WEST AFRICA
AN OPEN DOOR
(Illustrated)
By
EMILY CHRISTMAS KINCH
Formerly a Missionary to West Coast of Africa
Copyright
1917
WEST AFRICA
AN OPEN DOOR
By
EMILY CHRISTMAS KINCH
Formerly a Missionary to West Coast of Africa
Copyright
1917
Printed by
THE A. M. E. BOOK CONCERN
631 Pine Street
Philadelphia
EMILY CHRISTMAS KINCH
A Former Missionary to West Africa
FOREWORD
This little work has been pra"yerlully prepared upon the
urgent request of our Secretary of Missions, Rev. J. W.
Rankin, D.D.
Much has been said and written from time to time of
our work, but this work is more definitely planned to give
the workers of missionary societies information that can
hardly be otherwise acquired. It is with peculiar pleasure
and gratitude I acknowledge the suggestive and helpful
criticism of Rev. J. P. B. Richards, B.D., Principal of the
A. M. E. Seminary, Freetown, Sierra Leone, West Africa.
EMILY CHRISTMAS KINCH.
Philadelphia, October 3, 1917.
NATIVE WOMEN CARRYING BABIES
WEST AFRICA
West Africa—An Open Door
SOCIAL LIFE OF WEST AFRICA
There is never a period in the life of civilized woman¬
hood when she is unloved and unprotected. In early life
she has the "mother-love." and in fact that of the whole
family; in later years that of her husband. So that from
the cradle to the grave she is loved and protected.
But not so with our unfortunate African sisters, who
have absolutely no home life, and little or no family tie.
Woman's Status—Woman has always had little or no
consideration in Oriental countries. So that our less favor¬
ed sisters live under the same primitive conditions of the
early centuries. No help can come to them other than that
coming from the missionary. Bishop Hartzell of the Meth¬
odist Episcopal Church said, "Christian missions are every¬
where being recognized as a powerful, permanent and
necessary factor in the uplift of the people." And very
essentially so in the cause of the uplift of so neglected a
womanhood as there is in Africa.
Native Customs—But in the effort to uplift, the mission¬
ary is greatly hindered by certain native customs, which
throw a sort of barrier around his efforts.
Polygamy—The most powerful of these is polygamy.
Women, apparently, are its strongest -advocates. I would
not have the reader believe that the natives are hostile
to Christianity. On the contrary, they are well disposed
toward Our faith, and *do not care for polygamy for its
' 5
6
own sake, but rather for its commercial advantage. The
principal reasons for its practice in West Africa are based
less on sensuality than on the system of family life, and
were is possible to compel its discontinuance, the result
would be "the extinction of the race, unless certain time
honored customs, to break which is considered to be the
height of immorality, were simultaneously done away
with." A man cannot buy an^i sell slaves now as easily as
in former days, so that he finds it easier and even cheaper
to take a number of wives that they may do the drudgery
and raise the children as helpers. And as each wife is
entrusted with the care and management of a farm or
some other of her husband's property, and is held account¬
able for the returns, it stands to reason that the more
wives a man has the better his chances of acquiring
wealth. Consequently, wealth among the natives is based
solely on the number of wives possessed. A man has
little or no standing with less than three wives. The
woman serves in every capacity; providing £ood and shel¬
ter, clearing up the land, planting, gathering the crops, and
finally disposing of the produce. The man only sleeps, eats,
smokes, hunts, and in case of war, fights, and attends
palaver. But the African—the slave or working class,
works, and works very hard. Woman, however, has always
worked.
African Childhood—The conditions surrounding the ad¬
vent into the world of a baby girl, many times are wholly
unwelcome. Thus it is often discarded, and if allowed to
live^ will never be the object of attention and loving care
true to babyhood. Until a child can walk, it is carried on
its mother's back. But as soon as it can walk, it is left to
itself; and when it can steady a load on its head, it begins
to help its mother, by taking its share in the drudgery of
the home. It is a common occurrence to see these little;
tots going to the spring and returning with small pails of
water on their head. As they grow older the size of the
pail is increased, until at an early age they become water
7
carriers. There is practically no childhood for the African
child. The boy grows lip unrestrained in strength and
NATIVES CARRYING WATER
stature ,and the girl (with her mother) learns the duties
that are the wife's; for marriage is regarded as the inevit¬
able part of her life.
Marriage—Marriage with the African girl is altogether
unlike that of an American girl. She has no choice—there
is practically no courtship. Everything is arranged by the
8
parents of both parties; and she is worth so many goats,
cows, sheep, yards of cloth, brass kettles, salt, etc., the
number being agreed upon by the prospective husband,
and the bride's father. In a word, she waits for some one
to "buy" her; and very often the husband is much older.
The exchange being sufficient, there is usually a sort of
ceremony. A few days of noisy celebration, eating, drink¬
ing and dancing. The wife then enters upon the drudgery
for which she has been trained; much of which she re¬
ceived in the "Bush School," known as the "Bundu," or
GREE-GREE BUSH SCHOOL
'"Gree-gree Bush." A similar school for boys is known as
the "Porroh" or "Devil Bush."
''Bundu" and "Porroh" Societies—These are secret in¬
stitutions for the moral, social and religious development
of the youth of both sexes. The Bundu society is a power¬
ful organization of women among the Temnes, Sherbros
and Mendes. It wields a powerful influence in the coun-
9
try, and every girl is, of necessity, obliged to enter the
Bundu Bush, and there undergo certain ceremonies or in¬
itiation, leading to the functions of wife, mother and
housekeeper. These schools are located in the thickest of
the bush, the paths leading to them are very intricate.
Every precaution is taken to keep the uninitiated away;
and the weird tales told by the natives themselves, and
the air of mystery which surrounds everything relating to
them, are sufficient to deter the curious from approach.
Yet, lest some man should stray accidentally into the en¬
trance or near the neighborhood, a piece of white cloth is
tied on the tip of a pole, at the head of the path, as a signal
of danger. This is always sufficient.
Social Standing—Membership in the Bundu society is ah
indication of the social standing of the women. Its in¬
fluence is felt in every section of the country. The women
of West Africa, very much unlike the women of the Orient,
form a very important factor in the community life, "a
proof that polygamy does not necessarily keep them in
that form of subjection" so prevalent in Eastern countries.
The Bundu society instructs, as we have intimated, the
candidates into secrets of womanhood, as well as the prin¬
ciples of their native religion. So impressive are these les¬
sons that Christianity is said to be powerless to remove
the impression in after life. The purity of the "pupils" is
vouched for; and as a safeguard, men are strictly forbid¬
den, not only to enter the school, but to be found anywhere
in the vicinity of one. Disobedience is a grave offense,
the penalty of which is death; and from which one seldom
escapes. Poison is even administered by a relative, if
necessary, to carry out the wishes of the "Zorah," who is
supervisor of the school.
Porroh Society:—The Porroh society to the native Afri¬
can, is what Freemasonry is to the civilized man. It is
obligatory on all male members of a tribe to be initiated
into its mysteries. Like many civilized societies, it has
many grades or degrees. The Grand Porroh, which had
10
for its object the making and stopping of war, has been
suppressed, or rather fallen into abeyance, since the gov¬
ernment took hold of the country. In the elementary and
more universal form of Porroh, every boy is required to
enter when he reaches the age of puberty, when he is cir¬
cumcised, and is put through a "'curriculum" of singing,
dancing and reciting, and is taught his duties as a member
of the community. According to the native point of view
the standard of time to be in preparation for manhood or
womanhood varies according to the tribe. The boy takes
his place as king, chief, warrior, etc., and the girl as wife.
Relation of Wife-—A wife is entirely subservient to her
husband; and in a measure to his "head wife," the first wife
being known as such. It is the head wife's privilege to
direct the others.
Tribal Wars—The men captured in a town, in case of a
tribal war, are frequently put to death, while the women
and children are reduced to bondage. The king of the vic¬
torious tribe takes the lion's share, the remainder being
distributed among the head men. Children and slaves are
often given in payment of debts.
Native Arms—From the appearance of a native African
one would suppose that he is a warrior. His arms which
make up part of his dress, consist of a short" sword, a
country knife, a spear, and sometimes a bow and some
arrows, with which he is prepared to defend himself against
attack. With his short sword he defends himself from
the enemy whether man- or beast. The country knife is
indispensable. With it he meets the attack of the boa-
constrictor, or other poisonous reptiles, and even ravenous
beasts, all of which he has little or no fear. The only
animal he seems to be afraid of is the gorilla. He will
readily entrap an elephant, chase a leopard, pursue an
hippopotamus, but he cannot stand the hideous yells of a
gorilla, and will flee in haste the moment he hears one
of these inhuman yells, which completely unnerves him
11
—in spite of his reputation for courage, he will desert you.
The cry resembles that of a man in distress. Travelers
find themselves in an embarrassing position, as the native
knows the yell so well, that he is always on the alert, and
can only be brought to his senses by coolness on the part
of the traveler.
Native Huts—The native house or hut is generally coni¬
cal in shape. The roof, which is thatched with grass, cul¬
minates in a point, upon which bottles and cans are placed
to keep the rain from running down the pole. These grass
roofs are very substantial and are known to last as long
as ten years. The native huts generally have two rooms
or "konkos," one on either side of the hut. In front is a
BUILDING NATIVE HUTS
spacious porch called "Gbantan," fitted with couches or
"kakki," made of earth, upon which one spreads his mat
and rests during the day or sleeps at night. In most of
these houses or huts, no lamps are used. A circle is made
in the middle of each house, and here logs of wood are
12
placed every evening and a big fire built. When the wood
burns down, you sit in the half light till some one rekindles
it. They seldom allow it to die out.
Building Native Huts—There is little or no expense
connected with building a native house. One has but to
inform his tribe, and they turn in and help. In case of a
stranger, he informs the chief of the town, and for a small
consideration, all the necessary material and help is pro¬
vided. Then there is a "Big Cook," supplemented with
some rum and tobacco. This is all the payment necessary.
Condition of African Women—The native African wom¬
an's condition should appeal to. every woman in Christen¬
dom. For it is only after comparison of her life with that
of women in civilized lands—the opportunities afforded
her, the esteem of all for woman, which is "man's glory"—
can one see and appreciate more fully the blessing that
is her own in having just seen the light in a Christian
country. But this blessing brings its own responsibilities.
One cannot go through the world unwilling to make what¬
ever sacrifices necessary to be made in the winning of this
our less fortunate sister. To a Baptist missionary who
laid down his life in the Congo, the following is credited:
"In this enterprise of winning Africa for Christ there
must be much of what the world calls loss and sacrifice,
and it may be that many will fall in the blessed work of
foundation building, but what of this?"
The Church and tke African Woman—The chuch has
never had a greater or more difficult task ahead of it than
the one which it now confronts. The African woman is
calling for Christian education, and unless we give it to
her under the patronage of the Christian religion she will
seek and find it in some of the non-Christian religions, and
she will be lost to the Christian Church.
Evils of Polygamy—One of the greatest hindrances to
missionary progress is polygamy. If the natives were
13
only allowed to come to the church just as they are, with¬
out any restrictions, it would not take long to win the
whole of West Africa. One of the means of corecting this
evil is by education. Indeed, it is the only way. In spite
of the willingness of the brave missionaries to work, and
the eagerness of the people to be taught and led, the strin¬
gent laws, made by those in authority, blissfully ignorant
of the local difficulties, make it well nigh impossible for
the membership to increase. We must claim these millions
of souls for Jesus Christ, who are yet untouched; and un¬
less we go speedily after them, the evangels, of Mohammed
will teach and claim them, and our chance will be gone.
The Moslems are making remarkable headway in the Hin¬
terland, just because they know the art of proselyting. I
was once told of a chief living near Port Lokkoh, whom
the Moslems tried to win over to Islam. He was quite
willing but could not become a total abstainer. He was
stubborn on that point. After repeated trials the "Alphas"
—Mohammedan priests—waived their objections but ad¬
vised him to indulge only at night, and he became a Mos¬
lem. After a while the Alphas approached him again. He
was such a great man now, that if he were not a king, he
should at least be an Alpha, and he should therefore upon
the dignity of his position give up drinking altogether. It
is needless to say he was won.
Christian Schools—The Christian school can supplant
the Bundu or Gree-gree Bush, and the Porroh or Devil
Society. Is it worth while? Tremendously worth while.
There is an open door. Over its portals is written the
word Opportunity.
Need of Girls' Schools—There can be no real uplift un¬
til the womanhood of Africa has been quickened into spirit¬
ual life. And as a stream cannot rise above its source, so
a race cannot rise above its women. On this principle
only can the redemption of Africa be assured. It can there¬
fore be readily seen that schools especially for girls are a
14
necessity. Denominations now operating in the field, having
made such provisions in opening schools for girls, have
many more applicants than they can accommodate. There
can be no doubt of the wonderful influence of the many
girls saved through the Protestant Episcopal school at
Bromley, Liberia. The College of West Africa, Monrovia,
of the Methodist Episcopal Church (a mixed school), the
Annie Walsh Memorial School, the Wesleyan Girls' High
School, the Roman Catholic Convent, all of Freetown,
Sierra Leone, and others, founded especially for the train¬
ing of young women, have all accomplished an incalcul¬
able good for the development and uplift of African wom¬
anhood. Would there were more! ' There are' girls in all
the schools operated by the African Methodist Episcopal
.Church, except the A. M. E. Seminary, which is exclusively
a school for boys. WTould that we had several such schools
for girls doing the same telling work among the people
and for the future of Africa, as the A. M. E. Seminary in
Sierre Leone is now doing, and at such a great sacrifice.
This is truly woman's work; the woman can be reached
more easily by one of their own sex, if for no other reason
than the tribal custom that prevent the woman from asso¬
ciation with strangers. Thus by uplifting these neglected
women, the perplexing problem confronting the church be¬
comes less difficult. There is scarcely a school in Africa
to-day (with but one or two exceptions) that is not under
the control of some missionary board.
Governments and Missions—The foreign governments
do not deem it wise to give thjs "Child of Nature" the same
kind of education that has made them the controlling force
in the world. They would rather teach them that the law
of creation has made them, the Africans, to serve. They
fail utterly to live the gospel they preach, "The brother¬
hood of man." So there can be no great measure of help
expected from them, if the lessons of equality are to be im¬
pressed.
IS
Native African Soldiers—The governments are more
concerned in raising a large army of native African soldiers
and considerable attention is given to military training.
In every instance this raw material from the "Bush" has
NATIVE WEST AFRICAN SOLDIERS
developed into a soldier that is the equal of any found in
the world. Formerly they were officered largely by Afri¬
cans, but now only by Europeans, but this is not true in the
French colonies.
Reasons for African Soldiers—The occasional outbreak,
among the tribes is sure to come. That there has beem
a council or a war palaver may hardly seem possible to-
those unfamiliar with the natives. In these war councils-
or "Palaver," the utmost secrecy is maintained. Treach¬
ery is practically unknown among them, and a native
would rather die than be branded as a traitor. This ten¬
acious spirit makes it well nigh impossible to subdue
them when once they begin their guerilla warfare. A
foreign soldier cannot stand this kind of warfare in this
unhealthy climate, even though brought from the semi-
16
tropical countries have been found unequal to its rigidity.
So that the governments find it to their advantage to main¬
tain native regiments in the towns, and establish native
constabulary along the border or frontier. Thus are they
greatly aided in keeping peace and international contro¬
versies avoided.
THE A. M. E. CHURCH IN WEST AFRICA
The Growth of the Work—The work of the Afri¬
can Methodist Episcopal Church in West Africa was or¬
ganized November 12, 1891, at Freetown, Sierre Leone, by
Bishop H. M. Turner, D.D. The fostering of this work
has been, to a very great extent, done by the women" so¬
cieties of the Church. There can be no shadow of a doubt
hakl these societies failed in supporting this work, that
to which we now justly point with a degree of pride would
have long since become the claim of' others. The work
in Liberia was organized November 23, 1891, at Muhlen-
burg, Liberia. The church here is largely made up of
Liberians, together with Americans who emmigrated there
years ago.
New Zion A. M. E. Church, Freetown—New Zion A.
M. E. Church is certainly the best A; M. E. Church in
West Africa. It was built by the Rev. H. M. Steady, D.D.,
P.E., after the secession of the Rev. J. R. Frederick with
two of the A. M". E. Churches, to the English Wesleyans.
It is a substantial and commodious building, about 60x40,
with a seating capacity of over 900. Located in one of the
best centers of the City of Freetown, it is a testimony to
the love and fidelity of the Rev. Dr. Steady and his faith¬
ful workers, and their loyalty to the standard of African
Methodism, at a time when there was nothing but "chaos
out of confusion." New Zion has a membership of about
400 faithful, Christian workers. Revs. H. M. Steady, E. T.
17
Martyn, J. F. Gerber and G. Ademu John have been the
respective pastors, and the present incumbent, the Rev. G.
Ademu John, is a hard working young A. M. E. preacher,
and is leaving nothing undone to make this the leading
A., M. E. Church in the Thirteenth Episcopal District
worthy of the proud position it holds.
Campbell A. M. E. Church, Cline Town—Campbell A. M.
E. Church was founded as a mission, we believe, by the
Rev. L. G. Davis, in the eastern part of Freetown. Through
the foresight of Dr. Steady, an arrangement was effected
by which Rev. L. G. Davis handed the mission over to the
Sierra Leone Conference for a consideration of the amount
Brother Davis had personally expended on it. For a long
time prior to its transfer to the conference, it had a strug¬
gling existence. An old wooden building was both the
church and parsonage. But with characteristic energy
Rev. J. F. Gerber, then the pastor, together with the pre¬
siding elder, Dr. Steady, began in 1905 the erection of a
more substantial building, partly wood and partly stone.
Want of funds handicapped the work, till Bishop W. H.
Heard, D.D., arrived in West Africa, 1908, and undertook
the completion of the building, which he dedicated for pub¬
lic worship on February 17, 1910. The work at this point
is growing rapidly.
Emanuel A. M. E. Church—Emanuel A. M. E. Church,
like New Zion, was born shortly after the secession afore¬
mentioned. The steady growth of Grassfield, where it is
located, the urgent necessity of "lengthening of the stakes"
of our little Zion, the project of building another church
naturally suggested itself. The presiding elder and breth¬
ren of the Sierra Leone Conference were untiring in their
efforts. Help came from unexpected quarters; even those
who once manifested strong opposition to the cause,
readily came to its relief; and soon Emanuel A. M. E.
Church became a reality. It is slightly larger than New
Zion, though having a smaller membership. Rev. E. T.
18
Martyn, who practically was in charge when the church
was being built, several years ago, has been returned after
several years of absence,-and has-infu.sed his strong per¬
sonal magnetism and force of Christian character into the
church, so that the careless and indifferent have been
aroused and a new fire kindled in the hearts of all.
Moore Memorial, Port Lokkoh—Moore Memorial A. M.
E. Church at Sendugu, Port Lokkoh, was founded and
named after the late Bishop M. M. Moore, who was as¬
signed to the West African work by the General Confer¬
ence of 1900, but died before he could visit the field. It
is one of several missions in the Protectorate among the
heathen people planted by the Sierre Leone Conference.
It is located up the Port Lokkoh River, in a thickly popu¬
lated Mohammedan district. The Rev. M. T. Newland and
his good wife> have been laboring here for some years;
both are highly respected for their Christian piety and the
wholesomeness of their life.
Bethel A. M. E. Church, Mange—Bethel A. M. E. Church
is located in the picturesque town of Mange, up the small
Scarcies River, where work among the heathen and Mo¬
hammedan people is carried on. The Rev. J. H. W. Good¬
ing has been laboring here for quite a long time, and his
wife's masterly knowledge of the native language—the
Temne—has been of great help to them in their work
among the people. Rev. Gooding is a splendid type of a
Christian minister, and his amiable wife is a source of
help and encouragement in the arduous work they are
doing.
Florida Grant A. M. E. Chapel, Tombo—This mission was
organized and named after Mrs. .Florida Grant, the wife of
the late Bishop Grant, one of the supervising bishops who
had the fostering care of the Sierra Leone Conference. It
is founded in the Tombo District, a thickly populated cen-
19
tre, the very heart of Mohammedan influence. There is
considerable disadvantage under which the work is car¬
ried on. The missionary, Rev. J. H. Parks, is a veteran
worker, having been- converted from heathenism, to Chris¬
tianity. He is a zealous, faithful worker and has the in¬
terest of the missionary cause at heart.
Allen A. M. E. Church, in Magbele, Small Scarcies
River, is one of the three leading missions we have in the
Protectorate, the other two being Moore Memorial, Sen-
dugu, Port Lokkoh River, and Bethel, Mange River. This
mission is or should be of particular interest to the women
of the connection because it was here that Sister Sarah
Gorham labored for years, and died, in full triumph of
faith. The ladies of the Mite Missionary Society have al¬
ways been deeply interested in this mission ever since the
time of Sister Gorham. Since her death they have built a
beautiful and substantial mission house, named the Sarah
Gorham Mission House, which will remain a testimony to
the courage and fortitude of the women of our Church
in memory of one who gave her life that her sisters in
Africa might be brought into the full knowledge of the
truth. Perhaps the words of Dr. Steady will best express
the appreciation of the people, both of the building and
Sister Gorham herself: "The rebuilding of the Sarah Gor¬
ham Mission House by the ladies of the Women's Parent
Mite Missionary Society, is not only a source of strength
to our missionary efforts, but an encouragement to pastor
and members. The chief of the country, though a Moham-^
medan, has in a practical way expressed his appreciation of
our building in his country. Materially, this building adds
to the value of Magbelle."
Ebenezer Canadian, Roturoba—This is a small mission,
at Rotumba (Small Scarcies), under the care of Bro. M. S.
Lott, a young man of considerable promise. This mission,
like most other mission work, though laboring under ad¬
verse circumstances, yet is succeeding gradually. There
are evident signs of growth.
NATIVE KROO CHURCH AND MINISTER.—REV. J. S. McCLAIN
(PICKANINIE CESS)
21
Character of These Missions—All of these missions with
the exception of New Zion, Campbell and Emanuel, are
located in th§ great Temne country, along the Scarcies
River. These are connected with several other points
which the missionaries visit now and again; thus by an
itinerating system the work is carried from point to point,
and the "gladsome message" brought within the reach of
as many as possible. This affords an opportunity of taking
the word right into the strongholds of paganism and Mo¬
hammedanism. And I am sure that the self-denying work
done by these native missionaries is sufficient cause for
gratitude to God for the work we are trying to do in Af¬
rica. Let us pray for the spirit of God to rest mightily
upon us all, and thus be fully equipped for the great' work
of Africa's evangelization.
A. M. E. CHURCH IN LIBERIA
Eliza Turner Church—This is doubtless our best church,
and while the membership is not as large as some of the
other churches in the city, it is representative and it radi¬
ates a wholesome influence at the Capital, and is one of
the best buildings in Monrovia. Some of the other church¬
es are Mount Carmel, Arthington, Brewersville (which is
the mother church); Mount Ashton, Cape Palmas; John-
sonville, and Robertsville in the Monrovia District, with
Lower Buchanan, Mount Carmel, Holiandville. Harris-
ville and a number of smaller meeting places in the Bassa
District; these and many other places foster primary
school work.
ELIZA TURNER DAY SCHOOL, MONROVIA, LIBERIA, MAY, 19, 1909
23
A. M. E. SCHOOLS
There are schools connected with every denomination
doing missionary work in Africa, and it is with no small
degree of pride we note that the A. M. E. Church is not
behind in this particular.
There could and should be, however, A. M. E. Churches
and school houses in every native town.
Frequert appeals come in from these people for teachers
to be seit to them, but lack of funds makes it impossible
to respond to these calls. A church building alone will not
fulhytieet the requirement; the natives are clamoring for
"b(M," and in giving them an opportunity to attend school
they will be more easily won for Christ and the Church.
Eliza Turner Memorial School—The Eliza Turner Me-
moriil School at Monrovia, Liberia, was opened by the
writr, with twenty pupils February 1, 1909. It has proven
a hepful agency along educational lines, beyond our most
sanruine expectations. In the operation of this school at
Morovia, the capital of Liberia, the church answered the
derand of a long-felt need of her membership.
foafFer High School—The Shaffer High School at Arth-
inson, Liberia, was founded by Bishop C. T. Shaffer. D.D.,
W.'ose name it bears. He sent over the first material for
te building, and Rev. L. C. Curtis, D.D., supervised the
fection. There is an enrollment of about seventy, fifty of
>hom are Liberian children, the remainder being the na¬
ive tribes, namely, Pessah, Bassa, Congo, Vey and Kroo.
The students are given a good English education, the in¬
dustrial feature being largely agricultural. Rev. Harvey
G. Knight, S.T.B., of Pennsylvania, has been in charge of
the work since 1909. The girls are taught sewing by Mrs.
Knight, who is a Liberian. There are a number of smaller
schools within the bounds of this (Liberia) Conference.
24
SHAFFER SCHOOL, ARTHINGTON, LIBERIA
WEST AFRICA
MRS. H. G. KNIGHT AND DAY PUPILS, SHAFFER
SCHOOL, ARTHINGTON, LIBERIA, WEST AFRICA
25
A. M. E. Seminary—-The A. M. E, Seminary was organ¬
ized February 3, 1908, by the Rev. H. ty[. Steady, D.D. The
work was begun with three boys. Its growth has been
marvelous, its work far-reaching and in recognition there¬
of the government from time to time has awarded much
coveted prizes to students attending this school. Two of
the boys have joined the Sierra Leone Conference, four are
engaged as teachers in our mission schools, one, Mr. I. E.
C. Steady, one of the original students, is now attending
Wilberforce University. Rev. J. P. Balogun Richards, B.D.,
after having received his earlier training at home and Eng¬
land, came to America and attended Morris Brown College,
Atlanta, Ga., and Wilberforce University, returning after
completing his studies and has charge of this work.
Day Schools—The Day Schools connected with each
church in Freetown carry a large enrollment. The schools
are kept open every day throughout the year except on
Saturday.
New Zion School—New Zion Day School was opened in
March, 1898, in connection w.ith New Zion A. M. E. Church.
It is our largest day school, having an enrollment of 135
pupils. Mr. Matthew E. Cole, who received his training in
the A. M. E. Seminary, is the present efficient head master.
Emanuel Day School—This school, founded in October,
1898, was opened at Macdonald, St. Grassfield, a thickly
populated section of Freetown, and is doing very effective
work among the children in that crowded district. It is
connected with Emanuel A. M. E. Church. Mr. Emanuel
Jones is in charge of this school.
Mission Schools—The Church schools in the Hinterland
compare favorably with those of other missionary societies.
The most flourishing of our mission schools are Bethel
School of Bethel A. M. E. Church, Mange, Small Scarcies
River, founded 1898; Allen Mission School of Allen Me¬
morial Chapel; Magbelle Mission School was subsequently
named Sarah Gorham Mission School in grateful memory
BISHOP HEARD AND SECRETARY OF MISSIONS RANKIN AT A. M. E. SEMINARY
* " SIERRA LEONE, WEST AFRICA
27
of Sister (Mrs.) Sarah Gorham, who labored faithfully and
died in this field; Sendugu Mission School, of Moore Me¬
morial Mission, Sendugu, Fort Lokkoh, was opened in
1898, and afterwards named Moore Memorial School;
Ebenezer Canadian Mission School, named in honor of the
founders in the Dominion of Canada, was opened in 1897,.
Rotumba, on the Rokelle River; the head master, Mr. Au¬
gustus J. Peacock, was trained in the A. M. E. Seminary;
Florida Grant Memorial School, located at Big Rochain,.
Small Scarcies River, was opened in 1905; Turner Memor¬
ial School, founded 1912, at Mahera, Rokelle River in honor
of the Rt. Rev. H. M. Turner, D.D., the pioneer bishop of
our work in West Africa. The above-named schools are
in the Hinterland of Sierra Leone, are in active operation
and progressing in numbers and in the quality of the work
done year after year. In three of these, Bethel, Allen and
Ebenezer Canadian Schools, the boys are taught agricul¬
ture, and the girls sewing and domestic science, besides the
regular literary courses, with very excellent results. It is.
impossible to estimate the influence exerted directly by
these schools on the life of the school children, and indi¬
rectly on the homes from which they come. Would that
we could establish more of these schools throughout the
Hinterland and thus help hasten the redemption of Africa.
THE WORK OF OUR WOMEN
Few Negro women from the United States have seen
service in this far off land. Here and there one has gone
and has left all to labor among our people. Of the opposite
race—young men and women—none have labored in vain,
yet it is an undeniable fact that the young man or woman
of the Negro race prepared for Christian service can reach
these people as none other can. I here seems to be a de-
28
gree of sympathy between the Afro-American and the
African, and the native, responsive as he is, willingly ac¬
cepts the proffered service of his more favored brother.
Judging the future by the past, in that, this seeming hope¬
less condition of his was once that of my ancestry, I realize
that there is light and hope ahead. It is ours to give. May
we send it.
Sarah Gorham and Her Work—Possibly aside from the
usual activities nothing has given greater interest and in¬
spiration to the women of our Church than Mrs. Sarah E.
Gorham and her work in Sierra Leone. She was the first
woman of the A. M. E. Church to go as a missionary to
Africa, where she rendered many years of faithful service
as an apostle of the cross to her heathen brethren at Mag-
belle, in the Hinterland of Sierra Leone. Despite many
privations, hardships and self-sacrifice, she was instrumen¬
tal, through God, in winning souls for the Master, and ex¬
erted remarkable influence in the town wThere she labored.
Like many others before her, she contracted the fatal
African fever, and gave up her life for the cause she loved
so dearly. In a letter dated May 28, 1894, to one of her
friends in Boston, Mass., she writes : "With all I am suf¬
fering and all I am enduring I would not give up this work
under any condition." This reflects the character of this
noble woman. The fact that there was no properly built
mission house was undoubtedly contributory to Sister Gor-
ham's death. She writes: "I am way up in the interior in
a mud house, grass top, and the rain comes in as if we
were out. Some nights I have to get up and hoist the
umbrella. We have no mission house; it was burnt down,
the church also. They have rebuilt the chruch, and we
want a mission house. Surely God will bring the people of
the church to judgment for denying the heathen the lamp
of life. I have a great and mighty piece of work here
before me, and you all must help me all you can. God
gives the reward."
NATIVE SCHOOL AND TEACHER IN THE SIERRA
LEONE PROTECTORATE
30
Sarah Gorham Mission House—The death of Sister Gor-
Ijam was a great shock to the Church in general, and the
women's societies in particular, and the rebuilding of the
mission house at_ Magbelle was the inevitable result. The
old building had stood so long,., and in such a delapidated
condition that even the heathen people pointed to it with
scorn. Now, however, it has been rebuilt, how happy every¬
one ought to feel in knowing he has at least contributed
one mite to help perpetuate the work of this noble, self-
sacrificing woman, whose influence is still felt and whose
memory is still fresh among and revered by the people
(even the heathen) for whom she labored and died. She
gave up her life that Africa might be saved.
We visited her grave and one can not imagine the many
thoughts that entered our mind. Dying away from home
among strangers! yet happy ih the thought that she had
served. A tombstone which marks her grave bears the fol¬
lowing inscription:
"In memory of Sister
SARAH E. GORHAM.
Born December 5, 1832,
In Fredericksburg, Md.,
U. S. A., Died in Freetown, Sierra Leone,
West Coast of Africa, August 10, 1894. Age
61 years, 7 months, 14 days. She was . early
impressed that she should go to Africa as a
missionary and that her
life work should be
there. She crossed the
ocean five times, and
ended her mission on
the soil and among
the people she so
much desired to bene¬
fit. Dedicated by the
Women's Mite Mis¬
sionary Society of
the A. M. E. Church"
31
Many have given up their liVes for Africa. The investv
ment has been a large one, but for Africa's redemption pot
too great. The words of Melville B. CoX are as forceful
to-day as the day he uttered them: "Let thousands fall be¬
fore Africa be given up."
DAY SCHOOL AT SENDUGU, SIERRA LEONE,
WEST AFRICA
REV. AND MRS. M. T. NEWLAND
Mrs. Agnes E. Thompson of Liberia—The work of Mrs.
Agnes E. Thompson, is little known in America. Born of
American parents and immigrating to Liberia at a very
early age, she knows nothing of the land of her nativity.
She was trained in the mission schools of the Protestant
Episcopal and Methodist Episcopal Churches. Her uncle,
Rev. Allen Yancy, of Sparta, Ga., was a preacher in the
A. M. E. Church. She finally joined his church and became
an active worker. She has labored hard since the death
32
of her uncle to keep th^f African Methodist Episcopal
Church at Harpers, Cape Palmas, alive, and for two years*
unaided, she kept the little band of faithful members to¬
gether. Aside from the various duties as a teacher, she
visited the work on the Gold Coast, Grand La Hue, and
brought over into the A. M. E. Church independently or¬
ganized Protestant organizations. She is an evangelist
of the Liberia Conference, and has the esteem of all der
nominations. She is a splendid worker, a laborer together
with God in this great field of ripened grain.
Mrs. Hannah B. Steady—The work in Sierra Leone has
largely been developed by the self-sacrificing efforts of
Mrs. Hannah B. Steady. The women of our churches*
aside from being organized into missionary societies, are
also organized into a society known as the Dorcas Society.
Its main object is to aid the native missionaries in the
field by making and sending clothing for distribution
among the native heathen children in the mission schools,,
as well as the adults in the churches who have been con¬
verted to the Christian religion. Mrs. Steady has fostered
this movement with untiring energy, and it has been sup¬
ported by personal pledges from the members of the
society, thus enlarging the work of the Conference Branch 5
of the Sierra Leone Conference. Her life is one rich in
experience, truly a heroine. Her early conversion and
pious life, even though she is not blessed with the best of
health, has wonderfully fitted her for her responsible post.;
She is a faithful and loyal leader. Nothing has ever daunt¬
ed her in her efforts to help her sisters. Even in the dark
days of African Methodism in Sierra Leone she stood
shoulder to shoulder with her husband, offering prayer
and words of cheer and comfort to the faithful band of
workers.
Opportunity—Let the leaders and members of the church
reflect upon the awful seriousness of the fact that times
and opportunities pass, never to return. The Church must
A. M. E. SCHOOL AT BREWERSVILLE, LIBERIA, REV. AND MRS. J. O. S. THOMPSON
34
either use them or lose them. The door of opportunity
opens and closes again. The African woman is looking to
us, as to none other, for help. A Macedonian cry from a
heart-broken womanhood should appeal to us. It seems
plainly to be God's plan that Africa should be taken at once
for Him; for everywhere the appeal comes, the awaken¬
ing is apparent.
For years the Church has been knocking; everything
seemingly done; invitations repeatedly extended only to
be spurned. But now that the long prayed for day is upon
us, can we withdraw our long extended invitation? View¬
ing the situation as we do, we can but say, "All things are
ready." I therefore ask the question, Is the Home Church
ready? The Church needs the inspiration, the confidence
in herself and in her Lord—the enlargement of faith in the
power of the gospel. Then would come the complete evan¬
gelization of this our field. Shall we not be courageous and
full of faith as Caleb of old and say, "Let us go up at once
and possess it, for we are well able to overcome it?" It
seems to me in my waking and sleeping hours, that I have
ringing in my ears the cries of my sisters in far-off Africa,
"Please send the light," "Give me the Bible," "Save my
Children."
Need of Men and Money—The saddest thougTit in con¬
nection with this appeal now coming from them as it does,
is that there is no one to send, nor money to send those
who would gp and tell the story of God and His love. The
opportunities are so varied and so manifold, that it is not
possible even to hint at all the openings in that vast coun¬
try to-day. The people are ready, are anxious to hear;
O! so eager to know, they beg us to come and teach them
of Jesus.
In our mission schools we have, as I have already re¬
marked, our greatest opportunities, not only for reaching
the young who are under our care, but also training them
to go out afterwards, to reach others. The most of them
come from heathen homes; the majority have never heard
35
of the true God. They are taught the Bible as well as
other studies, day after day, and through their Bible study
they learn of Him who can save them in this life and in
the life to come. It is an encouraging thought that after
they have become converted they burn with a zeal and
desire to go out among their people and tell them the story
of "what great things the Lord has done for them." And
thus they become "Centers of light and influence," often
in spots so dark that the light of Christianity up to that
time had never penetrated. Again we have an opportunity
to reach the people through the children in the day schools,
oftentimes in a community where some of the people have
not been reached by any other methods, they can and have
been reached through the work of the schools. The
mothers are brought into contact with the missionaries
through the little children that come to be taught.
Then again the Sunday school work, which I think is
our most important activity, off ers# another field of-oppor¬
tunity. I wish I could give the reader a real live picture
of a Sunday school in Africa. The children delight to
come to the Sunday school. They love "to hear the stories,
and learn the songs; so long before the hour of opening
these dear little folks can be seen eagerly hurrying along
the narrow paths en route to the Sunday school. Oh, it is
inspiring, almost entrancing to note the eagerness and at-
tentiveness depicted in their faces, their clear little eyes
shining with interest, which deepens more and more as
the Bible story is told in plain and simple language. There
is a marked absence of that noise, and ceaseless talking
and inattentiveness so prevalent in our American Sunday
schools. If we had workers and money to put into the
Sunday school work to such an extent that we could open
up as many Sunday schools as we could find room for in
every city, town and village, we would reach a great num¬
ber of children, and thus save the coming generation from
growing up in their heathen customs, as their parents be¬
fore them.
36
Africa for thousands of years was shut out from civiliza¬
tion through no fault of her own; but to-day we are able
to correct the fault and give to her what she has missed.
Christian missions are simple, justice a debt owed, not
philanthrophy. It should be a privilege of the Christian
Church to help mould African civilization, to impart to it
those essential elements that safeguard our civilization,
so that the future Africa may be a blessing to the world.
For Christ surely would draw these people to himself
with the cord of love, and by the revelation of Himself and
with all the attraction and consolation of His gospel. As
our Lord quietly sowed the good seed, and patiently
waited for its germination, so should we. Africa has vast
territories, the second largest continent in the world;
great natural resources, wonderful rivers and multitudes
of people. But to-day she needs men—Christian men. She
is lacking in great citizens and in order to get men, great
citizens, she must have Jesus Christ.
Education of the Women—The value of an education to
a boy has been so thoroughly demonstrated that it is not
often questioned, while but few can see the benefit a girl
can get from it, believing as they do that a woman has
no brains with which to learn and if she could learn it
would utterly ruin her. Nevertheless, it is our duty to
take up this work of educating the African woman. The
heathen, and even the Mohammedan for that matter, will
look into one's face with perfect sincerity and say that a
woman has no brains. But this argument is fast giving
away and the young woman is grasping the opportunity.
They have caught the vision. The call comes from every
quarter. Dare we tell them they will have to wait?
Effects of Civilization—The evil effects of civilization on
the native are many. The fact is while civilization is a
blessing, it is also a curse. Liquor traffic and social vices
are far more detrimental than many of their customs.
The native has been demoralized by .strong drink, which
is imported by ship loads. It is.a strange irony that the
37
steamer which carries the missionary and the Bible to
free the "soul" of the heathen African, also carries whiskey
and rum in untold quantities to damn that soul to hell.
This presents a quandary to the native African; he cannot
understand which way to turn; to the missionary or to the
trader; and very often he falls beneath the cupidity and
vices of the trader. And it is right here the failures of the
missionary propaganda should be attributed.
Although Africa is the home of the black man, he has
not been left there alone; another race variety has come
in from time to time and has lightened the color until now
it is more brown than black. Yes, the white man, the
trader has frequently given up family ties in Europe, taken
on all the customs and habits of the natives; taking this
innocent womanhood in his wily plans only to leave her
fettered body and soul.
Social Evils—Here are to be found the lowest depths
of heathenism and barbarism. It is well nigh impossible
to imagine to what depths these representatives of civili¬
zation often sink. Coming as they do with only the veneer
of a boasted civilization, having little or no education and
absolutely void of common reverence for spiritual things,
much more the love of God in their heart, he stands as the
greatest barrier in the path of religious development on
the dark continent, and diffuses an unwholesome influence
among the natives.
He manifests a shameless disregard for the ordinary ob¬
servance of the Sabbath. He does not even "go to church."
During the hours of divine services he plays tennis, cricket
and golf, shoots billiards and drinks whiskey and soda in
his clubs; goes on fishing excursions and picnics and a
thousand and one other forms of "civilization."
The social life of the interior has a demoralizing tend¬
ency also. Illustrations in social and moral degeneracy are
numerous among the foreign traders (who are often), the
worst specimens of Europeans on the coast. They are not
38
only confined to secular life, but have been found in -the
religious life as well. Many who seemingly had little or no
purpose in view other than "get rich quick," are interested
neither in the people nor the missionary work. They seem
to go to get all they could out of the country and people.
This has been unfortunate for the native. Thus the heath¬
en has been corrupted and cheated and become the victim
of exploiters and adventurers. The result is that the native
has lost faith and has become sullen and suspicious.
Is it any wonder, then, that the missionary cause has
made such slow progress in Africa and other mission
fields ?
RELIGIOUS IDEAS OF GOD
Often we read of people who are supposed to be desti¬
tute of any religious principles whatever. But a little
though would suggest the question: Is it possible there
can be so deplorable a condition of the human mind? Does
not all nature forbid it? Does not the sun, the moon, the
stars, the solemn night and cheerful dawn announce a
Creator( even to the children of Africa? Is it possible that
any reasoning creature can be so degraded as not to have
some notion, however faint and inadequate, of an Almighty
Being? The answer to these questions is necessarily in¬
cluded, more or less, in all forms of idoltry (even the. most
absurd and bestial) so common to Africa. The indefinable
apprehensions of the untutored African, and his dread of
something which he cannot describe, are testimonies that
there is, at least, in some inscrutable way, a power, an "un¬
seen force" higher and greater than himself. This may be
what we may call the "germ of religion"—the first un¬
couth approach of faith, as the "evidence of things not
seen," the distant and imperfectly comprehended idea of a
God.
The attempt to give practical expressions to these con-
39
fused ideas of the "Unknown God" has resulted in many
kinds of heathen worship among the natives. The most
important are:
Heathen Worship—-Fetichism or fetich worship, which
consists in worshipping stones, trees, plants, streams, ani¬
mals, reptiles, bundles of sticks, grass and feathers sup¬
posed to be inhabited by disembodied spirits, widely pre¬
vail.
Ancestral Worship—Ancestral worship is common
among almost every tribe in Africa. They hold in sacred
reverence the memory of their departed dead, especially
their great kings and chiefs, famous warriors and promi¬
nent men of the tribe. When these die they are buried in
the house or within the Compound. Small altars are erected
in the corners of the house and sacrifices of food offered
now' and again. The graves, which are kept as clean as
possible, are decorated with pots, bottles, plates, cups,
baskets of food, etc., and periodical visits or pilgrimages
made to them, when special offerings are made and even
human sacrifices are offered. Upon the death of one of
the tribe the whole population assemble to deplore the
event. The howling and lamentations on such occasions
are most discordant and dreadful. Tears are considered
favorable signs, and the more plentiful the better. The
wealthier the deceased the greater the outward signs of
sorrow—a feeling which bears some approximation to
civilized life.
Witchcraft and Witch Doctors—The native African has
great faith in witchcraft, and those versed in the "black
art" are called "witch doctors" and are much sought after.
It is wonderful what influence they wield over the people,
and what implicit faith the people repose in them. They
are supposed to have "power over evil spirits," and to
avert any possible calamity—to procure rain, to restore the
sick to health. Any person falling sick is immediately at¬
tended by one of these "doctors," whose panacea consists
40
of some decoctions of native herbs, roots, etc. These im-
posters claim the power of detecting crime and locating
the criminal, as well as discover the "witch" in a family or
town. It is needless to say the "witch doctor" always has
"an eye to business." He sells at exhorbitant prices charms,
signs, armulets, etc., to ward off bad luck, sickness, thefts
and bestow prolongation of life. Like Simon, the Socerer,
these crafty imposters ply their dishonest trade on the sim¬
plicity and ignorance of the people.
Idolatry—Idolatry is rather common with many tribes.
Gods are carved out of pieces of wood and branches of
trees and placed on small altars erected in the house; due
reverence, homage and worship is paid to them. But the
idea of worshipping these idol gods, as we have already in¬
timated, is not only the desire to worship something, but to
reacha power, a Being outside of themselves. They believe
there is some Great Spirit somewhere. And the best way
to approach him is by and through their idols, which act
in the capacity of intermediaries between them and the
Great Spirit. Surely this pitiful yearning and aspiration
after the "unknown God, whom they ignorantly worship,"
call for decisive action on our part in behalf of our less fa¬
vored brethren. But with all of this these people, sunken
and degraded as they are by uncounted centuries of
heathen worship, are truly susceptible to the gospel appeal,
and many have already been brought into full experience
and practice of the Christian life; and it may be well said
of them, they would make many of us hang our heads in
shame because of their faithful and loyal devotion to serv¬
ice. Splendid types of Christian manhood and womanhood
are to be found among these people.
Possibilities of the Church—This is a day of great mis¬
sionary enterprise and enthusiasm. Christian missions are
found on all shores; but upon no land would the thought of
the Christian World be more intently fixed than upon
Africa. It is a great field for service in Christian activities.
41
The barriers have been broken down and the door stands
open wide in the face of a hesitating church; and in the
dim distance we can hear a loud wail, beseeching" like unto
the Macedonian cry, "Come over into Africa and help us."
The sunlight of the gospel of the Prince of Peace is making
rifts in the clouds and dispelling the mists of heathenism
and the day of their redemption draweth near.
African Fever—Africa is the home of some peculiar
maladies, among which are the fever and the ulcer. A
stranger is sure to have the fever or its equivalent, and it
leaves its victim with energy gone, health impaired and will
shattered. "So that trips are made annually to the Canary
Islands or the Continent to build up the system for which
there seems to be no remedy there. Sad indeed the many
dying annually because they cannot afford such a change.
Can you not readily see a splendid opportunity for the mis¬
sionary especially trained in medicine? A consecrated
medical missionary can be a great blessing to these people
as no other can, dispensing loving ministrations to both
body and soul.
THE FUTURE OF AFRICA
Future of Africa—As the future material prosperity of
Africa depends on the labor of the native backed by the
skill and capital of the foreigner, so the spiritual awaken¬
ing of the Dark Continent depends on trained sons of the
soil, backed by the sympathy, prayers and support of the
Christian Church. The A. M. E. Church is, by the ties of
blood and racial affiliation, especially fitted by Providence
to participate largely in the salvation of our brothers and
sisters in the fatherland. The African Methodist Episcopal
Church has had organic existence of a little over a quarter
of a century in West Africa, during which time churches
have been organized and built, schools founded, and hun-
42
dreds of souls wrested from the clutches of heathenism
and superstition. Truly we can look back and see through
these years of toil; lives have been given up; money spent
and many deeds worthy of note are unnoticed; but we re¬
joice in recounting our victories through Christ. We can,
therefore, justly exclaim, "What hath God wrought?"
These twenty-five years of organized effort have not been
all we desired. Some have been exceedingly dark; at
times it was a question in the minds of many "Is it worth
while?"
But there has always been some one to hold up the ban¬
ner, push the work forward and to-day we give thanks
and praise Him the Giver of strength and fortitude for so
great a struggle and the one thousand one hundred and
ninety-nine communicants of our beloved Zion. Doubt¬
lessly these figures will answer those who have been sar¬
castically inquiring, "What have the misionaries been
doing?" and give inspiration for greater endeavors.
We need more than a mere sentimental interest in this
great work of uplift ; we must have a real, live interest
and do something in His name. The whole Book of God
is the story of conquest. It is the Spirit of Life. The
first book gives man something to do. No cry can be
deeper than that for a knowledge of Christ. Jesus came
not to see what the world could do for him, but rather
what he could do for the world. Hence our lives should
be tuned to that key—the Key of Service.
Wondrous opportunities are afforded us; we are face to
face and heart to heart with the heathen. They need the
message, "For God so loved the world that he gave his
only begotten Son, that whosoever believeth in Him should
not perish but have everlasting life." They are men and
women of like passion as ourselves. If we give them the
gospel of Jesus Christ they will come in full and personal
knowledge of him as their elder brother. Every day op¬
portunities to bring the Message to these people come to>
each of us.
43
The question is, "What are we making of life? The life
that is so full and rich to the women of America, in so far
as it relates to our sisters across the sea?" We owe a debt
that we must pay; for, in proportion to our opportunities
and privileges, we shall be held accountable, if we fail to
do our duty to our African sisters. Truly, "As much for
others as ourselves." When we get to the place we love
Jesus Christ as we ought, we will give them the full bene¬
fit of his blessed word. They belong to him, and we will
hear and obey his command: "Feed my sheep." "Ye are
my friends if ye do what I have told you." Yes, we are
debtors, but we will recognize our debt only as we realize
the true motive of our obligations. "I am a debtor to the
barbarian, to the foreigner." Paul recites the hardships of
his life and the happy culmination of a life of service to
his fellow-man; hence he goes to "those afar off" not
having enjoyed the same blessings. This example of the
apostle will lead us into the path of service in our efforts
of "reaching the unreached," and lifting up the man be¬
neath us. For we can reach our highest attainment only
in so far as we stoop to reach the man beneath us. To
be engaged in the work of human uplift is our greatest
and highest privilege. Dream not of some day whereby
you can advance some status in social life, but rather
dream of some plan whereby you may be a helper. We
cannot to any degree have any advantage without the co¬
operation of the man beneath us. We need each other,
and just because I am strong I "ought to bear the in¬
firmities of the weak."
The more one has, the greater the obligation or advan¬
tage thus enjoyed. "As I look back to the depths from
which he lifted me to the heights he has placed me, I
realize more and more fully how deeply I am indebted to
those beneath me."
"Will it pay? Is it worth while?" That is for each in¬
dividual to answer. As we face life and its opportunities
we face corresponding responsibilities. If there is nothing
44
in it for us financially, socially or otherwise, then we may
pass them by. Truly a modern Levite passing by on the
other side. No, this question should never be asked by a
Christian, but rather, "Is it right? Will it please Him?"
If so, then it must be done. We cannot, however, come
into full sympathy with the conditions in the mission field
that need our attention until we have the force of the love
of Christ to recognize the Brotherhood of Man. Then will
we forget ourselves and give ourselves without reserve to
the passion of the missionary propaganda to our African
brothers and sisters.
God has saved us. Do we care that others are not
saved? Or can we say like St. Paul, "Brethren, my prayer
to God for Israel (Africa) is that they might be saved?"
If so, then pray ye therefore the Lord of the harvest to
send forth more laborers into his harvest, and pray also
not for easy lines but for a larger vision of our duties to
our fellow-man. We must respond more adequately to
these responsibilities than we have heretofore. The people
(our own by ties of blood) with bleeding sores lay, like a
beggar at the gate of the Christian Church, pleading with
outstretched hands. Help must come to them at this time
or they will be lost to the Church. The Negro in Ameirca
herein can find their greatest opportunities and spheres of
usefulness in giving to the Fatherland that which it most
needs—a knowledge of Christ.
In bringing this sketch to a close it is fitting that we
call attention to one or two thoughts pertaining to mis¬
sionary operations in Africa, which, more or less, have
been crucial questions in their relationship to the success
or non-success of the foreign missionary activities^ par¬
ticularly of the A. M/E. Church. It is an open secret that
there are a large number of people who are vigorously
opposed to the foreign work of our Church, especially as
it relates to Africa. Some, on the ground that the Church
"Need not go to Africa," because "Africa is right here in
America," for by so doing the Church's energies could be
45
best centralized on the home mission field. Others are
opposed on the ground of ill-founded prejudices which, on
examination, are found to be born largely of ignorance of
the actual conditions in our respective foreign fields. And
still others claim that the "results obtained are not in
proportion to the years of expenditure of money and
energy."
We shall try to advance one or two reasons to show the
necessity for a more vigorous foreign missionary policy in
the entire church life, so as to embark as never before,
upon a more enlightened missionary propaganda, with a
view of bringing Africa prominently before the people. In
the first place, those who think there is no need for the
A. M. E. Church to go to Africa, lose sight of the fact that
the fundamental spirit underlying the Christian Church is
pre-eminently a missionary spirit. One of the first acts of
our Lord, soon after he had chosen his twelve disciples,
was to send them out on a missionary campaign; and the
last thing he did before his ascension was to issue the
commission, "Go ye therefore and teach all nations."
- Consequently, the A. M. E. Church could not be true to
the spirit of its founders if it were to so shamelessly side¬
track this all important feature of its church life, turn a
deaf ear to the ever-increasing volume of the Macedonian
cry from across the seas, "Come over into Macedonia and
help us," and thus fail to be in the true sense of the word
—a missionary church.
It is said of Bishop Ward that his favorite text in the
pioneer days out West was, "I seek my brethren." Surely,
we of to-day are no less imbued with the missionary spirit.
None is better fitted for this great task of becoming stand¬
ard bearers for the Master in the Dark Continent than the
sons and daughters of the immortal Richard Allen. And
while it is true that the Church has not the money to carry
on the work on a large and aggressive scale as it would
like, yet it is remarkable what it has been able to accom¬
plish with the limited funds at its disposal. Both the home
46
and foreign work have grown and developed. New fields
have been opened and opportunities for service and use¬
fulness continually present themselves as never before.
What the Church needs, possibly more than anything, is
a spiritual awakening, a realization of what I may call
"a missionary consciousness" of its obligations not only
to the home field, but more especially to the foreign field
—the less fortunate brethren living in "the regions be¬
yond," in the jungles of Africa.
/
Prejudice Based on Ignorance—Secondly, prejudice
founded on ignorance of the conditions of the missionary
fields are largely responsible for some of the oppositions
to foreign work of the Church. Very few people know any¬
thing at all about Africa. What little they do know comes
from garbled accounts picked up here and there from the
many fakes and imposters that infest the country, whose
representations of Africa are far from being reliable. This
is common knowledge.
If the people could be enlightened as regards what the
Church is doing in its missionary fields by well organized
missionary campaigns throughout the connection, by a
more systematic reading of the organ of the Department,
"The Voice of Missions," and thus get missionary infor¬
mation first hand, the people will thereby come in direct
touch with the missionary activities of the Church. This
we believe, will do away with the wrong impressions
already formed from distorted accounts by those who
make it a business to exploit the public; thus creating an
interest and zeal for the missionary cause hitherto un¬
known in the history of the A. M. E. Church.
There is still another class that is strongly opposed to
foreign missionary work because of "the little that has
been accomplished." True. But need we remind the
reader that this has been the experience of the history of
the Christian Church? Just a little over nineteen hundred
years ago Christianity embarked on the conquest of men's
47
souls by evangelizing the world. And yet comparatively
little has been done; a great deal still remains to be ac¬
complished. Practically the whole of Africa, India, China,
Japan, the Islands of the seas, and a large section of
Europe and America for that matter, have not yet been
Christianized. Only the fringes, the borders, with an
isolated spot here and there, have come under the influence
of the Cross. Heathenism, idolatry, paganism, superstition
•still reign supreme, and the overwhelming majority of the
people still remain heathens, and cling with surprising
tenacity to their original beliefs and customs. The al¬
most insuperable difficulties confronting the foreign mis¬
sionary are not often appreciated by those at home.
In Sierra Leone, for instance, by far the large majority
of the population of what is known as the Protectorate, is
increasingly Mohammedan, the remainder, who may be
regarded as heathen or pagans, believe not only in an after
life, but also in the existence of an all-powerful, invisible
Being that rules and controls the destinies of men. Their
belief in this all-powerful, invisible Deity is conditioned,
however, by their infallible belief in their "juju" or "native
worship," and the eradication of this well-nigh impreg¬
nable belief in the power of "juju worship," in its manifold
exemplifications in the native mind, constitutes a problem
that has baffled the intelligence of the missionary; and it
still remains a problem. Any attempt to the contrary on
the part of the missionary is viewed not only with sus¬
picion but resentment. "The Christian missionary, there¬
fore," as some one has said, "is not in the position of
placing something in exchange for a thing already possess¬
ed and valued." For with the pagan, as with the Moham¬
medan, religion enters into every phase of daily life, and
is deeply bound up with every side of existence.
Religion and custom are in fact so intricately inter¬
related that distinction between the two is always difficult
and sometimes impossible. Any system of religion, there-
48
fore, which the native suspects of being in conflict with
his customs will find great difficulty in being accepted.
Thus it is that when the number of Christian mission¬
aries in West Africa is taken into consideration, together
with the years of labor which they and their predecessors
have given to the attempt to convert the people, it must
be admitted that the results have been very small indeed.
But there is an important fact which must not be over¬
looked. From the standpoint of years of service in the
foreign mission fields, the A. M. E. Church is undoubtedly
the youngest denomination on the field. While it is strong,
numerically, it is proportionately weak financially. But
so long as we are willing to do our duty, as God has given
us to see that duty, and are further willing to exert our¬
selves to the utmost in order to face our responsibilities,
we need not be ashamed that "the results have been small
indeed."
The question then is, must the Church, because of this
seeming failure, grow discouraged and give up the work
so nobly begun, and throttle, so to speak, the feeble means
by which it is to fulfill the destiny of its existence and thus
retard the coming of the Messiah's Kingdom?
God forbid! Rather let us "roll up our sleeves," bend
every energy, "put our shoulders to the wheel" and push
forward our missionary undertakings and accomplish the
great task committed to our care by the sainted and im¬
mortal Richard Allen, and win Africa for Christ.
As I look into the distant future of our beloved Father¬
land I hear ringing with increasing forcefulness the plaint
of the apostle to the Church at Rome, "Brethren, my
prayer to God for Israel is, that they might be saved."
This should be our battle cry: "Africa must be saved."
For surely "Ethiopia shall soon stretch forth her hands
unto God."
"The prospects are as bright as the Promises of God."