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KEEP YOUR CARD IN THIS POCKET GROUP OF TWENTY-TWO VETERAN MISSIONARIES At the Centenary Conference, 1907, all had been in China forty years or more THE SOCIAL ASPECTS OF FOREIGN MISSIONS BY William Herbert Perry Faunce PRESIDENT OF BROWN UNIVERSITY NEW YORK Missionary Education Movement of the United States and Canada 1914 COPYRIGHT, igi4, BY MISSIONARY EDUCATION MOVEMENT OF THE UNITED STATES AND CANADA CONTENTS CHAPTER PAGE Preface v-vi Introductory vii-x I Relation of the Individual to Society. . 3 II Types of Social Order in the East and the West 33 III The Projection of -the West into the East 67 IV Social Achievements of Missionaries.. 101 V Social Achievements of Missionaries (Continued) ,. . . 141 VI Enlarging Function of the Missionary. 185 VII Great Founders and Their Ideals 211 VIII The Interchange of East and West 249 Bibliography , 287 Index 297 iii ILLUSTRATIONS PAGE Group of Twenty-two Veteran Missionaries, Frontispiece Sarah Tucker College, Tinnevelli, India .... 22 Palmer Boarding School, Telugu, South India ... 58 Mission Press, Rangoon, Burma 114 American College, Madura, India 126 Peking- University, Peking, China 126 Miraj Hospital, Miraj, India 132 Operating Room, Foochow Hospital, Foochow, China . 132 General Hospital, Chungking 1 , West China .... 132 Warren Memorial Hospital, Hwanghien, China . . . 135 Elizabeth Shelton Danforth Memorial Hospital, Kiukiang, China 136 Central Training School, Old Umtali, Rhodesia . . , 146 Silliman Institute, Damagtiete, Philippine Islands . . 160 Mission Hospital, Madura, India 170 Alexander M. Mackay 190 Archery, Aoyama Gakuin, Tokio, Japan 202 Gymnastic Drill, Nanking University, Nanking, China . 202 Main Building, Serampur College, Serampur, India . 214 American Deccan Institute, Ahmednagar, India . . . 220 Industrial School, Jorbat, Assam 220 Alexander Duff 226 Main Building, Hospital, Guntur, India , 260 Orphanage, Guntur, India 260 PREFACE ON returning* from a journey through the Far- ther East I was asked to prepare this book as an aid to people in their study of the missionary enterprise. My oriental journey was not intended as a " tour " of the mission stations. My chief desire was to meet the natives themselves, to look through their eyes, and gain some glimpse of their facial characteristics and their point of view. But I soon found that the best possible approach to the soul of India or China was not through the Euro- pean government official or the European trader, both of them aloof and sometimes cynical, but through the missionary, whose life has been poured into the lives around him. Through the courtesy of missionaries I found windows everywhere opened into native life, doors flung wide, and hands out- stretched. I have not attempted to set forth facts except as they illustrate principles. The facts have been col- lected in amazing number and variety by Dr. Den- nis in his three encyclopedic volumes : Christian Mis^ sions and Social Progress. But the very wealth of facts now available may hinder vision. Our real need is a clearer definition of what we are trying 1 to do. Each generation must redefine its object. The preaching of the glad tidings must ever occupy vi Preface a foremost place in missionary enterprise. Evan- gelism is the cutting edge of effort. The persua- sion of the human will to righteousness is indis- pensable. But a complete message is a message to the whole man, and aims at the entire transforma- tion of both the individual and society. A large part of what is here printed was delivered in April, 1914, before the students, faculty, and friends of Crozer Theological Seminary, as " The Samuel A. Crozer Lectures." I cannot adequately express my indebtedness to many friends throughout the Orient, to the officers of the Missionary Societies and the Missionary Edu- cation Movement, to Mrs. John E. Clough for per- mission to quote from Dr. dough's Autobiography,, now in press, and to Dr. James Ouayle Dealey, Pro- fessor of Social and Political Science in Brown Uni- versity. All of these, without assuming any respon- sibility, have given me much helpful counsel. W. H. P. FAUNCE. BROWN UNIVERSITY, Providence, J?. I. Jlfay ig, 19*4* INTRODUCTORY In this book we are to study one phase of the con- tact between East and West. The most momentous fact of modern times is that the East and the West are coming physically nearer to each other every year, and yet intellectually and spiritually are still separated by a great abyss. The distance between any two points on the earth's surface measured by the time required to travel that distance is rapidly diminishing. We live on a shrinking globe, whose surface, measured in time, is not one half as great as it was fifty years ago. We can go from New York to Peking in much less time than our grand- fathers needed to go by " prairie schooner " from New York to Chicago. Thirty years ago " Around the World in Eighty Days " was a fairy-tale. Now the journey has been completed in less than thirty- six days. London and Bombay are to-day near neighbors. Vancouver and Yokohama are gazing into each other's eyes. San Francisco and Hong- kong are conversing by telegraph, and soon may be communicating by telephone and aerial ships. The Mediterranean through the Suez Canal flows into the Red Sea and the Indian Ocean; the Atlantic and Pacific have mingled their waters in the Panama Canal. All the oceans have become one ocean, and all the world is physically one world. viii Social Aspects of Foreign Missions But what will happen if the nations draw steadily closer geographically, and remain far asunder in sympathies and ideals? What will happen if the races clash together in mutual suspicion and hostil- ity? What shall be the result if we bring the na- tions together with swift ships and throbbing wires, but leave them alienated by the natural or rather unnatural hatred of white men and black, of Mon- golian and Caucasian? Already incalculable harm has been done by the sudden influx of the white man and his ideas among the weaker peoples. We all know what havoc was wrought even in the Western Hemisphere by the first European conquerors and settlers. In Hayti the entire native population died out within forty years because of the harshness and cruelty of Spanish mis- government. The atrocities wrought by the white man in the Kongo State, driving the blacks to pro- duce rubber, are still fresh in our minds. Africa has been robbed for many centuries of her material treasure, and of her flesh and blood, to satisfy Euro- pean and American greed. The mere photographs of what the white man has done to the natives in central Africa, and more recently in Putumayo, Peru, are such that we dare not bring them into a civilized home. Even when no deliberate wrong is done, when the white man goes to the weaker races with honest and kindly spirit, still his coming has always brought about a critical situation. He has carried with him novel ideas, more penetrating and powerful than Introductory ix bayonets or cannon. He has carried and spread abroad his own curiosity and unrest. He has un- dermined hoary customs, shaken up stagnant minds, made the thrones of native tyrants to totter, and with his ideas of liberty and law and popular rights has roused from slumber whole nations. Thus a crisis has recently been produced in every Far East- ern land. India, hitherto a " land where it is al- ways afternoon/ 3 is now uneasily stirring. Japan has become more modern than her teachers. China has thrown off the Manchu yoke, and may with it lose her respect for parents, for institutions, and for morality. Egypt is demanding larger share in her own government. The Philippines are seething with a social and political ferment that we our- selves have introduced. The nations of the world have been, for good or for evil usually both in- fected by the white man's presence. Mr. James Bryce, perhaps the keenest of all students of our modern civilization, says : " This is perhaps the most critical moment ever seen in the history of non- Christian nations and races. ... In half a cen- tury or less that which we call European civiliza- tion will have overspread the earth. . . . All is trembling and crumbling under the shock and im- pact of the stronger, harder civilization. . . . Things which have endured from the stone age until now are at last coming to a perpetual end and be no more." * 1 University and Historical Addresses, 147. x Social Aspects of Foreign Missions It is richly worth our while to ask how far these momentous and far-reaching results have been brought about by the foreign missionaries who rep- resent us abroad, and what sort of changes these men and women have introduced. First, however, we must inquire as to the general relation of the in- dividual to the social order, and what Christianity has to say about that relation. RELATION OF THE INDIVIDUAL TO SOCIETY . Heaven doth with us as we with torches do, Not light them for themselves; for if our virtues Did not go forth of us, 'twere all alike As if we had them not. Measure for Measure. The essence of Jesus' teaching consists in the proclaiming of a new order of the world and of life, i.e., the " Kingdom of Heaven," which should be far removed from, indeed in positive opposition to, existing conditions; in fact, opposed to all the natural doing and contriving of men, to the " world." In Jesus' conception, this new order is by no means merely an inner trans- formation, affecting only the heart and mind, and leaving the outer world in the same condition. Rather, historical research puts it beyond question that the new kingdom means a visible order as well, that it aims at a complete change of the state of things, and hence cannot tolerate any rival order. Never in his- tory has mankind been summoned to a greater revolution than here, where not this and that among the conditions but the to- tality of human existence is to be regenerated. Rudolf Eucken. CHAPTER I RELATION OF THE INDIVIDUAL TO SOCIETY Social Organisms. When hundreds of students are closely associated in a single college, does the college itself become a living organism? When hundreds of voices are singing of alma mater, " benignant mother/' are the singers using a mere figure of speech? Or does the college have a life of its own, far longer and deeper than the life of any student who comes and goes ? Is there such a thing as " college spirit/' distinct from the separate spirits of individual students? Social Methods of Approach. When we see hun- dreds of workers coming out of a cotton-mill at nightfall, we sometimes speak of them as ic hands." Are they really hands, members of a huge body, possessed of a common consciousness and a com- mon will, and working together as hands and feet and eyes and ears cooperate in the human body? Or are all the workers really as separate from one another as the separate pieces in a game of chess? If we want to uplift and inspire and educate those mill workers, shall we approach them one by one, or as a mass? Shall we study the individual need, or shall we provide for the whole group better 3 4 Social Aspects of Foreign Missions sanitation, better ventilation, better wages, better schools ? Which method did primitive Christianity adopt when it conquered the Roman empire in the first three centuries ? Three Theories. Three theories have prevailed in the past as to the relation of the one and the many, the individual and the group. Society Viewed as a Magnified Man. The oldest of these is the organic theory of society, which conceives the social order as a sort of magnified human being. We find this view among the ancient Greeks, who made the state immensely more impor- tant than the single citizen. Plato tells us that if we want to understand justice we should first study it on a large scale, as embodied in a just city. Then we may later understand the just man as children learn to read large letters before they are able to- read small ones. To him the Greek state was the Greek man " writ large/' Aristotle cannot conceal his scorn for the isolated individual, owning no allegiance to the state. " The state," he says, " is a creation of nature, man is by nature a political animal, and he who by nature, and not by mere ac- cident, is without a state is either above humanity or below it. He is the * Tribeless, lawless, hearthless one ' whom Homer denounces the outcast who is a lover of war, and solitary as a bird of prey." I Force of This Idea, Late and Early. This idea of the social order finds later echo in the striking 1 Politics, Book I, Ch. IL Relation of Individual to Society 5 phrase of John Milton himself a stanch individu- alist : " The state is one huge Christian personage, one mighty growth or stature of an honest man." From that standpoint a state, or any kind of so- ciety, is vastly more than an aggregation of atoms, more than the sum of the persons composing it. It has a character, good or evil, a common conscious- ness, a corporate responsibility. It is a sort of artificial or metaphysical person, a mighty super- human being, to be served by every citizen whose little life is included in the larger life of the entire social order. This theory minimizes the single man, and exalts the unity of the group. It built Athens, the superb " city of the violet crown, 3 ' and it slew the questioning, critical Socrates. Pervades the Old Testament. This vivid sense of the nation as a living being pervades all the Old Testament. Israel, addressed as "my servant/' is invited, entreated, warned, punished, rewarded by Jehovah. If one member of the community sinned like Achan the entire nation was held guilty, just as when a human finger is poisoned the whole body is poisoned through that finger. The nation was responsible, not only for all living mem- bers, but for the deeds of its ancestors as well. If the fathers had " eaten sour grapes," the children's teeth were " set on edge." The iniquity of the fa- thers was visited " upon the children, and upon the third and upon the fourth generation," and it did not occur to the prophets to question the justice of such a principle. The Hebrew nation was to them 6 Social Aspects of Foreign Missions a living being enduring through the ages. It had its period of infancy: "When Israel was a child, ... I loved him, ... I took him on my arms." It needed comfort, like a forsaken woman : " Thy Maker is thy husband. . . . For a small moment have I forsaken thee, but with great mercies will I gather thee." It grew old and feeble : " Gray hairs are upon him, . . . and he knoweth it not/' But the nation could not die: " Shake thyself from the dust; arise, sit on thy throne, O Jerusalem/' Attitude of Prophetism. Such vivid conceptions are not mere figures of speech. To the Israelite his nation was "one huge personage," chosen of God, called out of Egypt, led through the wilder- ness, heir of all the promises. The individual in the Old Testament has little or no hope of immor- tality, but his nation should endure forever. " The prophets/ 3 says Professor Walter Rauschenbusch, "were not religious individualists. During the classical times of prophetism they always dealt with Israel and Judah as organic totalities. They con- ceived of their people as a gigantic personality which sinned as one and ought to repent as one. . . . It was only when the national life of Israel was crushed by foreign invaders that the prophets be- gan to address themselves to the individual life and lost the large horizon of public life/' * A Defective Conception* If we to-day should ac- cept this idea of a nation as a real person, our * Christianity and the Social Crisis, 8. Relation of Individual to Society 7 teachers and reformers would of course deal mainly with national sin and national redemption, and we should place small emphasis on any attempt to reach the individual. But the conception is obviously de- fective. Neither ancient Greece nor ancient Israel realized the meaning and value of the individual personality. Both peoples conceived slavery as es- sential to society; both merged the parts of society in the whole. They could not realize, at that period, what Christianity has so decisively proclaimed, " This main miracle, that ' I am I/ With power on mine own act and on the world." A nation is not, strictly speaking, a person, or true organism of any kind. In an organism like the human body, or like a vine or a tree, a single mem- ber is not an individual. A leaf plucked from the tree cannot live; but Robinson Crusoe, cast out of all human society, can still live on his lonely island. A single member of the human body, like an eye or ear, has no separate consciousness, no will of its own, no responsibility for anything. But a single member of society is in himself a complete individual, with volitions, hopes, fears, responsibili- ties as real as if there were no other man alive. Hence we cannot fully accept the statement that so- ciety is an organism, or that the state is literally a person, and religion can never remit its effort to reach the individual personal life. Social Contract Theory. Under the influence of a complete reaction from the ancient view of so- 8 Social Aspects of Foreign Missions ciety there arose in the seventeenth and eighteenth centuries the so-called " social contract " theory. Hobbes and John Locke in England and Rousseau in France expounded this theory and spread it through Europe and America. According to this extremely individualistic view, society is merely a contract among certain persons. Each individual is an independent, self-governing being, possessed of certain " natural rights " which cannot be taken from him except by his consent. Men were originally in a " state of nature/' free from all government, roaming about as lions roam in the desert or eagles in the air. Then for the sake of mutual advan- tages these primitive men came together and formed a society, each member surrendering individual rights in return for a share in common benefits. Thus every society, every village or city or state, is a mutual benefit association, based on a contract voluntarily made. Thus the " noble red man," the Iroquois chief, who had surrendered few or none of his natural rights, seemed to Rousseau a far more admirable type than the modern city-dweller, absolutely dependent on policemen, firemen, shop- keepers, and middlemen of every kind. Large Place in History. This theory of social contract has played a great part in modern history, and echoes of it are heard in the Declaration of Independence. The " consent of the governed " has become a very familiar phrase to the people of the United States since Admiral Dewey's victory in Manila Bay. The great movement of modern Relation of Individual to Society 9 democracy has made the will of the people the supreme law. And the popular will is concerned not only with protection of life and property, but with all human welfare. Perhaps the noblest de- scription of society as a compact among individuals was given by Edmund Burke, when he said of the state : " It is a partnership in all science, a part- nership in all art, a partnership in every virtue and in all perfection." Now Plainly Inadequate. But can the citizen withdraw from such a partnership ? Surely no one would affirm that. The American Civil War set- tled the great fact that America is more than a voluntary association of sovereign states it is a " union now and forever, one and inseparable. 1 * If any single citizen, whether philosophical anar- chist or common tramp, should decide to retire from all social control, society with a strong hand would show him the error of his way. Society is some- thing vastly deeper and more divine than a mere agreement based on selfish advantage. Superficial. The theory of " social contract," which has fascinated so many brilliant minds, is after all superficial. It leaves men essentially " dis- severed," if not " discordant, belligerent." It says nothing of the deeper unities which produce the love of home and kindred and native land. Third Inclusive Theory. But the third theory, which may perhaps be called the corporate theory, contains the truth that the other two theories halt- ingly attempt to express. It affirms that there is a io Social Aspects of Foreign Missions real analogy not identity between social life and animal life. As society is a real unity of real per- sons, the whole must not be sacrificed to the part, nor must the part be sacrificed to the whole. Each develops in and through the progress of the other. While the individual is the basis of society, and our primary business is with him, yet we are dealing also with a collective will which is over and above all the little individual wills that compose it. Just as the tree is something more than the sum of all its leaves and branches, so a nation is more than the sum of all its citizens. Just as a human body could never be made by gluing together legs and arms, so a nation can never be produced by merely adding up separate individuals with no common purpose. The " social mind " is a vital reality. The " psychology of the crowd " has taught us that a mob of a thousand men is vastly stronger and more cruel than a thousand men acting each one alone. A congregation of a thousand worshipers on Sunday morning will rise to heights of devo- tion no one of them alone could attain. When we combine chemical atoms in a test-tube we often get an entirely new substance. When men unite to form a true church, there is a union of all single personalities in the larger body, there springs into being a new social consciousness, a corporate responsibility. Cities Have Character. We willingly grant that a city is not a person. But we are also sure that a city is not a list of names in a directory, or a Relation of Individual to Society n hundred thousand separate and detached individu- als, like a heap of rounded pebbles on the shore. A city has a character. Athens and Sparta in an- cient Greece were only a hundred miles apart. But the two cities were thousands of miles asunder in temper and ideal. Each of those two city-states had a quality of its own which spread through all its citizens, as the oak has a quality different from that of a maple, and diffuses that quality through every twig and bud. There were doubtless lonely saints in Sodom and Gomorrah, but the cities as a whole were " wicked and sinners against Jehovah exceedingly." There were doubtless defiant spirits in Nineveh when the prophet Jonah preached there. It was the city which put on sackcloth and ashes and cried " mightily unto God." When Jerusalem was addressed as one " that killeth the prophets, and stoneth them that are sent unto her," we can- not believe that Jesus was indulging in mere poetic personification. Jerusalem had acquired a charac- ter and a responsibility of its own. Individual saints were doubtless found there, individual minds were open to light. But the city as a whole had shut its eyes, stopped its ears, and hurled stones at divine messengers. Therefore, though individuals should be saved, the city should be trampled down and scattered abroad. Consciousness of Community. While therefore we cannot admit that the social order is a mere contract, and we cannot affirm that it is an organ- ism, we do believe that human lives are united into 12 Social Aspects of Foreign Missions a tf social tissue " as closely related as the cells which make up a living tree or a human body. Every human life is the offspring of the great human stock. In each man flows the blood of millions of ancestors. ** I am a part of all that I have met/* said the much-traveled Ulysses. But each man is part of millions he has never met, millions who lived before him; in whose vital blood he shares, whose inventions and achievements he inherits. And each man is part of millions around him, united with them all by a "consciousness of kind/' by sharing in common hopes and fears and struggles. It was this sense of the union of the individual with his social order that led Moses to the audacious prayer: "If thou wilt forgive their sin ; and if not, blot me, I pray thee, out of thy book/' What Was Jesus' Attitude? What, now, was the attitude of Jesus toward this idea of corporate ex- istence and corporate responsibility which pervades the Old Testament? Was the message of Jesus primarily an individual gospel, or was it a social message? Did he seek only the rebirth of separate men and women, leaving to other teachers all ques- tions of unity and fraternity and social reconstruc- tion ? Or did he make it his primary aim to estab- lish a divine society, in which each individual life migjit find fulfilment and nourishment and joy? No more weighty question can be asked to-day by Christian men and women. According, to our answer will be our modern theory of life and our program of effort. Relation of Individual to Society 13 Case for Individualism. If Jesus is our spiritual master, his insight in such a matter will be for us conclusive and controlling. If we believe that he sought primarily to save a few souls from a wrecked world, if he despaired of any real reign of God on earth and sought merely to rescue individuals from a hopeless social order and transport them to heaven, then our attitude toward all reforms, charities, governments will be affected profoundly by our belief. A Christianity based on that belief will be intense, insistent, devoted, but will care little for social and political changes, and will re- gard all the problems of child labor, better housing for the poor, improved sanitation, organized char- ity, as outside the true sphere of Christian effort. It will consistently relegate all such problems to secular organizations, while it devotes itself to the task of making individual Christian disciples. Re- cently an active Christian woman, being asked if her church maintained a kindergarten, answered: " Certainly not ; we leave all such modern notions to worldly people, while we preach the simple gospel." Case for Communal Life. On the other hand, if we believe that Christ's primary desire was to estab- lish a new social and spiritual order called the king- dom of God, that the Old Testament vision of a purified and saved Israel was Christ's vision also, and that the primitive message was a summons into a divine fellowship, then such a belief will shape our whole attitude toward the burning questions of 14 Social Aspects of Foreign Missions our day. We shall then hold that " nothing which is human is alien " to the Christian Church. We shall supplement the evangelization of the individual by the preaching of a social gospel. We shall hold that Christianity is concerned, not only with the transformation of single lives, but with the crea- tion of a social atmosphere in which single lives can unfold in beauty and power. We shall con- ceive that our aim is not only to rescue certain souls from a wrecked world, but to save the wreck it- self, repair its broken spars, and send it on a happier voyage. We shall hold that the growth of Christian character is vitally related to civic betterment, to medical attendance, to intelligent philanthropy, to honest public service. We shall hold that the good seed needs the good soil, that the individual Christian needs a Christian civili- zation around him if he is to " bring forth an hun- dredfold " in moral and spiritual achievement. The character of the whole missionary enterprise is ab- solutely dependent on our answer to this question. Christ's Message Primarily Spiritual and Per- sonal. The moment we open the New Testament we perceive the " inwardness " of the primitive Chris- tian message. This at least is clear Jesus was no mere political or social reformer. His was a spir- itual, not an economic message. His omissions and silences are eloquent. Clearly he aimed primarily at a new experience rather than a new environment. He was concerned chiefly, not with the symptoms, but with the causes of human sorrow and suffer- Relation of Individual to Society 15 ing. In all the nations around Palestine slavery was well established; Christ organized no revolt or crusade against it. Among all the government officials of Palestine corruption flourished; Christ hardly seemed to notice it. On the throne of Judea was intrigue and tyranny, such as caused John the Baptist to cry out to the tyrant's face: "It is not lawful." But Christ had deeper tasks on hand than publicly rebuking one unlawful marriage. His great work was a revealing unveiling of the spiritual world. He revealed the character of God, and portrayed a character to be attained by men. Repentance, faith, love, forgiveness, prayer, growth into the divine image these things lay at the heart of his message. An inward and spiritual change in human hearts and lives this was the immediate aim of every word Jesus spoke and every deed he did. The great cry, " Repent ! " means simply " Change your mind ! " Jesus was not content with a change of clothes, or a change of diet, or a change of rulers ; his demand was far more fundamental a change of mind. He refused to be side-tracked into petty reforms ; he declined to dissolve religion into what we now call sociology. But He Adds the Collective Message. Shall we admit, then, that Jesus had no social message ? On the contrary, all his message is throbbing with so- cial impulse, all his life is aflame with social pas- sion. In him was achieved the synthesis of the two great impulses of our human nature. For him the second commandment was " like unto " the first, 1 6 Social Aspects of Foreign Missions the two great laws, " Thou shalt love thy God/* and, "Thou shalt love thy neighbor/' were sim- ply hemispheres of the same globe. John Bunyan wrote his Pilgrim's Progress to set forth the ex- perience of the individual, pressing through all dangers and forsaking even wife and child that he might win his own place in a heavenly city. Then Bunyan was obliged to write another allegory to set forth the experience of a family group journey- ing together toward the distant goal. But in the teaching of Jesus the egoistic and the altruistic exist side by side, disciples swiftly become apostles, and the transformed individual begins at once to transform the world around him. Jesus as Fulfiller. Jesus claimed to " fulfil " to fill full of meaning the ancient law and the prophets. But all Old Testament law and prophecy is aglow with the demand for social justice. The " laws of Moses " are full of care for the father- less and the widow, full of prohibitions of usury, monopoly, oppression of wage-earners, cheating in trade, and land-grabbing. Could Jesus fulfil that law if he cared for none of these things? The prophets of Israel thundered for centuries against licentiousness, greed of gain, the ostentatious lux- ury of wealth, the exploitation of the poor, the cor- ruption of rulers, and religious worship divorced from loving human service. Could Jesus fulfil the prophets and be indifferent to these things ? " Wo unto them that decree unrighteous decrees/* cried Isaiah (Is. x, i), "O princes of Israel/' cried Relation of Individual to Society 17 Ezekiel (Ezek. xlv. 9), " remove violence and spoil, and execute justice and righteousness; take away your exactions from my people, saith the Lord Jehovah." " The prince asketh, and the judge is ready for a reward/ 7 said Micah (Mic. vii. 3). " Wo unto them/' cried Isaiah, " that join house to house, that lay iield to field, till there be no room, and ye 'be made to dwell alone in the midst of the land" (Is. v. 8). Renan calls these prophets socialists, because their chief demand seemed to him to be for a radical reconstruction of a cruel social order. They were not socialists; they had no governmental program. But they were patriots to the last drop of their blood. They blazed with indignation at national wrongs, at social and po- litical tyranny. Can we believe that Jesus fulfilled such a message if he was a sheer individualist, in- different to poverty and slavery and oppression? Can we believe that all the great shining vision of the whole Old Testament collapsed at the birth of Jesus, and that he, despairing of the world, merely showed men how to get out of it into a jasper city with golden streets? Ideals of Social Order* Every great leader of men has had some vision of a fairer social order than any yet seen. To Plato it was a " Republic," where " all magistrates should be philosophers and all philosophers magistrates/' To Augustine it was a " City of God/ 7 rising on the ruins of the Roman empire. To Sir Thomas More it was a " Utopia/' where gold should be used for the fetters of crimi- i8 Social Aspects of Foreign Missions nals and jewels should be but children's toys. To Jesus it was the Kingdom of God. In the center of the Lord's Prayer he set the petition : " Thy king- dom come. 7 ' Nearly every one of his parables be- gins: "The kingdom of heaven is like." Those parables not only draw their illustrations from daily social life, but most of them deal simply with man's duty to his fellow men. The story of the Good Samaritan anticipates many of the methods of our most advanced philanthropy. Personal knowledge ("he came where he was"), medical attendance ("bound up his wounds"), the use of permanent institutions (" he brought him to an inn "), coopera- tion (he said to the landlord, " Take care of him "), persistent interest (" when I come back again "), all these methods of modern social helpfulness are imbedded in that simple story. Meaning o His Miracles. And the miracles of Christ are a part of the preaching of Christ. They were not a nine days' wonder. They were not the " ringing of the bell " to induce people to hear the sermon. They were the sermon itself since ac- tions speak louder than words. If we count the recorded miracles of Christ as thirty-two in num- ber, twenty-six of them are miracles of healing of the body, and two more are the supplying of bodily food. Such a record hardly justifies the charge of " other-worldliness " ! His Social Teaching and Spirit. Three quarters of the teaching of Jesus has to do with the relations of men to one another. He himself was no recluse, Relation of Individual to Society 19 but a social being, enjoying the wedding feast and the dinner in the Pharisee's house. The scandalous accusation of being " a gluttonous man and a wine- bibber " could never have been brought against any Old Testament prophet, or against the apostle Paul ; but it was freely made against Jesus, because of his overflowing social sympathy. He called his disci- ples out of the world only that he might send them back into the world. His " Come unto me " was swiftly followed by " Go ye into all the world/ 5 His disciples were to be like leaven diffused through- out the whole lump of civilization; like salt, sprin- kled and permeating, giving flavor and zest to the entire earth. We do Christ great wrong if we imagine that because he gave himself to the enuncia- tion of great principles, therefore he had no in- terest in their practical application to life. He had less than three years to work in, and all he could do in that time was to plant in human consciousness certain germinating ideas which his disciples must develop and apply. True, he never concerned him- self with a runaway slave, as did Paul in the case of Onesimus. But it is the teaching of Jesus regard- ing the brotherhood of man that has made slavery odious to the modern world. True, he never laid down rules for " first aid to the injured/' but the desire to aid all weaker members of society is largely his gift, and desire is always more important than rules or program. Social Temper of the Early Church. And the moment we open the Book of Acts and the Epistles 2O Social Aspects of Foreign Missions we see that primitive Christianity was a social movement In the life there depicted an isolated disciple is inconceivable. They " had all things common," not only a common faith and hope and zeal, but common property also. Within the Church of Jerusalem private property largely disappeared, and community of goods was the rule. The early Church was not only a prayer-meeting, but a mu- tual benefit association. Its members were not only " saved from the wrath," but they were insured against poverty and sickness by the organization which they joined. There was a sharing of pos- sessions as well as of ideals. The first official ac- tion of the Church after Pentecost was the choice of seven men " over this business " the intelligent care of the poor. Organized relief of poverty in Jerusalem preceded all attempts at the formulation of Christian truth. Social Climax of the Epistles. In almost every New Testament Epistle, while the first part deals with some Christian truth, the last part of the writ- ing deals wholly with social rights and duties the stout stem of doctrine blossoming out into prac- tical ethics. The Epistles to the Corinthians are addressed to the " wickedest city of the ancient world," and there is hardly a form of social evil they do not discuss. The regulation of marriage, the lawfulness of divorce, the duties of parents and children, the Christian view of law-courts and liti- gation, the Christian attitude toward feasts and festivals, even woman's dress and coiffure these Relation of Individual to Society 21 are a few of the subjects which the writer treats with utmost frankness. In other letters the apostle discusses respect for magistrates, obedience to law, the payment of taxes, honesty in financial transac- tions, the duty of self-support, the relation of mas- ter and slave. No modern treatise on social sci- ence is more obviously and directly concerned with social obligations and abuses of every kind than are those New Testament letters which set forth Christ as the Master of mankind. Primitive Union of Faith and Ethics. Primitive Christianity knew no separation between religion and ethics, between a good heart and a good life* It put spiritual ends first, but it could not conceive a spiritual impulse which was not also a social im- pulse. " Whoever uncouples the social and the re- ligious life has not understood Jesus." x A saint cannot live in a vacuum. The reconstructed single life at once begins to reconstruct the whole life around him, and to make goodness easier for all who come after him. To say that we are not con- cerned with environment or heredity, but only with individual experience, is not only to flout the teach- ing of science, but to ignore large sections of the New Testament and the teaching of Christian history. God Not Apart from Nature. A certain man of intense but narrow vision recently said : " I have no use for what you call eugenics; if a man is born again, it makes no difference who his father and 1 Rauschenbttsch, Christianity and the Social Crisis, 48. 22 Social Aspects of Foreign Missions mother were or how they lived." Such a view to- tally ignores the value of the home and of Chris- tian education. It has no place for " the faith which dwelt in thy grandmother Lois and thy mother Eunice." It cuts the bond between parent and child, and defies the laws of God in the name of Chris- tian faith. Such a man cannot oppose the saloon and the brothel, since these are merely the " environ- ment." He cannot protest that the sensual indul- gence of parents will entail suffering on their chil- dren, since the children can always escape through the new birth. He cannot work against tubercu- losis and typhoid, since " the prayer of faith shall save him that is sick." To such a man nature and God are forever in opposition. Modern Christianity's Return to Type. But mod- ern Christianity is rapidly recovering the social impulse of its earliest days. It is glowing once again with the old fire. The fatalist whether he wear the garments of materialism or of predestina- tion does not count in the forward march of the Christian army to-day. The Church is convinced that a Christianity which does not go about " doing good " is not the Christianity of Christ A religion which ignores the- healing of the body is not the religion of him who " took our infirmities, and bare our diseases." A religion which ignores child labor and child mortality is not the religion of him who took the children in his arms. A religion which has nothing to say about vice and crime in the modern city cannot claim kinship with the power Relation of Individual to Society 23 that speaks out in the great apostolic letters to Corinth and Rome and Ephesus. A faith that merely hopes the will of God will be done in heaven, as it is not on earth, is not the faith of the Lord's Prayer. Social Note Must Be in the Simple Gospel. Hence the presentation of the social message of Christianity is a vital part of the " simple gospel." The cry " Repent " is forever ineffective unless it be followed by the passionate faith that the " king- dom of heaven is at hand." To make the streets of the modern city safe by the suppression of the liquor traffic, to shut up the criminal resort, to abolish graft in public officials, to circulate whole- some literature, is as truly Christian work as to* conduct public worship. To plant and develop Chris- tian schools, to erect hospitals or send .nurses into honfes of the poor, to teach the blind and the deaf, to open homes for the aged, to do all those things which create a Christian atmosphere is part of the preaching of the simple gospel. That gospel al- ways strikes inward, producing a personal and in- dividual experience; but it always flows outward, transforming the tone and temper of those *' insti- tutions which are y but the shadows of men." Chris- tianity is never self-contained. "My cup runneth over " was the ancient experience. f If the cup does not run over, it has not been divinely filled. If the individual experience d statement, but an instinctive feeling that wte an$I fo$i; * fatlie;^ ;are } forever one." " But what will happen' jw|ien ? yuf if eopfe !t>eih to examine the \fali3T instinct." 48 Social Aspects of Foreign Missions to the life of the nation, that enabled the Japanese to conquer the apparently impregnable Port Arthur. This national unity has made them reverence the emperor as divine, and hang his picture as a re- ligious symbol in every schoolhouse. But it has also created a family system which crushes out the sense of personal evil, or personal responsibility, and has permitted the woman to sell her honor in order to support her father or educate her brother. Dr. Inazo Nitobe, of the Imperial University of Tokyo, whose former residence in America and service as exchange professor has made him peculiarly com- petent to estimate both civilizations, points out in his lectures many of the defects of our Western individualism. Then, with the candor of the scholar, he describes the sacrifices required by the social sys- tem of Japan : " Individuals are, figuratively speak- ing, made victims at the shrines of family worship; their very personality is nipped in the bud at the same altar. . . . Our family is based on vertical relations, on successive, superimposed generations,, from parents to children/' x We are not then sur- prised to find that In the Japanese language there is no word exactly corresponding to our word per- son (persona)* Under the old ethical system of Bushido one of the greatest compliments that could be paid a hero was to say : " He is a man without a me." Tyranny of Tribe among Uncivilized People. In those ^Eastern lands which are still inhabited by 1 The Japanese Nation, 159, Social Order in East and West 49 half-civilized or barbarous peoples, the tribe or the village community is the unit of organization. In Africa the power of the tribe over the individual is absolute. " Natural rights " are undreamed of, among savage peoples, The single man has such rights as the tribe may grant him, and no more does he dare to claim. And the law of the tribe is the law of immemorial custom. The customs of the people are so inwrought with their religious be- liefs that a violation of established custom is de- fiance of the gods. "No savage is free/' says Sir John Lubbock. " All over the world his daily life is regulated by a complicated and apparently most inconvenient set of customs (as forcible as laws), of quaint prohibitions and privileges." 1 Under such circumstances to change one's religion means to be thrown out of the community at once, and to become a "man without a country/' or even a man without a home. Village Rule in India and Burma, In India the village community, including many castes, has long been a unit of organization, and the compulsion of the village no single man could hope to escape. The solidarity of a native Burmese village has been picted by one who lived for many yea^s " A village does not mean Chinese can no \ longer; Believe that tigers' ^International "Review of \ missions j, : October, 1913. 78 Social Aspects of Foreign Missions claws, ground to powder and taken internally, will give him strength. He no longer fears the priest who tells him that a lunar eclipse is due to the at- tempt of the great dragon to swallow the moon. ' Growth of Promptness and Accuracy. The teach- ing of science is even modifying national character. It gives a new sense of accuracy and the value of truth. It recalls the Oriental mind from hyperbole and glowing symbolism, to a plain direct statement of fact. Hitherto the Oriental has had no sense of the value of time. " Time doesn't count " is a com- mon expression in the Far East." * The Oriental moves when he gets ready to move, and the idea of being bound to act at a specified moment is irksome and intolerable. To him a " calendar of engage- ments" would be a species of slavery. But the exact measurements involved in any scientific Study have sharpened Oriental apprehension of time val- ues. In the same way the Oriental has always been careless in estimating size or numbers. If recount- ing a battle, he would say that 20,000 men were killed, or 100,000, as best suited his purpose to produce a certain impression. An exact estimate of the population of a city seemed to him needless, pedantic, or even wicked, we remember how David was condemned for attempting a census of Israel. But now, wherever Western education has gone, a 1 When the writer asked an Indian servant at a railway station "WJiat time does the train start?" the answer was: *' In ten minutes ; yes, in about fifteen minutes ; surely it will go in half an Projection of West into East 79 new power to discriminate, to make accurate state- ment, to adhere to simple facts, has begun to enter the national character. Spread of Modern Inventions. And the influence of science, made concrete in modern inventions, has been bewildering and shattering. Formerly the Chinese tore up the tracks of each new railroad, convinced that since it was disturbing hundreds of graves it must rouse the anger of their ancestors. But now a railroad enters the capital city of Peking through a huge breach in the ancient wall, and makes a most spectacular approach to the " forbidden city," The steamboat now sails peacefully from Canton up the West River to Wuchow, a three days' trip, where before the Boxer Rebellion of 1900 the smoking monster would have been savagely attacked as an offense to all the spirits that guard the river. The caravans of patient camels traveling from Mongolia southward pass through a huge crumbling gateway in the ancient Great Wall of China, and also pass tinder telegraph and telephone wires, throbbing with the news of the world. The Great Wall, built in the third century before Christ, meant fear, seclusion, defiance ; the electric wires mean welcome, brother- hood, desire to know and feel with the whole round world. Breaking Down Social Barriers, In India the coming of the railroads has proved the most for- tnidable attack on the iron-bound System of caste. The Brahman and the Pariah both must ride they cannot refuse the enormous advantage. But if they 8o Social Aspects of Foreign Missions pay the same fare they find themselves in the same compartment. The Brahman has protested vigo- rously that he is being defiled, and that the vile creatures of lower birth should be kept out of his way. But the inexorable English guard quietly says, " Same fare, same seat/' and there is no< ap- peal. Somehow the high-caste men and women find a way of explaining their conduct, and endure con- tacts with inferiors which thirty years ago would have been thought polluting and degrading beyond repair. The tyrannical caste distinctions of India, the fear of evil spirits in China, and many super- stitions in all Eastern lands are being driven out, or seriously weakened, by steam and electricity f rorti the West. Static Quality of Mohammedanism. We have al- ready noted the static quality of the Mohammedan world, forever fixed by literal adherence to the minute regulations of a divinely dictated book. Wherever the Mohammedan faith is dominant the only elementary education consists in memorizing that book. Most interesting it is to visit the kuttabs, or little village schools in Egypt, and see and hear the children all studying aloud at the top of their voices. Such a school needs no placard, for the deafening din is heard afar. Each child sits cross- legged, its little body swaying rapidly to and fro, to prevent falling asleep, while it recites aloud pas- sages, from the Koran. After the lesson is memo- irfzect it is written out with -a reed pen on a sheet 6f tin tihe trt)stittite for a slate once a part of Projection of West into East 81 a tin oil-can. But there is no study of nature, of any plant or rock or tree or star, no study of history or geog-raphy or any sciencemerely the parrot-like repetition of the precepts of the seventh century which hold the Mohammedan world in their vise-like grip. Method in the El Azhar. At the great Moham- medan University in Cairo, the El Azhar, we find the same conception of education, adapted to adults. Ten thousand pupils assemble there each year, com- ing from places as far asunder as northern Rus- sia and southern India. Each professor sits at the base of a great column of the open court and around him on straw mattings sit the listening stu- dents. The teacher expounds hour after hour, but usually the theme is the same as in the children's kuttab the text of the Koran or of the various commentaries and expositions that have gathered around it The endeavor is everywhere the same to fix all social and moral life in the same ancient mold, to crystallize all action into the shapes pre- scribed twelve centuries ago. Now Meeting the Modern Spirit* But even this cast-iron system is now stirred within and is facing portentous changes. Modern critical methods of study are being applied even to ,the Koran, and Its stupendous claim to haye been dictated by the apgel Gabriel cannot go unexamined. ( Its laws regarding Carriage and bequest have had to a$|tpt themselves 4jemands of English courts Jii India. Its pic- God as absolute pionarcii x and men as but his 82 Social Aspects of Foreign Missions tools, must adjust itself to the modern claims of freedom, democracy, and self-government. Its treatment of woman, shutting her into the harem or behind the veil, is now clashing with the world- wide demand for the emancipation of womanhood from all that enfeebles and crushes personality. Its schools are now confronted with the demand for training of the hand in useful work, and for some real knowledge of nature and life. Recent Political Changes Affecting Islam. Mean- while political changes are big with religious result. The Turkish revolution of 1908 put the "Young Turks " in power. A constitution was granted, and the sultan whose atrocious cruelties had richly earned him Gladstone's description, " Abdul Hamid the damned " was deposed and driven out. Many social reforms followed. The loss of Tripoli to Italy diminished the prestige of the new sultan, the titular head of all Islam. The Balkan war, whose full results are not yet clear, has driven the Turks into a small corner of Europe and liberated from Turkish misrule provinces oppressed and har- ried for centuries. The defeat of the Turkish arms has carried shame and doubt to every Mohammedan tribe in Arabia and every Mohammedan colony in India. It is clear as the handwriting on the ancient wall that the social and religious system of Mo- hammed must be reformed or cast out. It thrives when confronting barbarous tribes. It is still strong, aggressive, and advancing in darkest Africa* But Wherever it has been subjected to the searchlight Projection of West into East 83 of modern knowledge it has begun to falter and decay. Nitobe on Old Japan. The marvelous transfor- mation through which Japan has passed in the last fifty years is vividly reviewed by Dr. Nitobe. In striking paragraphs he gives us a picture of the sudden projection of the new into the old in Japan: " Cut off from the rest of the world by an exclu- sive and inclusive policy, there was formed a so- ciety impervious to ideas from without, and fos- tered within by every kind of paternal legislation. Methods of education were cast in a definite mold ; press censure was vigorously exercised; no new or alien thought was tolerated, and if any head har- bored one, it was in immediate danger of being dis- severed from the body that upheld it; even matters of frisure, costume, and building were strictly regu- lated by the state. Social classes of the most elabo- rate order were instituted. Etiquette of the most rigorotis form was ordained. . . . Even the man- ner of committing suicide was minutely prescribed. Industries were forced into channels, thus retard- ing economic development." * Progress, in New Japan. But the Emperor Mutstr- hito, who ascetrded the* Japanese throne *as a lad of sixteen, in iB6S, at once proclaimed the -Charter Oath of Five ; Articles/' intensely :giod@rxi, one article of which announced that ^ kfcojwledgte and learning shal fee sought foil ail -ver tl^i^rid,^ Then the 1 TJte 84 Social Aspects of Foreign Missions swift and amazing changes followed : " The year 1871 saw the abolition of feudalism. . . . Not only was education made compulsory between the ages of six and twelve, but education in the wider sense of self-governing citizenship was insisted upon. . . . Side by side with the preparation for civil liberty, reforms were set in motion in every civil and po- litical institution. . . . The time-honored social classification of citizens into the samurai, or mili- tary and professional men, the tillers of the soil, the artizans, and lastly the merchants, was abolished. The defense of the country was entirely remod- eled. ... In political life the transformation was, if anything, more marvelous. . . . The constitu- tion was in 1889 proclaimed in the name of the emperor, and the first parliament took its seat the following year. , . . The Gregorian calendar was adopted and the Christian Sabbath made a regular holiday. Laws were codified on the principles of the most advanced jurisprudence, yet without vio- lating the best traditions of the people. Higher education in cultural and technical lines was encour- aged and patronized. New industries were con- stantly introduced or old ones improved. Means of communication shipping, railways, the tele- graph, and telephone have been steadily extended. Changes in all departments of national and com- tnei;cial life are still transpiring. . . . The state- ment ,is often repeated, that Japan has achieved in five decades what it took Europe five centuries to accomplish. The privilege of youth lies in the in- Projection of West into East 85 heritance of the dearly-bought experience of age. We are forever indebted to our older sisters in the family of nations/* x Her Success Has Aroused Asia. And Japan's forward movement has touched the imagination of all Asia. The story of her revolution or restora- tion, as she prefers to call it has been told in the ears of every Oriental prince. The sound of her great guns, in her amazing victory over Russia in 1905, ha echoed through all Asia. At last an Asi- atic power had triumphed over a European power of the first magnitude! At last the little brown man had proved his ability to grapple with the white man on the white man's chosen field, military and naval strategy, scientific medicine, and or- ganized warfare. 1 The news flashed over the new electric wires of China and India, journeyed on camels and ponies into Mongolia and Tibet, was carried by swift runners into villages of the Cau- casus and the Himalayas, and remote Asiatic tribes and provinces began to stir and seethe with long- repressed ambition. The English poet, Alfred Noyes, has painted this great change in the modern consciousness, in verses more accurate than any prose statement: 'The spirit that moved upon the deep Is moving on the mind? of men ; The nations feel it in their sleep, A change has touched their dreams again. 1 The Japanese Nation, 82-88 passim. 86 Social Aspects of Foreign Missions Voices confused and faint arise, Troubling their hearts from East and West, A doubtful light is in their eyes A gleam that will not let them rest. The dawn, the dawn is on the wing; The stir of change on every side, Unsignaled as the approach of spring, Invincible as the hawthorn tide." 1 A Japan's Perilous Moral View-point. But if Japan has led all Asia in opening the mind to Western ideas, she has also led Asia in consciousness of uncertainty and " doubtful light" Dr. Sidney L. Gulick, who by long residence has acquired inti- mate knowledge of the Japanese, writes to the sec- retary of the American Board : " The influx into Japan of Occidental naturalistic philosophy, irre- ligious spirit, intense industrial and commercial ac- tivity, and lust for gold and pleasure is producing widespread moral disaster. Even the system of popular education, so valuable in many ways to na- tional prosperity, is having an unfortunate influence, in that, while the scientific education it imparts Destroys belief in traditional faiths, it has not been able to provide an adequate substitute. The public school system has officially discarded religion and the ethics based thereon, and has attempted to found morality on patriotism and imperial deification* The result of this policy has l beeh to undermine moral and spiritual life, a result which has be- come 2 matter of keen solicitude to many patriots * 'Alfred Noyes, cf Tte Dawn e& tfie present fcfcmflfet of ideals. * Sticidealy itto fJie ittidst -of fie bidf monotonous fife, ftf "the Mdte &g es jEia$ ribbed fee fuH flood * Thfr M^onoxfy* Me&&ge y 116. 88 Social Aspects of Foreign Missions of present-day civilization. Japan, awakening from her sleep of ages, has tried to catch tip by one bound with the progress made in centuries by the other nations. This difficult task is being done with a marvelous rapidity. To women no less than to men has come the new life, calling them out into a new and stirring world, with changed re- sponsibilities and duties, new thoughts and ambi- tions. These conditions are bewildering, and there are many adjustments to be made and problems to be settled." x Older Standards Without Force. Baron Shibu- sawa, " the Morgan of Japan," was brought up in the Confucian system, and is still satisfied with it for himself. But he sees that it has no hold on the young men of his nation to-day, and he de- clares : " The young men now coming out as the product of the school system have no religious faith nor moral principles, but live for money and pleasure." Adoption of New Customs- Viewing the proc- ess, then, in a large way, what are some of the immediate results of the projection of Occidental ideas into the Oriental mind? The most obvious result is a widespread restlessness and in many places a feverish discontent A general question- ing spirit has been aroused among peoples who have for centuries simply accepted and obeyed. The " custom of the country " is no longer to be blindly and necessarily approved. European costume is 1 International Review of Missions, April, 1913. Projection of West into East 89 displacing to the regret of every artist the old picturesque native dress. Among the young busi- ness men of Egypt the white turban has given place to the somber derby, and the long silk gown of flashing colors has made way for the " customary suit of solemn black/' The veils worn by the fash- ionable women of Cairo have become a mere bit of gauze, hardly concealing a single feature. The huge wooden shoes of Korea are replaced among the well-to-do by European footwear. The gorgeous mandarin coats of China can no longer be worn on the public streets, and are everywhere sold for a song. When the revolution of 1912 broke out in Canton, every Chinese cue in the city disap- peared in two days. The police went about the streets with shears in their hands, snipping off every cue if the owner had neglected to do so. Boatloads of country people coming down the river and arriv- ing at Canton were met at the landing-place by the police, and the astonished country-man, who had not yet heard of the revolution, was horrified to see his dearest earthly possession the cue clipped from his head and placed in his hands. Social regulations that no one has for centuries defied are now being critically examined or openly flouted. An Englishman who has spent a large part of his life in Burma thus describes the new unrest of that land : " In the place ;of placid content we [the Brit- ish] :have given the ambition to better things; in the place of the 'fedief, that to = possess nothing is thle highest good, we are implanting the belief that go Social Aspects of Foreign Missions to gain money is the worthy aim of endeavor; and we are naturally enforcing the British view that to strive, to succeed, and to obtain is right and lawful, in place of the Burmese belief that to share is better than to hold, to dance happier than to work, and to be content holier than to strive." Movements toward Nationalism. A spirit of na- tionalism, such as Europe has seen in the case of modern Germany, Italy, and Greece, is now working like a ferment in Eastern lands long passive and stagnant. The yoke of foreign control galls East- ern peoples as never before. " China for the Chi- nese " is an old familiar cry. But now we hear also " India for the Indians/' " Egypt for the Egyp- tians," and the constant pressure of the Filipinos for self-government is felt each day in Wash- ington, Astounding Change in China. But it is in China that we see to-day most clearly a complete upsetting of revered traditions, and a reversal of the cus- toms and ideals of three thousand years. The abo- lition of the cue in South China is merely the outer sign of the inner transformation. Discontent with the past has taken the place of adoration of the past The ethical basis of Chinese life has suddenly crumbled and vanished, as the great campanile at Venice suddenly collapsed in a cloud of dust. Con- fucius based all human duty on five relations the relation of sovereign and subject, of husband and wife, of parent and child, of brother and sister, of friend and friend. That was admirable as far Projection of West into East 91 as it went, but since the overthrow of the Manchu dynasty the first and fundamental relation, that of sovereign and subject, no longer exists! The most solemn ceremony in all the Chinese nation has been the annual worship by the emperor, kneel- ing alone under the open sky on the marble plat- form of the magnificent Temple of Heaven in Peking. But not only has the emperor vanished; the marbles of that great temple are cracked and broken, and the Young Men's Christian Association recently held a Christian service on the very spot where the emperor used to kneel, Request for Prayer. In the year 1900, at the time of the Boxer troubles, two hundred and sixty- five missionaries perished, thousands of native Christians were slaughtered, and the nation seemed determined to drive every Christian into the sea. But in the spring of 1913 President Yuan Shi-kai sent a telegram to leading Christians in every great city of China, asking that Sunday, April 27, be observed as a day of Christian prayer for the bless- ing of God on the young republic. The writer was in Shanghai at the time, and both missionaries and foreign residents rubbed their eyes and gasped in astonishment. Some cried incredulously: "A po- litical movement a mere piece of good policy!'* But what has made it "good policy" for ancient China to appeal for Christian prayers ? How comes it that in the very palace of the empress dowager, who thirteen years before was breathing out threat- enings and slaughter, it is now considered good 92 Social Aspects of Foreign Missions policy to conciliate Christian sentiment and beg for Christian sympathy? Such a reversal of na- tional feeling in thirteen years can hardly be found in all previous human history. That is not evo- lution it is revolution. It is not the slow rising of the tide it is the resistless sweep of a tidal wave. The land where once all life had crystal- lized into unchangeable forms, has suddenly become fluid, plastic, seeking new molds from the Western world. Homage of Japanese Emperor Passing. Evi- dently this intrusion of Western thought has brought more than discontent; it has in many cases brought disintegration. It has undermined, as we have seen, the government of China, and in an- other way it is undermining the attitude of the Japanese toward their own government. The Jjapanese emperor has always been regarded as divine, as a direct descendant of the gods, and all early Japanese history is largely mythological. But the higher criticism, applied to Japanese history, has made those early stories quite incredible, and brought in question the imperial descent. Never can the attitude toward the new emperor be the same as toward the old. Japanese statesmen played with the present emperor in his childhood, they studied with him at school, and, devoted patriots as they are, they cannot think of him as other than a human being. Perils of Transition Period. Our Western indi- vidualism is attacking at the same time the worship Projection of West into East 93 of ancestors in China and the bondage of caste in India. The result sometimes is a social anarchy which is full of danger. The Chinese young man who refuses longer to bow before the ancestral tab- lets in the home may become a conceited upstart, who holds himself superior to all the sages of the past and the present. The Chinese woman who refuses longer to be subject to her mother-in-law may learn to ignore all family bonds and despise all social order. The Bengali who has become fa- miliar with the writings of Jefferson and Mazzini sometimes becomes a wild-eyed fanatic and maker of bombs reserved for British officials. The Af- rican native who, in asserting his manhood, has rebelled against his tribe and defied the chief, may become a mere outlaw. Even among the natives of Java, those "mild-eyed children of the southern sea," by nature wonderfully docile and gentle, there is now a demand for better schools, more consid- erate treatment from their thrifty Dutch rulers, and larger participation in the government. New Problems Raised. The entrance of Oriental peoples into civilization has brought with it startling problems and novel dangers. Wealth has brought in its train luxury and sensuality. Science is de- molishing the old false sanctions of moral conduct. History is demolishing the false bases of patriotism and destroying reverence for thrones. The study of Western law is making the old Oriental court pro- cedure seem quaint or ridiculous. Machinery is revolutionizing social conditions in great cities, and 94 Social Aspects of Foreign Missions bringing in labor problems unknown before. Around Bombay and Calcutta stand the smoking factory chimneys, just as around Liverpool or Fall River. China has already forty-one cotton mills, forty-nine breweries and distilleries, thirty oil mills, forty flour mills, and the last cotton mill erected in Shanghai contains over two hundred thousand spindles. Electric-light stations have been opened at Foochow and Hangchow on the coast, and at Changsha in the far interior. In central China, at Hanyang the Chinese Chicago are iron works, employing some three thousand workmen, rolling huge steel rails for Chinese railroads, and ship- ping them to America in close competition with the famous firms of Pittsburgh. Not far from the iron works of Hanyang are deposits of coal and iron sufficient to last for a thousand years. Industrial Disturbance and Distress. But for East, as for West, the increase of knowledge is not without increase of sorrow. The iron mills of Hanyang have created such labor problems that the directors have been forced to study " welfare " work, and have offered to erect a Y.M.C.A. build- ing as soon as a suitable secretary can be found* The jute mills and cotton-mills of Calcutta are send- ing good dividends to their stockholders; but they are breaking up the family system on which Indian life is built, they are introducing child labor, they are destroying native arts and industries that have endured for centuries. Everywhere throughout the East may be found American sewing-machines, and Projection of West into East 95 the clicking of the flying needle may be heard in scores of idol temples in India. But the sewing- machine and the cotton-mill are driving out the na- tive needles, native looms, and native handwork. Great cotton plantations and sugar plantations are now being developed in the land of the Pharaohs, but the " perennial irrigation/' whereby the land is flooded with Nile water for longer periods, is chang- ing the very climate, and the peasants are laboring under novel and trying conditions. The railroad locomotive now climbs from Jaffa to Jerusalem, but with it enter disturbing forces, uprooting the cus- toms of three thousand years. The steamboats now churn the waters of the Kongo River for hundreds of miles, but they carry the white man's rum, his firearms, his contagious diseases, his nameless vices. Phases o Religious Resistance. In view of these startling changes in the " changeless East," no won- der native religions are rousing themselves to new resistance. Reactionary organizations are now formed in many regions to resist the further en- croachment of Western ideals. In Japan there is a new society whose object is to bring about a return to the Shinto faith. Republican Chirta has se- lected Confucianism as the religion of the state. In India the "Swadeshi" movement is widespread. In several Indian cities there is a Young Men's Buddhist Association, attempting to duplicate the methods and so resist the advance of our Young Men's Christian Association, Buddhist priests are holding "protracted meetings," and far into the 96 Social Aspects of Foreign Missions night their lamps are seen and their voices heard exhorting their countrymen not to yield to Chris- tian teachings. The National Congress of India has for many years sought to provide a platform on which all Hindus could meet to resist further en- croachment by British officials and further intru- sions of Western religion. Western theosophists are encouraging Hindus in a resolute resistance to everything Christian. Many n$w associations have sprung up, attempting to resist the West by virtu- ally adopting its ideals. Such are the Widow Mar- riage Association, the Hindu Widows' Home, the Nish-Kama-Karma-Matha (Society for Selfless Work). Such movements, unheard of before in the Orient, show desperate attempts at reform from within, as the only possible alternative to reform from without. In some cases they are a kind of death-bed repentance of an enfeebled or expiring faith. Chaos or Christianity- But these efforts will not permanently avail. The native religions have not the dynamic to meet the dilemma. That dilemma in many cases is simply chaos or Chris- tianity. " The old order changeth " sometimes gradually, like a glacier, but in many cases swiftly, like a crashing avalanche. Are we of the West content merely to unsettle and undermine the in- stitutions of the East? Are we merely to destroy the African's faith in his witch-doctor, the Brah- man's faith in the waters of the Ganges, the Bud- dhist's faith in karma, and the Confucianist's faith Projection of West into East 97 in the any particular -work succeeding? but also, how far is a whofe nation being influenced in the direction of Christ and a mew life? . . . The Chris* tianity that is to prevail in Japan is to be an edu- cational Christianity. Buddhism, its chief rival. Social Achievements of Missionaries 131 is rapidly becoming an educational Buddhism in response to the demands of an educated nation, and it is beyond a doubt that Japan, with its broad enlightenment and its profound respect for educa- tion, cannot be won by any religion that is not educational." * Education has become in these days the chief agency of social progress* It is in its con- ception of a common intellectual life for all classes that it binds and helps them to advance together. 3. Medical Work Moslem Approach. If now, we turn to medical achievements in foreign lands, we enter a fascinating field. This is the realm where Christianity and applied science meet, in the gra- cious ministry of healing. Primitive Christianity, like modern psychology, made no separation be- tween soul and body, but treated the human per- sonality as a unit. He who said : " Thy sins be forgiven thee," said also, ee Rise and walk." Any permanent separation of spiritual help from physical help, any attempt to save souls while ignoring bod- ies, is contrary to the whole recorded ministry of our Lord. Consequently in whatever portion of the globe missionaries are working to-day they are attempting to minister to the entire life of man. The " healing of the seamless dress/ 7 once confined to Palestine, is now carried to the ends of the earth, and one expression of it is to be found in about six hundred hospitals founded and operated un- der Christian auspices on the missionary field to- day. In Turkey alone there are thirty-five such 1 Pp. 84, 259* 132 Social Aspects of Foreign Missions hospitals, besides one hundred and forty-four dis- pensaries. The fanatical bitterness of the Moslem toward Christianity has often vanished in the pres- ence of the Christian physician, and beholding the man which was healed he could say nothing against it. The women of the harem, for centuries inac- cessible to any Christian message, are now easily approached by the woman physician and the trained nurse. Results in India. In India there are to-day over three hundred medical missionaries, and as many more nurses trained in Europe or America. There are in that vast country two hundred and forty mission hospitals with over four hundred dispensa- ries. In these institutions in the year 1910 nearly a hundred thousand surgical operations were per- formed and about three million patients were treated. Can any record of courage and persist- ence in the relief of human pain surpass that ? In such a land, where there is seldom a sewer, even in the largest cities, where holiness and dirt have been for centuries associated, where the people drink holy water from stagnant tanks covered with foul scum, where thousands daily bathe and wash and drink standing waist-deep in the Ganges, while dead bodies float past in the stream in such a land medi- cine is a boon beyond belief. Not only the cure of individuals has engaged the missionaries, but preventive medicine becomes there, as here, of the first importance. Most of the illness in tropical lands is due to filthy suroundings and unhygienic MIRAJ HOSPITAL, MIRAJ, INDIA One year 1,500 in-patients, 30,000 dispensary patients, and 2,605 operations OPERATING ROOM, FOOCHOW HOSPITAL, FOOCHOW, CHINA Just after the battle of Foochow, November, 19 u, the room used for a major operation ras first GENERAL HOSPITAL, CHUNGKING, WEST CHINA Social Achievements of Missionaries 133 habits. Again and again epidemics of smallpox have been halted by the vaccine of the missionary, and recently in Siam universal vaccination has been made compulsory. Tuberculosis has been studied and its ravages limited. Cholera has been studied, and elephantiasis, and all the monstrous diseases that flourish under a vertical sun. Antiseptics and disinfectants are constantly brought from Europe to India, and quarantine has often been established to protect whole villages from the plague. Sani- tation has been taught to thousands of Christian congregations, streets have been cleaned, house- yards set in order, channels flushed out, and health- ful living been made a part of the Christian creed. Opening of Doors. The appreciation of medical work by the natives has been a striking feature of the story. An experienced missionary gives his judgment that ninety out of every hundred who die in the smaller villages of India (and India is a nation of villages) die unattended by a qualified, or even a partially qualified physician. 1 But where the qualified physician has gone and the medically untrained missionary must beware of assuming a physician's role a deep and lasting recognition of his work has followed. " The rajas and native princes of India have on many occasions welcomed medical missions to their states by substantial of- fers and gifts toward the work. Examples might be quoted where land has been granted for this 1 W. J. Wanless, International Review of Missions, April, 1913, P. 320. 134 Social Aspects of Foreign Missions form of mission work when it was denied for every other. Mission hospitals and dispensaries which are the gifts of native rulers exist in several native states. Scores of Indian princes and members of their households are among the patients of mis- sionary doctors; an opportunity of introducing Christianity which is denied to every other class of mission workers is thus offered to Christian physi- cians." x This access of the medical missionary to individuals and homes and villages is one of the most striking developments of the last quarter cen- tury. The healing of the body, done without hope of reward, has disarmed suspicion, quieted oppo- sition, and furnished an unanswerable demonstra- tion of the sincerity and power of the missionary. Malpractise in China. In China the need of the Christian physician springs, not so much from the absence of native doctors, as from their presence. Malpractise based on pseudo-science has cursed China for many centuries. If the Chinese are a hardy race to-day, it is partly because only the hardiest could survive their doctors. A few details are furnished by a member of the faculty at the University of Pennsylvania Medical School in Can- ton: "The practise of medicine in China is un- licensed and is usually hereditary. . . . There are at least fifty-one variations in the pulse which may be detected, and each one indicates some special condition of the body. For simple complaints home a W. J. Wanless, International Review of Missions, April, 1913, P. 321. Social Achievements of Missionaries 135 remedies and the formulas of old women are re- sorted to, and only when grave symptoms develop is the doctor consulted. In case of warfare the Chinese soldiers attend to their own wounds. . . . Often a prescription is given because of the resem- blance of the drug to the organ affected. Thus for renal diseases haricot or kidney beans are given. . . . The bones of a tiger are frequently ground up and given to a debilitated person. . . . 388 points suitable for acupuncture are described. Diseases of the liver and the eyes, which are sym- pathetic organs, are cured by giving pork's liven In Kwangtung Province human blood is considered an excellent remedy, and at executions people may be seen collecting the blood in little vials. It is then cooked and eaten." x Pioneers and Progress. Into the midst of all this malpractise came medical missionaries at the begin- ning of the nineteenth century. Dr. Alexander Pearson introduced vaccination as early as 1805, seven years after Jenner's great discovery was made known in England. Dr. Peter Parker, whose " lancet " has been more famous than any sword, founded the first Chinese hospital in 1835. Now there are medical missionaries in probably two hun- dred Chinese cities, and each of them reaches much of the country round about. There were in 1910 in China 207 hospitals and 292 dispensaries, and 1 William W. Cadtmry, Annals of the American Academy of Political and Social Science,, January, 1912, p. 124. 136 Social Aspects of Foreign Missions about sixty thousand in-patients and over a million out-patients were treated. Scattered all over the ancient empire from the narrow alleys of Canton to the magnificent distances of Peking, from the mouth of the majestic Yangtze to the western mountains of Szechwan, are these institutions, in which science and religion clasp hands in human helpfulness, and Christianity speaks in a language none can fail to understand. One Native Physician. The writer was sailing one day up the great Yangtze River when the steamer stopped for two hours at an ancient Chinese city. The line was made fast to the frail little wharf, . the gang-plank made ready, and soon we were on the river bank and greeted by a radiant little Chinese woman, who gradu- ated seventeen years before from 'the medical school of the University of Michigan. Through the wind- ing muddy streets we passed, through sights and odors no American city could match, to the higher ground where stood the Methodist hospital of which that little woman is superintendent, operating sur- geon, and financial agent. Graduating from the adjoining mission school in her girlhood, she de- termined that her new-found Christian faith should be expressed through medicine. Now for seventeen years she has pursued her beneficent mission, by her voice and bearing radiating health and happi- ness to the 250 patients that we saw lying in the hospital. The month before we arrived she had performed over seventy surgical operations with WARREN MEMORIAL HOSPITAL, HWANGHIEN, CHINA ELIZABETH SHELTON DANFORTH MEMORIAL HOSPITAL, KIUKIANG, CHINA " Now for seventeen years she has pursued her beneficent mission, . . . bearing radiating health and happiness to the 250 patients that we saw lying in the hospital " Social Achievements of Missionaries 137 her own hands, assisted only by a Chinese nurse. Her mother is her best assistant, and each day the mother gives Bible readings in the dispensary to the crowd of patients awaiting their turn with the doctor. No temple in all China, no Christian church, is more significant than such a spot. 1 A World-wide Ministry. But that hospital on the bank of the Yangtze is only a specimen of the world-wide achievements of the medical missiona- ries. From sea to sea, and from the arctic to the antarctic circle, they have carried the visible mes- sage of Christian healing. No wonder Robert Moffat said : " A medical missionary is a mission- ary and a half, or rather a double missionary." In the African continent that he loved these Chris- tian physicians have studied the sleeping sickness and done much to alleviate its results. They have combated malaria and typhoid and pneumonia. In Korea, since the day when Dr. Allen relieved the wounded prince into whose torn body the native physicians were stuffing wax, there has been an ever-growing demand for the Christian doctor. In the far-away island of Java the native members of 1 Yet American tourists usually spend their time in crumbling Confucian temples, or before hideous idols, or in gaudy theaters and tea-houses, and call that " seeing China " ! No one sees China, or any other Oriental land, unless he sees the men and women who are recreating it, reconstructing its ideals, and permeating its thought-world with the Christian message, A most useful little volume, recently published, is the Tourist Directory of Christian Work in the Chief Cities of the Far Bast, India, and Egypt. It ought to be in the hands of every traveler through the Orient. 138 Social Aspects of Foreign Missions the Salvation Army have by a self-denial week raised $20,000 to erect a memorial to General Wil- liam Booth. And the memorial will not be a statue or tower or shaft. It will be an eye-clinic, at Semarang, to be in charge of a Danish physician who last year performed over six hundred opera- tions on the eyes of the gentle natives in that " gar- den of the East." Intelligible and Permanent Service. These Christian physicians, reaching the soul through the body and the body through the soul, ministering to a mind diseased or a body crippled, are girdling the globe to-day with the most modern and most intelligible of all versions of the Christian Bible. We doff our hats at the mention of some of their well-known names, but the unknown soldiers in such a fight bear the brunt of the attack. "Along their front no sabers shine, No blood-red pennons wave; Their banner bears the single line * Our duty is to save/ " In view of such heroic interpretations of Chris- tianity we can understand the declaration of the National Conference of Missionaries held in Shang- hai in March, 1913: "Medical Missions are to be regarded not merely as a temporary expedient for opening the way for and extending the influence of the gospel, but as an integral, coordinate, and per- manent part of the missionary work of the Chris- tian Church." This is not only a work of individ- uals for individuals ; it is the " union of all who love in the service of all who suffer." SOCIAL ACHIEVEMENTS OF MISSIONARIES (Continued} Servants of God! or sons Shall I not call you? because Not as servants ye knew Your Father's most innermost mind, His, who unwillingly sees One of his little ones lost Yours is the praise, if mankind Hath not as yet in its march Painted, and fallen, and died. Beacons of hope, ye appear I Languor is not in your heart, Weakness is not in your word, Weariness not on your brow. Eyes rekindling, and prayers, Follow your steps as ye go. Ye fill up the, gaps in our files, Strengthen the" wavering line, Stablish, continue our march, On, on to the bound of the waste, On to the City of God. Matthew Arnold. CHAPTER V SOCIAL ACHIEVEMENTS OF MISSIONA- RIES (Continued) Two Remaining Factors. We have in the pre- vious chapter discussed the results of the mission- ary enterprise in the realms of literature, of education, and of medicine. But we have touched only the fringes of the real social achievement. We come now to consider the relation of the enter- prise to industrial training" and to various social reforms. 4. Industrial Missions. According to the narra- tive in Genesis, the training of the first man was achieved, not by instruction, but by toil. He was put into a garden, " to dress and to keep it." Thus Eden was to speak in the phrases of our own day the earliest industrial or agricultural school. One of the characteristics of modern education is its insistence on vocational or industrial training, on " learning by doing." Our wisest leaders to-day be- lieve not only in the three R's, but in the three H's head, hand, and heart. The Negro race in America was, for the first decades after the Civil War, largely misled by its ambition to get free from manual labor and acquire Latin, Greek, and mathe- matics. The road to the solution of that problem 141 142 Social Aspects of Foreign Missions was pointed out by General S. C. Armstrong born in Hawaii, the gift of foreign missions to America's need when he founded Hampton Institute in 1868. The same idea, that for the Negro race, as for every other, education and religion can never be divorced from labor, was again emphasized in the development of Tuskegee Institute, in Alabama, tinder the sensible, far-seeing guidance of Booker T. Washington. When the United States govern- ment involuntarily acquired the Philippine Islands, and thus became responsible for the welfare of 8,000,000 people of various backward races, it had learned wisdom from its experience at home. It at once introduced a system of public schools by which every one of the 600,000 children in the Phil- ippine Islands is to-day learning some useful handi- craft. Trade schools have been established, in every school manual training is a part of mental disci- pline, and industrial competence is held to be the most valuable contribution of the schools to the life of the Islands. Wide Application of Method. But if this is the true method of uplift in America and the Philip- pines, it cannot be ignored as a method to be used by Christian missions among the peasants in Tur- key, the fellaheen in Egypt, the panchamas (out- castes) of India, the savages of Africa, or the islanders of the South Pacific. To the Japanese we can indeed give little in the way of industrial train- ing, but on the contrary they can teach us much. To the Chinese we can give mainly improved tools Social Achievements of Missionaries 143 and machinery. In patient plodding industry, in economy and thrift, in pertinacity and endurance, the Chinese are far beyond us. 1 But the moment we grapple with the needs of the tropics we are facing a universal indisposition to labor. Why should the swarthy child of the tropics stoop to toil, when nature has provided for all his material neces- sities ? He can go out and climb the tree, and huge nuts fill his arms. He can gather bread-fruit, man- goes, oranges, with little cultivation. He can drop a net into the sea and it is soon filled with fresh food. He finds in the palm-tree a dozen precious substances ready for use, and in the bamboo fibers he finds clothing, baskets, writing materials, fur- niture, fences, house-walls, roofs bamboo is to the tropics what iron is to the temperate zone. Hence the missionary has before him the problem of build- 1 Yet even in China much industrial work is now under- taken. At Canton Christian College the agricultural depart- ment includes dairy work, school gardening, truck-gardening, landscape-gardening, and experimentation with bees and small live stock. The President of the University of Nanking, the Rev. Arthur J. Bpwen, writes : " It is a crime in this land so to divorce education from life as the 'new education' of the past five or six years has done. Government elementary schools have given little more than head training. Mission schools have added only some heart and soul training. What Is needed is also body training, manual training, industrial training, so that at fourteen or fifteen the youth, though not taught a trade, yet will have those fundamentals that lie at the basis of all industries able within a reasonable time after .leaving school to become capable and effective in whatever work he engages. In a word, our own mission education should be shaped more by the actual needs and conditions of 'our constituents rather than by ideals, and those chiefly Western." Board of Foreign Missions, Methodist Episcopal Church, Report, 1912. 144 Social Aspects of Foreign Missions Ing up character among people who love idleness, and building a self-supporting church among a peo- ple who have never learned to save or to give. "Nearly every Javanese boy," says Dr. D. Koele- wyn of the Dutch mission in Java, " after having received some education, despises agriculture and looks out for a position as teacher or as clerk, or some other office excluding manual labor." 1 " This city/' cried one exasperated missionary in India, " is full of learned Christian loafers ! " Essential for Best Results. In India industrial schools are now well under way and achieving most striking results. While to some missionaries they still seem secular and irrelevant, to the majority they are a genuine interpretation and inculcation of the Christian ideal. The old purely literary training has broken down it too often severed the people from their own kin, gave distaste for old employ- ments, and induced a restless and seditious temper, a kind of " educational measles." Indian unrest has been the direct product of Indian education in subjects having no relation to Indian life. Those who are called to be disciples of the car- penter's Son should surely learn the dignity of man- ual labor. The Rev. W. M. Zumbro of the Train- ing Institute at Pasumalai, in South India, writes : " When the idea of work was first introduced into the school the students were scandalized. For cen- turies it had been the tradition in India that the * Edinburgh Conference Report, Vol. Ill, Christian Edu- cation, 395. Social Achievements of Missionaries 145 class who made any pretensions to literary educa- tion did no work with their hands ; so these Chris- tian youths, many of whose ancestors have come from the coolie class, were too fine gentlemen, after passing their primary-school examination, to think of soiling their hands with work. ' What, you want me to work ? ' said a man to the principal of the school when asking for charity. ' Yes/ said the principal, ' if a man will not work, neither shall he eat.' ' I cannot work/ said the man, ' I have passed the third-form examination.' . . . The de- cision to open a manual training school at Pasuma- lai in 1900 was based on three considerations : the conviction that an education that came mainly from the study of books a literary education was in- complete, and that the times demanded something additional; a desire to teach the lesson of the dig- nity of labor to all boys in the school, a lesson sorely needed in India ; a desire to furnish an opportunity for self-help to poor boys." 1 Helps toward Self-support. In the last phrase we see another reason for industrial education in India the desire to help poor boys and girls into self-respect and self-support. Few of the scholars in mission schools can pay regular fees. But to have everything done for them, and to do nothing themselves save to absorb -that is the poorest pos- sible training for the lethargic Eastern temperament. Moreover, the Christian convert is frequently sent adrift by his family and his village. " The mere 1 International Review of Missions, January, 1913. 146 Social Aspects of Foreign Missions fact of becoming a convert will usually cause a man to be treated as an outcaste by his fellows and neighbors. Unless a convert is in a neighborhood, such as most parts of Tinnevelli, where Christian- ity has already obtained a strong footing, he may well find his livelihood gone. The blacksmith or carpenter finds no one to employ him, the shepherd loses the employers who entrusted him with the care of their sheep and cattle, and is lucky if he does not one day wake up to find his own few sheep and cattle stolen or killed. Perhaps a false charge of theft may be brought against him, as happened to a poor shepherd convert whom I had the privi- lege to baptize." x Resource under Persecution, Dr. J. E. Clough has drawn a pathetic picture of the Telugu natives who had accepted Christianity: "The whole co- operative system of the village was turned against them. Forthwith the village washer-women were told not to wash for the Christians. The potter was told not to sell pots to- them. Their cattle were driven from the common grazing ground; the Sudras combined in a refusal to give them the usual work of sewing sandals and harness ; at harvest time they were not allowed to help, and thus lost the supply of grain which the Sudras had always granted them. They were boycotted and ostracized on every hand. Through all the years the Telugu Bible which lay on my office table was well worn 1 C. W. Western, International Review of Missions, April, CENTRAL TRAINING SCHOOL, OLD UMTALI, RHODESIA Carpenter shop Finishing 100,000 brick Social Achievements of Missionaries 147 on several pages, and three places especially were soiled with many a finger mark. One was, * Come unto me, all ye that labor'; another was, 'In my Father's house are many mansions ' ; the third was, * Blessed are ye when men shall revile you and per- secute you for my name's sake/ " * Develops Confidence and Strength. In some cases the convert's previous living was derived from work at heathen temples. He may have been an idol maker, or sorcerer, or a musician in idolatrous ceremonies or processions his livelihood has van- ished at a blow. In other cases the convert is pub- licly repudiated by his family and driven from home. If allowed to remain, he is still isolated; when evening comes on he sits by the fire alone, while his friends are making merry at some idola- trous feast. But he cannot live the new Christian life in a vacuum ; he must have wholesome, steady employment; and to secure that he must have in- dustrial training. A church composed of natives unemployed, isolated, poverty-stricken, can never be vigorous and self-supporting. But if they can be shown new forms of handicraft, they cease to be dependent on the mission, the economic prob- lem is solved, and a strong church may result. Basel Mission Experiment. But the most notable experiment that India has yet seen in industrial work is unquestionably that of the Basel Mission on the west coast. For over sixty years the Lutheran Church Ms maintained there a kind of 1 Autobiography (in press). 148 Social Aspects of Foreign Missions work often admired, often criticized, but always profoundly interesting. As early as 1846 the mis- sion had an industrial school along- the usual lines of carpentry, weaving, lock-making. But difficul- ties were encountered as so often happens with in- dustrial training in America. The product of the weavers could not compete with cloths imported from Europe. Other kinds of occupation were tried, and other kinds of difficulty developed. A printing-press, with book-bindery attached, proved very successful, as in many other missions. But a radical step was taken when a master weaver, Haller (who invented the fast-brown dye called khaki which has made khaki cloth famous every- where), established at Mangalore, not a school, but a small factory, with twenty-one European looms and a dye-house. From that beginning the work has steadily developed until to-day there are three large factories, at Mangalore, Cannanore, and Calicut, and four branch factories not far away. Other industries, such as tailoring, mat-making, knitting, and embroidery, have been established, un- til in 1911 as many as 1,522 Christians and 64 non- Christians were thus given employment in the factories. Expansion and Purpose. The Basel Mission has long been famous for its tiles, which were first made there in 1865. Critics of the work affirmed that the Mission was more interested in making tiles than in making converts ; but, undismayed, the lead- ers in the work have pressed steadily forward. In Social Achievements of Missionaries 149 1874 an engineering workshop was erected, and blacksmithing was added to carpentry and lock- making. A business man was sent out as manager, and he opened a shop for the sale of the products. A joint stock company was formed, and soon was paying a small dividend which was turned over to the support of the missionaries. Thousands of Christians are now in the employ of this company, and many of them have obtained a house and com- pound of their own. The aims of the whole work are thus stated by one long connected with it, the Rev. J. Miiller : " The purpose is not only to offer needy converts an opportunity of earning their live- lihood, but also to train them in diligence, honesty, and steadiness of character. These institutions are, therefore, an important educational factor in the Basel Mission. Most of these work-people are obliged to work as they have never done before, and many of them learn for the first time in their lives what it is to earn their daily bread by the work of their own hands. This is no small achieve- ment in a land where the dignity of labor is un- known, where indolence and mendicancy are re- garded as no disgrace, while on the other hand mechanical and manual labor are considered de- grading. . . . The moral influence of the work on the formation of character is sustained and deep- ened by daily religious instruction. Before begin- ning the day's work, morning prayers are regularly read by the manager or native pastor. Not only does the whole work thus receive a certain conse- 150 Social Aspects of Foreign Missions cration, but the employees see that their employer is interested in their spiritual welfare/' x Definite Results. The idea of forming in the homeland a business corporation to conduct a manufacturing enterprise on the foreign field has proved contagious. The London Missionary So- ciety has organized " Papuan Industries, Limited/' to furnish employment and training to native Chris- tians in Papua, or New Guinea. The "Scottish Mission Industries Company," conducting similar lines of business at A j mere, in Rajputana, recently reported through its superintendent, Mr. James In- glis, thus : " This is the ninth year since the Limited (Printing) Co. was formed. There is no dividend yet, but we are making a present to the mission of two missionary salaries, each about Rs. 200 per month. I could take you to another large press in Rajputana, manned with our boys. Before the company was formed the press was a drag on the mission. Boys used to be ostracized because they were Christians ; now they are accepted because of efficiency. Boys earn their support from the beginning/* Manifest Problems. Of course this type of mis- sionary work, like every new method, has its special problems. It may prove difficult to sell the product of the native Christians. It is easy for the Chris- tian employees to become permanent dependents of the mission, looking to it throughout their lives, not only for instruction and inspiration, but for 1 International Review of Missions, January, 1913. Social Achievements of Missionaries 151 food and clothing and shelter. A business enter- prise is subject to all the fluctuations of the market, both in buying raw materials and in disposing of the finished product. And there is the ever-present danger that the missionary who has gone out to kindle a spiritual fire may be reduced to the position of foreman of a machine-shop or traveling sales- man. Many a Christian business enterprise has been lightly started on a foreign field as too many in America only to find that lack of skilled super- vision, or lack of capital, has brought it to early demise, Industrial School versus Real Factory. It is necessary in every mission to distinguish sharply between an industrial school, which aims not at making tiles, or cotton cloth, but at making boys and girls into men and women, and a real factory or business, whose service is constantly tested by the market value of its output. Both may be con- ducted for Christian ends, but a school with a regular deficit may be a great success, while a Chris- tian factory with a recurring deficit must soon close its doors. The school wastes many logs in the car- penter's shop, and much clay in brick-making, with- out regret, since it asks no visible return. The fac- tory aims at " philanthropy and five per cent." To confuse the two forms of effort on the foreign field is as tragic as to confuse a high school with a cotton-mill in Massachusetts. 1 1 A Scotch inspector of schools put the matter very bluntly by saying : " When a lad is learnin' he's not airnin', and when 152 Social Aspects of Foreign Missions Booth-Tucker's Testimony. But none of these problems deter our most far-seeing missionaries, who are now securing teachers trained in industrial methods at home, and are persistently uniting work with worship (laborare est orare) in the foreign field. Commissioner R Booth-Tucker, of the Sal- vation Army in India, declares : " Millions in India are waiting for missionaries to show them how they can become Christians without being subject to a social boycott which will spell to themselves and their families absolute starvation. . . . They are paid, not in cash, but mostly in kind, in return for their labor and the goods they produce. The pivot of the community is the money-lender, whose all- powerful influence makes itself everywhere felt. Every one who has a fragment of credit is indebted to him. The net which holds each member of that community in its meshes is as skilfully woven and tightly drawn as a spider's web. The wonder is that any are able to break loose." * Spread of Such Effort Interest in this type of effort is now rapidly spreading through India. Out of 136 missionary societies working to-day in India, Burma, and Ceylon, forty-seven, including nearly all the stronger ones, are now offering some kind of industrial training. In order to place the experi- he's airnin' he's not learninV Such a statement in the deepest sense is not true. The earning of a livelihood may be made^an educative process. But it is true that we should know which of the two things is our primary aim education or output, a life or a living. 1 Year Book of Missions in India, 1912, p. 3*7- Social Achievements of Missionaries 153 ence of each at the service of all, three missiona- ries Messrs. Bawden, Rutherford, and Hollister spent five months in the year 1910 in a tour among the industrial mission schools of central and north- ern India. Twenty institutions were visited, and nine conferences held on the subject, the keenest interest being everywhere shown. 1 After listening to the report, the industrial committee of the Ameri- can Baptist Telugu Mission voted that " it seems to be a growing opinion that too much literary and not enough practical training is the rule in mission schools/' and that " every pupil of every mission school should earn all, or at least a part, of his school and boarding fees by remunerative labor un- der the direction of the manager of the school." 2 At the Conference on Industrial Education, held at Bangalore in .1910, the missionaries of many de- nominations expressed their conviction in the fol- lowing statement: "The Conference is deeply con- vinced that this branch of education is absolutely necessary, if our Christian churches are to become self-supporting, and the Christian community is to be elevated to take its rightful place in India/' 3 Connection with Agriculture. But in a land where 85 per cent, of the people are tillers of the soil the workshop cannot be separated from agriculture. In a land swept by periodic famine, as 1 See small pamphlet, S. D. Bawden, " Mission Industrial Work in India." 2 Report of American Baptist Foreign Mission Society, January, 1912. * S. D. Bawden, " Mission Industrial Work in India." 154 Social Aspects of Foreign Missions India is, better irrigation and better seed, doubling in many cases the amount of the harvest, may be worth more than all hospitals, or medicine, or fam- ine relief funds. At the conference just mentioned an exceedingly thoughtful paper was presented by Mr. W. H. Hollister of Kolar, giving the results of long experience. Among other things he said : " I believe it is possible to broadcast a new type of vil- lage schools all over India, each school having farm and garden plots where boys and girls will be taught the best methods of agriculture, horticulture, and stock-raising, and with unpretentious workshops in which to teach handicrafts suited to rural lives, Well-made Implements, " While we make high- grade furniture a specialty, any statement concern- ing the work of the school would be incomplete did it omit mention of our agricultural implements. Our central aim is to teach students, and while teaching them, help India as a whole. We make plows so thoroughly good and practical that when a man buys one, and uses it rightly, he comes again, and his neighbors come to buy. One of my cus- tomers, who bought and tried one thoroughly, came back and bought thirteen. I have just received a letter from a customer of five years' standing, or- dering twenty-four. If I had time and capital to put into this phase of my work, I could soon sell one thousand plows and cultivators annually. Advanced Aim. " I alluded above to the need of labor-saving machines. I have for years looked forward to making thrashing-machines and grain Social Achievements of Missionaries 155 winnowers. Both of these I will have for sale in a few weeks. Drills for sowing grain must come next. We absolutely must get away from agricul- tural methods dating back to the days of Abraham. The times demand it. Few things will better stimu- late the dormant faculties, the intellectual life of the masses/' 1 Use of the Silo. In pursuance of this ideal the Ewing Christian College, at Allahabad, has recently bought two hundred acres of land on the opposite side of the Jumna River from the present college site, and its plans call for the expenditure of ten thousand pounds to develop an agricultural experiment or rather an agricultural demonstra- tion of what can be done to raise the economic level of a Christian community. Some American Chris- tians would open their eyes in amazement and per- haps in doubt if they could read " Bulletin No. I," issued by this missionary college in 1913, entitled: " The Silo and Silage : A Method of Protecting In- dia's Cattle from Starvation." Our theological seminaries hardly equip- a missionary for building and managing a silo. Many critics may repeat the ancient question: ^Is it for the oxen that God careth ? " To which the answer is that if the oxen perish the. farmers perish also. There really seems no difference in principle between the use of a silo filled with fodder and the use of a basket containing " five loaves and two small fishes/* 1 S, D, Bawden, " Mission Industrial Work in India.** 156 Social Aspects of Foreign Missions A New Standard of Education. But agricultural education means vastly more than the saving of physical life, animal or human. Says a graduate of Mount Hermon School and Princeton University, now in charge of the Agricultural Department at Allahabad: "As an evangelistic agency (and this is the great motive of the missionary, no matter what form his activity may take), it is easily pos- sible that agricultural education may yield results as good as the usual literary training given in mis- sion institutions. If missions are justified at all in entering the educational field, that education which reaches the largest number is worth while, and ought to be undertaken. Agricultural educa- tion would reach out to the villages where the peo- ple of India live. Every Christian on his little farm, with improved methods and improved stock, getting returns three or four times as great as the untrained farmer, would attract the attention of non-Christian neighbors. The simple folk of India are appealed to by the Old Testament standards, and success in farming would be associated with the religion of the one getting these good results/' x Forms of Industrial Work. As to forms of in- dustrial work to be undertaken, perhaps the best possible summary is that of Mr. Bawden : " That is the ideal form of industrial work which comes the nearest to teaching the people how to help them- selves 'Sam Higginbottom, International Review of Missions^ April, 1913. Social Achievements of Missionaries 157 (1) On their own land, if they have any; (2) In their own trade, if they know any; (3) With their own tools, so far as suitable; (4) With their own labor, wisely directed; (5)' At their own expense, rather than the mis- sion's ; (6) Through improvement of their own meth- ods, in preference to the introduction of new ones; (7) In their own home villages, as being the best centers for their influence, and (8) Under instruction from their own people, so far as capable. 3 ' x The African Field. But it is in Africa that we have the chief field for teaching the sanctity and beauty of work. In Africa there is the same love of indolence as in India, the same vertical sun, but no long literary tradition; consequently, from the very beginning education has included manual la- bor. Lord Kitchener, the consul-general of Egypt, is a true friend of the schools, but he has often said to the minister of education : " See that you do nothing to make the hands of the Egyptians soft," Outside of Egypt, in dealing with savage 1 In a private letter he says : " I was called upon by five native states in one of the great opium-growing districts of India to advise the rulers as to what could be done to provide a substitute for opium. All of the rajas received me with the greatest hospitality. . . . Landowners and government officials are writing all the time for advice. ... A native preacher was not allowed to enter certain Brahman villages. When, however, they found he had several little bottles with improved wheat in them, and could tell the villagers how to get better results for no more labor, they made their welcome most hearty." 158 Social Aspects of Foreign Missions African tribes, the white men have found that the natives tinder proper direction quickly develop much skill in handicraft. An enormous field lies open where a new civilization Is to be built from the bot- tom upward. The little plows that barely scratch the soil must give way to subsoil plowing. The poor seed that results in spindling, meager crops must be replaced by better. Roads must be built where now only little winding paths, eighteen inches wide, cross the continent. Foul huts, where parents, children, and grandchildren sleep huddled in one room, must give way to clean and decent cottages. Nakedness must be clothed, the sick must be healed, pestilence must be controlled, and fam- ine banished. Already Yielding Fruit. To give to young peo- ple amid such conditions the same education as is given at Harrow, or Rugby, or Exeter, or Andover, would be a piece of blindness and folly. Rather does Africa (far larger than all Europe, India, China, and Australia put together) need a score of Hamptons, a hundred Tuskegees. It needs, and is receiving at the hands of missionaries, that edu- cation which was given by the early Jesuit missiona- ries to the Indians of California, that which was given in the middle ages to many of the wild tribes of Germany by monks who carried the motto, Cruce et aratro " by the power of the cross and the plow/' Already has famine been banished from among the Kaffirs by the missionaries' teaching as to irrigation and the control of water-supply. The Social Achievements of Missionaries 159 Basel Mission on the Gold Coast now numbers 35,000 communicants. Wagons and carts made In its workshops are now seen in all parts of Sierra Leone and the Kameruns. In its last annual re- port we find that its export of rubber amounted to thirty-five tons; of palm-oil, 2,700,000 quarts; of cocoa, 17,000,000 pounds; while in its savings-bank were deposited by native Christians 575,000 francs. Favored in Personnel. Africa has been peculiarly fortunate in attracting to its mission fields men many-sided, ingenious, fond of outdoor life, and able to organize unskilled labor for useful ends. Here among savage tribes is no elaborate system of etiquette requiring conformity, as in China, no merely bookish education, no sophisticated minds to be met in subtle disputation, as in Turkey. We are face to face with the wants of primitive man. One of the first tasks of Mackay of Uganda, who went out to Africa in 1876, was the building of two hun- dred and thirty miles of road to open up a new territory. Fortunate indeed was it for him that at the University of Edinburgh he had studied mathe- matics, surveying, mechanics, drafting, and the principles of fortification. He could build a house, or a boat, or a bridge, or a canal with equal fa- cility, and all who felt the touch of his remarkable life, from the cruel and infamous King Mtesa to the humblest slave, felt a new motive and joy in work- ing with hand and brain at once. Such results fol- lowed that Henry M. Stanley spoke of the story 160 Social Aspects of Foreign Missions as " an epic poem/' and called Uganda the " Japan of Africa." x " It is the practical Christian tutor," said Stanley, " who can teach people to become Christians, can cure their diseases, construct dwell- ings, understand and exemplify agriculture, turn his hand to anything, like a sailor, that is wanted. Such a one, if he can be found, would be a savior of Africa/ 7 How Africa found such a man in Stewart of Lovedale we shall see in another chapter. Principle of S elf-Expression. One result of the amazing development of the work in Uganda com- pressing into twenty years what in most countries requires two hundred was the formation by the Church Missionary Society, in 1903, of one of those manufacturing and trading companies of which we have already spoken the "Uganda Company, Limited/' with a capital of $75,000. It at once began printing, binding, brick-making, carpentry, and planned to carry on a business in cotton, flax, hemp, jute, and rubber. But where no such com- pany has been formed, the industrial missions are still thriving. A glance at the reports from many African stations will show allusions to farm- ing, brick-laying, wood-sawing, planing, furniture- making, rope-making, road-building, stone-cutting, coffee-planting, dressmaking, laundry-work, cook- ing, basketry, and a score of other practical arts. Everywhere the education tends to illustrate the saying now so frequently heard in American 1 Quoted in Atlantic Monthly, October, 1897. SILLIMAN INSTITUTE, DAMAGUETE, PHILIPPINE ISLANDS Students at work in garden and laboratory Enrolls 662 preparatory and college students from 25 provinces Social Achievements of Missionaries 161 schools : " No impression without expression." That expression of the self through labor is the only way to acquire a larger self, is now axiomatic. The training which the African race received in America through slavery it is destined to receive in the dark continent through the industrial education fur- nished by the ever-growing missionary enterprise. Extension to the Philippines. And what has proved so indispensable in Africa is equally so in dealing with all backward races among the Indians of South America, the natives of the Malay States, the peoples of Polynesia, the wild tribes in the Philippines. Many of these peo- ples may not be able to appreciate Christianity in doctrinal form, but they can all appreciate Chris- tianity in action. Bishop Brent is confident that the bloodthirsty Moros 350,000 Mohammedans living under the American flag possess the raw material of a superb manhood, and can best be reached by the industrial appeal. He writes : " The Moro is by nature aggressive. His prowess, daring, mental shrewdness, and manual skill put him far ahead of most men of Malay origin. He has char- acteristics which when properly trained will be an asset to civilization. He is a man of action rather than an idler. The only way to convert him is to convert his energies, to teach him the joy of pro- ductivity, and so to inspire him, with self-respect. This we plan to do by teaching him to build roads, railways, bridges, houses, to market his crops and improve his land, to lead in our modern sport in- 162 Social Aspects of Foreign Missions stead of his ancient piracy, to develop himself and his resources in normal, ideal, beneficial ways. Line of Moro Approach. " Here is a man's mis- sion religion expressed in work. It would be futile at this juncture, except in unusual circum- stances, to preach to the Moro. The history of his race has been such as to close his mind to Christian appeal. We must live our Christianity with him. The hospital, the school, the playground, must be our pulpit." Industrial training seeks not only to help individuals to help themselves, but to lay the basis for a better social order. 5. Reform Factor. We must now turn to social reform and consider, first, the negative and de- structive achievements of the missionary enterprise. The work is not all constructive and edifying. Sometimes we must tear down and uproot and blast out before we can plant the new crops. Through- out the non-Christian world we have found cruel- ties and superstitions and degradations with which we can hold no parley. The Apostle Paul described some of them in the burning phrases of the first chapter of the Epistle to the Romans, and then cried : " They who practise such things are worthy of death ! " True, we have terrible moral evils flourishing in Christian lands. But there is this difference they are not consecrated and protected by our religion* Drunkenness, licentiousness, cru- elty exist as truly, in London and Chicago as in Cal- cutta* But in London and Chicago they exist in spite of religion, while in Calcutta they are en- Social Achievements of Missionaries 163 couraged and protected by religion. The spectator who does not become white-hot with anger at bes- tiality wearing the uniform of religion is no Christian, nor even decent man. Protecting Indian Womanhood. The British government in India has scrupulously refrained from interference with native religious faiths, but it was long ago aroused by missionary appeals to prohibit religious cruelty. Under the influence of those appeals it abolished suttee the burning of the widow on the funeral pyre of her husband. Such immolation was willingly undergone by the widow, since by it she was supposed to win ex- emption from many transmigrations of soul both for her husband and herself. In spite of the law a single case of suttee was reported by the police as late as 1913. But in general the Indian mind has undergone a change in this matter, and now ap- proves the attitude of the government. In 1856 the government made legal the remarriage of widows. But since it could not, of course, compel remar- riage, the Indian mind remained unchanged, and there are to-day 25,000,000 widows in India who, with shaved heads and in coarse garments, must do penance for imaginary sins, by serving a$ social drudges for their relatives while their un- happy lives shall last. In view of the fact that multitudes of girls were married at the age of seven or eight, another law, strongly urged by mis- sionaries, was pa53ed in 1891, forbidding any child- wife to go to her husband's house to live before she 164 Social Aspects of Foreign Missions was twelve years old. This law aroused a tempest of opposition, voiced in mass-meetings and bitter attacks on the government. Missionary Protest against Uncleanness. When the government proceeded to take notice of the licentious shows and sports, and a law was passed prohibiting obscene paintings and images, it was thought necessary to make one remarkable exemp- tion : " This section does not extend to any repre- sentation ... in any temple, or on any car used for the conveyance of idols, or used for any reli- gious purpose." The most casual traveler in India to-day is constantly brought face to face with the 'sacred abominations of popular Hinduism most numerous and most loathsome in the holiest places. The Vedas have much lofty teaching, but the masses of the people seldom hear it. They hear and see the hallowing of lust and dirt and heartless cruelty by popular religion. The chief awakener of the public conscience to such hideous practises has been the .steady consistent protest of the united missionary force, " Every evil which has been removed from Hinduism in modern times has been by compulsion from without, and in defiance of a persistent senti- ment and the determination of its orthodox fol- lowers." x It may not be too much to affirm that popular Hinduism is the only religion on earth that has deliberately said : " Evil be thou my good." Efforts against Moral Evils of China. In China the protest of Christianity has been steadily against 1 Year Book of Missions in India, 1912, p. 26. Social Achievements of Missionaries 165 infanticide, foot-binding, gambling, and the use of opium. Just outside the great city of Hangchow the writer has seen a square stone tower, known to every passer-by as a "babies' tower." In it are stone shelves on which for many decades undesired babies, usually girls, have been left by their parents. Similar conveniences, usually less public, are to be found in many parts of China. Amid the tre- mendous pressure of population human life seems to lose its sanctity, and the abandonment of a child has been little more than the brushing away of an insect. Until recently the only voice upraised in rebuke of such unnatural practise has been the voice of the Christian teacher or preacher. Foot-binding Reform. The opposition of the missionaries to the foot-binding of women has been constant, and in recent years has stirred up the Chinese themselves to serious reform. When Dr. MacGowan, of Amoy, first called a meeting of Chinese women, as long ago as 1874, to protest against the practise, there were many predictions of fierce protest and open riot. He was attacking the foundation of the social order an order which had decreed that respectable women should be physically unable to go about the streets, that their feet should be " golden lilies " rather than instru- ments of progress. But he induced nine brave women to sign their names in a book, pledging themselves not to bind the feet of their own daugh- ters, and thus organizing " The Heavenly Foot Society." Then one of the bravest " gave her feet i66 Social Aspects of Foreign Missions to the Lord " and stripped off the bandages whicK had caused her so many years of pain. In 1902 the Empress Dowager issued her decree discourag- ing foot-binding never practised by the Manchus and now the " Natural Foot Society " is extend- ing the reform slowly throughout the republic. Formerly the suitor for a bride was accustomed to ask, "What is the length of her foot?" and if it was over three or four inches she was deemed in- eligible. Now the suitor often asks, "Where has she been to school?" The freeing of the feet has meant freedom for the mind as well. War on Narcotics and Gambling. The long story of opium a story of avarice and war and dishonor need not be retold here. After a half century of evasion and subterfuge the British government has acknowledged its responsibility, and a commit- tee of the House of Commons has pronounced the traffic indefensible. But no missionary in China has ever given public approval to the great Chinese vice, or to Britain's long refusal to aid in Chinese re- form. To-day the British government stands be- hind the British missionary in condemnation of the opium traffic. But will alcohol and cocaine be im- ported to take the place of opium? Western com- mercialism would gladly sacrifice China's future to fill its own pockets. " A cigaret in the mouth of every man, woman, and child in China " is the rnotto of a large international tobacco company. Gambling is a characteristic Chinese vice. It was prohibited in Siam in 1907, when the king re- Social Achievements of Missionaries 167 ceived a petition from the missionaries and the American minister setting forth the evil results among the Siamese. Opposition to Slavery and Rum, The institution of slavery has been in the last half century con- stantly attacked by the missionary enterprise. To Livingstone that was the " open sore of the world/ 5 and Sir H. H. Johnston has borne unimpeachable witness : " Livingstone's verbal attack on the Arab slave-trade in Central Africa led directly to the ex- tirpation of that devastating agency." * In some other parts of Africa the slave traffic still lingers. But the new Republic of Portugal has recently abolished slavery in Angola, West Africa, and the native Christian churches will not tolerate a slave- holder in their membership. The African trade in rum is now being rapidly restricted. Superstition Broken. Degrading superstitions, the offspring of fear of the gods, are weakening. Mr. Dan Crawford tells us that the cannibals of Central Africa always translate John xiv. i, in a peculiar and pathetic way : " Let not your heart be troubled because ye believe in God; believe also in me." Every one of them believes in God, and such belief Jceeps him troubled and fearful. To him the message that God is love is a novel and joyous release. And when such release is attained, the rain-doctor loses his prestige and his employ- ment, henceforth ff the clouds are his chariot/' The witch-doctor is no longer indispensable when 1 The Opewng up of Africa, 250. 168 Social Aspects of Foreign Missions mtn have heard : " I give unto you power over all the power of the enemy." The " evil eye " loses its baleful effect. Cannibalism which seems to savages in need of food far more commendable than the white man's wanton killing " for sport " becomes impossible when each human being is seen as God's child. Christianizing the Social Order. The various re- forms we have so far mentioned are not separate attempts to combat separate evils. They are all a part of one vast undertaking the Christianization of the social order. It is useless to fight cruelty unless we also fight its chief cause licentiousness. We shall never win the victory over gambling until we win over its close ally strong drink. To fight one evil alone is to fail. All of them are parts of a wrong social order, filled with disdain for the Christian ideal. The one thing we seek is simply the incarnation of the Christian ideal and the Chris- tian purpose in human society and all human insti- tutions. Rightly was it said by the Rev. T. E. Slater: " We need to enlarge our idea of the mean- ing of the evangelization of men and races until it comes to stand for the perfection of the soul in the perfect society. Since the soul, the man himself, cannot be fully saved, or made whole and strong, as long as the soul's environment, its con- ditions of life, are unfavorable, all social work, all educational work, all medical work, all indus- trial work, is work done for the soul and is a part of its salvation. . . . Above and beyond the preach- Social Achievements of Missionaries 1695 ing and teaching of certain doctrines of religion, and the laboring for the credit of a particular [Missionary] Society, is the part the missionary plays in the world's evolution toward the higher Christian life. He stands for upward and forward social and national movements among backward and arrested peoples, as a representative of the divine ideal and the divine kingdom which is to embrace and unite and elevate the entire human race." x Imprisoned Womanhood. But this fight for a Christian society in non-Christian lands is to-day producing two especially notable results, in chang- ing the social status of womanhood and in spread- ing the spirit of democracy. Throughout the world to-day the change in woman's idea of her own place is obvious, and the theories advocated by feminists are startling enough. But if the suffra- gettes in England have found provocation for law- less acts, if in America our political institutions are sometimes unjust to women, what shall be said of the immemorial traditions, the iron-bound cus- toms of the Orient? In the lands where Hinduism and Mohammedanism prevail, one half the race is completely shut out from the life of the world. There civilization has been created by man, and mother, sister, and wife are secluded and excluded. In such lands for a w T oman to be unmarried is to be disgraced, and to be married is to be imprisoned. Veiled women, screened by the suspicious husband* * Missions and Sociology > 6, 10. 170 Social Aspects of Foreign Missions compelled to wear a mask oft which hideous fea- tures are often painted walk the streets of the crowded city, and veiled women, cowering, shrink- ing, hastening, tread the paths through all the fields. At home these women, guarded by unremitting jealousy and frequent suspicion, are shut within the zenana of the Hindu or the harem of the Moham- medan, where education, wholesome exercise, love of nature, and personal development are all im- possible. A Life of Subjection. The Buddhist wife has been taught that she has no soul, and her highest hope has been that after death she may be reborn as a man. The Confucian wife has pattered and toddled about the house upon her mere stubs of feet, taught that her supreme duty is to observe the three obediences to her father, her husband, and her son, The Japanese wife has been forced into complete subjection to her mother-in-law, and has married not an individual but a family. To both Chinese and Japanese there is one verse in our New Testament that has always provoked aston- ishment and indignant protest: "For this cause shall a man leave his father and mother and cleave unto his wife/* At that point Christian morality threatens the whole social order of the' Orient. Sanctioned by Religious Systems. But while there have been innumerable examples of deep af- fection for wives and daughters, it ii fair to say that this subjection of women to man's pleasure, man's jealousy, man's caprice, or man's memory MISSION HOSPITAL, MADURA, INDIA Compounding room for women and children; 25,159 prescriptions com- pounded last year Hospital for men, built entirely with money contributed by Hindus Social Achievements of Missionaries 171 after death, is not an incidental abuse of Oriental society. It is not an incubus, a horrible perversion Of religion a lamentable failure of the moral ideal like our American lynching, our drunkenness, our white slave traffic. It is in Asia and Africa the moral ideal itself, hallowed by the most sacred scriptures, endorsed by many of the great religious teachers, sanctioned by millenniums of history. " Her business/ 7 says Confucius, " is to prepare food and wine. Beyond the threshold of her own apartments she should not be known for evil or for good. If her husband dies, she should not marry again." Manu, the great Hindu lawgiver* was, according to Pundita Ramabai, " one of those hundreds who have done their best to make woman a hateful being in the world's eye." x Mohammed in the Koran 2 commanded: " Marry what seems good to you of women, by twos or threes or fours; and if ye fear that ye cannot be equitable, then only one, or what your right hands possess (i.e., female slaves)." Cured by New Conception of Personality. Chris- tianity in non-Christian lands is thus face to face with age-long injuries to womanhood on an enormous scale. The only remedy is in diffusing through all these lands the Christian conception of the value of personality. To lop off one evil custom after another is like cutting off thistle-tops, while the roots remain. The root of the customs of foot- 1 The High Caste Hindu Women, Si. * Koran, Chapter IV, Verse 3. 172 Social Aspects of Foreign Missions binding and infanticide, of child marriage and child widowhood, of the " marriage " of girls to the temple gods, of polygamy and concubinage, is everywhere the same the degrading, antichristian conception of woman as a thing rather than a per- son. To change not merely the laws and customs, but the conception out of which they grew, is the tremendous and summoning task of Christian faith in Eastern lands. Every Christian school for girls, like the Isabella Thoburn College at Lucknow, like the American College for Girls at Constantinople, or the McTyeire School in Shanghai, is changing national and racial ideals. Every Christian nurse or woman physician who enters the Indian zenana is not merely healing one patient, she is creating a new sentiment for woman and a new idea of her value to the world. The Lady Dufferin hospitals in India are the direct outgrowth of Christian work for Indian women. Every woman who maintains in the foreign field a Christian home, avoids occa- sions of offense and misunderstanding, and quietly exercises the freedom of emancipated Christian womanhood, is an object-lesson to all the commu- nity around her. Every Christian family in Asia or Africa is a sociological demonstration of the power of Christianity to set womanhood free, and yet keep It pure and strong, Christianity teaches and demonstrates that the purity of womanhood depends not on veiled faces and latticed windows, not on seclusion and self-effacement and abject de- Social Achievements of Missionaries 173 >endence, but on the Christian ideal cherished in he mind and the heart. Emancipation for Service. Indeed, this Chris- tian ideal of emancipation for the sake of service s the only thing that can preserve the woman's novement in Oriental lands from disaster. Women's clubs are now spreading through India ind China. The literature of woman's suffrage is eagerly read where English is understood. And, is always happens, " strong meat " proves unfitted For " babes." The women of Persia took an enthusiastic part in the recent nationalist movement, md will not again be content with the fireside. The women of Turkey realize that one reason for the iefeat of Turkey by Bulgaria in the recent Balkan War was that Turkish women were shut within :he harem, while Bulgarian women labored inces- santly for and often with the men on the fight- ing line. " The women of Syria, as a whole/' writes Dn Hoskins, " are being carried away by ihe more frivolous fashions of Europe. The pres- ence of so many foreigners in Syria, and, of recent years, of the lower classes of European cities, has resulted in a sort of demoralization of the women of Syria. They are too willing to copy the more questionable habits of foreigners in dress and behavior, instead of striving after the perfection of their talents and the foundations of real character." Radicalism. The Chinese women who have unbound their feet are now asking if those women Social Aspects of Foreign Missions in England who are committing acts of violence are really pointing out the path of progress for the women of China. Some radical spirits are affirming that Chinese women should now cast off all restraints and demonstrate their power to lead the feminists of the world. We can read be- tween the lines of resolutions adopted by the Na- tional Conference of missionaries held at Shanghai in March, 1913 : , Conservative Aims. " (i) Christian and non- Christian women should unite to study social and industrial problems, such as child welfare, healthful and modest dress for girls and women, the physical 'and moral health of women in factories and other employments, and the care of the unfortunate classes. (2) In view of the misconceptions which prevail as to woman's 'freedom and power/ it seems well, while we encourage * New China ' in the many wise reforms advocated, to take a con- servative attitude as to the position and privileges of woman, and to impress upon her that the eleva- tion of the home is the true goal of all social serv- ice. Inasmuch as this end can only be attained by the regeneration of the individual through the trans- forming power of the gospel, therefore in all social effort the primary aim should be to bring each one into personal contact with Christ" Influence for Democracy. A second and monien- tous result of the diffusion of Christian teaching is the spread, of democracy. Other causes undoubt- edly cooperate with Christianity in this, The dif^ Social Achievements of Missionaries 175 fusion of news by rail and telegraph, the multipli- cation of newspapers, the spread of scientific knowl- edge demolishing mythologies and superstitions - all this has helped. But no teachings in human his- tory are more directly democratic than the teach- ings of the Fatherhood of God and the brotherhood of man. Lord Morley in his life of Gladstone speaks of the " volcanic elements in the Sermon on the Mount/' The caste system of India has been rightly described as a " gigantic conspiracy against the brotherhood of man." Keshub Chunder Sen in his appeal to young India said : " Caste has com- pletely and hopelessly wrecked social unity, har- mony, and happiness, and for centuries it has op- posed all human progress/' But, while the caste system is not breaking down, it is undergoing much modification to-day. The Brahman attends the mass-meetings now so popular in the large cities, even though he may sit dangerously near some man that he despises. He is facing the dilemma of either owning that the fifty million outcastes are true Hindus, for whose welfare he is responsible, or else that they are not Hindus, and therefore the Hindu representation in the " legislative councils " of the Indian government should be reduced. Un- der the constant challenge of Christianity he is being forced to ask the searching question, " Am I my brother's keeper? " Narrow Bounds of Brotherhood. Always, as we have seen in a previous chapter, Oriental society ha-* been marked by cohesion and solidarity. The 176 Social Aspects of Foreign Missions individual has never stood alone, he has been up- held and protected by his tribe, his clan, his caste, his village community. But beyond this group he has found no sympathy and has given none. To be neighborly to a man outside the group has seemed unreasonable and absurd. Social classes have been water-tight compartments. The Chinese mandarin has scorned to concern himself with the lepers who live on the boats in the river, or with the ignorant populace who cannot read their own language. The Indian Brahman is kind and generous to his own caste, but contemptuous toward all outside of it. The 2i7,ooo,oooHindus of India are hostile to every attempt to benefit the 66,000,000 Mohammedans who live among them, and that hostility is repaid with ample interest. Under such conditions na- tionalism in India and patriotism in China have been well-nigh impossible. Dawn, of a New Vision. But now a vision of the possible brotherhood of man is rising over all the East. A spirit of genuine democracy is slowly very slowly spreading, not through the revo- lutionary uprising of any one class, but through the gradual diffusion of a sense of the value of all human beings to one another and to God. The worth of human life, the dependence of each life on all others, the participation of each humblest life in the eternal these are the great insurgent conceptions, at once democratic and Christian, that are shaking the foundations of many an Eastern kingdom. As Professor Charles R. Henderson of Social Achievements of Missionaries 177 the University of Chicago has written, after a lec- ture tour in the Farther East : " In a land where the outcaste has no esteem, where ascetic renuncia- tion of normal desire is regarded as the climax of holiness, where being itself is misery and ex- tinction of self is the idea of heaven, our whole- some, natural conception of life as good, divine, and eternal comes as a revelation." 1 Real Christly Deeds. We see then that the real gesta Christi, the true achievements of Christianity in the foreign field, have not been triumphs of ora- tory, or victories in theological debate. They have been the visible changes, both destructive and con- structive, which Christian apostles evangelists, doctors, nurses, explorers, translators, teachers, engineers, farmers have wrought in the social or- der and in the ideals of life. The conception of social service, passing far beyond the bounds of village, or tribe, or caste, has been introduced into stratified and immobile masses of humanity. Every famine in the Farther East has furnished oppor- tunity for Christian service to show its unanswer- able quality. In 1911-12 a great famine swept over large sections of eastern and central China. A Central China Famine Relief Committee was formed, which disbursed over $500,000, contributed largely by Europe and America. One hundred mis- sionaries gave from one to six months each to that work. For over a year all central China heard and saw a living interpretation of the words : " I 1 International Review of Missions, October, 1913. 178 Social Aspects of Foreign Missions was hungry and ye gave me meat/ 5 In the museum of Brown University is preserved a goblet of solid gold presented to Dr. Albert A. Bennett by the Japanese government for his memorable service at the time when a great tidal wave inundated north- ern Japan. 1 Ministry to Lepers. In June, 1913, was opened the first leper asylum in Siam, in the northern city of Chiengmai, the gift of Americans " whose heart God had opened." The buildings were intended to accommodate 96 lepers, but on the first day 100 were tinder the care of the mission. Soon after the first leper church of Siam was organized, and the few members, earning forty cents a day, con- tributed at the first service $9.00 to lighten the suffering of their fellow lepers in other lands. 2 But that hospital in Siam is only the last of scores that have been opened in the Farther East in the last half century. The " Mission to Lepers in India and the East " has over fifty leper stations in its care. Such facts need no- " moral " appended, no translation into native dialect They are like the raised type used in teaching the blind to read. Far-reaching Service. And what shall we more $ay? The time would fail to tell of orphanages, homes for cripples, "doors of hope" for fallen women, refuges for victims of opium, schools for 1 For a long list of decorations and honors conferred upon missionaries by various foreign governments, see J. S. Dennis, Christian Missions and Social Progress, Vol. Ill, 453- 2 Letter of J. W. McKean, Record of Christian Work, October, Social Achievements of Missionaries 179 the deaf, for the blind, hospitals for the insane, all of them visible embodiments of the Christian message. Outside the regular church missions is the noble work of the Red Cross Society, the in- ternational organization which eagerly follows after famine, earthquake, cholera, plague, and battle, bearing on its gracious front the symbol of the eternal sacrifice. Outside the churches is the Sal- vation Army, jeered at through the first twenty- five years of its history as crude and coarse and vulgar, envied through all recent years as a mar- vel of organization and efficiency. Outside the churches, yet in closest sympathy with them, is the remarkable work of the Young Men's Christian Association, of which we shall speak later, an insti- tution which has given a fresh and vital interpre- tation of Christian manhood to the whole Eastern hemisphere. The Yoshiwara Restored. When in Tokyo three years ago the Yoshiwara, or "red-light" district, was swept away by a conflagration, the most thoughtful men and women of Japan opposed its rebuilding as a gilded palace of prostitution. The Young Men's Christian Association joined hands with the Salvation Army and the Women's Chris- tian Temperance Union, entreating that such a pub- lic exhibition of womanhood in cages should not be restored and perpetuated by the Japanese capital. But in vain. The moral or rather immoral con- ception of womanhood was too old and too strong, and in the capital of one of the foremost nations i8o Social Aspects of Foreign Missions of the twentieth century the cages still flaunt their allurement for men, their contempt for women. Moral Strength of Japan in Question. Such moral failures in a highly educated nation lie behind a significant article in a recent number of a lead- ing Japanese magazine, Taiyo (The Sun) by Pro- fessor Ukita of Waseda University on " Christian- ity's Contribution to the Civilization of Japan/ 3 He declares that Japan has received much of its moral energy, like its science, by injection, and asks whether the Japanese people have within them the necessary powers of moral advance if intercourse with other nations should cease. Then he makes candid reply as follows : " I can but say that I think we do not. We may be able to maintain the status quo, but I am of the opinion that we can go no further In the forty-fifth year after the Restora- tion we could make the display of the suicide of General Nogi and his wife 1 Our people have been under the influence of the teachings of Buddha and Confucius for ages, and have gotten full of the ideas of rank. Woman is despised; the common people and the poor are not considered. While we entertain such mean opinions, how is it possible for us to acquire the elements of a perfect morality? The spirit of benevolence and pity has not gained acceptance among us. Are not our people insult- ing the Korean people and subjecting them to tyranny? How many are there, with the excep- tion of the Christians, who love them ? Our people lose sight of the personal worth of man. Chris- Social Achievements of Missionaries 181 tianity teaches there is a God of love, and that he made man in his own image. If we lose sight of these truths, how can we make progress in the es- sential elements of civilization? Without these saving elements the material civilization of Japan may begin to decay at any time. Christianity pos- sesses these essentials, and I firmly believe it neces- sary to look to Christianity to supply these needed elements." Christianity's Dynamic. To Eastern peoples, thus reaching out in all candor and sincerity for a new moral dynamic, Christianity comes as a social salvation. It is not a program, but a principle; not a code of commandments, but a moral energy, victo- rious, and inexhaustible. Its conception of God is a reversal of human fears. Its conception of man is a transformation of all human values. Its con- ception of society creates even amid our tragic com- bination of palaces and slums a slowly-rising city of God. Its trumpet-note gives courage to de- jected, forgotten millions. To all the Eastern races, world-weary, sadly wise, comes to-day the great offer, " Behold, I make all things new ! " ENLARGING FUNCTION OF THE MISSIONARY Society is the field of Christianity. To bring the sound and godly life to perfection in the narrow field of individualism is im- possible. The great laws of life depend upon reciprocity, and can- not be brought to full effect until men are obeying them together. There are duties that are altogether social; high virtues, too, that cannot be exercised except in the social field. The Christian character is a social character as well as a private, and the full victory of Jesus' ideal can be won only by a revolution that touches every fiber of the social heart and every action of the social life. William Newton Clarke. St. Paul, amidst the decay of Israel, could cry, " Did God cast off his people? God forbid. . . . God did not cast off his people which he foreknew!" One who has moved with a reverent mind through the religious, life of the East, who has seen the tragedy of its enormous spiritual possibility submerged beneath its enormous moral deficiency, may also cry: Nay! God hath not cast away the suffering, sensitive soul of the East, nor left himself without a witness in the Oriental consciousness. Charles Cuthbert Hall. CHAPTER VI ENLARGING FUNCTION OF THE MISSIONARY Obsolete Caricature. Modern developments have compelled us to revise and enlarge our definition of a missionary. Some of us well remember the con- ventional idea which was held in our childhood. The missionary was sometimes pictured in words or wood-cuts as a gentleman in frock-coat, stand- ing under a palm-tree, discoursing Western doc- trines to Eastern savages who declined to assimilate it, but each moment threatened to assimilate him. That solitary incongruous figure under the palm- tree still represents the missionary enterprise to many who fail to realize the immense change brought about by world-politics, world-commerce, world-consciousness. The figure was always a cari- cature, and to-day it has ceased to exist. Present-day Reality. Still the missionary is a heroic and sometimes a lonely figure. But a true picture would show him not only making addresses, 'but digging wells (like John G, Pat on, in the New Hebrides) ; planting cereals and fruits (like Dr. Robert Moffat in Africa) ; building ships (like John Williams, building his Messenger of Peace in the SoutK Seas), teaching carpentry, blacksmithing, and 185 1 86 Social Aspects of Foreign Missions printing; acting as explorer, engineer, editor, physi- cian, or diplomat No man can do all these things, but all of them, and a hundred others, are being done by modern apostles in foreign service. The message under a palm-tree has become a message built into homes and churches, cut into canals and wells, woven into rugs and carpets, hammered out in brass and iron and silver, and translated into all the arts which mean self-support, self-respect, and the moral discipline of daily toil. Missionary Explorers. The missionary as an ex- plorer has added enormously to the known area of the globe. Livingstone alone added about one mil- lion square miles to the known land-surface. " Mis- sionary roads " were built years ago all through the Dark Continent. Men of intrepid minds and daunt- less courage have faced malaria, poisoned arrows, flooded streams, deadly sunlight, or the tsetse fly, to open up regions where no white man without the Christian motive would ever go. Sir H. H. Johnston speaks of " results which can only be de- scribed as momentous. . , . Almost as if by magic, .a few years after landing, the missionaries appear as the advisers and ministers of powerful native chiefs. The Kaffirs grasped at Wesleyan, Presby- terian, Congregationalist, and Church of England missionaries, as men who would educate their young people, and would introduce a wholesome form of trade/* 1 The missionaries who come later may settle down, if they choose, into stable abodes and 1 The Opening Up of Africa, 249. Enlarging Function of the Missionary 187 intensive work. The first to enter a new land are necessarily path-breakers. They must find the peo- ple to whom they are sent They must ford the streams, climb to the sources of rivers, penetrate swamp and jungle, and locate the headquarters of the work. To do that wisely they must scientifically observe the products of the soil, the climate, the rain- fall, the population. Many a mission has been forced to migrate because the pioneers failed to bring science as well as devotion and heroism to their task. Maps and Ships. Some of the great map-makers of the world have been apostles of the faith, driven to map-making by sheer necessity. The English missionary, Grenfell, published his map of the Kongo River in ten sections, the work being car- ried through the press by the Royal Geographical Society. The four great African rivers, the Kongo, the Nile, the Niger, and the Zambezi, with all their vast and populous valleys were made known to the world largely through the ceaseless urge of the missionary motive. 1 It was not the mak- ing of maps, but the finding of men, which formed the goal of fifty years of daring African explora- tion. The islands of the South Pacific were many of them placed on the map by missionaries. From 1830, when John Williams in his home-made ship crossed i, 800 miles of ocean between the Hervey and the Samoan Islands, down to the present day, the mis- sion ships have flitted back and forth among the 1 J. S. Dennis, Christian Missions and Social Progress, Vol. Ill, 426. 188 Social Aspects of Foreign Missions green islands of the South Pacific. The Messenger of Peace, the Caroline, the Morning Star (five ships bore the latter name), and a score of others have cruised incessantly through coral islands filled with strange fruits and bright-hued birds and naked war- riors. The unique work of Dr. W. T. Grenfell, sailing year after year with his medicine-chest along the icy shores of Labrador, has given us a wealth of knowledge in geography and geology, as well as in the psychology of a most interesting people. Who will write the fascinating story of the mis- sionary ships, of the Christian faith afloat? Such a history, stretching from Equator to Arctic regions, would hold readers spellbound. If brought up to date, it must include Captain Bickel's " little white ship/' the Fukuin Maru, now cruising all the year through the Inland Sea of Japan, dropping anchor at 420 different towns and villages. Yet in 1823 John Williams was compelled by English senti- ment to sell his ship on the ground that it was not a " spiritual " agency ! Mass of Helpful Data. Luther H. Gulick's observations, geographical and meteorological, in Micronesia, have been the basis of navigators' charts ever since they were made. The volcanic eruptions of the Hawaiian Islands were chronicled for a half century by American missionaries. The School of Tropical Medicine in London derived most of its early knowledge of tropical diseases and remedies from missionary correspondence. The flora and fauna of Alaska were described in Enlarging Function of the Missionary 189 the publications of Dr. Sheldon Jackson long be- fore our government was ready to undertake such investigation. Quinine, the most useful of all drugs, is due to the Jesuit missionaries of South America. Formerly this was administered in the form of pulverized bark of the chinchona tree, and called "Jesuits' bark/' So the kola-nut and the Calabar bean were brought to us by the African missionary, Dr. Robert H. Nassau. 1 Sorghum, which is now a valuable American crop, was intro- duced into this country by missionary enterprise. These are merely specimen facts. A surprising and convincing array of such facts is spread over the pages of Dr. Dennis's third volume. Many Improvements. But the real by-products of the enterprise are to be found, not in what Amer- ica has received, but in what it has given. The missionary as engineer, builder, planter has trans- formed whole sections of the globe. We cannot, of course, sharply separate his work in this respect from that of the commercial traveler or the gov- ernment agent, nor is it necessary to do so. In some cases the missionary has simply hastened the proc- ess ; in others he was the first to open the paths and build the roads over which trades and governments have followed. In the South Seas he has been the pioneer, carrying cows and sheep and grains and tools to islands that had never seen them. He has taught the South Sea Islanders the uses of their *W. W. Keen, "The Service of Missions to Science and Society," 10. 1 90 Social Aspects of Foreign Missions native arrowroot, by the sale of which many church has been supported. He has carried loom and cotton-gins, spades and wheelbarows to peopl who had done all their work with bare hands. Sev eral " Christian " looms have been invented by In dian missionaries, which have lifted whole village out of poverty. He has introduced better method of milling grain, thus furnishing protection agains scarcity of food. He has invented typewriters fo Burmese and Chinese, in the latter case putting four thousand characters on a single machine. H has carried thousands of plows into the valley o the Zambezi in Africa. " Among the Kaffirs th missionaries constructed irrigation ditches, an< taught the people that they had it in their powe to control their water-supply. They were alert an< eager pupils and so famine was banished fron among them. ... In Turkey and China the po tato is known as the product of missions. . . Peanuts have become a most helpful and profitabL article of food and are widely cultivated, especiall; in China. Western fruits and berries without num ber flourish. . . . Practically all that is known o scientific methods of farming in Africa, in tfo islands of the Pacific, and in wide areas in Tur key, India, and China, originated in missions." 1 Alexander Mackay's Example. Mackay o Uganda was a genuine type of engineering mis sionary. As a student at Edinburgh he spent hi; afternoons at the engineering works of Miller an< 1 James L. Barton, Human Progress Through Missions, 42 ALEXANDER M. MACKAY " He could build a house, or a boat, or a bridge, or a canal with equal facility" Enlarging Function of the Missionary 191 Herbert, not far from his college. Dressed in a blue smock, he worked for hours each day in turn- ing, fitting, and building machines, while he gave his evenings to chemistry and physics and drawing. " I am not a doctor," he wrote, " and therefore cannot go out as such; but I am an engineer, and propose, if the Lord will, to go as an engineering missionary. Miserable chimera, you will no doubt call such an idea. ... I know the plan is entirely new and will be difficult to work. ... I hope es- pecially to connect Christianity with modern civili- zation." 1 So this ingenious and daring spirit car- ried into Africa as part of his missionary outfit, steam-pipes, cylinders, piston-rods, crank-shafts, pumps and forges, screws and rivets. With his own hands he calked the seams of his boat, worked at his lathe, made candles of ox- fat, built a steam- engine, fitted up a pit-saw to make planks, and created the essentials of a decent life in Uganda. He made his own apparatus for determining alti- tudes by the temperature of boiling water. He set tip a grindstone and operated a forge while teach- ing King Mtesa to observe the Sabbath and ex- pounding to him the Nicene creed^ In fourteen wonderful y^ars he saw Uganda made a Christian, province. The Uganda Railroad, nearly six hun- dred miles long, was Mackay's suggestion, as it is one of his monuments. Surprising Results. The changes in social struc- ture consequent on missionary advance are sorne- *Life of A. M. Mackay, by his sister, 20. 192 Social Aspects of Foreign Missions times a direct object of the work, and sometimes are a totally unintended result. When Charles Darwin sent his subscription for the orphanage at a mission station in Terra del Fuego, he wrote: " The success of the Terra del Fuego mission is most wonderful and shames me, as I always prophesied titter failure." Again he said: "I certainly should have predicted that not all the missionaries in the world could have done what has been done/' x It was a protest of Protestant missionaries in the basin of the Kongo that made known to the world the unspeakable cruelties sanctioned by King Leopold of Belgium. Their testimony aroused the indigna- tion of the civilized world, and even evoked the partial condemnation of the methods of the rubber traffic by the King's own investigating commission. Salvation Army Indian Enterprises. The Salva- tion Army in India is now making exceedingly in- teresting experiments in the establishment of colo- nies and schools for teaching useful arts by which the people may be lifted out of groveling poverty. United States Consul Henry D. Baker reports that there is a weaving school and loom factory at Ludhiana in the Punjab, and that " more than eight hundred improved hand-looms have been sent out by the Army in the last five years to various places in India, Ceylon, the Straits Settlements, and British East Africa. . . . The raw silk product of the Sal- vation Army in India is already being exported to England and Switzerland . . . and samples of the 1 Life and Letters, Vol. II, 307, 308. Enlarging Function of the Missionary 193 silk produced at one of the farms in Mysore will be loaned to interested persons on application to the Bureau of Foreign and Domestic Commerce, Washington, D. C" 1 In 1912-13 the Army dis- tributed seventy ounces of French silk- worm seed at seventeen silk centers. The officer in charge reports : " About two hundred basins have been al- ready established by us for the production of what is technically known as ra\v silk, and it is hoped before the close of the year to increase their number to at least five hundred, and during the following year to at least one thousand. This means that we shall soon be producing raw silk at the rate of about a ton per month and shall require a supply of more than four tons per month of cocoons. A large local demand for cocoons will thus be created and a ready market found by silk-worm growers for their produce. . . . With the improvement of the local supply, fostered by a strong local demand, the time may not be distant when India will yet take its place alongside China and Japan in the export of silk." 2 Precedent of the Apostle Paul. Of course the Salvation Army was not organized for the produc- tion of raw silk. It has been driven into that busi- ness by sheer necessity by the dilemma of produc- tion or starvation. Its converts make silk for the same reason that the apostle Paul made tents, and 1 Daily Consular and Trade Reports, Washington, Decem- ber 19, 1913. 2 Ibid, 1368. 194 Social Aspects of Foreign Missions the work is as legitimate and admirable in the one case as in the other. If it be objected that the apostle did not establish a tent-making " plant " to employ his converts, we answer: neither did he establish any school or hospital. He was obliged to do single-handed, and in single instances, what we now may do on a vast scale. He wrote slowly and carefully a single copy of a letter, while we now print copies of that same letter at the rate of two thousand an hour. He banished fever from one stricken man the father of Publius, at Malta while we banish it from a city or a province. He addressed a little Christian company in an upper chamber at midnight, where we may speak by tele- graph or cable to the " Holy Church throughout all the world." These are the " greater works' 7 our Lord promised men should do. The tent-maker of Tarsus would find much to approve in the canal- digging, silk-spinning Christians of India. Danger of Isolation. " To isolate the Christian convert from his group/ 3 says a well-known mis* sionary, " to treat him as if he were independent of social relations, is to deal with an abstraction. There is no such individual. If he is to be saved, he must be saved in and not out of his social relations. Modern social work has indubitably shown that changes in one's environment do most certainly produce changes in the individual. . . . Admit that a favorable physical environment assists goodness, lessens certain kinds of temptation and stimulates hope, and a social mission of the Enlarging Function of the Missionary 195 Church at once appears. Perhaps it was some such point of view that led a noted South India pastor to study the government blue books on agri- culture, with the result that the crops of Christians in his parish are twice the size of those of non- Christians. . . . Saving men's souls calls for social action as well as for personal work." 1 In Diplomatic Service. In the sphere of diplo- macy and government the results of mission- ary effort have usually been incidental and unfore- seen, but none the less momentous. One of the most conspicuous pieces of international service was the translation into Chinese of Wheaton's Interna- tional Law by Dr. W. A. P. Martin. The very con- ception of a law superior to all the nations, and binding all together in mutual obligation, was alien to the Eastern mind. Dr. S. Wells Williams was for twenty years charge d'affaires of the American legation in China, and to him is due the insertion of the " toleration clause " in our treaty with China, which was subsequently included in England's treaty, also. The first diplomatic negotiations be- tween America and China were conducted in 1844 by Caleb Gushing, who had as interpreters and secretaries of legation two famous missionaries Dr. E. C. Bridgman and Dr. Peter Parker. Dr. Robert Morrison was adviser to the British gov- ernment for twenty-five years at Canton. Verbeck, long known as the " Father of the Japanese consti- a D. J. Fleming 1 , "Social Mission of the Church in India/* 12. 196 Social Aspects of Foreign Missions tution," induced Japan in 1871 to send an embassy to Europe* and America, to study the methods of other nations and establish friendly relations. These are only single cases out of hundreds that might be adduced. " Up to the middle of the last cen- tury/' says the Hon. John W. Foster, " Christian missionaries were an absolute; necessity in diplo- matic intercourse/ 7 x In Recent Crises. The siege of the legations in Peking in 1900 thrilled the civilized world. Through those terrible months the heroism of Chinese Christians was demonstrated, but no less clear was the courageous leadership of the mis- sionaries. Mr. Conger, then United States ambas- sador at Peking, wrote to the American missiona- ries : " I beg in this hour of our deliverance to express what I know to be the universal sentiment of our Diplomatic Corps, the sincere appreciation of, and profound gratitude for, the inestimable help which you and the native Christians under you have rendered toward our preservation. With- out your intelligent and successful planning, and the uncomplaining execution by the Chinese, I be- lieve our salvation would have been impossible. 3 ' 2 When the Chinese Revolution came in 1912, many of the leaders were Christians, or men educated, like Sun Yat-sen, in Christian schools. After the Manchus had been driven out, large numbers of 1 American Diplomacy in the Orient, ill. 2 J. S. Dennis, Christian Missions and Social Progress, Vol. HI, 396. Enlarging Function of the Missionary 197 Christians were elevated to important positions, simply because others could not be found who pos- sessed the requisite " Western learning/' In the single province, of Kwantung it was estimated that sixty-five per cent, of the officials were Christians* The missionaries who had by long residence gained Chinese confidence suddenly found themselves the counselors of Chinese judges, assemblymen, sena- tors, and governors. Many of the reformers re- garded Dr. Martin of Peking and Dr. Richard of Shanghai as both spiritual guides and advisers in all civic affairs. Promotion of World Peace. The cause of world- peace owes more to the ambassadors of the Chris- tian faith than to any other single agency. Among savage tribes they have gone repairing the damage done by the white man's rum, his vices, his cruelties. But among the older and stronger peoples the mis- sionary has constantly been mediator and inter- preter. " No single person," said the Japan Mail, " has done as much as the missionary to bring for- eigners and Japanese into close intercourse." The missionary indeed may be tempted to exceed his province and assume the role of political leadership a mistake often made by Roman Catholics with their conviction of the temporal power of the Church. But in his legitimate capacity as inter- preter of one race to another, the missionary has in thousands of cases removed perilous misunderstand- ings and cemented bonds of international amity. God-revealing Love the Unifying Force. The 198 Social Aspects of Foreign Missions federation of the world cannot be brought about by laws, or tribunals, or treaties, so long as the world lacks a unifying force. What shall that force be? The expansion of commerce? The influence of uni- versities ? The power of the press ? The growing organization of labor? All these things may help mightily toward the great goal o universal peace. But they are instruments, not creators. University and newspaper and labor federation are the chan- nels through which the stream may flow, not the stream itself. The real power is in the ever-flowing conviction of human brotherhood based on divine Fatherhood. The real power is the proclamation of the divine unity and love, and the human unity and love which must follow. Christianity gives cer- tain root-ideas, certain primal convictions, deeper than all differences in costume or custom, in habits and laws. And these root-ideas, concerning the re- lation of all men to one another and to God, once accepted, will create a world unity that must en- dure. Before we can have international peace we must have international conscience and international friendship. But wherever the missionaries have attacked world-evils like slavery in Africa, atroci- ties in Armenia, industrial cruelty in Peru, opium- smoking in China they have been creating an in- ternational conscience, now growing more sensitive and powerful with each decade. Establishing the Golden Rule. An international friendship is composed of the friendship of individuals. There are to-day twenty-five thou- Enlarging Function of the Missionary 199 sand American and European missionaries scat- tered throughout the world, each one of them a devoted friend of some foreign tribe or nation or race, demonstrating his friendship by offer- ing his life. And each one of them is propa- gating his friendliness among his relatives, his sup- porting churches, and his fellow countrymen at home. Can we overestimate the silent force of such invisible international bonds? Each mission- ary life is but a slender filament stretched between the nations, but all together they constitute a woven network from which no nation can escape. If yel- low journalism seeks to inflame the American mind against Japan, the American apostles, who have re- sided there for a quarter century, make the most effective reply. If fear of the Chinese, or the Hin- dus, spreads on the Pacific coast, the best answer is to be found an the confidence of missionaries who have lived among those races for years and find much to admire and love. The outbreaks of petty animosity, the flarings up of old race preju- dice, find their constant antidote in the attitude of men who can say: " We know this nation; we can interpret its inner self; we know it to be worthy of honor and fellowship. Do to these people as you want them to do to you." The golden rule, the gift of Christianity, has been written into inter- national law by the Christian statesman and the Christian missionary. Short-time Appointments, Accepting, then, this wider interpretation of missionary service, we may 200 Social Aspects of Foreign Missions note certain recent developments in method. One is the tendency to send out men on short-time ap- pointments often on a three years' contract. At the end of the three years the missionary is then free to decide whether he will give his life to for- eign service, or will return, with enlarged horizon, to the homeland. At the Canton Christian College and at the Syrian Protestant College in Beirut, young men, unmarried, just graduated from college in America, are frequently thus appointed. Some of the finest young Americans have been quite will- ing to enlist for a few years of service, while still uncertain as to a life-career. At the United Pres- byterian Mission in Egypt, only three weeks dis- tant from New York, the same policy is followed. In Robert College such young men are called tutors. In such cases the salary is small, hardly larger than would be paid to a native worker, but room and board are furnished in addition. It is under- stood that at the end of the three or four years the engagement expires, unless the contract is re- newed. At Forman Christian College six young men have been appointed by this method since 1898, and one of them has already become a well-known writer on missionary methods. Become Connecting-links. Such short-time ap- pointments would have been impossible fifty years ago. The journey to the foreign field was then many months in length, and fraught with constant peril. No man was wanted unless he was willing to bid final farewell to the homeland, begin at once Enlarging Function of the Missionary 201 the study of the vernacular, and dedicate his entire life to the unique work. But to-day the journey to either Egypt or Japan is short and attractive, even Bombay and Colombo and Rangoon are easily reached, mails are constant, and cable communica- tion is a simple matter. Much of the teaching in Indian and Chinese schools is now in English, and the American teacher can meet his classes the day after he arrives. By thus " trying out " a new re- cruit the missionary societies are able to avoid mis- takes, and when they make a permanent appoint- ment it is as in our American colleges with full knowledge of the man appointed. A certain disad- vantage may ensue from the frequent changes in the teaching staff which this system involves, and in other ways, so that some missionaries and board secretaries give the plan only qualified approval. But under any system it is found that such changes are frequent. Those who return to America at the end of the three years have gained an Oriental horizon which enriches all their subsequent life. They become warm supporters of foreign missions, speaking of the enterprise from first-hand knowl- edge. As the world shrinks steadily in size, and travel becomes easier, it is probable that we shall find an ever-increasing number of men and women who will spend part of their lives at home and part abroad. As this process continues, the logical re- sult must follow the distinction between home and foreign missionaries will cease to exist. Need of Young Business Men. What we have 202 Social Aspects of Foreign Missions just said refers to teachers, but it is equally true of young business men who may wish to offer their executive ability for use on the foreign field. In some missionary enterprise, the layman with a busi- ness training is more effective than the ordained man with a theological education. In every print- ing or publishing house a Christian business man- ager is essential. Wherever industrial work on a large scale is undertaken, a director, of industrial or commercial experience, is required. Where there are many missionaries at a single station, often a treasurer is required, skilled in accounting and in economical management. As the work grows, the men whose main task is preaching must be re- lieved by men whose main task is administration. Y. M. C. A. Policy and Influence. It is at this point that the service of the Young Men's Christian Association has become so effective. That Asso- ciation has definitely chosen methods that were for- merly impossible, but are now made necessary by changed conditions. It asks no man to agree to enter foreign service for life. It appoints no man to an important foreign post until he has been tested by responsibilities at home. It does not ask its secretary to adopt the garb or mode of life of the natives, but expects him to dress and live like American business men residing in foreign lands. It lays peculiar emphasis on self-support, and expects that in each association all expense of maintenance, except perhaps the secretary's salary, will be met by native contributions. It has enlisted ARCHERY, AOYAMA GAKUIN, TOKIO, JAPAN GYMNASTIC DRILL, NANKING UNIVERSITY, NANKING, CHINA Enlarging Function of the Missionary 203 to a remarkable extent the support of native busi- ness men, who may not accept its teachings, but cordially approve its physical and social activities. Often the government authorities have given the land needed for a new building. In China there is no Christian organization that is more in- fluential to-day than the Youn'g Men's Christian Association. In selecting teachers for government colleges the authorities often ask for suggestions from the Young Men's Christian Association, and sometimes the teachers for government schools are actually selected at the Association headquarters in New York City. A Special Method. The Association has defined itself as a method rather than an independent mis- sion, and has thus secured the cooperation of the missionary boards on the one hand and of the na- tives on the other. Large gifts have been made to its treasury by Sun Yat-sen, Tang Shao-i, Yuan Shi-kai, and many other Chinese officials. " Among the many forms of activity of the Christian Church in China," says Dr. Arthur H. Smith, " during the eventful years since the Boxer episode of 1900, none has proved so adaptable in the wide range of its working as, nor more fruitful in results than, the Young Men's Christian Association, which con- tinues to combine the vigor of perpetual youth with the wisdom of mature age. ... Its international and interdenominational character, its constantly widening base-line of operations, its unique fitness for dealing with sudden and serious emergencies, 204 Social Aspects of Foreign Missions have made it more and more an indispensable factor in the evolution of a Christian China/' * This "factor" included in 1912 foreign secretaries to the number of seventy-five, and Chinese or Korean secretaries to the number of eighty-five. Three of the foreign secretaries came as physical directors, trained in America for the upbuilding of Chinese manhood. The very phrase "physical director" would have puzzled the founders of modern mis- sions. What would some of the fathers have said could they have seen the installation of shower baths and lockers by missionaries of the cross? But the simple fact is that few men in the modern world have a finer chance to touch the souls of young men than has the physical director. To him the whole physical and moral life is laid bare, as to physician and pastor combined. Growth of Athletic Sports. A very interesting phase of the association work has been the devel- opment of athletic sports. The Oriental has cared nothing for outdoor sports. In the tropics the heat has seemed to forbid them. Even where climate has been temperate, innate indolence has made ex- ercise wearisome, as in India and Siam, And where there has been no indolence, as in China, a false idea of dignity has prevented wholesome athletic exercise. Twenty years ago no Chinese young man of any standing could be induced to lay aside his blue gown or embroidered coat, and actually jump or run. Such procedure involved loss of " face " 1 China Mission Year Book, 1913, pp. 46, 47- Enlarging Function of the Missionary 205 and complete sacrifice of personal dignity. The scholar, above all others, must move with slow and stately tread, and a cross-country run or a pole- vault would have been for him inconceivable. But now all that has changed. The writer has never seen more eager athletic competition than among college students in central China. The blue gowns were flung aside, the round caps piled in a heap, and amid the cheers of their fellow students the Chinese boys showed an agility and prowess which k would have scandalized their fathers. Enlisting the Government. The government has become keenly alive to the value of this kind of training. At Shanghai municipal grants have en- abled the Association to secure an athletic field of four acres, equipped with quarter-mile running track, tennis courts, baseball field, and dressing- rooms. Through the gift of the provisional repub- lican government the Association at Nanking has acquired twenty acres which are being fully equipped for various forms of Western play. 1 The associa- tion buildings at Peking, Tientsin, Tokyo, and Seoul are provided with gymnasiums. The Shanghai gym- nasium, opened in 1907, was used by four hundred and sixty Chinese members during the year 1913, and has become a center for the training of physical directors for other Chinese Associations. Ther two forms of physical training well known in Europe indoor gymnastics, developed in Germany and Sweden, and outdoor sports, developed in England 1 China Mission Year Book, 1913, p. 339. 206 Social Aspects of Foreign Missions are becoming immensely popular in awakening China. Wish to Acquire Strength. What has produced this change of social standards among Chinese young men ? Chiefly the desire to acquire strength for the service of their country. They see that the inert and flabby scholar of a past generation, wearing elaborate embroidery and memorizing Confucius, is hopelessly out of date. They have seen the marching soldiers of the European powers, trained to physical hardihood. They have seen the Englishman at cricket, the American at base- ball, and they are conscious of as robust a consti- tution as our own. They want to become soldiers, and so they are drilling in the open fields around every Chinese city. They want to acquire physical alertness and endurance, and so they are taking up with the sports that have changed the temper of all our Western schools and colleges. Twenty years ago at Boone University, in Wuchang, there was such dislike of play, such devotion to study, that it was necessary to lock the doors of the study-room from four to six o'clock each day, in order to force the students out upon the playground. Now the eagerness shown is as great as at the University of Michigan or of Wisconsin. In Burma the story is the same, and far up the Irrawady schoolboys may be seen playing football or basketball with energy and determination to excel. The first Far Eastern Olympic Meet was held in Manila in Febru- ary, 1913, when teams representing China, Japan, Enlarging Function of the Missionary 207 and the Philippines competed. Eastern indolence at last gives way, Eastern inertia and pseudo-dignity yield to the desire for virility and swiftness and expertness, to be used in the service of one's na- tive land. Play Moralized and Christianized. It means much to have the sports of a nation start under Christian auspices. Here in America our games have often started under distinctly antichristian in- fluence, and have only by painful struggles been redeemed. Often they have been surrounded by betting, gambling, drinking, and the Church has frowned upon sports, not because of intrinsic, but because of collateral, evils. But in the Orient these outdoor contests have been organized by Christian schools and colleges and associations, which regu- larly offer Christianized play to all their members. That fear of games which marked our Puritan fa- thers in England and America and not without reason may never be known among peoples taught to play by the Christian secretary and the Christian teacher. Both Work and Play Carry the Christian Ideal. Thus both work and play each essential to a ro- bust and achieving personality are now being taught on the foreign field by the Christian mis- sionary. He is no anemic or ascetic figure on a ** coral strand." He is teaching men to use the plow, the ax, the scythe, the loom, the press, in the creation of a new civilization, and he is teaching them the uses of Indian clubs and pulley-weights, 208 Social Aspects of Foreign Missions and tennis racquets and footballs, in developing a clean and vigorous manhood. And alike through work and play he is teaching that kind of coopera- tion, that "team work/ 5 out of which homes, schools, and all Christian institutions must inev- itably grow. In his picture of the completed king- dom of God he sees with the Old Testament prophet a city that " shall be full of boys and girls playing in the streets thereof/ 7 And he also sees a city filled with harmonious cooperative toil " his servants shall serve him day and night." A mis- sionary is a man who has dedicated any sort of human ability athletic or linguistic, oratorical or dramatic or musical, mechanical or agricultural to the supreme task of making" that prophetic vision come true. GREAT FOUNDERS AND THEIR IDEALS Say not the struggle naught availeth, The labor and the wounds are vain, The enemy faints not nor faileth, And as things have been, they remain. For while the tired -waves, vainly breaking, Seem scarce one painful inch to gain, Far back, through creeks and inlets making, Comes silent, flooding in, the main. Arthur Hugh Clough. Not once or twice in our fair island story The path of duty was the way to glory. He that, ever following her commands, On, with toil of heart and knees and hands, Through the long gorge to the far light has won His path upward, and prevailed, Shall find the toppling crags of duty scaled Are close upon the shining table-lands To which our God himself is moon and sun. Tennyson. CHAPTER VII GREAT FOUNDERS AND THEIR IDEALS Diversions or Accessories* Our discussion has obviously led us straight up to one of the most far- reaching problems of the missionary enterprise. We stand at the parting of the ways. Are we convinced that all the educational, medical, industrial, agricul- tural, philanthropic features of which we have spoken lie at the heart of the great undertaking, or are they mere impediments to the highest success ? Are they part and parcel of making the King- dom come, or are they diversions, and perversions, draining off the great stream of spiritual enthusiasm into secular channels? Are they -weak attempts to reduce Christianity to its lowest terms, or are they brave efforts to lift it to its highest power? The problem is not one to be concealed or glossed over, lest we should quench enthusiasm by its discussion. An enterprise that involves no challenging prob- lems, no clashing of ideals, no summons to think, must be so small that it cannot interest our young people. It is good for them to stand a while at the cross-roads and consider. The Inclusive Ideal. The two ideals may be most clearly understood by contrast. Here is a recent utterance of Dr. Lewis Hodous, vice-presi- 212 Social Aspects of Foreign Missions dent of the Foochow Union Theological School: " The missionaries and Chinese leaders must recog- nize that the school, the hospital, the Christian newspaper, the large number of industrial and eleemosynary institutions are expressions of Chris- tianity, and are all evangelistic agents, not merely for indoctrinating the Chinese, but for forming within them new habits and producing new activi- ties which are fundamentally Christian. The new social gospel should rather enlarge than curtail these institutions. The new evangelism must learn to use these agencies in its work of preaching the gospel. The fundamental need then is a broad view of the social significance of the gospel which shall em- brace and utilize all the Christian forces. . . . Not only should the equipment be improved ; the methods of the Churches must be changed to meet the present crisis. Religion should be treated in a large and more vital way as being related not only to the individual, but to society and the nation. The churches should minister to the social needs of their neighborhoods. For this purpose reading- rooms and social rooms are necessary. The church should be related to all the Christian agencies. It should work with the hospitals by following up the patients and bringing them into touch with the church. It should be intimately connected with the schools and keep in touch with the boys and girls and their families. All these different agencies should be articulated and correlated with the church, not for the purpose of aggrandizing the church, but Great Founders and Their Ideals 213 that the church might impart spiritual power to them all." 1 The Exclusive View. Beside that definite pro- gram we may place the conservative utterance of a missionary of equal experience and devotion: "I know of no temptation that is pregnant with greater evil to missions than that connected with this multiplication of what may be called the lower activities of missions. . . . These lower forms of activity are exceedingly absorbing and distracting; and when a mission enters into them it usually means, and I would almost say, necessarily means, a withdrawal of time and energy and of interest from its highest spiritual work. . . . While I can see reasons for taking up such work, I know also the demoralizing influence that so naturally and easily follows it. A mission that allows itself to be secularized by giving too much emphasis to these social and civilizing agencies becomes inevitably paralyzed as a spiritual force in its field." 2 Sharply Contrasted Conceptions. It is good to have the antithesis so sharply defined. There are plainly two kinds of effort possible, and two concep- tions of the missionary campaign. If we adopt the first conception we shall make character-creation in India or Africa as various in method, as broad in horizon, as ingenious in appliances as in America perhaps far more so. If we adopt the second conception we shall narrow our scope in order to 1 Bible Magazine, December, 1913, p. 948. t * John P. Jones, India's Problem: Krishna or Christ, 284. 214 Social Aspects of Foreign Missions conserve spiritual intensity ; we shall leave the work of civilization to other agencies, that the missionary may be able to focus his endeavor on the primary task of making disciples, and truthfully say; " This one thing I do." Of course there are various types of men, and all cannot work in the same way, either at home or abroad. There are diversities of gifts. But still the question presses: What is the highest conception of our task the theological or the sociological? To deliver a new message or to create a new society ? To rescue or to plant ? To save men or to save man ? Carey a Leading Path-breaker. Let us refresh our recollection. of some of the great founders of the enterprise. First, let us recall something of the motive and method of one of the greatest path- breakers of all the centuries, William Carey. No life, since that of the apostle Paul, is better worth reading. We shall draw freely on the classic biography by George Smith. Range of His Boyhood Interests. The year of William Carey's birth, 1761, fell in as dull a period as any known to English history. Neither in the humble folk around him in Northamptonshire, nor in the shoemaker's trade, was there anything to in- spire him. He was a simple-hearted English boy, so naive in manner and expression as to furnish an easy target for those who later ridiculed the " con- secrated cobbler." But the striking fact of his childhood is the extraordinary range of his interests. Some children show capacity for language, some Great Founders and Their Ideals 215 for science this boy showed both. Birds that he had captured stood in every corner of the boy's room, strange insects were stowed away and care- fully studied. He daily roamed the fields in search of specimens, while his tmcle Peter gave him les- sons in botany and agriculture. The country round him was famous for its short-horns and its Leicester sheep, and these and their habits he studied con- stantly. Further Studies and His Great Vision. But in the study of language he was still more eager, and no teacher was at hand. At the age of twelve he found a Latin grammar and memorized it from beginning to end. Then in a New Testament com- mentary he discovered about a dozen Greek words, which he wrote out and treasured like the strange insects until he found a man who could explain them. Henceforth he was a student of Greek. French he taught himself in three weeks, at least sufficiently for reading purposes. Then he found an old Dutch quarto and forthwith began to write out the vocabularies and master the syntax. Hebrew he acquired from a neighboring minister. Long lists of words he wrote out and went over them con- stantly in his mind as he trudged up hill and down, carrying to town the shoes he had made in the little shop that was later known as " Carey's College." Meanwhile he borrowed books of travel and ex- ploration and devoured them so steadily that other boys called him " Columbus " with a prescience of which they little dreamed. Thus in shoemaking, 216 Social Aspects of Foreign Missions collecting specimens, reading voyages, preaching (after his striking religious experience when eighteen years of age), studying a large paper map on the wall before his bench and a leather globe made with his own hands, he spent his days until he " began to be about thirty years of age/' Then suddenly he unfolded to the world his vast vision, his idea, so disconcerting to complacent orthodoxy, so big with fate to the Oriental world, his plan which places him forever among the great seers and founders of all time. Idea Published. In 1792, through a friend who gave him ten pounds, he published his great " En- quiry into the Obligations of Christians." Consid- ering its origin, it is perhaps the greatest missionary document ever penned. In an admirable literary style, with a pathetic religious simplicity, with a breadth of vision no English statesman of that day could surpass, he proclaimed his new idea to a be- wildered and indignant Church. " This shoemaker, still under thirty, surveys the whole world, con- tinent by continent, island by island, race by race, faith by faith, kingdom by kingdom, tabulating his results with an accuracy and following them up with a logical power of generalization which would extort the admiration of the learned even at the present day." x His Conception Appeared Full-grown. A great work of genius or a great work of faith the two are never far apart often does not grow, but is * George Smith, The Life of William Carey, 24. Great Founders and Their Ideals 217 born full-grown, matured, athletic. Its realization indeed must grow slowly, amid rebuffs and de- spairs. But the idea itself, completely worked out, appears at a bound, like the morning sun leaping from the horizon in the tropics. We may venture to say that there is scarcely a fundamental prin- ciple of present missionary endeavor which Carey did not anticipate and announce, and in most mission fields we have not yet caught up with the greatness of his ideal. But let us be more specific. What were his leading ideas? 1. Strategy. The selection of strategic points for religious propaganda. He had read of Captain Cook's voyages a few years before, and the dis- covery of savage Tahiti had thrilled Europe. But Carey turned from Tahiti to Bengal, because of Bengal's enormous density of population, greater than anywhere else on the globe, and the fact that the Hindus were the leading race in Asia, through whom other Oriental lands might be deeply influenced. 2. Home and Field Organization. He inspired the organization of like-minded spirits at home, the forerunner of all the great missionary societies since established. He never dreamed of being an " independent " missionary, even when later he was in receipt of ample income. Always he cherished the closest union with what we now call the " home base." But he also drew up a notable " form of agreement" under which he himself, with his col- leagues Marshman and Ward and their families, 2 1 8 Social Aspects of Foreign Missions lived most happily for many years, the precurser of all organizations on the foreign field to-day. 3. Medical Work. He showed early faith in medical missions. On that first voyage he took with him the surgeon, John Thomas, a man quite unworthy of Carey, but nevertheless the first medical missionary in India. " Brother Thomas," wrote Carey, " has been the instrument of saving numbers of lives. His house is constantly sur- rounded with the afflicted ; and the cures wrought by him would have gained any physician or surgeon in Europe the most extensive reputation. We ought to be furnished yearly with at least half a hundred weight of Jesuits' bark." 4. The Press. At the beginning he gave proof of his faith in the printing-press. Before Carey sailed he said to the printer and editor, William Ward : " If the Lord bless us, we shall want a per- son of your business to enable us to print the Scrip- tures. I hope you will come after us." Five years later Ward followed, and printer and preacher formed a partnership. 5. Oneness with Natives. His insistence on identification with the natives. Even with two of his four children sick, and a wife whose melan- cholia was incurable, he determined to " build a hut and live like the natives." When famous all over the world, when copies of his portrait were selling in England at a guinea apiece, he still lived in daily intimate contact " with the natives/' 6. Self-support and Self-propagation. He ad- Great Founders and Their Ideals 219 vocated entire self-support for the mission after the first critical period had passed. " It is useful," he said, " to carry on some worldly business/' When his first means were quite exhausted, he was put in charge of an indigo factory at a salary of two hundred and fifty pounds a year. Then the very government which had opposed his coming and still wished him away was forced to engage him to teach Bengali at Fort William College, since no other linguist of equal ability could be found. Thus he found himself in possession of a surplus, which he turned into the mission. During thirty-four years he spent on the mission about $225,000. And with self-support he associated self -propagation. After he baptized his first convert, Krishna Pal, he made him a street preacher in Calcutta. " We are also to hope that God may raise up some missionaries in this country, who may be more fitted for the work than any from England can be." 7. Industrial and Commercial Factor. He under- took with full confidence the business of publishing. When he first set up the press the natives thought it the " Englishman's idol," but they met a much greater marvel when he set up a steam-engine and " the engine went in reality this day." Soon he was publishing a monthly, as well as a " penny magazine " and a " Saturday magazine." The first newspaper the missionaries began to publish in 1818. That press trained many natives in a most useful art and in sound industrial and commercial methods. 8. Scripture Translation. He was unequaled in 220 Social Aspects of Foreign Missions his mastery of languages and in tireless labor as a translator. Here the facts and figures are almost incredible. For seven years he gave one third of each long working day to the study of Sanskrit. Any other task he could leave at call, but his daily Sanskrit lesson was never omitted. From that press in Serarnpur Carey and his colleagues sent out the complete Bible in six different languages and the New Testament in twenty-two more twenty-eight versions of the Scriptures in all. Parts of the Bible they sent out in a dozen other languages. About three hundred million human beings, from Peking through India and down to Singapore, received the Bible or parts of it in their own tongue as the re- sult of the labors of the Serampur missionaries. Can words describe an achievement like that? 9. Educational Work. He insisted on educa- tion as indispensable. In every station he planned for a " free school/' and in all of them he used the vernacular. Before 1818 the missionaries had founded one hundred and twenty-six schools, con- taining ten thousand boys, while Mrs. Marshman had opened a school for girls. Every teacher Carey insisted " should be more than a superintendent of schools he should be a spiritual instructor/ 7 10. Interest in Science. He had an enduring in- terest in every branch of natural science. Instead of fearing science, as so many of his successors have done, as something alien to faith, he made it one great joy of his life and the close ally of the mis- sion. His Botanical Garden expanded until it cov- AMERICAN DECCAN INSTITUTE, AHMEDNAGAR, INDIA A fully developed trade school subsidized by the Indian government INDUSTRIAL SCHOOL, JORBAT, ASSAM High school with industrial training Great Founders and Their Ideals 221 ered five acres. There grew in profusion the mahogany, the eucalyptus, the teak and the tamar- ind, and the finest shade-trees of the East bent over " Carey's walk/' Foresters from many lands have studied Carey's trees and tested their rate of growth. Amid the rare and brilliant flowers of that garden the missionary wrote and prayed. One entry in his journal reads : " 23rd September, Lord's Day. Arose about sunrise, and, according to my usual practise, walked into my garden for medita- tion and prayer till the servants came to family worship." Range of Investigations. In many of his letters he begs friends to send him plants or curious insects. " You may always enclose a pinch of seeds in a letter/' To his son, William, he writes eagerly: " Can you not get me a male and female Khokora I mean the great bird like a kite, which makes so great a noise, and often carries off a duck or a kid? I believe it is an eagle and want to examine it. Send me also all sorts of duck and waterfowls you can get, and in short every sort of bird you can obtain which is not common here. Send me their Bengali names. . . - Spare no pains to get me seeds and roots." Later he writes to a friend: "To you I shall write some account of the arts, utensils, and manufactures of the country ; to brother Sutliff their mythology and religion ; to brother Ryland the man- ners and customs of the inhabitants; to brother Fuller the productions of the country ; to brother Pearce the language, etc.; and to the Society a 222 Social Aspects of Foreign Missions joint account of the mission/' All these varied in- terests, instead of conflicting with one another in Carey's mind, played into one another's hands, and enriched and ennobled his far-reaching work. Improvement of Fruits. In 1794 he sends home for " some instruments of husbandry/' His letters on the fruits of India fully describe the mango, the guava, the custard-apple, the pomegranate, the papaw, the coconut, the citron, and the lime. "Of many of these, and the foreign fruits which he introduced, it might be said he found them poor and he cultivated them until he left succeeding gen- erations a rich and varied orchard/' It is quite certain that if Carey were living to-day he would be in active correspondence with Luther Burbank. Mark in Agriculture and Horticulture, When Dr. Roxburgh, of the government Botanical Garden died, Carey, then in advanced age, printed the botanist's great work, Flora Indica, in four large volumes, placing on the title-page the sentence : " All thy works praise thee, O Lord David." In the Transactions of the Bengal Asiatic Society, of which Carey was an eminent member, he energeti- cally discussed the necessity of agricultural reforms in India. Crops and soils and utensils and fertiliz- ers, modes of plowing and reaping, are all described with the skill of an expert, and illustrated by draw- ings carefully drawn to scale. Scores of native plants are set forth, the cultivation of vegetables and the best methods of forestry are all carefully re- Tiewed. Finally, after corresponding with botanists Great Founders and Their Ideals 223 in all parts of the world, Carey formed the " Agri- cultural and Horticultural Society in India/' long before there was any similar society in Great Britain. Had William Carey done nothing more than render his distinguished service in the realms of botany and agriculture, his title to fame would be secure. ii. Ever-enlarging Horizon. His ever-enlarging horizon embraced India, and far beyond it. He fought the slave-trade throughout his life. He ad- dressed memorials to the government on the evils of infanticide, of voluntary drowning by fanatics, of the self-immolation of widows. But far beyond the needs of India his vision penetrated and his heart went forth. " The state of the world/ 3 he writes, " has occupied my thoughts more and more. . . . A mission to Siam would be comparatively easy of introduction. . . . A mission to Pegu and another to Arakan would not be difficult. . * . I have not mentioned Sumatra, Java, the Moluccas, the Philip- pines, or Japan, but all these countries must be sup- plied with missionaries. . . . Africa and South America call as loudly for help and the greatest part of Europe must also be holpen by the Protestant Churches/* Notable Transition in History. For prophetic vision, for range of study, for audacious initiative, inexhaustible curiosity, and indefatigable toil, has the record of this man's life been surpassed? When we consider the cobbler's shop whence he came, the early rejection of his idea by nearly all the Churches, and the final acceptance of his idea 224 Social Aspects of Foreign Missions throughout Christendom, we find ourselves facing one of the notable transitions of modern history. Represents a Healthy Attitude. One of the salient facts in Carey's life is that this servant of Christ, whose humility and piety and utter devotion are unquestioned, never seemed to feel for a mo- ment that his Christian message was imperiled by his linguistic or scientific study. Nowhere does he intimate that botany and exegesis are at war, that sermonizing and irrigation are incompatible, or that planting a garden interfered with time for prayer. " All thy works shall praise thee " might well be counted the motto of his life. Is it not our littleness of soul that makes us believe that no man can be both machinist and evangelist, that no man can be- come both farmer and teacher, and that only when the missionary is relieved from material cares can he have the vision of God? If each of us could have Carey's varied intellectual interests, would they not save us from morbid introspection, from brood- ing over slights or failures, from falling into the ruts of godliness ? Would it not have been well for even David Brainerd and Adoniram Judson if they too had been masters of soil-culture and devotees o science ? " To every man his work " is indeed the divine order. The universal genius is impossible. But Carey has forever demonstrated that the nar- row view of the missionary's place and function is not necessary, is not the highest view, and that breadth of apprehension may coexist with intensity of conviction in every prophet of the faith. Great Founders and Their Ideals 225 Policy Extended by Duff. William Carey's life- work was continued and expanded in the memorable career of the Scotch pioneer Alexander Duff. When he landed in Calcutta in 1830, there was a general belief among government officials that the education of the natives was dangerous, and that in any case there must be no interference with religious beliefs. The few missionaries already in Calcutta were strongly opposed to the use of English in mission schools. But Dr. Duff arrived with two convictions on which his whole subsequent career was based. The first was that only through education of the natives could any permanent change be made in the Indian character, and that such education must include constant instruction in the Christian religion. The second was that the proper vehicle of instruc- tion was not a language saturated with idolatry, but the English tongue, colored and shaped by five centuries of Christian history. Discouraged in his ambition by all the other missionaries, Dr. Duff could not rest till he had seen William Carey, then nearing the sunset of life. The meeting of the veteran and the young recruit was most affecting, and Carey gave his benediction to the new mis- sionary and the new policy. That policy was to destroy an ancient system of life, based on a re- markable literature, by introducing the Hindus to a Western language and literature and a Western science under whose influence their own religious and social structure must crumble. " In this way/' said Dr. Duff, when addressing the people of Scot- 226 Social Aspects of Foreign Missions land ten years later, " we thought not of individuals merely; we looked to the masses. Spurning the notion of a present day's success, and a present year's wonder, we directed our view not merely to the present, but to future generations." 1 Adopted by the Indian Government. The first examination held in Dr. Duff's school in Calcutta and attended by many government officials gave striking proof of the soundness of his policy. Soon "Thomas B. (later, Lord) Macaulay was won over to Dr. Duff's view, and through his powerful ad- vocacy the British government issued its famous decree of 1835, establishing the English language as the medium of instruction in Indian schools and colleges. Thus the idea of one isolated missionary became the policy of the Indian empire. Sir Charles Trevelyan has epitomized Duff's conception: " There was a general demand for education and he proposed to meet it by giving religious educa- tion. Up to that time preaching had been considered the orthodox regular mode of missionary action, but Dr. Duff held that the receptive plastic minds of children might be molded from the first according to the Christian system, to the exclusion of all heathen teaching, and that the best preaching to the rising generation, which soon becomes the entire people, is the 'precept upon precept, line upon line, here a little, there a little ' of the school- room. .: .- These were great and pregnant re- 1 George Smith, The Life of Alexander Duff, 108. ALEXANDER DUFF "We directed our view not merely to the present but to future generations " Great Founders and Their Ideals 227 forms, which must always give Dr. Duff a high place among the benefactors of mankind/' 1 Secular Agencies Made Sacred. Long after the college which Dr. Duff founded had succeeded be* yond his dreams, he continued to expound in India and in Scotland his theory of educational missions. Accused of mere secularism, of filling natives with conceit, and accused, on the other hand, of inter- fering with native religions and so embarrassing the government, he kept his hand on the plow and made a straight furrow. Western literature and West- ern science he made available to the finest youths of Bengal, but never for a moment did he condone religious neutrality. " There ought to be," he said, " no secular department. In other words, in teach- ing any branch of literature or science, a spiritually* minded man must see it so taught -as not only to prove subservient to a general design, but to be more or less saturated with religious sentiment, or re* flection, or deduction, or application." A Later Reaction. Such were the ideals of the great founders of the Iridian missions, William Carey and Alexander Duff. Have we lived up to them ? Or have we declined from them into smaller horizons and more transient aims ? About the mid- dle of the nineteenth century some American leaders of the enterprise swerved from the purpose of the great pioneers, and advocated a more re- stricted type of endeavor. The churches at home experienced a reaction from the broad and inclusive 1 George Smith, 'The Life of Alexander Duff, 196. 228 Social Aspects of Foreign Missions ideals of the founders, a reaction from which they are just recovering to-day . Sixty years ago there swept over America what the Edinburgh Confer- ence of 1910 called one of "those wars of anti- educational sentiment which have in times past checked or undone the educational work of mis- sions/' In 1853 American Baptists were among the foremost of the churches in missionary zeal Out of that zeal, combined with constant wo rid- wide study, came the resolve to continue and reenforce the work abroad, and at the same time to send a deputation to study on the foreign field the whole question of legitimate missionary methods. The result was a report which amounted to a practical reversal of some of the ideals of the founders, and which administered a heavy blow to many of the young men who saw visions and the old men who dreamed dreams. The results may best be described by a missionary secretary, Dr. Fred P. Haggard : Alleged Principles. " The report of the execu- tive committee on the work of the deputation is a remarkable document and naturally aroused con- siderable discussion. I shall refer to one item only as illustrating the great change which has taken place in one department of the work. The executive committee said: 'The two elementary principles which seem to have had decisive control over them [the deputation] were, first, that ' schools are not a wise or Scripturally-appointed agency for .propagat- ing Christianity among a heathen people that they are not the Scriptural mode of evangelization'; Great Founders and Their Ideals 229 secondly, that ' whatever be their value, it is subor- dinate to that of preaching the gospel to the adult population; that they are in no respect to be re- garded as a substitute for, or a mode of preaching; and that the measure of demand for them is in pro- portion to the success which attends the preaching of the gospel/ " Idea Given Extended Effect. "At the same meeting of the Society Francis Way land presented his famous report on * The Relative Proportion of Time Given by our Missionaries to Teaching, Translating, and Other Occupations, Aside from Preaching the Gospel/ the gist of this document being that, while it might tinder certain very clear circumstances be proper for a missionary to indulge in any of the first-mentioned exercises, he must re- member that his chief business is to preach. Schools are all right in their place, but they ought never to be thought of or used as a mode of evangelism, That doctrine, enunciated by such men, and in- culcated through many decades both at home and abroad, has brought us ... face to face with the most stupendous problem we have ever been called to consider/' a Reaction in American Board. The same reaction against the use of educational methods in India was experienced in the constituency of the American Board. Certain mistakes had been made. Some schools in India and Ceylon were manned largely by non-Christian teachers and the atmosphere was 1 The Standard, December 6, 1913. 230 Social Aspects of Foreign Missions at least neutral. The graduates were disappointing. The American supporters of the work began to question the value of education as an evangelistic agency. Some were ready to abandon the schools at once, and return to itinerant preaching as the only Scriptural method. At the annual meeting of the American Board in 1854 the Prudential Committee reported : " Neither the schoolhouse, nor the college, nor an improved literature, nor the scientific lecture- room, are among the means ordained of God for the regeneration of the human soul." x It was de- termined to send a deputation to the foreign field to* investigate current methods and report on the proper policy. The report of that deputation, pre^ sented in 1856, aroused eager debate and led to an extremely conservative attitude toward all educa- tional enterprise. The American Board adopted an " Outline of Missionary Policy " which sounds curi- ously antiquated to-day : Policy Formulated* "The experience of Mis- sionary Societies thus far has shown that the school and the press are most likely to exceed their proper limits. . . * The inquiry should often come up; Are the schools and the press, in our operations, properly subordinated to our grand aim? It is found that printing establishments need to be care- fully watched. They are sometimes necessary; still they are pretty sure to give the making of books a special prominence. . . Education and the press ca* aever successfully take the place of preaching. 1 Report of the American Board,, 1854* Great Founders and Their Ideals 231 They should not stand before it in point of time, or generally be employed as a preparative to its re- ception. Nothing could more directly contravene the established methods of grace." * Clearer Present Light. That schools and books can never be a substitute for preaching we should all agree; but that they are never " a preparative to its reception " is a declaration to which few would now subscribe. But the acceptance of this policy caused the closing of many English schools in India and Ceylon. It was openly declared that mathe- matics and the higher studies should not be sup- ported by missionary contributions, and that the gospel was able to do without these " secular " aids. The natural result appeared twenty years later, in a dearth of native leaders, in churches destitute of trained pastors and teachers. Gradually and pain- fully the schools were reopened perhaps with greater wisdom gained by hard experience. To-day those very stations are constantly emphasizing the absolute necessity of the Christian school, and the value of all studies that banish ignorance and suf- fering. The Syrian Protestant College at Beirut was founded by the same American Board whose declaration, made in 1856, we have just quoted. It is therefore interesting to note one paragraph in the annual report (1913) of the president of the col- lege, Dr. Howard S. Bliss: Many Agencies with One Aim. " Among build- ing operations there should be included the fitting 1 Keport of the American Board, 1856. 232 Social Aspects of Foreign Missions tap of Dr. Post's former residence for the use of the Dental School, making an admirably equipped establishment. The series of rooms in the so- called Mill Building, vacated by the Dental School, have been assigned to the clinics of diseases of the eye and ear, diseases of women, and diseases of children. The new X-ray apparatus will be housed in rooms in this building, and the Electro- therapeutic clinics will be held there. . . . The lower story of the house might be advantageously utilized in connection with the growing athletic activities of the institution. For these activities are being constantly developed under the firm convic- tion that, when under proper regulations they are kept subordinate to the higher purpose of the college, they become powerful agencies in promot- ing those very interests/' 1 Example of Livingstone. If we turn now to Africa, it will be universally conceded that the greatest founder of African missions was David Livingstone. Never has Great Britain been more profoundly stirred at the burial of one of her sons , than when Livingstone's body, carried fifteen hun- dred miles over African trails by his devoted serv- ants Susi and Chuma, was entombed in Westminster Abbey. He evoked the admiration of all sections of British life, because he touched all that was human in African life. When as a young man he reached Kuruman, in South Africa, he might easily have settled down into the position of docile attache of 1 Forty-seventh Annual Report, 7- Great Founders and Their Ideals 233 the existing mission. Something within urged him to roam, to explore, to attempt the problem, not of a single station, but of a continent. It is no secret that this impulse brought him into difficulty with his supporters at home. Was he not engaging in " secular " work, when he had been sent out on a spiritual mission ? Was he not attacking extraneous and irrelevant problems, which were better left to the geographer, the naturalist, and the government official? But when, after ten years in Africa, he saw eight native boys exchanged for eight muskets, his life-purpose suddenly expanded. When, later, the paddle-wheels of his steamboat on the Zambezi were entirely clogged with the corpses of slaves that had floated down in the night, that purpose became an irresistible passion. No amount of preaching in a single station on the coast could accomplish much, so long as a continuous flood of iniquity and suffering poured down from the interior. Defying the Portuguese government which blocked his path at every step, defying the Boers, who knew he was undermining their power, defying British opinion which would limit the scope of his endeavor, he de- clared "the end of the geographical feat is only the beginning of the missionary enterprise," and started out on his world-changing geographical feat To be ignorant of Livingstone's life is to misunder- stand the story of Great Britain, Belgium, Ger- many, Portugal, France, Egypt, and America dur- ing the last seventy-five years. Is He Exceptional? But it may be said, and Social Aspects of Foreign Missions justly, that Livingstone was an exceptional man, called to an exceptional work, furnishing no safe model for all others. It may even be affirmed that his irresistible impulse to roam, his habit of " think- ing in continents," made the intensive work of a single station impossible for him, and that the or- dinary worker had better limit his vision to a single task. We put blinders on the horses because we want them to go straight forward and not be taking broad views of things. James Stewart as a Type. Let us, then, look at the life of one of Livingstone's successors, Dr. James Stewart of Lovedale, who received his com- mission directly from Livingstone's lips, but was himself called to a local and intensive kind of labor. His biography, by James Wells, is more fascinat- ing than any work of fiction. 1 His life-purpose, like Carey's, blossomed early. When a boy, carry- ing a gun over his shoulder, he suddenly cried out to his cousin : " Jim, I shall never be satisfied till I am in Africa, with a Bible in my pocket and a rifle on my shoulder to supply my wants." His father's financial losses forced him into three or four years of valuable business experience, and he was twenty years of age when he reached the Uni- rersity. There his stature, he stood six feet, two inches his swift swinging gait, and his devotion to chemistry, botany, and agriculture were noted by all who met him. Even then he was hardy, athletic, forceful, " sometimes overmasterful," a *From that life many of the facts which follow are taken. Great Founders and Their Ideals 235 natural leader, the type of young man Cecil Rhodes has described in his specifications for the Rhodes scholars at Oxford. He began the study of medicine, which he resumed after his first visit to Africa, and also took a thorough course at the Divinity School of Edinburgh University. Inspired by Livingstone's Achievements. Then he read the newly published volume of Livingstone's Travels and Researches in South Africa, and, not content with a vague inspiration, he tabulated the contents. Chapter I in his note-book he headed " Dr. Livingstone as a botanist/ 7 and then in other chapters he discussed the great missionary " as a zo- ologist, a geologist, a medical man, an explorer, a missionary, and a Christian/' Such a mighty en- thusiasm was communicated to him through that single volume that he could talk of nothing but Africa, and henceforth was known to his com- panions as "Stewart Africanus." When at last in 1 86 1, he sailed for the Dark Continent, Mrs. Liv- ingstone went with him to rejoin her husband, and Stewart's supreme ambition was to crown Living- stone's work by the establishment of a permanent interior mission. Civilizer as Well as Preacher. The impressive thing about " Stewart of Lovedale/' as about Liv- ingstone, is that before either of them left Scotland there is an affinity between Scotch blood and heroic faith his great idea was full grown, " We were going," he says, "as civilizers as well as preachers, and we took Scotch cart-wheels and 236 Social Aspects o Foreign Missions axles, American trucks, wheelbarrows, window- frames, and many other additional tools and imple- ments which a sailor would describe under the one word, gear." But at the same time he cordially ap- proves the statement he heard in a public address that "civilization without Christianity was a dry stick to plant in Africa or elsewhere/' Self-support and Lovedale Plans. As soon as he undertook the work of building up a school at Lovedale (seven hundred miles northeast of Cape Town), he encountered the ever-present problem of self-support here rendered acute by African in- dolence. The school seemed to the natives to be a prison, where their children were to be immured for the benefit of the stalwart Scotchman, and they wanted the children paid for " making a book for the white man." The first fee paid Dr. Stewart by a native family was a genuine triumph in char- acter-building. The program for the institution embraced " the rudiments of education for all, in- dustrial training for the many, and a higher educa- tion for the talented few." The industrial side of the school he did not expect would pay for itself, and his chief ambition was not to make goods, but to develop power of accurate, loyal, cooperative en- deavor. For ages the attitude of the natives when not fighting had been " just sitting." As the Chris- tian converts were forbidden to fight or raid, they were in danger of flabbiness and vice. To work in the mines was to them terrifying. " Why should a man be put under the ground before he is dead? " Great Founders and Their Ideals 237 It was Stewart's work to invent types of labor that should be attractive, strenuous, and efficient At the time of his death he had developed an educa- tional institution which had on the literary side five departments normal, commercial, arts, medi- cal, and theological ; and on the industrial side five departments agriculture, building, carpentry, engi- neering and blacksmithing, printing and book- binding. " An electrical engineer is on the mission staff. The station is now lighted, and the machinery in the large workshops is driven, by electricity; motors are used for flour-mills ; and the natives are taught many of the arts and crafts of civilized life. Among the fourteen hundred students, there is no pandering to African pride or indolence-. Every one has to take his turn at manual labor. On Sab- baths the scholars scatter among neighboring vil- kges to preach/' Industrial Development. Closely connected with the manufacturing, has been the agricultural growth of Lovedale. The boys in school were early re-, quired to do thirteen hours of outdoor work each week, in tree-planting, gardening, and various meth- ods of tilling the soil. Hundreds of acres were brought under cultivation. Native blacksmiths literally beat native spears into " plowshares " and native assagais into scythes, if not " pruning hooks." The tidings of the extraordinary development of civilization in South Africa stirred all Scotland. When Dr. Stewart, after his first eight years, re- visited Great Britain, he was well-nigh embarrassed 238 Social Aspects of Foreign Missions by gifts for the enlargement of the work. He asked for fifty thousand dollars for opening a mission in Central Africa, but the gifts amounted to one hun- dred thousand dollars. When he returned to Liv- ingstonia, Central Africa, with a skilful physician, Dr. Laws, and four artizan missionaries, he took with him a steamboat in sections. That boat was transported on the backs of natives, not a piece being lost on the way, to Lake Nyasa, four hundred and fifty miles from the sea, and the missionaries sailed out over the unexplored lake, singing the one hun- dredth Psalm, Greater than this marvelous work of Dr. Stewart in Livingstonia were his later most fruitful years at Lovedale in the Cape of Good Hope Province. Symmetrical Ideal. Yet with him, as with William Carey, the spiritual impetus behind the multifarious undertakings never failed. "Are we not/ 7 he wrote, " in danger of forgetting our real purpose? All this work, pleasant to see and bene- ficial as it will be in its results, is material only. It is of the earth, earthy. It begins and ends with time, A certain text kept constantly recurring to my mind as I walked about the place : * One thing is needful/ " And again he said: " If the will and conscience is right, the man will be right. Our aim therefore is not to civilize but to Christianize. Merely to civilize can never be the primary aim of the missionary. Civilization without Christianity among a savage people is a mere matter of clothes and whitewash. But among barbarous races a Great Founders and Their Ideals 239 sound missionary method will in every way en- deavor to promote civilization by education and in- dustry, resting on the solid foundations of religious instruction. Hence there is a variety of teaching." x Kindred Views of Dan Crawford. In close har- mony with Dr. Stewart's ideals have been those of most of the pioneers in Africa. The primitive brutal conditions of savage life have forced the missionary to forget academic standards, to fling aside all fine-spun speculation, to ignore many de- nominational shibboleths and preach a plain gospel of divine love, of human decency, of social and spiritual uplift, of daily toil. Mr. Dan Crawford, whose heroic work lies far to the north of Lovedale, in lands that neither Stewart nor Livingstone could penetrate, writes : " Here then is Africa's challenge to its missionaries* Will they allow a whole con- tinent to live like beasts in hovels, millions of negroes cribbed, cabined, and confined in dens of disease ? No doubt it is our diurnal duty to preach that the soul of all improvement is the improvement of the soul. But God's equilateral triangle of body, soul, and spirit must never be ignored. Is not the body wholly ensouled, and is not the soul wholly embodied? ... In other words, in Africa the only true fulfilling of your heavenly calling is the doing of earthly things in a heavenly manner." 2 Great Leaders with Imperial Conceptions* We see then that, from the first planting of Christian 1 Stewart of ILovedale, 257. * Thinking Black, 444. 240 Social Aspects of Foreign Missions faith in northern India a century and a half ago down to the present day, a truly imperial concep- tion has marked many of the leaders in the enter- prise. Some of the opponents of missions have said the missionaries were mere pietists, seeking only to produce certain states of feeling in their con- verts, but making no serious attempt to uplift their lives. Again and again we have heard that the missionaries preach resignation instead of initia- tive and resolution, and offer a city of golden streets hereafter, while they do little to clean up the streets of the actual cities in which men dwell How false such statements are we can now see. True, indeed, it is, that the pietists of Germany were early stirred by the woes of India. The Moravian Brethren, with their intense spiritual con- centration, were early in the field. The very limita- tion of knowledge sometimes produces a certain type of heroic endeavor. But as we have seen, the greatest leaders have been men, not only of ardent devotion, but of world-wide vision and world-con- quering aims. They have often stood head and shoulders above the churches that sent them forth, and have evoked an admiring but reluctant approval for their imperial plans. To them this world was no mere vale of tears, but a presence-chamber of the Almighty, Their instruments were not only exhortations and prayers, but colleges and hospitals and botanical gardens, subsoil plows, artesian wells, electric lights, and honest, useful, manual labor. They could pass easily from pulpit to printing- Great Founders and Their Ideals 241 press, and then to medicine-chest or dispensary. They aimed, not at reclaiming a section of human life, but at transforming the whole of it. Men too Large for Narrow Horizons. The friends of the missionary undertaking have some- times said that, if we were like the great founders, we should have an eye for nothing but the sum- mons to repent, and should regard education, sani- tation, industry, as superfluous appendages to the spiritual aim. Such a statement is wholly mistaken. It is of course true that once the chief motive of missions, deeply felt by our fathers, was to rescue men from perdition, and all other dangers seemed small compared with that. But that motive was dominant in work at home as truly as abroad. The narrower world-view, the " other-worldliness " which ignored the needs of the body, which cared little for environment, or social institutions or citi- zenship, was characteristic of all Christendom, and prevailed in Britain, as much as in any Oriental mission-chapel. But the great founders sent their vision far beyond the limits of orthodox opinions. One reason why they went to the foreign field was that they were too large to submit to the horizons existing at home. The faith of Robert Morrison and Peter Parker in China, of Robert Moffat in Africa, of Cyrus Hamlin in Turkey, was no mere ascetic renunciation of life. It was a virile and joy- ous proclamation of complete life for continents and races. It was not what the Germans call " world- denial/' but " world-affirmation." Those great 242 Social Aspects of Foreign Missions pioneers sought to bring " every thought into cap- tivity to Christ/' and every human institution and invention and organization. They fervently believed that all the kingdoms of this world king- doms of language, literature, science, art, business, government were to become the kingdoms of our Lord. Their great ideal drove them out of obscure home villages into all the ends of the earth, and the stay-at-home Christians have since been limping slowly up to the heights of vision where those lead- ers stood. Men Continuing the Type. To-day there are scores of missionaries on the foreign field who are emulating Carey and Duff and Livingstone and Stewart and the apostle Paul in the endeavor ef by all means'' to "save some/' The teaching of the great founders has never ceased to echo in the lives of their successors. A host of men and women on the foreign field are exhibiting not only piety and devotion, but insight, versatility, and breadth of sympathy. They are harnessing all scientific dis- covery, all medical skill, all agricultural implements Into the service of the advancing Kingdom. One of them speaks for many when he writes : " Few peo- ple have recognized the enormous social contribu- tion made by the medical profession in India which has in truth subdued kingdoms of disease, wrought righteousness, stopped the sting of reptiles, and put to flight armies of microbes. If a great number of our finest young men from western India could press into the Agricultural College at Poona and Great Founders and Their Ideals 243 there, under Dr. Mann's inspiring leadership, se- cure equipment for the agricultural, moral, and spiritual regeneration of thousands of villages, the Kingdom would the sooner come. The Christian missionaries from the earliest days in India have been aggressive social workers." 1 Sociological View-point. Many of the young people who have recently gone to the foreign field are feeling the powerful influence of the sociological point of view. In American colleges for the last twenty years the most popular studies have been what Woodrow Wilson calls " the new humani- ties/' the study of society, the family, govern- ment, economic laws, social reform, and human up- lift. Theological seminaries have made Hebrew an elective subject and established chairs of soci- ology. Anthropology has made us take a new in- terest in all the beliefs and customs of savage races, and comparative religion has taught us to find both resemblances and contrasts between Christianity and the great ethnic religions. A tremendous social im- pulse has swept over America. We have acquired a new sympathy for the prisoner in his cell, for deserted wives and homeless children, a new inter- est in the better housing of the poor, wholesome recreation, the prevention of diphtheria and typhoid, and the creation of a finer social order for all hu- man beings. In our churches this new attitude has led to the building of parish houses, to "hospital Sunday 5 ' and "tuberculosis Sunday," to all the 1 K C Carter in Young Men of India, February, 244 Social Aspects of Foreign Missions varied and sometimes perplexing activities of the institutional church. This new outlook is voiced in the declaration of Professor William Adams Brown : Remaking the World with God. " Christianity is not simply a religion for individuals. It has a public message. It contemplates the reconstruc- tion of society as a whole, as well as the units which compose it. Best of all the gifts which it offers man is the right to share with God in his work of making out of this wonderful, growing world of ours ... all that in the divine plan it was meant to be." Outward Sweep of Social Methods. But can we -expect that this new enthusiasm for social recon- struction will be confined to the churches at home? Already it has swept into South America, where Protestants are reproducing some of the industrial methods of the old Jesuit missions. Already it has projected itself into the missions of the Orient and the South Pacific, Where nations are just awak- ening from political and social stagnation, as in China, the new social methods are absolutely indis- pensable. The task of the missionary there is not to call out the most receptive minds from their kindred, but through those minds to permeate and reconstruct the national conscience and ideal. A group of young missionaries in North China have definitely adopted the methods of social study which they learned in American universities* They are investigating the walled cities of China after the Great Founders and Their Ideals 245 manner of the " Pittsburgh Survey." They realize that it is useless to acquire the Chinese language unless they acquire also a knowledge of Chinese homes, employments, wages, diseases, superstitions, and ideals. Two small books by J. S. Burgess of Peking, a Princeton graduate, have recently ap- peared, written from this standpoint and intended as guides in Young Men's Christian Association effort. They are Methods of Social Work and How to Study the Jinrickshazv Coolie. No traveler from the West can ride day after day behind the runners in the jinrickisha without observing their swollen legs, their callous shoulders, and all the signs of swift physical breakdown. At last Chris- tianity is to approach this great human group, not only with tracts, but with statistical inquiry as to the wrongs they suffer, the hard lives they lead, the kind of help they need. Some of the younger missionaries around Peking are banded together with native Christians in a social service club which is waging war against opium, the cigaret, the gambling-den, and is preaching at fairs and festi- vals, in city streets and on country roads, the duties of personal purity and devotion to the common good. Room for All Types. Of course not all our rep- resentatives abroad are or can be of such a type. There is need of all types, to reach all types. The mystic, the dreamer, even the ascetic, may have his place and function, as well as the robust leader, the born commander of men. The writing of The 246 Social Aspects of Foreign Missions Imitation of Christ may have been as great a serv- ice as the evangelization of any tribe, or the social uplift of a province. "All service ranks the same with God." But in any survey of the foreign field we must give high place to the men and women of this new social vision, which after all is the old vision of the founders. These young Elishas are buoyant, optimistic, modern, but the mantle of the earlier Elijahs they have caught up and made their own. THE INTERCHANGE OF EAST AND WEST India has interested me intensely. Its past and present and future are all full of suggestion. I long to see Christianity come here, not merely for what it will do for India, but for what India will do for it. Here it must find again the lost Oriental side of its brain and heart, and be no longer the Occidental European religion which it has so strangely become. It must be again the religion of Man, and so the religion for all men. Phillips Brooks* For one of Western birth, who attempts in the sensitized at- mosphere of modern India to give moral content to the idea of God, to differentiate the Incarnation of the Son of God from the incarnations of Hinduism and to ethicize religion in the thought and practise of the individual, there must be a preparation of spirit as well as a preparation of mind. Intellectual research is not enough. There must be born within one a chastened and humble temper, a heart of love. The- p,ridie o Anglo-Saxon birth must be subdued; the fierce intolerance toward the halting, ^ irresolute, dreaming East must be rebuked and overthrown by Christlike love. Reverence must supplan-t contempt, and the honor of brotherhood the pious disdain that stoops to save what it cannot respect. Charles Cuthbert Hall. Personally I was in a sense made over new during those years and many of the ideas I had brought over from America with me had to go. I made myself thoroughly acquainted with the ways of the people ... I began by making fun of the Hindu gods, and by trying to shake the faith of the people in them. It did not take me long to see that was not the way to do. Some were angered by it needlessly; others lost faith in their old gods by what I said, but did not accept Jesus in place of them and were thus sent adrift. I stopped that method. I settled down to just telling the people, singly or in groups, about Jesus and his life and death and what he could be to them if they would receive him. That did the work. When they accepted Jesus, their old idol-worship went at a stroke and my destructive attempts were not necessary. John E. Clough. CHAPTER VIII THE INTERCHANGE OF EAST AND WEST* Right Understanding Determines Commerce. The enormous increase in means of communication in the modern world may well make us ask what we are going to communicate. Everywhere the paths are multiplying paths of steel over prairies and steppes and deserts, paths of electric wire through the depths of the sea. But what is to be sent over these paths? The exchange of goods is important, but that is impossible until we have first exchanged ideas. American manufacturers are often seeking to break into Oriental markets, not realizing that they must penetrate into the Oriental mind. We cannot trade with a sphinx. We can- not do business with a man whose point of view we ignore and disdain. We must put ourselves in his place, before we can put our products in his home. Because Americans seldom try to under- stand the foreigner, we find in foreign cities quanti- ties of American goods that cannot be sold made in sizes too large or too small, of materials that will not stand the climate, in colors considered un- lucky, and packed in boxes that seem of evil omen. We find chairs sent to people who never sat oa a chair, tables for those who prefer the floor, rub- 249 250 Social Aspects of Foreign Missions ber shoes that crumble in tropical moisture, grains that mildew before they arrive, and preserved fruits whose very labels are considered dangerous by the Orientals. Contempt Creates a Barrier. Slowly we are com- ing out of our Western provincialism, and are be- ginning to see that back of all physical and economic exchange lies the necessity for intellectual and spiritual understanding. Nothing so quickly closes and seals the mind as the spirit of contempt. So long as China regarded the Caucasian race as " for- eign devils " there was no hope for China. So long as Japan shut out the West in medieval disdain, she was condemned to a medieval civilization. So long as we in America speak, or even think, of the foreigner as "heathen Chinee" or " dago " or " sheeny/' we are sealing up the eyes of our own understanding. The vitally needed communication between America and foreign lands is not com- mercial, but intellectual and spiritual. We chiefly need to send abroad, not the product of our blast- furnaces and our looms, but the ideals and prin- ciples of civil freedom and religious faith. And the things we need to gain from traffic with other lands are not jewels and spices and silks, but a cos- mopolitan spirit, a world-wide sympathy, a genuine "respect for the unlikeness which accompanies likeness." All peoples Caucasian, Mongolian, Malay, African are to-day forced into diplomatic and economic intercourse. Such intercourse is fu- tile apart from that spiritual understanding out of Interchange of East and West 251 which alone can come the parliament of man, the federation of the world, and the kingdom of God. Romance of Plant and Fruit Diffusion. The exchange of seeds and cuttings between different lands would furnish materials for a most romantic story, if any one would write it. We are all fa- miliar with Carey's delight when the tiny specimen of the English daisy, sent out from England, began to bloom in Serampur. In 1907 the spineless cactus was sent from California to a missionary experi- ment farm in India, where it promises to save much animal, and therefore much human, life. The best grains and fruits and trees of America have been planted by missionaries under the Southern Cross and on the table-lands of Asia. And the reverse process has constantly been going on. David G. Fairchild of the Bureau of Plant Industry, Depart- ment of Agriculture in the United States, recently said : " The best varieties of wheat now grown through the South originated from seed sent over to Georgia by missionaries. Our most profitable pear originated as a cross between seedlings im- ported by missionaries from China and an Ameri- can pear. The soy bean from Japan and China was also introduced by missionaries." x Mind Fertilization Between Races. But it is the exchange of ideas and ideals which chiefly counts, and which plainly marks, the growth of a world consciousness in our time. Thousands of students from the Orient have had their minds fertilized at 1 James L. Barton, Human Progress Through Missions, 43. 252 Social Aspects of Foreign Missions American colleges, and have carried back the pollen to their own people. The story of Obookiah, the Hawaiian boy found weeping on the steps of Yale College in 1809, has often been told. The story of Joseph Hardy Neesima, smuggled out of Japan in 1864, educated at Amherst and Andover, and returning to found The Doshisha in Kyoto, is now a part of international history. The career of Sun Yat-sen, the leader in the Chinese revolution of 1912, educated as a boy in a Christian mission school at Canton, later transported to England and imbued with Christian ideals, is known throughout the world. The career of C T. Wang, a graduate of Yale University, has vitally affected all the future of China, and his work as student secretary for the Chinese in Tokyo, then as Acting Minister of Com- merce in Yuan Shi-kai's cabinet, then as Vice- President of the new Senate in Peking, has spread abroad the Christian attitude toward modern life through scores of novel channels. Exchange Professorships and Asiatic Addresses* The system of exchange professorships is accom- plishing much for the cross-fertilization of the East and the West. The recent visits of President Charles Cuthbert Hall, President Charles W. Eliot, Professor Charles R, Henderson, Professor Francis G. Peabody, and Mr. Hamilton W. Mabie have in- terpreted Western ideals to Eastern minds with the happiest results. These men have never tolerated the old attitude of pity and disdain for every- thing foreign. Charles Cuthbert Hall has frankly Interchange of East and West 253 lamented that in the past " we have drawn the thick veil of Western civilization between, the face of Christ and the waiting East/' Alt of these ripened Western scholars have gone forth to carry our chief values to the regions beyond and to discover the values which others may possess. Side by side with their efforts we may put the more directly missionary work of such men as Dr. John R. Mott and Mr. Sherwood Eddy, x whose tour through Japan, India, and China in 1912-13 was startling in the response it evoked. With uncompromising earnestness, but with genuine respect for Oriental institutions, they so presented the Christian faith that audiences averaging eight hundred greeted them in Japan, audiences of one thousand in India, and in China no halls seemed large enough for the crowds that flocked to hear these messengers of the faith which has created the Western world; At Mukden, in Manchuria, all the government schools were dismissed, while some four thousand people thronged the great hall to hear the speakers. With such an open door is it any wonder that one of those men recently declined to accept the post of ambassador to China? He was already ambassador by virtue of a mare ancient commission, sent forth by a more than world-power. Fellowships at Oriental Schools. This cross- fertilization would be still further promoted by a series of fellowships, enabling American college graduates to go into the Farther East for graduate 1 Sherwood Eddy, The New Era in Asia. 254 Social Aspects of Foreign Missions study. For seventy-five years or more we have been sending many of our finest young men to Europe for the continuation of their higher educa- tion. Is it not time that we should begin to send them to the Orient, also? Of course there are as yet few universities in the East developed along our Western lines. But in the study of Oriental diplomacy, or trade, or history, or social structure, or religions, in the study of Oriental art, or litera- ture, or archeology, a student actually on the ground in Cairo, or Constantinople, or Calcutta, or in the flourishing University of Hongkong could accomplish some things impossible in any of the libraries of the Western world. Oriental Courses by Western Teachers. In a similar way great good would come if Christian teachers in American colleges could spend some of their Sabbatic years in the Orient. In most colleges the professor is now given leave of absence on half salary one year in seven. Frequently he does not know what to do with that yean He revisits Oxford or Berlin or Vienna, but he does not want to become again a student, and he is not wanted as a teacher. But if he could settle down for six months at Robert College on the Bosporus, or at the Peking University, or at St. John's College in Shanghai, or at the Waseda University in Tokyo, he would gain for himself a wholly new horizon, an unfailing stimulus, and he might give to hun- dreds of eager students the best Christian teaching of the Western world. What might not be achieved Interchange of East and West 255 if Western professors, of national or international reputation, were to lecture in Oriental cities for a whole winter on modern psychology, or social sci- ence, 1 or English literature, or Biblical literature, or Christian theism ? The fact that our American teachers already would be in receipt of half -salary would render the financial problem not insoluble. Christian teachers moving through foreign lands would be ambassadors of peace, of knowledge, of faith. Essence of the Gospel. But what is the vital gospel that our ambassadors of Christ have to give to other lands? Exactly what is the con- tent of the message? Harnack tells us that the entire Christian message of the early Church, and indeed of the first three Christian centuries, may be summed up in the single passage, i Thessalonians i. 9, 10 : " Ye turned unto God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come/' 2 Re- leased from apocalyptic imagery that first message, that triumphed over the known world in three cen- turies, is precisely our message to-day. A living (personal) and true (real) God, far beyond all mate- rial symbols, was the forefront of the message. Next came the proclamation of a Jesus (Savior), *See Prof. Henderson's lectures in the Orient: Social Programs of the West. * Expansion of Christianity in the First Three Centuries, Vol. I, 108. 256 Social Aspects of Foreign Missions deliverer from fear and sin, and yet to be revealed in his eternal greatness. Next came faith in the resurrection of Jesus, his victory over death being the pledge of our immortal life. Last was the an- nouncement of a final judgment, making moral issues clear at length, and now making righteous- ness the supreme obligation of human life. Faith in one living God, in Jesus the deliverer, in immor- tality, in righteousness, is not this the message that still transforms the individual or the nation? Gift of the Christian Faith. Our greatest gift to other peoples and races is the gift of the Chris- tian faith. We are to carry not only science and its dazzling results, not only civil freedom " slowly broadening down from precedent to precedent/' but the Christian gospel. To look on life through the eyes of Christ, to hate what he hated and love what be loved, and live for the things lie believed worth while, means the supreme happiness -and the high- est efficiency for any nation. To plant the Chris- tian faith in the minds and hearts of any savage tribe, or any cultivated -city, is to make the great- est s of all international gifts. It is sometimes said that we are not warranted in interfering with na- tive faiths. But the policy of " non-interference in religion " is to-day antiquated and absurd. Are we not " interfering " in everything -else ? We are interfering in all tropical lands on the globe. We have partitioned Africa, since Stanley's great jour- ney, and have taken possession of large sections of China. Witliin fifty years white men have seized Interchange of East and West 257 about eleven million square miles in the tropics. Where we do not seize, we still interfere, by ex- porting our goods to supplant native products, by scattering our ideas of representative government, of the equality of the sexes, of the right of the oppressed to rebel. Is it only in religion that we may not interfere? We are interfering by circu- lating through Constantinople and Canton and Yokohama the writings of Thomas Paine and Charles Bradlaugh. Is it only the writings of Christian prophets and seers that we may not circu- late? We are giving rapidly to all the islands of the sea the discontents, the social upheavals, the disorganizing forces of the West. Is it imperti- nence to give them our constructive faith as well? Never was there a more shallow view than that which regards the missionary enterprise as unwar- ranted interference. That enterprise means simply the resolve that our best shall follow our worst, or go with it, unto the ends of the earth. Qualities of Character. But what is the best in the realm of character ? What moral qualities may we, without Pharisaism, hope to give to other peoples ? Truthfulness. We are surely bound to give our Western sense of the value of truthfulness. When Lord Curzon ended his remarkable career as Vice- roy of India, he made a farewell address at the University of Calcutta, in which he said; "The highest ideal of truth is to a large extent a West- ern conception. Truth took a higher stand in the 258 Social Aspects of Foreign Missions moral codes of the West long before it had been similarly honored in the East, where craftiness and diplomatic wile have always been held in repute." His words of course aroused resentment and pro- test. Leading Indians reminded him of the fa- mous phrase " perfidious Albion/' 1 They explained that accuracy seemed mere pettifogging to the mys- tic temperament, and that the Eastern reporter attempts to communicate his subjective feeling rather than the objective fact. To discuss that mat- ter would lead us into the field of racial psychology. We would not indict a whole nation, much less a race. But the fact remains that, while the Occident violates truth and is ashamed of it, the Orient often violates truth on the naive assumption that indirec- tion and evasion is the natural defense of the weak against the strong. For thousands of years the indolence of tyrants has been met by a systematic concealment of inner purpose. Hence to speak one's inmost self has seemed impolitic or discour- teous, and an elaborate system of etiquette, guarding all approaches to the self, has made human inter- course artificial and unreal. Never will the Orient achieve unity and progress, never will it have the confidence of the Western world until it shall say of each earthly kingdom : " Into it shall not enter what- soever loveth or maketh a lie.' 3 Justice. But another quality that our Western peoples have especially developed is the sense of 1 A favorite expression of Napoleon I in referring to Eng- land. Interchange of East and West 259 justice. From the days of Justinian to those of Blackstone and Kent, from the writing of Magna Charta to the compact in the Mayflower and the charter of the Colony of Rhode Island, our fathers have been intent on searching out the fundamental principles, the " inalienable rights/' which no na- tion may violate and endure. But if there is one thing that the average Oriental mind fears, it is impersonal and abstract justice. To him the con- ception of an impersonal law, knowing neither friend nor foe, superior to all pity and personal attachment, seems mechanical and inhuman. What he wants is not cold, relentless justice, he wants the personal sympathy and generosity of a power- ful protector. If a judge merely studied precedents and asked, not so much what is equitable, as what is legal, he would be feared and hated by the un- trained populace in any Eastern province. But wherever the empire of Great Britain has gone it has established first and foremost the eternal prin- ciple of justice. It has indeed often withheld hu- man sympathy, has been sometimes brutally direct, but it has given justice the primacy among national virtues. And where British rule has not come, but the Christian ideal has penetrated, there to-day we hear a new cry for justice. We hear it in the re- form of the penal code in China, in the more humane attitude of the Dutch government in Java, in the release of Cuba from the Spanish yoke, and in the cry of Africa for release from the age-long cruelties that have crimsoned her great rivers from 260 Social Aspects of Foreign Missions the mountains to the sea. " The Republic of China cannot endure/' said Sun Yat-sen, " unless that righteousness for which the Christian religion stands is at the center of the national life/ 7 Brotherhood. The great doctrine of human brotherhood is nowhere even theoretically accepted, much less practised, in non-Christian lands. That brotherhood, absolutely denied by the caste system of India, by the tribal organizations of Africa and Oceania, and by the old Chinese officials, is far more than political democracy. Democracy is the recognition of rights, brotherhood is the acknowl- edgment of duties. Brotherhood means especial regard for the weaker members of society. It means everywhere the release of womanhood from cruel customs, from ignorance, from abject sub- ordination. It means that " the lame walk, the lepers are cleansed, the deaf hear, and the poor have good tidings preached to them. 1 ' It means that the weakest life is cherished as con- taining the possibility of measureless strength. It means a reverence for childhood, which amid the awful pressure of Oriental populations has fre- quently vanished. One verse in the New Testa- ment has often provoked opposition from Chinese inquirers : " The children ought not to lay tip for the parents, but the parents for the children." That fathers should find their highest function in caring, not for the past, but for the coming gen- eration, still weak and defenseless that has seemed to Chinese thinking an inversion of society. And MAIN BUILDING, HOSPITAL, GUNTUR, INDIA Capacity 100 beds, with maternity building and infectious wards ORPHANAGE, GUNTUR, INDIA Orphans are trained in printing, weaving, carpentry, and other industries Interchange of East and West 261 so it is. " These that have turned the world up- side down are come hither, also." Spiritual Energy, Greatest of all our gifts to the Orient may be the impartation of spiritual en- ergy. The physical indolence of barbarous tribes is only the outer reflection of inner lethargy. There is an old Hindu saying: " It is not exertion, but inertion (vairagya) which is the path to libera- tion/' To stir the Eastern mind from its acquies- cence in fate, its placid belief that all is Maya, or illusion, that nothing is really worth while to fur- nish power of moral exertion, is the greatest task of Christianity, The maxims of Confucius are ad- mirable, but they have petrified rather than ener- gized a noble nation. The hymns of the Vedas are as pure and lofty as any prayers in any human tongue and those who recite them go on hating their brothers and worshiping their cows. The pre- cepts of the Koran are usually identical with those of our Old Testament and sometimes with those of the New yet the men who repeat them five times a day are the men guilty of Armenia's woes and the five hundred years of oppression in the Balkan States. " I see the better/' said the Roman poet, " and approve it, but I follow the worse/' When Henry Martyn was translating the New Testament into Persian he could find no word in the Persian tongue for conscience. He used fourteen different terms in trying to express what Christianity means by conscience, and still was satisfied that he had not conveyed the idea. A wholly new idea it is 262 Social Aspects of Foreign Missions impossible to convey to any mind ; always by " hooks and eyes " we must attach the novel idea to the familiar ones. But why should Conscience, duty, oughtness, be novel to an ancient people? What can give those nations of famous history power to shake off this fatal submission to fate, this paralyzing inability to believe and to act, this loss of faith in their own personality and achieve- ment ? What can give the Orient not only wisdom, but power? Only one thing, faith in the Christ who is at once the wisdom of God and the power of God. Self-reliance and Self-direction. In one of his American lectures Dr. Nitobe said : " American in- fluence in Asia cannot be otherwise than wholesome as long as it is exercised in infusing the vast mass of humanity there with the consciousness of their own dignity and mission a task which Europe not only neglected, but positively refused to perform on every occasion. ... It is by awakening in the Eastern mind the sense of personal and national responsibility that America has imparted energy to its inertness by suggesting to it that power which so eminently characterizes the American people, and which Professor Mtinsterberg calls ' the spirit of self-direction/ It was this spirit of self-reliance and self -development which early passed through cannon-holes into Oriental communities, and there, leavening the leaders and the masses, emancipated Japan from the iron shackles of convention and con- formity, and which promises to put an end to the Interchange of East and West 263 sleeping cycle of Cathay and lead that hoary na- tion to a new heaven and a new earth/' x Attempts to Reject Christian Source. Curiously enough the moral energy already communicated to the East is arousing many attempts to utilize the energy and reject its source. All the great ethnic religions are. now stirred to reforms from within. They seize tipon the Christian method of organiza^ tioii, only changing the label. A social service league has been organized in the Marathi field, de- voted simply to human uplift, and including in its membership Mohammedans, Hindus, and Parsees. Mr. Gokhale, one of the foremost of present Indian leaders, organized in 1905 the " Servants of India Society." He invited to enter it all young men who wished to make the service of their country the supreme end of their life, and he required them to take vows that, without distinction of caste or creed, they would regard all Indians as brothers. The headquarters of the society is at Poona, where the grounds cover twenty acres. There are branches in four other cities. By means of lectures on first aid, sanitation, nursing, by means of traveling libraries and personal service, it is hoped to neu- tralize Christian advance and demonstrate that In- dia can reform from within. Somaj Movements. The work of the Brahmo- Somaj has long been known through its founder, Keshub Chunder Sen, and its later leader, Mazoom- dan The more recent Arya-Somaj is a much more 1 The Japanese Nation, 305. 264 Social Aspects of Foreign Missions aggressive and radical body. In the last thirty years It has acquired 250,000 members, chiefly from the tipper classes, all protesting against outstanding social evils. It is hostile to Christianity in every form, but at the same time ridicules popular idola- try and superstition, and is striking powerful blows at child marriage, perpetual widowhood, at sturdy beggars in the guise of saints, and at the denial of human brotherhood to fifty millions of India's people. A social conscience is developing even among the proudest of the Brahmans. They are beginning to protest against some of the more vio- lent abuses of their own religion such as the sell- ing of little girls into the outrageous service of idol temples. The followers of Swami Vivekananda, who was once a familiar figure in America, still hold together in India and preach the New Vedan- tism a blending of Hindu philosophy and Chris- tian ethics, which is at least a mark of the tran- sition era. The native newspapers apologize for social abuses in which once they gloried, and ap- prove many a reform which once seemed to them an attack on all that was holy. They are becoming aware, at last, that holiness and righteousness have some connection a truth to which India has al- ways been blind. The Indian gods have always been outside morality, and hence the priests and holy men have been outside, also. Now there is being gradually introduced the earth-shaking con- ception that a good man must do good, and that religion must actually care for human welfare now Interchange of East and West 265- and here. These attempts at religious house-clean- ing on the part of Indian leaders are full of encour- agement. Bitter as these leaders are toward Chris- tianity, they yet are marching, against their will, toward the Christian world-view. Rejecting Christ and holding to Krishna, they are doing the deeds of Christ in Krishna's name. Reform Efforts in China. Equally hopeful is the splendid struggle in China of the whole nation against the opium curse, against foot-binding, and gambling, and graft on the part of public officials. These reforms are often urged by those who hope thereby to conserve Confucianism, and save it from disintegration as the national religion. But when Confucianists are roused to put in practise the best ideals of their own heritage, all Christians must rejoice. China is fairly bristling with organiza- tions for political and social changes. One Chris- tian meeting, addressed by Mr. Eddy, was attended by members of seventy-two "different reform socie- ties that have recently sprung into existence in the city of Foochow. 1 Effect of East upon West. And what has the East to contribute to the West? Will there come in the twentieth century Eastern magi bearing gifts? That Christianity will be itself enriched through its own heroic enterprise, through its mar- tyrdoms and sacrifices, goes without saying. Chris- tianity has become far less introspective, less specu- lative, more virile, more courageous, through its 1 Sherwood Eddy, The New Era in Asia, 2$. 266 Social Aspects of Foreign Missions dramatic march around the globe. Through the sailing of the four young men who met in the hay- stack prayer-meeting at Williamstown a century ago, there came a new lease of life to all the churches of America. When we pluck the pansies in our gardens, we find that for each flower plucked several more bloom the next day. Consider the pansies how they grow, for the Kingdom grows in the. same way. Danger of Contraction. The quickest way to paralyze the Christianity of America is to shut it up into itself, to meditate on its own short-comings and spend its great energies in self-improvement. An invalid is a man whose gaze is fixed on his own health rather than on his task. An invalid church is one that spends its time in paying its own ex- penses, filling its own pews, and listening to its own music. A healthy church is one that steadily reaches outward as a diver uses the spring-board to project himself beyond it. Paradoxical as it may seem, b u t every student of human nature under- stands it, a church that stays at home soon loses the home in which it stays. A religion that loses its life shall find it. A religion that has had a mes- sage for Americans only is not great enough for America. " God so loved the world " not the little section of it where we happen to live. Ameri- can Christianity must not be a Dead Sea with many tributaries and no outlet, but an outward flowing stream so that " everything shall live whithersoever Interchange of East and West 267 the river cometh." Its present power is derived largely from its world-wide vision. Enlarged Horizon. A largeness of horizon, a breadth of sympathy, a many-sided comprehension of truth, come to us when Orient and Occident unite in Christian fellowship. ''Because of what the missionaries have taught us in regard to Eastern races/' says Dr. James L. Barton, " we have begun seriously to revise our thinking and our language with reference to these peoples. We have come to recognize their intellectual and spiritual equip- ment. . . . We have sent our missionaries to work for the people of the East, and are now learning that when they come to know the Christ in his quickening love and power a partnership results in which new and potent forces are joined for greater conquest. We have learned that we may be co- workers together with them in the accomplishment of the task that once we thought wholly our own." 1 Oriental Lives of Christ. But more than this is true. Certain elements of character, certain in- sights into reality, may be possessed by the Orient in richer measure than by us, and may never reach us except through the contacts established by missions. The inner spiritual growth of the Church in the Book of Acts is quite as obvious as the ex- pansion of its territory. That first council in Jerusalem showed that the new faith was still cling- ing to Judaism, and we are amazed at the decree that no disciple might eat things " strangled/' But 1 Human Progress Through Missons, 82. 268 Social Aspects of Foreign Missions the whole narrative of the Acts gives us the sense of being in a boat sailing out of a narrow creek into the open sea. At a later period Christianity came into contact with Greek philosophy and borrowed from it the idea of the Logos, or Word of God. Later it conquered the Roman Empire, and adopted from it conceptions of the universal divine gov- ernment, which have endured until our own time. When Mazoomdar a few years ago wrote his life of Christ, it was wholly different from any West- ern life of our Lord. In 1912 Professor Torano- suke Yamada of the Methodist Theological Semi- nary in Japan published a life of Christ a solid volume of nearly a thousand pages quite different in its conceptions from any Western life of our Lord, yet filled with unquestioning loyalty. As new lives of Christ are written by Eastern Christians, new commentaries, new theologies, new treatises on Christian ethics and Christian ideals, what will be the gift of the Orient to our common apprehension of Christian truth? Fresh Phases of Biblical Interpretation. Un- doubtedly the Orient will give us a fresh interpreta- tion of some parts of our Bible that to us are still obscure. " Resist not him that is evil " is a com- mand which has caused our Western commentators no end of trouble, and their attempted explana- tions would be humorous if they were not tragic. Yet to millions of Indian "saints" that ideal is intelligible and congenial. a Be not anxious for the morrow " is a precept exemplified for gen- Interchange of East and West 269 erations by the leaders of Asiatic life. May it not be that our prosaic Western intellect needs to ac- quire the patient brooding calm of the East before we can be fully equipped for Biblical study? Are there not some things hidden from lexicon and grammar and revealed unto minds at peace ? Shall not the lands that produced the Bible produce the best interpreters of the Bible? Passive Virtues and Contemplative Life, The East will undoubtedly give us a fresh emphasis on the passive virtues and on the contemplative life. It will persuade us that the strenuous life is not the only life that is noble. It will help us to turn at times from the clangor of Kipling and his school, and listen to Wordsworth's declaration : 138 ; results in China, 134-136; in India, 132-134 Mekka, 33 Methodist Church in Japan, ^75 Methodist Episcopal Church, Federation for Social Serv- ice, 26 Methodist Theological Semi- nary in Japan, 114, 268 Methods of approach, three theories, 4, 7, 9 Methods of Social Work, 245 Mill, John Stuart, 74 Milne, Dr., translator, on learning the Chinese lan- guage, 112 Milton, John, idea of society, Miracles of Christ, social significance, 18 Mission work, literary, 104- 116; educational, 116-131; medical, 131-138; indus- trial, 141-162; reforming, 162-181 Mission ships, work of, 187, 188 Missionary Message, The t 87 Missionary, A, newly defined, 185 Missionaries assist, in diplo- matic service, I95-I97J in plant diffusion, 25 Missions and Sociology, 169 Missions and Social Prog- ress, 178, 187 . Missions may be secularized, 213 Mistakes of medieval mis- sionaries, 64 Modern Egypt, 68 Modern Missionary Century, The, 112 Moffat, Robert, quoted, 137, 185 ; translator of the Bible, 109 Mohammedanism, 42, 43 ; education in, 80, 8i; wom- an under, 43 Money, foreign, in non- Christian lands, 276, 277 "Morgan of Japan, The," 88 Morley, Lord John, 175 Moro needs, 161, 162 Morrison, John, 42, 51 Index 3S Morrison, Robert, Bible translator, 112, 195 Morse, S. F. B., 37 Moslem approach, 131 Mott, John R., 120, 253, 279 Motto on Spanish coins, 284 Mtesa, King, 159, 191 Miiller, Rev. J., 149 Mutsuhito, 34; early procla- mation by, 83 Nirvana, 53 Nitobe, Inazo, quoted, 39, 48, 83, 262 Nogi, General; referred to, 34 North American Review, quoted, 25 Noyes, Alfred, quoted, 85 N Nassau, Robert H., 189 Nation, the, as a living be- ing, 5 National Conference at Shanghai, 138; Resolution adopted, 174* 276 Nationalism, spirit of, 90 Native leadership coming, 277 Native religions, resistance of, 95, 263 "Natural Foot Society," 166 " Ne plus ultra," 284 Neesima, Joseph Hardy, 130; story of, 252 New customs in Oriental lands, 89 New Democracy, The, 36 New England precedent for founding schools, 120 New England's First Fruits, 121 New Era in Asia, The, 120, 253, 265 " New Humanities, The," 243 New Ideas in India, 42 New Japan, 83-85; effect of, on Asia, 85 New Testament message, pri- marily spiritual, 14, 15; but also social, 15-21 Nineveh, II Obookiah, story of, 252 Okuma, Count, quoted, 87 Old Testament view, 5, 6, 12 " Open door, The/' 34 Omar Khayyam, quoted, 52 One missionary's influence, 103 " Open door, the," 34 Opening Up of Africa, The, 167, 186 Opposing civilizations, 67, 68 Oriental courses by and for Western teachers, 254, 255 Oriental lives of Christ, 267 Orr, Dr., translator, 114 Others* point of view, diffi- culty in comprehending, 68, 69 Parker, Peter, 135, 195 Parsons, Ellen C, quoted, no Paton, John G., 185 Paul, 19; as precedent, 193, 194 Peabody, F. G., 252 Pearson, Alexander, 135 Peking, incident in the gov- ernment school in, 129 Penn, William, 37 Perils of transition, 92 306 Index Perry, Commodore, 102 Persecution of converts, 145, 146; industrial training as a resource, 147 Persia, Bible for, in; wom- en patriots, 173 Person or state in three theories of social order, 4-12 Philanthropy, proper meth- ods in, 24 Philippine Islands, the, 142, 161 Physical director, the, 204 Pierson, A. T., quoted, 112 Pilgrim's Progress,, referred to, 1 6, 105 " Pittsburgh Survey," 245 Plato and the Greek state, '4 Port Arthur, 48 Pott, F. L. Hawks, 126, 128 Prayer, China's request for, 91 Prayer-life, need of the, 269 Presbyterian Church in so- cial and mission lines, 26, 276, 280, 281 Press, power of the, 114 " Princess, The," quoted, 74 Problems of industrial work, 150 Promptness, growth of, in the East, 78 Protestant Episcopal Church, Social Service Commission, 26 Q Qualities worth bestowing, 257-263 Quarantine established by medical missionaries against plague, 133 Quinine, 189 R Railroads, 79 Rauschenbausch, Walter, quoted, 6, 21 Raw silk production, 193 Record of Christian Work, 178 Red Cross Society, 179 Reform work, 162-181; brotherhood and democ- racy, 174-177; Christly ministry, 177-179 ; dynamic moral power, 179-181 ; emancipation of woman, 169-174; new social order, 168, 169; results in Africa, 167; in China, 164-166; in India, 162-164 Religion socially pervasive, 56 Resistance societies to every- thing Christian, 96 Results of impact of West- ern and Eastern ideals, ' 88 Reverence lacking in West- ern nations, 271 Revolutions American, Eng- lish, French, 35 Rice Christians, 24, 60 Rice, William North, quoted, 25 Richard, Timothy, 113, 197 4 Missions May 27 Crowell Richards, E. H., quoted, 109 R. Siraj-ud-din, Professor, quoted, on need of prayer- life, 269 Robert College, Constanti- nople, 119, 200 Robertson, Professor; re- ferred to, 107 Robinson, John, 25 Ross, E. A., quoted, 37 Rousseau, J. J., 8 Index 307 Sabbatic year of the Western teacher, a suggestion for, 254 St. John's College at Shang- hai, 126 Salvation Army, 26, 138, 179, 192 Sanitation taught, 133 Sayce, A. H. } quoted, 69 School of Tropical Medicine, London, 188 Schools as a pioneer agency, 122; old and new schools in the Orient, 71-73. See also Educational work Science, influence of Western in the East, 76, 93, 102 Secularizing question in mis- sions, 213, 231 Seed and plant diffusion, 251 " Seeing China/' 137 Self-support of Eastern Churches, 276 " Servants of India Society," 263 " Service of Missions to Science and Society, The," 189 Seth, James, quoted, 32 Shakespeare, quoted, i; re- ferred to, 105 Shibusawa, Baron, quoted, on Japan's lack of faith and morals, 88 Shintoism in Japan, 95 Short-time appointments, 199- 201 Silk looms in India, 192 Silo, use of, in mission fields, 155 " Simple gospel " and social ^note, 23 Single world-circle, the, 104 Slater, Rev. T. E., quoted, 168 Slavery, attitude of Christ, 15; effect of missions, 167 Smith, Arthur H., quoted, on Y. M. C. A., 203 Smith George, 107, 216, 226, 227 Smyrna school, 119 Social, boycott for converts, 145-152 ; conscience de- veloping, 264; element in Christ's life, 19; methods sweep outward, 244; side of Christ's message, 15 " Social Contract " theory, 7-9 Social Control, 37 " Social Mind," the, 10 Social Programs of the West, 255 Social Service Club at Pe- king, 245 *' Social tissue/' 12 Society for Selfless Work, The, 96 Sociological work at Ameri- can colleges, 243 Sodom and Gomorrah, 10 Solidarity in Japan, 47 Soul of a People, The, 70 South China Conference of Missionaries, at Canton, Report of, 279 " South India United Church," 280 Sparta, characteristics of, 10 Spiller, G., quoted, 104 Spineless cactus in India, 251 Spirit of the Orient, The, 54 Spiritual message character- istic of Christ, 15 Standard, The, 229 Standish, Miles, 25 Stanley, Henry M., 159, 160 State, or person, 4, 5 Stead, W. T., quoted, 103,118 Stewart, Dr. James, of Love- dale, 1 60, 234-239 308 Index Stewart of Love dale, 103 Sun Yat-sen, 46; career of, 252 Superstition shattered by science and invention, 77, 79 Suttee abolished, 163 " Swadeshi " movement in India, 95 Syrian Protestant College at Beirut, 119, 200, 231 Tag-ore, poems of, 270 Tarsus school, 119 Teaching English literature, effects of, 74, 76 Teluga movement, Baptist, 60 ; Methodist, 62 Temper of the early Church,* 19 Tennyson, Alfred, 74, 210 Theories of the social order, 4-12 Thinking Black, no, 239 Tinnevelli, 146, 277 Titanic, the, alluded to, 34 Togo, Admiral, victory and telegram of, 47 Tourist Directory of Chris- tian Work in the Chief Cities of the Far East, In- dia, and Egypt, 137 Trade and commerce as mis- sion helps, 102 Training Institute in Pasu- malai, 144 Translation, difficulties in, 105-112; work of some translators, 195, 197 Tribal tyranny, 49 Tsuda, Miss Ume, quoted, 87 Turkey, Christian schools in, 117-120 Two commandments, the, 16 U Uganda, 190, 191 " Uganda Company, Limited, The," 160 Uganda, Mackay of, 159 Ukita, Professor, quoted, as questioning Japan's moral energy, 180 Uncleanness of customs and symbols in India, 164 Undercurrents in Oriental lands, 57 Understanding necessary to commerce, 249 Unhygienic habits, 132 Unifying force found in Christianity, 198 Union effort in publishing work, 279 United Presbyterian Mis- sion in Egypt, 200 United States, 9; opening of Japan, 102 Unity, movement toward, 278-281 Unrest in Burma, 89 Utilizing native conditions, 61 V Vaccination, 135 Vanishing occupations, 77 Verbeck; referred to, 74, 195 Village rule, 49 Virgin Birth of Christ, The, in Japanese, 114 Vivekananda, Swami, 264 W Wallace, Alfred, quoted, 284 Wang, C. T., career of, 252 Index 309 Wanless, W. J., quoted, 133 War, advance as the outcome of, 53 Washington, Booker T., 142 Watchman-Examiner, 274 Wealth, leading to luxury and sensuality, 93 Wells, James, 234 Wesley, John, last letter of, 26 Wesleyan revival and its fruits, 25, 26 West learns from the East, 267 Western learning favored for China by the Empress Dowager, 125 Weston, C. W., quoted, 146 Weyl, W. R, quoted, 36 Wheaton's International Law, translated into Chinese, 195 Whispering -gallery, the world a, 34 Whitman, Marcus, 37 Whitney, Eli, 37 Whittier, J. G., quoted, 34 Why and How of Foreign Missions 3 The, 115 Wide-open world, a, 33 Widow Marriage Associa- tion, 96 Wilberforce, William, 26 Williams, John, 185, 188 Williams, Roger, 37 Williams, S. Wells, 113, ipS Woman suffrage and the harems and zenanas, 34 Womanhood, non-Christian, 44, 81, 163-174, 179; eman- cipation for service, 173 Woman's Christian Temper- ance Union, 179 Women of Bulgaria, 173; of Persia, 173; of Syria, 173; and Turkey, 173 Wonderful Century, The, 283 Words, Strenuous English, 74 " World-affirmation," 241 World changes of recent years, 283, 284 World-wide method of ap- proach, 131-137 Wyclif, 25 "Yale in China," 127 Yamada, Toranosuke, Life of Christ in Japanese, 114, 268 Year Book of Missions in India, 1912, 116, 124, 152, 164, 274 Yellow leadership, not yellow peril, 282 Yoshiwara, the, 179 Young Men's Buddhist Asso- ciation, 95 Young Men's Christian Asso- ciation, 27, 94, 95, 179, 202, 203, 245 Young Men of India } 243 " Young Turks," 82 Yuan Shi-kai, President, 91 Zumbro, W. M., quoted, 144 cz 4798