of the Baptist mission under
taking, with coloured pictures, in the Histories and Pictures from the
Mission, part II.
Note 59, page 180.— A truly destructive criticism of the English
policy in and after the Basuto war, is given by a loyal native, even in
the presence of the Government's officers. Cf. Kaffrarian Watchman,
Sept., 1882.
Upon the many incomprehensible doings of the present Government,^
the crown is put by the unexpected release of Sekukuni, and his, as
well as Cetchwayo's, re-instatement in his kingdom. The former has
since been murdered by his own brother Mampura.
Note 60, page 185.— In 1880 the same authors published the follow
ing table : — >
Europe  ... 3« 5,929,000 souls.
A*,a -.  834,707,000 „
Alrica ...  ... 205,679,000 ,,
Am?ri? ••;„,•".  9S.49S.Soo „
Australia and Polynesia  4,031,000 „
Polar regions  82,000 „
Total ... 1,455,923,500 „

Additions and Notes. 2 1 9

The lower total result in 1882 is mainly due to the population of China
being taken in the later table at 350 millions, as against 404 millions.
in that of 1880.
Note 61, page 186. — I give this table of religions only with reser
vation. Nothing is more uncertain than a religious statistic embracing
countries still partly unknown. We are hitherto dependent upon mere
estimates 5 but. among these estimates those of Johnson contain upon
tho whole the most probable representation of the proportionate
numbers. Note 62, page 188. — On the right conception of missionary results,
see the remarks of the missionary BUttner in Allg., M. Z., 1880, p.
193 ff.
Note 63, page 190. — Some important literary contributions may find a
place here— viz., the reports of the great missionary conferences in Liver
pool, Allahabad, Shanghai, London (Mildmay), Bangalore, Calcutta.
Also the Indian Missionary Directory and Memorial Volume, by the Rev.
Mr. Badley, of which a second edition has just appeared. Also the
Evangelical Missionary Magazine, which has been published ever since
1816 (under the title : Magazine for the Latest History of Missionary
and Bible Societies, in quarterly parts ; and since 1857, under its present
title, in monthly parts). It forms in itself a sort of encyclopaedia of
modern mission history. Much more use might be made of it as an
authority than has been done in the present work. The usefulness of
the yearly issues of 1857 and subsequent years is essentially increased
by a full index published in 1877 to vols. I.-XX. of the new series.
Such an index to the whole of the earlier years would be a valuable
aid, and would really give a stimulus to the utilizing of the rich
treasures contained in the goodly rank of volumes.
A great number of English missionary writings are catalogued in the
fourth part of the Foreign Miss. Manual by Dobbins. Certainly this
unsifted collection of mere titles, which is both defective and redundant,
has no special value. As a whole host of remarkable mistakes shews,
the author has seen very few of the books which he catalogues.
On the home activity in missions, see the History of the Mission-life
in the Protestant Church of Bavaria (Allg., M. Z., 1874, p. 421 ff.). In
Rhineland and Westphalia (Ibid., 1877. P- 259 ff.). In Wiirtemberg
(Ibid., 1878, p. 91 ft). In Evangelical France (Ibid., 1879, p. 259 ff.).
The Scottish Missions (Ibid., 1878, p. 132 ff.). Elsass and the Heathen
Mission (Ev. M. Mag., 1879, p. 204 ff.). The Schleswig-Holstein
Missionary Society (Ibid., 1880, p. 257 ff.). . The Mission-cause in the
Canton of Zurich (Ibid., 1882, p. 13 ff.). Also Hoffmann: Eleven
I ears in the Mission. Wangemann « .Gustav Knack, a Preacher of tht

220 TJie Protestant Missions.
Righteousness which is accepted of God. Christlieb s The Mission-call o
Evangelical Germany. Warneck : The Enlivening of the Mission
Spirit at Home.
Lastly, the " Mission-hours " literature : Hoffmann, 1847 ; Patilig,
1863; Schlier (5 small vols.), 1867 ff. ; Schlunk, 1868; Pauli, 1868
(exclusively on Africa) ; Warneck, I. (2nd edition, 1883) II. 1884 ;
Bauerfcind, 1882.

•S. Cowan O Co., Sttathmort Printing Works, Perth.

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