Lord Harris, the Governor, of Bombay, a little more than a decade ago, also said publicly, of the work of the American Board Mission among the Maharattas,—"I do not think I can too prominently say that our gratitude towards this American Mission has been piling up and piling up all the years of this century."

4. Our record of the efforts of Christian countries in behalf of India were not complete without a reference to the hearty cooeperation of Protestant Canada in this work. Several missions have been established there by Canadian Baptists and Presbyterians; and these are flourishing and are adding daily to the number of those who are being saved.

Looking at the whole force of Protestant Christian missions in that land today we are impressed with the magnitude of its organization, work and success. Nearly two and a half million dollars are devoted annually by the Christians of the West to this work of saving this great one of the East. It is a great financial investment, but not to be compared with that of the thousands of choice men and women who go forth and give themselves unto death that they might enable Christ to see of the travail of His soul and be satisfied among the millions of that land.

Comparing present missionary agency and methods in India with those of past ages it may be well to consider the differences and gather therefrom assurance for the coming of the Kingdom of our Lord in the East. These differences are numerous and radical. I need only refer to a few of them:—

(a) The spell of an ecclesiastical, and the glamour of a ceremonial, Christianity is being increasingly substituted by the moral and spiritual characteristics of our faith in that land. The conversion of India is less and less regarded by Christian workers in the land as a change from the ceremonial and ritual of the old, to those of the new, faith. Ever increasing emphasis is given to the fact that to be a Christian is to live the Christ-life and to be loyal to Him in all the ethical and spiritual teachings of the Sermon on the Mount. And these missionary workers care less to touch the life of our converts on the surface and more to grip it at its centre and to transform character. And this is a work which is most enduring in its results.

(b) Christian workers in India are learning mutual sympathy and appreciation in their work. Instead of the old jealousies, suspicions, antipathies and misunderstandings of the past, there is found a developing sense of oneness, of fellowship, of comity, amity and mutual helpfulness among the missionaries of that land. The watchword of to-day is cooeperation. The distracting spectacle of a divided Christianity, of hated and mutually hating Christian sects in a heathen land is surely passing away and the dawning of the day of peace and harmony and fellowship in Christian work is upon us. And India will enjoy the wonderful results of this.

(c) The serious mistakes of method and standpoint in missions of former centuries are now avoided. The compromise which they made with Hinduism in caste and in other matters is no longer possible in Protestant missions. We know, as they could not, the irreconcilable antagonism of caste to Christianity.

On the other hand we know Hinduism and other non-Christian faiths better than our fathers did. We are not so anxious to trace all these back to Satanic origin. We are learning the sympathies as well as the antipathies of religions. The translators of God's Word into the vernacular of India two centuries and one century ago largely avoided the use of popular terms because they were popular and the common-vehicles of Hindu thought, which (they said) was of the devil. We see the folly of such an avoidance and the need of using and rehabilitating the religious terminology of the people that we may the more surely come into touch with them, and the more easily convey to them the deepest truths of our faith. Formerly, missionaries declined to use the music of Hinduism because it enriched the temple services and "was of the devil." Today these same sweet and plaintive songs are wedded to beautiful Christian hymns, prepared by native Christian poets, and are the appropriate and very popular vehicles of the best Christian thought and sentiment to Christian and non-Christian natives alike.

This only illustrates the fact that the Christian message and work are finding greater power over the people because conveyed to them in more intelligible terms. It can come home to them in their common life as it did not formerly.





(d) Educational work is increasingly utilized. Formerly missionary effort was mostly the work of the preacher—it was the direct Gospel message and appeal. To this has been added the no less necessary, indeed the deeper, work of transforming the thought of the land and of introducing everywhere a Christian philosophy and a process of thinking which will undermine the old methods and foundations of Hinduism. This Christian education, which is now being imparted in India to nearly half a million youth in our schools, is a leavening power the extent of whose influence no one can compute. And it carries within itself untold possibilities for the conversion of India. By these institutions, Sir William Muir truly tells us, "the country has been inoculated with Christian sentiment."

Sir Charles U. Atchison declares that, in his judgment, "the value of educational missionary institutions, in the present transition state of Indian opinion, can hardly be overrated. It is more than ever the duty of the Church to go forward in its educational policy."

In other ways also, medical and industrial, Christian work has broadened out so that it reaches the people at all points and lifts up the Christian community into a self-respecting power which will abide and grow in influence.

In modern missions the Word of God, translated into all the vernaculars of the people, has become the mightiest instrument of progress in Christian life, and the most ubiquitous messenger of Christian truth. The Bible was almost a sealed book to the people of India when William Carey arrived at the close of the eighteenth century. The Roman Catholic and Syrian Christians had done nothing to bring this blessing to the people. The Danish mission, as we have seen, had translated it into the Tamil tongue. And that was all. How wonderful the work of the last century whereby this blessed Word has been translated into every language and many dialects of polyglot India. Among its 300,000,000 inhabitants there are few who cannot find God's own Word translated into their own speech, published and brought to their doors. Can any one realize how great a leverage this is in the work of overturning that land religiously and in bringing Christ into the life of India?

* * * * *

Thus the history of Christian effort in India has not been without its many lessons. And these lessons have brought wisdom and, with that wisdom, confidence and growing efficiency to the Christian forces now at work in the land.

For this reason the progress of the Kingdom of Christ in India will, during the present century, be much more marked and its triumphs more signal than in the past centuries. And for this well-founded assurance we thank God.



Chapter VII.

THE MISSIONARY.

The present missionary force in India represents, according to the "Indian Missionary Directory," a body of nearly 2,500 men and women who have been sent from Europe, America and Australia to instruct the people in the blessings of our faith. This body is constantly increasing in numbers and is sent forth and maintained by some seventy societies.(11) They are a noble band of Christian workers, of no less consecration and faith than those in the past, and of the highest training and broadest culture ever known.

The missionary furnishes to the home churches the chief interest in missionary work and is the link which connects them and the home society with their enterprise abroad.

His work at present is not what it once was in India. In earlier days the missionary had to be a man of all works; every form of missionary endeavour came under his direction. In mission work, as in every other line of effort, specialization has become a feature and a necessity. There must be men of as varied talents and special lines of training as there are departments of missionary work. But every missionary should be preeminently, a man. He should be a man of large calibre. There is much danger lest the church become indifferent to this matter, and send to the mission field inferior men—men who would be unable to stem the tide of competition and attain success at home. If a man is not qualified for success in the home land, there is little chance of his attaining much usefulness upon the mission field. And an inferior class of men sent out to heathen lands to represent, and to conduct the work of, the home church must necessarily react upon the church through want of success, discouragement and defeat in the missionary enterprise. A church whose missionary representatives abroad are wanting in fitness and power cannot long continue to be a strenuous missionary church; it will lack fuel to keep burning the fire of missionary enthusiasm.

And in speaking of the missionary I include the lady missionary. Missionary ladies today are more numerous in India than are the men. More than a thousand single ladies have given themselves to the missionary life and are labouring with conspicuous success in that land. They meet almost the same conditions of life and require the same qualifications for success as their brother missionaries do. Of course, in certain details, they differ; but into such matters I cannot enter at present.

I desire to enumerate the qualifications of a missionary for highest usefulness in India at the present time.



1. Physical Fitness.

Is a man physically qualified to be sent out into missionary work? For an enterprise like this, where a man practically enlists for life, it is of much concern to the Society which appoints him, and of great importance to the work which he is to take up that he be possessed of good health. This is preeminently true in the case of all those who are appointed to India. The climate of India is trying, though it is neither dangerous nor as fruitful in difficulty, as many believe. It is not necessary that a man who is sent out to India be possessed of robust health. Indeed, I have often noticed that the most robust are the most likely to yield, through ill-health, to climatic influences there. This is chiefly owing to the fact that such people are usually careless in all things pertaining to health. They place too much reliance upon their stock of vigour, and ignore, until too late, the insidious influences of the tropical sun. We ask not for a man of great bodily vigour; but he should be possessed of organic soundness. Such a man may stand the climate longer and work with fewer interruptions than his more vigorous brother; simply because he knows that his health is delicate and appreciates the necessity of taking suitable care of himself. On the whole, my experience has led me to two convictions about this matter; the first is that the less robust and more careful missionaries stand well that tropical climate; and in the second place, that to those who do take adequate care of themselves, the climate of India is neither dangerous nor insanitary.

There are, however, certain precautions which missionaries should take in that land in order to insure the proper degree of efficient service. Annual periods of rest at hill "sanitaria" are not only desirable, but are necessary, in order to preserve the health and add to one's usefulness. Many of the best missions in India, at present, not only arrange that their missionaries take this rest, but demand it of them. They have learned by experience that it is a reckless waste of precious power for their missionaries to continue working upon the hot plains until compelled by a break-down to seek rest and restoration. It is much easier, in the tropics, to preserve, than to restore, health. Many a noble service has been cut short, and many a useful career has been spoiled by recklessly continuing work for a few years without rest or change in that land. The youngest and the least organized missions, and consequently those which have not perfected arrangements for the rest and health of their members, are those which have the largest number of break-downs, and which lose most in labour and money on account of the ill health of their missionaries.

Visits to the home land every eight or ten years are also desirable, not only for restoration of physical vigour, but also, for a recementing of domestic and social ties and for a renewed contact with and a new inspiration from the Church of God in the West. Life in all its aspects has a tendency to degenerate in the tropics; and one needs occasional returns to northern climes for the blessings which they alone can give.

Shall the missionary indulge in recreations? Among missionaries themselves this is a much debated question. Some maintain that all forms of recreation are unworthy of a man engaged in this holy calling. I do not agree with them. I have seen many missionaries helped in their work by such recreation. There are some men and women who have no taste for such diversions. To them they may have little value or usefulness. But, to the ordinary missionary who has done a hard day's work an hour's diversion in tennis, badminton or golf has often been a godsend. It has brought relief to the tense nerves and a new lease of life to the organs of the body. In a similar way an interest in carpentry, in geology, photography, or any other set study, brings to the jaded mind a diversion and a new lease of power, and prepares one to go back to his work with fresh pleasure and renewed enthusiasm.

One should carefully avoid entering inordinately into any such recreation. There is danger, and sometimes a serious danger, that such lines of diversion may be carried to an excess, and the mind and heart be thereby robbed of, rather than strengthened for, one's life-work.



2. His Methods of Life.

There are questions of importance which come under this consideration and which are much discussed at the present time. It is asked, for instance, whether a man should go out as a married, or as a single, missionary. A few years ago the American Board showed very decided preference for the married missionary, and hesitated to send, except under special circumstances, bachelors. Missionary societies connected with ritualistic churches, on the other hand, have given preference, almost exclusive preference, to the unmarried missionary. At the present time there is a growing feeling, in all Protestant denominations, that there is a demand, and a specially appropriate field of usefulness, both for the married and the unmarried missionary. The supreme argument in favour of the married man is connected with the home influence which he establishes and which, in itself, is a great blessing to the heathen people among whom he lives. The light and beauty of a Western Christian home is always a mighty testimony, not only to the Gospel, but to the civilization of the West which is a direct product of the Gospel. Through the wife is also conserved the health of the husband who is thereby rendered more efficient. And to his activity is added her equally beneficent one among the women of their charge. The missionary home constitutes a testimony and a power which no mission can be without.

On the other hand, there is a large and an attractive field of usefulness which can best be worked by the unmarried man and woman. There are forms of activity and lines of self-denial which can best be met by those who are not tied down by home life and who are more free to meet the rapidly changing necessities of certain departments of work. It is also true that the unmarried life represents to the Orient that type of self-denial which has always been associated, in their mind, with the highest degree of religious attainment; and it may, for this very reason, be in the line of highest influence upon the people of the land.

So, married and unmarried life have in the mission field today their recognized place, advantage, and sphere of influence. And, working together they will exemplify to the people those forms of religious life and activity which bring highest glory to our cause.

Another question pertains to the missionary's daily life. Shall he conform to the ordinary habits of life practiced by the people among whom he lives? In other words, shall the missionary from the West conform to native customs in food and dress? It is not possible to give a categorical reply to this question. A country should be studied and the ideals of the people thoroughly investigated by the missionary before he decides upon any course of action in this matter. There are countries where such conformity would be desirable and would add considerably to the missionary's influence and success. China is such a country; and many of the missionaries in that land find it to their interest, and to the interest of the work, to adopt the Chinese costume, cue and all. They thus cease to appear foreign and peculiar in a land where to be a foreigner is to be hated, or at least to be unloved and distrusted by the people.

The same thing has been tried in India, not only in clothing, but also to a large extent in food. Many a missionary, feeling how great a barrier his foreign habits created between him and the people, and inspired by a passionate desire to come near to them in order that he might bless them, has divested himself of European clothing, adopted the native costume (at least so far as it was possible for him to do so) and has confined himself to native food. But I have never known of any Western missionary who has continued this method for a long time and declared it a success. One of the most pathetic instances on record is that of the famous Jesuit missionary Abbe Du Bois, who, after a careful study of the situation, donned the yellow garb of the Hindu monk and became practically a Hindu to the Hindus, spending most of his time in travelling from town to town and living strictly, both as regards food, clothing, and general habits, as an ordinary Hindu in order that he might gain close access to the people and thus win many converts to the Roman Catholic Church. For many years, in a distinguished missionary career, he followed this method of life. But was it a success? In his "Life and Letters," written at the close of his missionary life, he frankly confesses that that method of approach to the people had proved an entire failure; that he had not thereby gained any added influence over them or had become better able to lead them into the Christian fold. He maintains that, so far as this style of living was concerned, he had accomplished absolutely nothing for India. I have known of ardent and able Protestant missionaries also who have tried the same method, with the same result, and have returned to their Western costume and food.

The Salvation Army, at the beginning of its work a few years ago in India, compelled all its officers fully to adopt Indian methods of life. This was enforced, in its rigour, only for a short time; but for a sufficiently long period to reveal its disastrous effects upon the health and life of its European officers. Their system has been considerably modified, but is still unsatisfactory on the score of health and usefulness.

It is now recognized by all that the differences between the natives of tropical India and the inhabitants of northern climes, and between the tropical clime and that of the temperate zone, are so great that we of the Northwest cannot, with wisdom and impunity, adopt the manners of life of that people. There are differences so great, both in clothing and in food, that it would require generations of acclimatization before the change could be wisely adopted in its entirety. It is indeed desirable that the European or American, who goes to live in the tropics, should change somewhat his diet so as to meet the changed requirements of his system there. But, to adopt the native diet is a very different thing, and will be conducive neither to nourishment nor digestion.

There is, however, another question of more importance than this and one which seriously confronted the Abbe Du Bois. What is gained in accessibility to, and power over, the people by adopting these native habits? It should be remembered that Westerners have lived in India so long as to have become perfectly well known to all the people. Moreover, the Western garb and habits of life represent to the Hindu honour, influence, power, and culture. In his heart of hearts the Hindu highly respects, and is always ready to listen to, that man of the West who is true to himself and stands before him for what he is and for what he teaches. The ordinary Hindu is not stupid enough to be deceived as to a man's nationality or true position in life because of his change of clothing or food. Indeed, to nine-tenths of all Hindus, such a change of habits, on the part of a European, would mean nothing else than that he had lost caste among his own people and had descended to a much lower social scale than formerly. It is well to remember in India that the way of access to the people is opened to the Westerner not through such outer changes of life, but through true manifestations of kindness and love to them. They are quick to understand the language of love and would never confound it with outer posings of men who are thereby seeking to win their favour.

The Rev. Geo. Bowen, of Bombay, was perhaps one of the most self-denying of all the missionaries who lived in that land. He reduced the annual expenses of his living to $150.00. It was in this path of self-denial that he sought to find greatest usefulness as a missionary. Of this life he said at one time: "I have not been wholly disappointed, but I have not been successful enough to make me feel like advising any one else to follow my example. And yet I have not so completely failed as to make me regret the course which I have pursued. I have discovered that the gulf which separates the people of this country is not a social one at all; it is simply the great impassable gulf which separates between the religion of Christ and an unbelieving world."

It may be laid down as a general principle of life in that land that the missionary should adopt that method of life which, while consistent with severe economy, shall best conduce to health and efficiency of service among the people.

And in this connection it should also be stated that there are many things which are perfectly natural and wise and desirable in the line of self help in America which should be unnecessary and unwise in such a land as India. It is a safe rule adopted by the best missionary workers in that land that a European should never do those things which can easily be done by natives in the matter of domestic service. It would be folly for a missionary man or woman to spend much time in household work and in similar duties when there are many people around whose special province that is, and who can do it for one-thirtieth his own wage, and who can thus release him for the more serious and higher duties of life.

Thus, in all these matters, one should consider fully the whole situation—the character of the climate, of the people, and the conditions of the best health and efficiency and greatest usefulness of the missionary worker.

The question as to the length of the missionary's service is an important one. Shall he enter upon it for a definite term or shall he consider it his life work? In most missions and societies the missionary service is considered a life service. It is a service so peculiar in its training and in its direction; it tends in many ways so to lead a man away from the atmosphere of work and direction of activity found at home, that it is better for him, who undertakes it at all, to consecrate himself to it as the great mission of his life. It is also a fact that the longer he continues in it, the more ability and aptness he acquires for that special work.

There are, of course, some who will find that they have mistaken their vocation and that missionary work does not suit them; or, rather, that they are not adapted to it. Such people should make no delay in returning home and in seeking a more congenial life work.



3. The Intellectual Ability and Educational Training of the Missionary.

Whatever may have been the case in the past, the day certainly has come when India demands only men and women of wide intelligence and thorough training as missionaries. Whether we regard it as a land of profound philosophy, and of a marvellously organized religion; or whether we consider the intellectual power of many of the natives of that land, the missionary must be amply prepared, through educational and intellectual equipment, to meet them. One of the saddest sights seen in India is a missionary who has absolutely no interest in the religious philosophy of the land, and who is not able to appreciate the mutual relations of that faith and his own and who is unequal to the task of discussing intelligently with, and of convincing in, matters of faith, the educated natives of the country. Such a man apparently did not know that he would meet in that land many university graduates who are still believers in, and defenders of, their ancestral faith. So he finds himself unable to stand before such men and to give reason for the faith that is in him so as to satisfy their earnest, intelligent inquiries, or to quiet their keen opposition.

It should also be remembered that, in addition to this growing host of natives of university training and culture, there is a considerable number of Europeans in government service and in other departments. They come into constant touch with the missionary, and gauge his culture and capacity, and are sure to judge of the missionary work according to their estimate of his training and qualification.

In such a land, and facing such conditions, and in the presence of such people, the missionary should be a man of thorough training and culture, and should have a mind which has ample command of the treasures of knowledge which it has acquired. He should also be able to find interest in various branches of learning. As I said above, he should, in some respects, be a man of special training with definite and high qualifications for the special department upon which he has entered; but he should also be not narrow, but of broad sympathies and of a growing interest in the general realm of culture. He should continue to cultivate his student tastes, and should grow constantly in ability and aptitude to grapple with the mighty problems of the land. He should be able not only to understand the many aspects of Hinduism and of Buddhism, which has entered so largely into the Hindu faith, but he must also know considerable about Mohammedanism, since it is held by one-fifth of the population of that land.

It is well that he be thoroughly grounded in Christian doctrine before he enters upon his missionary duties. I have known men to enter the mission field who had not clear views and definite convictions concerning some of the most essential Christian doctrines; with the consequence that they drifted away from their moorings and had to recast their faith, under adverse circumstances, on the field.

The mission field is no place for a man to readjust his faith and to discover that his religious affiliations are not what they ought to be.

It is not a question whether a man's theology is of the conservative, or of the progressive, type. Both types may be needed. It is largely a question whether he has grasped clearly and with conviction any doctrine—whether he has thought for himself and appropriated any system of truth. Or, I should say, whether any sort of theology has gripped him in its power. Bishop Thoburn has well said that "the young missionary should have a clear and well-grounded theology before going abroad. His views of vital theological truth should be clear and settled. The Christian Church of America cannot afford to export doubts or even religious speculation to foreign fields. The people of India, and I may add of other lands, are abundantly able to provide all the doubts and all the unprofitable speculation that any church will care to contend with; and one important qualification of the missionary should be a positive faith as opposed to doubt, and a clear system of living truth as opposed to profitless speculation." Above all, the missionary should have a working faith in the gospel—not a half-grounded conviction. There may be a place at home for the unsettled mind; the mission field is not for such. In India, especially, while there is ample room and abundant opportunity and inducement for progress in thought and development in doctrinal construction, there is no place for destructive doubts and mental unsettlement. Positive teaching and not interrogations and destructive doubts should characterize the missionary. Give us a man who knows something and is inspired with convictions. For, it should be remembered, the missionary is preeminently an instructor. He must give himself to the work of establishing others in living, satisfying, saving truth. He is to instruct the people, as a preacher, in the way of salvation. He is also called upon to furnish a working equipment of truth to pastors, preachers and teachers. He should be conversant with the Bible and with the various theories of interpretation. He should be possessed of a clear system of theology and should understand the best methods and principles of Christian work.

For the attaining of all this, the missionary must continue as an earnest student, he must maintain upon the field thorough habits of study. His missionary life, itself, should be to him, not only an interpreter of what he formerly studied, but an incitement to further regular study. Many temptations overtake the missionary to intellectual indolence as well as to intellectual dissipation. He is in danger, under the pressure of other interesting work and distractions, either not to read anything very seriously or to read in a haphazard, desultory way. The latter is specially a dangerous habit on the mission field. The missionary needs not only to cultivate habits of study and to devote certain hours daily, so far as possible, to that habit; he should, preeminently, keep before him some definite aim or ideal towards which all his reading should be directed. If he be specially a preacher, he should conscientiously and thoroughly prepare his sermons as if he were to preach to the most cultured audiences; or, if he instruct his agents, he should make previous, elaborate preparation for the same.

He should take an intelligent interest in, and make a thorough study of, the people, their social and religious customs, their economic conditions, their educational efforts, their history,—these and many other studies will furnish abundant and abounding interest to the thoughtful missionary and will add to his power in his work. In all these respects, no people on earth are more interesting than those of India. And for successful spiritual work among them the missionary needs to study these side issues more than he would, perhaps, among any other people.

He will find it of much help if he is apt at acquiring language. A good and usable knowledge of the vernacular of the people is a most important avenue of access to their mind and heart. The acquiring of a living language is a very different thing from the study of a dead language. A man may be a success in the one and a failure in the other. A good ear is of paramount importance in a first-class facility for acquiring and using a modern vernacular.

I would not say that a man who has not a good command of the vernacular of a people cannot be to them a good missionary; for a few of the best missionaries I know, speak the vernacular wretchedly. But I do emphasize the fact that proficiency here is of prime importance and I would also add that it should be the first work of a missionary after entering his field. To dawdle with the language the first year, is, generally speaking, to fail in acquiring it at all.

Should a young man, who intends to become a missionary, receive a special preparatory training for missionary work? Yes, to a certain extent. I heartily approve of all recent courses established in theological institutions with a view to training their students in missionary principles and literature. And I would that these courses were much enlarged so as to correspond with the relative importance of the missionary work. Beyond all this, I believe that every student, who intends to become a missionary, should spend time during his last year or two as a student in special preparation for his work and field. For instance, it were a great help to him who is to become a missionary in India that he study seriously the Sanskrit language and Hindu philosophy. These two would give him an important start upon his missionary career and, probably, furnish him with initial taste for that larger equipment which is essential to the great missionary. It is of course understood that the modern science of Comparative Religion has already had his attention in the general course of study. Too much emphasis cannot be placed upon the study of this science as an aid to the modern missionary.

I would also urge here the importance of each missionary, so far as his tastes and ability permit, preparing himself for the work of enriching the Christian literature of the field and country of his choice. In India this is becoming a matter, not only of growing, but also of paramount, importance. In the past, missionaries have been too much engrossed with the other departments of work to give themselves to the production of tracts and books. Much more must be done in this line in the future. Every year adds to the need for, and the influence of, a worthy literary effort expressed in the various vernaculars of India. The growing host of readers in the Christian communities and among the non-Christians is a loud cry for missionary consecration to this specific work.

There is not one possession or element of power connected with a thorough education and high culture which will not become available and most useful in that interesting land, and which will not be transmuted into power for the elevation and redemption of that people.



4. Spiritual Qualifications.

It would hardly seem necessary to speak on this subject. It must be everywhere understood that a life of spiritual power is, and must ever remain, the first requisite of the missionary. And yet, I fear that the missionary force of today reveals more serious delinquency at this point than at any other. If missionaries were asked, wherein lies the chief hindrance to their work, I believe they would, all but unanimously, refer to their want of spiritual power. Not that they are more defective in this respect than are the ministers at home. They are a noble band of consecrated men and women. But they greatly need, and bemoan their need of, a growing spiritual endowment, the possession of which would give to them a new joy, and, to the people, an inexhaustible gift of life, and to the missionary work a power hitherto unknown.

A man should not go out as a foreign missionary unless he has a definite call from God to go. It must be laid so strongly upon his heart that he feels the necessity of going forth unto the heathen. There must be a constraining power and a felt conviction within, that in the mission field alone can he find rest and peace and power.

The missionary should be a man of pronounced and positive spirituality—a man who loves the Word of God, who finds meditation in it sweet, and who finds relief, strength and joy in frequent daily prayer. The depressing influences which beset his spiritual life are many. The all-pervasive, chilling influence of heathenism, and its dead and deadening ceremonialism tend to exercise an increasing power over him. He will not, at first, realize this influence; but as an insidious and an ever swelling tide of evil it will come into his soul, unless he is well guarded and daily fortified against it by frequent communion with God. In India the hardening influence of the all-surrounding heathenism is as subtle as it is potent in its influence upon the life of any Christian worker and needs to be overcome by constant spiritual culture.

The life of the European Christians who reside in that country is so far from being Christlike and is so wanting in these spiritual traits which should characterize an earnest Christian, that the missionary constantly has to guard himself against its influence upon himself.

The loneliness of the missionary—his frequent and long-continued absence from those means of grace which so largely minister to the spiritual strength of a pastor in this country—is something deeply felt. Few men realize the extent of the spiritual helps which the Christian society of America renders to the aspiring life of a man of God. In his loneliness, in the far-off land, the missionary feels its absence keenly.

Moreover, all the native Christians of the community of which he is the official head look up to him for inspiration. Is he wanting in faith, hopefulness and cheer; is he depressed and discouraged; is he lacking in the power of prayer and of sweet communion with God? It is marvellous how quickly this frame of mind is transmitted from him to the people of his charge. The pastors, catechists and other mission agents of his field all look to him for their ideal and seek to draw from him their inspiration in spiritual life. Is he down; then they are down with him. In coldness as in spiritual ardour they faithfully reflect his life and temper. It is, indeed, true that many of these live spiritual lives which bring inspiration and spiritual joy to him. The simplicity and earnestness of the faith of most of the native Christians is beautiful. Still, in many respects, he finds the community a heavy spiritual drain upon him; and, if he is to maintain himself as a worthy leader in the higher Christian life, he must live constantly with God and find daily strength in Him.

In India, specially, there are needed a few definite spiritual gifts which I desire to emphasize and which a missionary should aim to cultivate.

The first in order, if not in importance, is patience. To us of the West the Orient seems preeminently slow. To them of the East we of the West rush everything unduly and are the victims of impatience. There is much truth in that homely skit of Kipling's:

"It is bad for the Christian's peace of mind To hustle the Aryan brown; For the Christian riles but the Aryan smiles, And it weareth the Christian down.

"And the end of the fight is a tombstone white, With the name of the late deceased; And the epitaph drear, a fool lies here Who tried to hustle the East."

The ordinary Hindu will endure the white man's impatience, and he and the native Christian will submit to the same weakness on the part of the missionary. But they fail to understand it; and the missionary's power with them is very largely impaired by the manifestation of this evil spirit. Even if impatience were ever, anywhere, a virtue, in India it is always an unmixed evil and should be guarded against. The warning is the more needed because the tropical climate itself is a very bad irritant to the nervous system. Among the Hindus patience is regarded the supreme virtue of God and of man; and it should adorn every missionary who seeks to be their leader.

Humility also is a grace which needs much cultivation by the missionary. He has constant temptation to pride. The sin of masterfulness is naturally his besetting sin; for his influence over his people and his control in the direction of his work gradually grow sweet to him and develop, if he is not very careful, into an imperiousness of will which is neither pleasant to those who come in contact with him, nor consistent with the golden grace of humility, nor in any sense pleasing to God.

Love—that essence of divine character—needs preeminent guarding, encouragement and development on the part of the missionary. There is so much that is unlovely and unlovable all about him, so little to attract and draw out his tender emotions that he needs to drink freely from the fountain of love above; or he will degenerate very easily into a hard, cold, unsympathetic, cynical missionary—a frame of mind which will utterly disqualify him for any joy or power in his work. One of the best missionaries I have known used to pray very frequently—"O Lord, save me from the sin of despising this people." It is a prayer which every missionary may find it necessary to offer frequently. True Christian love is none the less necessary, yea the more necessary on the mission field, because the missionary lives among people who are not kindred in blood to himself.

Then he needs also a large gift of faith and of hope. The smallness of the Christian Church in the midst of a dense mass of heathenism; the apparent inadequacy of earthly means to convert that great people to Christ; the slowness of progress and the fewness of results—all these tend to depress and discourage the worker. And he needs to offer for himself, as for his people, the prayer which Elisha offered in behalf of the young man,—"O Lord, I pray thee open his eyes that he may see. And the Lord opened the eyes of the young man and he saw and behold the mountain was full of chariots of fire round about Elisha."

Spiritual power, in all its forms, is not only greatly needed by the missionary, it is also highly appreciated by the people who are always ready to be led by it. I believe that the people in the East are much more amenable to this influence and much more ready to follow spiritual guidance than are the people of our own land. And this, in itself, is an added reason for deep spirituality in the missionary.



5. The Missionary's Attitude Towards the Non-Christian World.

This attitude is one of considerable importance to the missionary because it furnishes largely the motive of his life work. Before one goes out as a missionary he should acquire some definite and sound views as to the condition of the non-Christians who constitute three-fourths of our race. This means that he must decide as to his missionary motive,—what motive power shall impel him to leave his native land and go to live among a benighted people surrounded by a thousand disadvantages.

Since the organization of our missionary societies—less than a century ago—there has been an important change of emphasis in the matter of missionary motives. The progress, I might almost say revolution, in theology has worked towards this change. The recent discovery of new sciences, and the utilization of the wonderful modern means of communication whereby a new knowledge of non-Christian peoples has been made possible to us, has affected our consideration of the whole problem of missionary work and has especially modified the missionary motive. Dr. W. N. Clark, in his admirable book on Christian Missions, discusses fully this question. "The difference," he says, "between our conception of man today and that of a century ago is mainly not that something true has fallen out of it, though that may be the fact with many minds: it is rather that immeasurably much that is true has been added to it. Unquestionably our conception of man is still incomplete, unbalanced and incorrect, but it certainly has been altered within the century by the addition of much that must remain in any true conception. Our knowledge must have experienced true and legitimate growth and from our present conception of the human world we can never go back to that which our fathers held when they began the work of modern missions ... our thought concerning our fellow-men contains elements of truth and justice that our fathers knew nothing of. The best Christian feeling towards the heathen world today is far more true, righteous, sympathetic, Christlike, than the feelings of those who were interested in missions an hundred years ago. But the single motive which, standing alone, led to the missionary enterprise has come to be so surrounded by other thoughts and motives as to lose its relative importance, and be less available than it then was as a controlling influence. This is one of the great and significant causes of the crisis in missions."

It is not necessarily true that the paramount motive of a century ago is no longer believed; but that other motives have grown and reached a commanding influence as a power in the Christian consciousness of today. A Christian missionary has indeed changed his views, for instance, concerning the origin and character of Hinduism. Through modern enlightenment and the study of comparative religion no man can go out as a missionary, even as I was expected to go less than a quarter of a century ago, with a general belief that that great religion is entirely of the devil and is in itself evil and only evil continually. The missionary of today must discriminate, must study appreciation and consider historic facts. He must know that ethnic, and all non-Christian religions, have had their uses, and that some still have their uses in the world. They are the expression of the deepest religious instincts of the human soul. And they have, especially such a faith as Hinduism, not a few elements of truth which a missionary should know no less than he should understand the great evils which enter as a part of them.

The greatest missionary motive of today lies in the last commission of our Lord which emanates from the heart, and reveals the essence of our religion. His command to his disciples to go and disciple the nations stands now as the Supreme Christian Command; and its significance is appreciated and emphasized today as never before. And so long as a Church gives increasing emphasis to this, His greatest commission, it must necessarily be in the path of duty, of privilege, of blessing and of power. Above all other missionary motives this must remain supreme.

And there must go hand in hand with this loyalty to Christ, a deepening loyalty to Christianity and a growing appreciation of its uniqueness in the world. Christianity is not one religion among many; it stands alone as the soul-satisfying and soul-saving faith. The scattered lights of other faiths find here their centre, and all their prophesies find here fulfillment. The need of Christianity, by all men, is supreme. Whatever may be said in favour of other faiths we must say of them that they are, in many respects, perverted and are inadequate as a means of salvation.

And in addition to this the missionary must feel that all non-Christian peoples are in supreme need of Christ, the Saviour. This fact we cannot afford to qualify, without, in very truth, cutting the nerve of missions. When a missionary regards Christ and His mission and message as only an incident in the life and need of our race and ceases to acknowledge that all men need Christ supremely, he had better give up his work; for his missionary motive has lost its foundation and his life work has been robbed of its power.

The missionary is called to go wherever the Macedonian cry of human need and of spiritual helplessness is heard. Our Lord's command was world-embracing in its extent; it was a discipling of all nations; it was a call to be witnesses unto the uttermost parts of the earth.

Shall the missionary go and preach everywhere the gospel of Christ, whether men invite him or not? In view of recent events in China and in other lands some people (and among them are a few well-meaning Christians) question our duty and even our right and privilege to carry the gospel to a people against its will and when it is satisfied with its own faith. They claim that this restraint is demanded by true Christian altruism and by the spirit of Christ. That the day has come when the Christian Church should thoroughly reconsider the best methods of missionary approach to such peoples I readily agree. I also maintain that Protestant missions should everywhere scrupulously avoid all Jesuitical methods and political influences and should always strive to minimize, if not ignore, their political rights and magnify the spiritual side of their work. Under these conditions no people has lent an unwilling ear to the missionary's message, or, for a long time, failed to rejoice in his presence and work. But had missionary societies sent their missionaries only to those people who invited them, or were prepared to give them a cordial welcome, where could they have found work or how achieve the magnificent success of the last century? Imagine the great missionary apostle sending messengers in advance to inquire whether the inhabitants of Lystra and Ephesus, of Thessalonica and Athens were willing to receive him, and turning away his face because, forsooth, they were not prepared to welcome him! The only invitation he did receive was from Macedonia in a vision. The acceptance of the invitation brought to him at once opposition and stripes. Paul said that he knew that bonds awaited him wherever he went. But that did not deter him.

Had our Lord Himself considered the attitude of man towards Himself He would never have come down to men. He came to fling fire upon the earth—to bring not peace but a sword. He was despised and rejected of men. Like Him, missionaries must consider the deep spiritual need and not the desire of a people. Above all, they must be assured everywhere, in their great life work, that they are sent by God rather than invited by men.



6. The Relationship Which the Missionary Sustains to the Missionary Society and the Churches Which Support Him.

The relationship into which a man, who becomes a missionary, enters with the missionary society and the churches is a very precious one, and should be fully realized. In a peculiar sense he has become their adopted child—the subject of their prayer and the object of their pride. They have taken him into their own heart and his support and success are their peculiar concern.

He is the connecting link between them and the work which they support and cherish in the far-off land. Whatever of interest, of joy and of responsibility they possess in that work passes through him. He is to them the channel through which flow their endeavours. He is the living embodiment of their interest in the work as also of their effort to bring the heathen to Christ. And in like manner he has become to them the articulate cry of the heathen world for help. He represents to them at the same time both the progress of the work, its need and the claims of a heathen world upon them. He is their agent to develop and inspire their infant Mission Church. He is also the almoner of their benevolence.

In all these capacities it is well that he remember, constantly, how much he depends for inspiration as for support upon those who have sent him forth to the heathen and who, under God, sustain him and his work. He should cultivate full appreciation of their endeavour; he should keep himself in living, loving touch with both society and churches; and he should deem it his duty and privilege to furnish them with all light and intelligence concerning his work. It is thus that he must strengthen their faith and inspire their hearts in the great and far-off work which they are maintaining. It is his opportunity to add fuel to the ardor and enthusiasm of all the churches in the missionary endeavour. In this he has an important function to perform and should endeavour to magnify his office.

In my opinion the relationship between the missionary and those whom he represents at home might easily be strengthened and improved by added recognition and courtesy to him in the home-land. At present the foreign missionary of the congregational churches is simply regarded as their paid agent. This relationship is indeed a pleasant and a cordial one. The American Board is most appreciative of the labors of its missionary agents and deals with them generously. The churches also give them a cordial welcome and a warm hearing. But the missionary has no status whatever beyond this. He returns for a furlough to the home-land and feels himself, in a peculiar sense, a stranger. He has no official connection whatever with his society; his voice is not heard in its councils; his wisdom and experience are not sought in its deliberations. In other words, though possessed of a large stock of knowledge which might be of value to the Board in the shaping of its policy and in the direction of its work at its annual meetings, he has absolutely no voice or place there and stands apart from its organization, beyond the privilege of being its foreign servant. The missionary body has felt this deprivation and isolation during critical periods in the history of the Board; and it still feels that, at least some of its number should be permitted both to enjoy the honour, and also to render the service incident to being corporate members of the Board.

The situation is no better in his relation to the home churches. He is a member, probably, of some church in the home-land; but, upon his return home he has no status whatever in any Conference or Association, or as a member of a Ministerial body among his home brethren. In his deputation work at home he finds welcome, as a stranger or as an outsider, and not as a member or as an integral part of any body or Association.

The position of the missionary is different among the Methodists. Every minister of that body finds that, by becoming a foreign missionary he does not separate himself from home ties and privileges. His ministerial connection is preserved intact, so that he has a status in the churches and in the missionary society.



7. The Missionary and the Mission To Which He Belongs.

When a man becomes a member of a foreign mission he soon realizes that he has become a part of a compact organization. All its members are bound together by the warmest ties of friendship and love. Largely separated from the world and knit together by common purpose as by all their highest ambitions, they verily become a big family whose love increases as the years multiply, and among whom the spirit of dissension can only create the deepest sorrow and greatest bitterness. It is, therefore, of the utmost importance that every one who becomes a missionary should be a man of peace; should know how to live in harmony with all his brethren. He should cultivate that spirit and should aim to see eye to eye with those who are thus so intimately connected with him. In loving sympathy they should unite in the serious concerns of their life-work. One of the first requisites demanded from a missionary applicant from the American Board is that he be of a peaceable disposition—able to live harmoniously with others. And it is not only a suggestion that should be heeded by every missionary; it is also a rule which should be enforced by every missionary society.

Each mission has behind it a history, and, before it, more or less of an aim and policy. It should be the ambition of every member of that mission to study and honour the one, and to be faithful and loyal to the other. The history of most missions in India is precious and full of instruction. They have sainted heroes and most interesting traditions. The missionary should not only study the records of his own mission and draw from them every possible lesson for his life; he should also enter heartily into the spirit of the mission and endeavour cordially to bring himself en rapport with its highest wisdom, deepest purposes and most cherished schemes for the future. It is not necessary that he be satisfied with all that the mission has done; he should also aim, in the spirit of humility and of patience, to constitutionally influence his brethren to his own new views and better way of thinking, if he have any. Above all, he should aim to conserve rather than to destroy. The blessings of the past should be utilized in attaining higher things for the future. Revolutionary methods are ill-adapted to add blessing to such a work. It should also be the aim of the missionary to so further the work of his mission that it may soon cease to be a necessity. A mission, at best, is but a temporary thing. It should constantly aim to so nourish and strengthen the native church as to make itself unnecessary. And it should be the aim of the missionary to hasten, with all speed, this consummation.



8. The Relation of the Missionary to the People Among Whom He Lives.

Having entered upon his work and settled among the people of his choice, he must seek to realize the best possible relation to them. This relationship will be a varied one.

He must be a leader of the Christian community. In India, today, there is special need for missionaries who are born leaders. The people of that land are defective in the power of initiative; but they are most tractable and docile. They love to follow a bold and a wise leader of men. And the missionary, from the very necessity of his position, should be able to direct and guide the Christian community into ways of holiness and of Christian activity. He is to be a leader of leaders. He should marshal the mission agents connected with him in such a way as to lead the native Church into highest usefulness and most earnest endeavour for the salvation of souls.

He should be strong as an organizer and administrator. In missions the word organization is becoming the keyword of the situation. There is no danger of over-organization, so long as the organization is endowed with life and does not degenerate into machinery. The best organized activities of today are the most powerful and the most useful. And the missionary will find his highest powers for organization taxed to the utmost in his missionary work. And as an administrator there will be made many claims upon him daily. I know of few qualifications that are more essential to the highest success on the mission field than conspicuous ability to organize and wisdom to administer the affairs of a mission. Missionaries frequently fail at this point and need therefore to strengthen themselves in this particular.

A missionary should be as much the conserver of the good as a destroyer of the evil which he finds among the people. Much of that which he will see in India, for instance, will at first, and perhaps for a long time, seem strange and outlandish to him; but let him not decide that it is therefore evil. The life of the Orient is built on different lines from that of the Occident. Many things in common life, in domestic economy and in social customs will, and must, be different there from what they are here. Their civilization, though different from ours, has a consistency as a whole; and we cannot easily eliminate certain parts and substitute for them those of our own civilization without dislocating the whole. Therefore, it is often safer and better to conserve what seems to us the lesser good of their civilization than to introduce what seems the greater good of our own.

The missionary must be careful to distinguish between those things which are real, and those which are apparent, evils among the customs of the people. There are some customs, such as are connected with the degradation of woman and heathen ceremonies which are fundamentally wrong and must be opposed always. There are others which seem uncouth and unworthy, but which are devoid of moral or religious significance. Of two missionaries, the one who studies to utilize the existing good among the habits of the people will find greatest usefulness. Some waste their time, destroy their influence and minimize their usefulness by a destructive way of attacking everything that is not positively good and beating their head against every wall of custom.

The missionary should be a prophet to rebuke and to condemn evil. He will find numberless evils on all sides of him—in Church, in general society and in individual life among the people. He must not hesitate to use constantly his voice as a protest against all forms of evil. This duty is the more incumbent upon him as there are none among the people to protest and to denounce the most flagrant, demoralizing and universal evils of the land. One of the most discouraging things concerning the situation in India is, not the universality of certain evils, but the utter absence of those who dare to withstand them and denounce them as sins before all the people. Missionaries have done more in that land to rightly characterize certain gross evils and to call the attention of the people to them than have any other people in the land. And they have recognition for this. And this prophetic function of the missionary must be exercised with increasing faithfulness for the good of the land and for the purity of the Church of God.

In that country the missionary must also stand before the people as their exemplar. He must represent, not only Christianity at its best, but also the civilization of the West in its purest and most attractive garb. India has always greatly needed such human types of nobility of character to encourage and stimulate the people to a higher life. With all modesty and due humility the missionary is called upon just as much to live as he is to teach the best that is found in his religion and in the civilization of his mother country. In India, the life of the missionary has spoken more loudly than his words. There are millions in that land today, who, while they deny and reject the teaching of the missionary, give him unstinted praise both for what he is and for what he has done for the country.

The testimony of Sir William Mackworth Young, Lieutenant-Governor of Punjab is only one of many such;—"I take off my hat to the humblest missionary that walks a bazaar in India," he said, in a recent public address, "because he is leading a higher and a grander life and doing a grander work than any other class of persons who are working in India. If the natives of India have any practical knowledge of what is meant by Christian charity, if they know anything of high, disinterested motives and self-sacrifice, it is mainly from the missionary that they learn it. The strength of our position in India depends more largely upon the good-will of the people than upon the strength and number of our garrisons, and for that good-will we are largely indebted to the kindly, self-sacrificing efforts of the Christian missionary. It is love which must pave the way for the regeneration of India as well as for the consolidation of England's power."

The missionary must never lose this crown of glory in India. He must hold it most precious and strive to add to the glory which he thus reflects upon his Faith in that land.



Chapter VIII.

MISSIONARY ORGANIZATION.

Thorough organization of any work is essential to its highest efficiency. The Missionary Department of the work of the Christian Church should, therefore, be well organized. As missionary effort expands, grows in intensity and increases in power, it must find a growingly efficient organization in order to adequately express itself and to attain further growth.

1. A thorough Missionary Organization at home is the first requisite in order to highest success. Thus only can the missionary work abroad be maintained and fostered; because, by this means only can missionary ardour be kindled in the churches. A Church which is not adequately marshalled for activity in heathen lands will soon become self-centred and will easily forget the claims, if not the very existence, of the heathen.

A Foreign Missionary Society of well organized efficiency has, up to the present, been the best agency in the development and furtherance of the foreign work of every denomination. And the day does not seem near when this agency can be dispensed with.

This missionary society should be in close touch with the denomination or body of Christians which has organized and maintains it. It should be plastic to the touch and will of its constituency and should seek in every way to be at the same time a faithful exponent of the thought and ambition of the churches, and a leader and a source of new inspiration and light to them on missionary problems. This society should scrupulously avoid, on the one hand, the danger of too much independence and of a purpose to shape the missionary policy of the churches; and, on the other, the equally serious evil of dragging, or of declining to move a step without the direct intimation, command or leadership of the churches. There has been a time in the history of the American Board when the one evil constituted its danger; at the present time it would seem as if the other danger seriously threatened it.

It is of much importance that the foreign missionary benevolences of a church should be wisely administered as a whole. When different missionary societies of a denomination appeal, as they do at present, to our churches for funds to support the missionary cause in foreign lands, it is of great importance that moneys received by these different bodies should be appropriated wisely. They should be brought together both for unity of results and for economy of expenditure on the mission field. My observation convinces me that, for want of a wise union or correlation of our missionary agencies at home the various departments of the work (of the Congregationalists, for instance) on the mission field are very unequally supported, and an unwise distribution of the benevolences of the churches follows as a result. A previous, full consideration, by a competent general committee of finance, in America, should be had of the needs of the various departments of each mission and of the distribution of all the funds collected for that mission by the various societies; and they should be carefully distributed in accordance with the urgency of those needs respectively.

These missionary societies should aim to cultivate in the churches the spirit of missions as a Christian principle. Advocates of the missionary cause strongly feel that the interest of the Church in missionary work today is too little based upon the real and fundamental principle of missionary work as a necessity of the life of the Church itself, and too much dependent upon exciting narrative, tearful appeal and poetic romance. The cultivation of the missionary principle and the inculcation of the doctrine of the privilege and beauty of supporting missions, apart from any impassioned appeals or tragic events, is one of the desiderata of the Church today. It is a morbid condition of the mind of the Church which demands exciting narrative and hysterical appeal in order to arouse it to its duty in this matter; and it also tends to create a standard of missionary advocacy which is neither manly nor sufficiently careful to balance well the facts and data of missionary work as it is found upon the field. There is considerable danger of accepting, today, only that form of missionary appeal which is directed to the emotion and which abounds in mental excitement rather than that which furnishes food for sober thought. The consequence is that this advocacy is in danger of becoming a producer of more heat than light—of more emotion than intelligent conviction.

The recent movement towards leading certain churches to take up definite portions of the work in foreign lands and to support, each a missionary for itself, has in it much to commend it to our acceptance. It certainly has the merit of definiteness in purpose, work and prayer; and this brings added interest and a growing sense of responsibility to each church which takes up the work. If a man (or a church) finds his interest in missions waning as a principle of Christian activity the best thing for him, perhaps, is to come into touch with a missionary or a mission agent on the field. By supporting him or a department of work conducted by him, and by being kept frequently informed of the work which he is supporting, new fuel is constantly added to that missionary interest which thereby develops into zeal and enthusiasm. The method has apostolic sanction and partakes of the simplicity of primitive missionary endeavour.

But this method should not be too exclusively pursued. It should not interfere with a broader outlook upon missions and a general sympathy with, and support of, the common work. And all of the work should be done through the missionary society which alone can rightly cooerdinate and unify the whole work of the particular mission.

Faith Missions, so called, represent a genuine and a worthy spirit among many of God's people today. To them the somewhat lumbering business methods of the large missionary organizations savour too much of worldly prudence and seem subversive of the deepest Christian faith. They maintain that the old method is one that looks too much to men and too little to God for support. And they also claim that the missionary of such a society has little opportunity for the exercise of highest faith in God both for himself and his work. These new missions, therefore, have come into existence practically, if not really, as a protest against modern methods of conducting missionary work. They may do much good if they exercise some restraint upon missionary societies in this matter. Probably it is needed. Many believe that there is an excessive tendency among the directors of missionary societies, at the present day, to consider this great enterprise simply as a business enterprise, and that, in the committee rooms, faith has yielded too much to prudence, and the wings of missionary enterprise have been too much clipped by worldly considerations. How far their reasoning is true, I will not decide. Their claim is not without a basis of truth. The financial embarrassment brings to the Missionary Society today, much more than it used to, discouragement and a halt; with the result that the missions are more than ever before crippled by retrenchment and home churches are resting satisfied with smaller attainments and are forgetting the old watchwords of progress and advance.

"Faith Missions" are created by and meet the needs of a certain class of people in the church whose spiritual life is intense and who crave romance in faith and in life. The missionaries of these societies tire of the great organizations of the church and are usually men who are restless under any stiff method or extensive system in Christian work.

But very few such missionaries meet with permanent success. The glamour of the "faith life," so called, does not abide with them. Few men have the staying, as well as the supporting, faith of a George Mueller; and yet every missionary in this class should be a hero of faith—a man with that special gift and power from God which will maintain itself and go on working under the most adverse circumstances. And this is what the ordinary "faith missionary" does not possess in an exceptional degree.

As a matter of fact, "Faith Missions" are decidedly wasteful of means in the conduct of their work. If, in some ways, they practice more economy, in other matters of greatest importance, there is deplorable wastefulness. For, they are wanting both in continuity and in wise management and sane direction. As history has shown, they also easily degenerate into very prudential methods and sensational forms of advertisement which destroy the very faith which the missions were supposed to express and conserve. There is no less faith—rather is there more—exercised by members of well-organized missions who depend upon God's supply through the regular channel of a society. For they can give themselves entirely to their work of faith and love, confident that God will provide for their wants and the wants of their work; while the "faith missionary" has to devote much time in anxious thought and in skillful and dubious methods of appeal to secure the means of support.

One only needs to look at India today and there study the results of these two classes of missions in order to see which method is the more economical and the more owned of God.

The Missionary Boards should keep in close touch and living communication with the missions which they support. The mission to which I have the honour of belonging has not had the privilege, until the last year, of receiving an official visitation from any member of our Board for nearly forty-five years. That a society should aim, by its officials in one city, to conduct, for so many years, a mission among its antipodes without having one representative among its directors who has gazed upon that land, seen that people or studied on the ground any of its problems, seems remarkable, and wants in that sagacity which usually directs us as a people. By frequent visitations alone can such a society expect to be able to direct wisely and lead successfully its missions. For, it is highly desirable, both in the interests of the mission itself, of the society and of the home churches that at least some of the directors of the society should know personally and well each mission supported through them. At no greater intervals than five years such a visitation should be planned for every mission. I am confident that they would add largely to the efficiency of our missionary work and increase the interest of home churches in their foreign work. But such visiting committees should be willing to learn and should not come out with preconceived ideas of what ought to be done, nor with bottled and labelled remedies for all the ills of the mission. Some missions are sore today because of a visitation many years ago, since it was not conceived in the spirit of highest wisdom and teachableness.

2. The missions themselves also should be well organized for work. The success of a mission will depend, in no small degree, upon the character of its organization. In India, today, there is a great variety of missionary organizations. They range from the almost purely autocratic ones, established by Christians of the European Continent, to the thoroughly democratic and largely autonomous ones of the American Missions. German and Danish Missions are mostly controlled by the home committees of their missionary societies. American Missions have a large degree of autonomy in the conduct of their affairs. British Missions divide equally with their home Society the right and privilege of conducting their affairs. It is certainly not wise that a committee of gentlemen thousands of miles distant from the mission field should autocratically direct and control, even to matters of detail, the affairs of their mission. The missionaries on the ground should not only have the right to express their opinions, but should also have a voice in conducting the affairs of the mission for whose furtherance they have given their life, whose interests they dearly love and whose affairs they are the most competent to understand.

Nor yet should a mission be entirely free from foreign guidance and suggestion. Too much power given to a mission is as really a danger as too little power. It is well for a mission that it should have the aid of men who have large missionary interests under their guidance and who are in full sympathy with home churches. The ideal mission is that which, on the one hand, enjoys a large degree of autonomy in the conduct of its affairs, and yet which, on the other hand, is wisely supported and strengthened by the restraining influence, suggestion and even the occasional initiative of a well-formed home committee.

The relation of the mission to its own members should always be firm and its authority kindly and wisely exercised. There may arise a serious danger of too much individualism in a mission. A mission which does not have a policy of its own and conduct its whole work in harmony with that policy, and so control the work of each of its members as to make it fully contribute to the realization of its aims, will not attain unto the largest success in its efforts. When each missionary is given absolute independence to develop his own work on his own lines it will soon be found that whatever mission policy there may have been will be crushed out by rampant individualism. And when each man is at liberty to follow his own inclination and to direct his work according to his own sweet will, mission work will have lost its homogeneity. Each section and department of the mission will be changed in direction and method of work upon the arrival of every new missionary; and thus every blessing of continuity in work and of a wholesome mission policy will be lost. I know of missions (American, of course) which suffer seriously on this account. I also know of other missions which are seriously affected by the opposite difficulty. The mission controls its work so completely, even to its last detail, that it leaves to the individual missionary no freedom of action and no power of initiative. The mission, in solemn conclave, decides even the character and quantity of food which must be given each child in a boarding school conducted by one of its missionaries! A control which reaches into such petty details as this, is not only a waste of time to the mission itself; it seriously compromises the dignity, and destroys the sense of responsibility, of the individual missionary. It takes away from him the power of initiative and thus largely diminishes his efficiency.

The ideal mission is that which gives to each of its members some latitude for judgment and direction, but which has a definite policy of its own and sees to it that this policy is, in the main, respected and supported by every one of its missionaries.

It is an interesting fact, in the study of the missions of India, that the American Missions, on the whole, represent the largest degree, both of mission autonomy and of missionary individualism. The farther we pass east from America the more do we see mission autonomy yield to the control of the home society; and the independence of the missionary lost in the absoluteness of mission supervision.

How far shall missions give the power of franchise to their lady members in the conduct of mission affairs? The last few years has seen this question agitated by many missions. They differ largely in this matter. The Madura Mission has settled the problem by giving to the women absolute equality with the men. This, probably, is an ideal solution. But it should be accompanied by a similar movement in the missionary societies at Boston. The position at present is anomalous in that mission; for while it has given to both sexes equal rights of franchise and is therefore a unit in administrative power, the societies at home which support the general, and the woman's parts of the mission activity are entirely separate from and independent of each other. It is not too much to hope that, at an early date, the relations of the home societies may be changed towards unity of action, to correspond with the present situation in the mission field.

The relation of missions contiguous to each other in foreign lands is a subject which is increasingly engaging the thought of all missionaries. In the past, missions of different denominations lived largely isolated from, and absolutely indifferent to, each other's welfare. There was much friction and jealousy, coupled with a readiness to disregard each other's feelings and a willingness to take advantage of each other's weaknesses. I am glad to say that that era is gradually giving way to a time of better feeling, when sympathy and appreciation, fellowship and cooeperation are becoming the watchwords. During the last few years marked progress has been seen in India in the line of amity and comity between the Protestant Missions of the land. Recently, a large Conference of Christian Missionaries was convened in Madras representing the thirty-five Protestant Missions of South India. Missions which formerly held aloof from their sister missions and declined to fraternize in any way with them, came on this occasion and heartily joined in the universal good feeling and desire for fellowship among all. Cooeperation was the watchword heard in all discussions at that great Conference; and since that day increasing effort has been put forth to bring several of the more nearly related of these missions, not only into cooeperation in work, but also into organic unity. For instance the missions of the Free Church of Scotland and of the Dutch Reformed Church of America have met, through their representatives, and have perfected a scheme of ecclesiastical union and of cooeperation in work. And already expressions of hearty desire have been made that the missions of the Congregational denominations unite with these Presbyterian Missions in this Scheme of Union. I believe that it will require but a short time for the perfecting of such a union among all these kindred missions. Thus and thus only can we hope to teach to our native Christians the growing oneness of God's people; and thus also do we hope to reduce considerably the expenses of the work in that land. For, by thus uniting our forces, we shall be able to reduce the number of our special institutions for the training of our agency and the development of our work. Nothing can further the cause of economy in mission lands today more than the union of mission institutions now built on denominational lines and expensively conducted in all the missions. I believe in denominationalism. It has its mission in the world and has done much good. But a narrow, selfish, denominationalism on the mission field, and in the presence both of the infant native church and of the inquiring Hindu community, is one of the most serious evils that can befall the cause of Christ in India.

We should all pray for the day when all narrowness in this matter shall yield to the broadest sympathy, love and cooeperation. And, perhaps, the best way to answer our prayers in this matter is by furthering the noble cause of Christian union among the denominations and churches here at home.

The old illustration, taken from the rice fields of South India, is apt and instructive. These fields are small and divided by low banks. The banks serve the purpose of separating the fields of different persons, of furnishing water channels and of facilitating the irrigation. When the crops are young and low every field is seen marked out by its banks. But as the crops grow the banks are hidden and we see nothing but one great expense of waving grain ready for the harvest. So, while the useful, denominational banks which have divided us in mission lands are still there we thank God that they are being hidden more, year by year, as the harvest of Christian love and fellowship is approaching.

3. The organic structure of a mission in the early stages of its growth is a very simple thing; as it achieves increasing success the necessities of the situation compel it to add to its efficiency by widening its scope and increasing its functions and multiplying its departments of work. A hundred years ago, or less, as the missionary entered virgin soil and began to cultivate a new mission field, he devoted himself, almost exclusively, to the work of preaching the gospel to the heathen. Presently the gospel message found entrance into the hearts of a few and they were formed into a congregation. At once he began to train this infant congregation and selected one or more of the most promising of its number for special instruction and initiation into the duties of Christian service. He then took this nucleus of a native agency with himself on preaching tours until new accessions to the faith were gained and new congregations established. As the congregations multiplied his work as an evangelist had to give way, in part, to his efforts to train an adequate native agency to guide and nourish the growing Christian community. There was also added to this the pastoral care and superintendence of congregations new and old. Later on he felt the need of schools to train the young of his congregations; he also began to realize the value of educational work for non-Christians as a means of presenting to them the gospel of Christ. Thus a system of schools was gradually established, both for Christians and for non-Christians which not only required his care, but also demanded a force of Christian teachers adequate to this increasing work. So, institutions for the systematic training of teachers and preachers had to be established. Under the influence of these schools intelligence grew apace and was suitably met and satisfied by a developing Christian literature—a literature which met the needs of the Christian and heathen alike.

Moreover as he studied the physical condition of the surrounding people he was appalled by the prevalence of disease and the inadequacy, yea, even the evil, of the system of medical treatment which obtained there; and so his heart was drawn out to the need of making some provision for modern medical aid. As the community continued to grow and the number of young people multiplied, in church and congregation alike, he became impressed with the need of organizations whereby this latent youthful power might be conserved, increased and utilized for the Glory of God.

In this way the primitive missions of the past have actually developed into the powerful organizations of the present. One must study, on the spot, one of the larger missions of India today in order to appreciate what a complicated organism it is. He then will see how it has sent out its ramifications into all departments of life and of Christian activity. It has laid its hands, in organized power, upon every department of Christian work which can be made to contribute to the furtherance of the cause of Christ in that field. In this way have come into existence the following departments, which are represented in more or less fullness in all the missions of India today.



(a) The Evangelistic Department.

This, as we have seen, is the oldest as it is the most fundamental, of all organized missionary activities. And it should retain its prominence in missionary effort. It was preeminently the method of Christ. He was the Heavenly Messenger proclaiming that the Kingdom of God was at hand. He was first of all the great Preacher; "and the people everywhere heard Him gladly." The missionary of the Cross never feels that he is more directly in the footsteps of his Master than when he is preaching to the unchurched and Christless masses. There is to this work a joy and an exhilaration which are peculiarly its own, even though it is a work fraught with physical weariness. I have felt, in the prosecution of this work, more satisfaction than almost in any other. Not that I regard it as the most successful form of labour. It is not. Even as a direct evangelizing agency, I believe that it must yield precedence in India to school-work. The faithful Christian teacher is now a more successful evangelist in that land than the preacher himself. And yet the preacher reaches and offers light and gracious opportunity to the more benighted and the more neglected members of the community. Without making special choice of any favoured class he sows broadcast the seed, preaches the divine Word, praying that the Lord himself, who also preached to the common people, bestow his richest blessing upon the labour which he has done in his name.

This work of preaching Christ to those who know him not, must be carried on by missionaries and agents. It is usually the custom to expect that every mission agent shall devote some of his time in visiting neighbouring villages and in gathering the people together and in presenting to them, in all simplicity, the message of salvation. Frequently these teachers, catechists and pastors take with them some of the members of their congregations to help them, by song and by the influence of their presence, to present their message effectively to the people; and thus the Christians also receive a most useful training in this elementary part of Christian service.

From time to time special itineracies are conducted by a band of mission agents who will spend a week or more in traversing a whole region, preaching in every village and street as they pass along their journey. These itineracies are conducted in various ways, but are always most helpful in the evangelization of the district.

Some of the best organized missions are adding emphasis to this work by devoting missionaries specially to the conduct of it. These men gather bands of native preachers around them who spend their time and strength in preaching and in disseminating gospel truth in the neglected regions of their fields.

Theological seminaries also give a part of their time to this excellent work. The seminary, with which I am connected, gave, during the year 1900, five weeks to village work. Teachers and students travelled hundreds of miles among the villages of the neglected part of the field and carried the message to more than 50,000 people. This was not only a joyful service, it was also a most helpful experience to the young students while undergoing their theological training.

But, as the native Church, in a mission, grows in numbers and in intelligence, the work of evangelism becomes its special duty. If the Church does not enter, with added joy and power, into this department of its work; and if it does not voluntarily assume, with ever increasing fullness, this form of Christian activity, there is something radically wrong about it. It should be the prayer and purpose of the missionary that every church and congregation established by him become a centre of evangelistic power, whence will radiate divine light and heat into adjacent hamlets and villages. I am glad to say that, so far as my observation goes, the native Church is undertaking this work with increasing zeal and with a growing impulse from within, rather than by pressure from without. In the Madura Mission, through the Home Missionary Society and its auxiliaries, and through the organizations of the native women, at least eighteen men and women are being supported for this especial work of evangelism. And the number of members of churches, who engage voluntarily in this work, is every year growing.

The character of this preaching is a matter of importance. In India it should be, largely, if not exclusively, constructive rather than destructive. Forces destructive to a belief in Hinduism and its numberless superstitions have multiplied wonderfully in that land during the last fifty years. So that there is no necessity, today, that the Christian preacher spend any of his time in attacking the errors and evils of the ancestral faith of the people. He should give himself to the more agreeable and blessed work of imparting the living truth of the Gospel in all directness and simplicity. The destructive agencies of the civilization, knowledge and religious institutions of the West have accomplished their work and have made straight the pathway of the Gospel Messenger into the mind and heart of the people. Thus, it is not the abuse of the old, but the exposition of the new, faith which should occupy the time of the preacher to Hindus today. It has been my own custom, and I always urge it upon my students, to avoid the temptation of attacking Hinduism, and to preach a simple Gospel of salvation.



(b) Pastoral Work.

The rapidly increasing number of churches and congregations has added much to the pastoral duties of a mission. Formerly missionaries themselves acted as pastors and shepherded the flocks in the villages. Even today some of the German missions have missionary pastors. But this is now exceptional. Missions generally have learned that, for native congregations, native pastors are essential. They not only are better adapted, by nature and by training, to meet the needs of the native Church; they are also the only ones that are within the range of the financial possibilities of self-support. And self-support must be ever held before the church as a high future blessing and duty of the Christian community.





And yet the day when the pastoral work can be effectively and satisfactorily done by the natives themselves has hardly arrived. Few native pastors today, and much fewer catechists, are competent, both on the score of character and of independence, to wisely direct the affairs of their people and to efficiently preserve church discipline. This is a sad confession to make; but truth compels me to make it—a truth emphasized more than once by long experience among them. A few years ago a church within my jurisdiction wished to expel a leading member whom it knew to be a godless man. He had become a curse to the community, and nothing but excommunication seemed wise or possible. I visited the church for the purpose of assisting the pastor in the administration of the Lord's Supper and of studying the general condition of the church. And we attempted, congregationally, to discipline this member. The church was asked to vote, in case it thought wise, to excommunicate the man; but not a hand was raised. The matter was further explained to them, and all those who were in favour of his expulsion were requested to raise the hand. Again not a hand was raised! The pastor, thereupon, explained the situation by stating that the people were afraid of the man and dared not vote against him even though he was not present. The pastor was himself equally timid in the situation. Thereupon I asked those of them who desired that I should act in this matter for the church to raise the hand; whereupon every hand of pastor and people was immediately raised; and I fulfilled their wish by excommunicating, in their name, the evil member!