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 i V4 
 By EDWIN E WHITE 
 
 New and Revised Editton 
 
 FRIENDSHIP PRESS 
 150 FIFTH AVENUE 
 NEW YORK 
 
Copyright, 1925, by 
 THE BOARDS OF MISSIONS 
 OF THE PRESBYTERIAN CHURCH IN THE UW. 6. A. 
 
 Copyright, 1926, by 
 HERBERT L. HILu 
 
 
 
 Printed in the United States of America 
 
CONTENTS 
 
 CHAPTER PAGD 
 A, Worp BEFORE THE STORY . «ow oe Vv 
 
 I. CHRISTIANITY CAPTURES THE ROMAN WORLD .. 9 
 II. Tse CoNnverRSION oF EUROPE . ‘ ee ican acide We 
 III. Brinerne tHE Cross To THE New Worip . 67 
 TV. Tue WINNING oF AMERICA AD hes gahed ey: BALOD 
 
 V. Tue Cuurcu SEEKS THE WHOLE WorLD ., 142 
 VI. CuHrist AND THE NATIONS . Y : OREN Aa 
 
 PABIIOGRAP TEM iat Pigr iter Olen en ter SRA Th eae 2 Te 
 
Si Matus a 
 Vet a Abe an 
 Pili 
 
 Aww) 
 OUR hay 
 
 
 
A WORD BEFORE THE STORY 
 
 The story of the carrying of the good news of 
 Christ from one land to another down through 
 the ages is a rich heritage of courage and faith 
 and self-sacrifice that should be shared by every 
 member of the race. To make a glimpse of it 
 readily available, especially for young people, 
 this book is put forth. Out of the stirring and 
 crowded record of nineteen centuries certain in- 
 cidents, movements, and characters are here pre- 
 sented in an attempt to produce one concrete 
 story of the whole on-moving Christian enter- 
 prise. 
 
 It should be made clear that this book is in no 
 sense intended as a history of missions. Within 
 its brief compass, as well as for its specific pur- 
 poses, there could not possibly be any effort at 
 completeness. It is not even to be assumed that 
 the events and the leaders herein discussed are 
 more important than many that have had to be 
 passed by without mention. What has been de- 
 sired is that they should be typical, true to the 
 spirit of the several missionary ages, and that 
 they should together present a fair and balanced 
 picture of the whole movement. 
 
 While there has been no attempt at historical 
 completeness, there has been an earnest effort at 
 
 historical accuracy in the use of the material se- 
 Vv 
 
v1 A WORD BEFORE THE STORY 
 
 lected. The issuing of this revised edition has 
 afforded a welcome opportunity for correcting 
 several mistakes and inaccuracies that appeared 
 in the book in its original form,—attributable, 
 partly, at least, to rather hurried preparation,— 
 as well as for making extensive changes in the 
 third chapter and rewriting the fourth chapter 
 almost entirely, that they might tell more ade- 
 quately the epic story of the plantmg of the gos- 
 pel in the New World and its spread throughout 
 the United States. 
 
 Those who would read more of the thrilling 
 story of missions may readily fmd it in the books 
 that were used in the preparation of these pages. 
 Obviously, in preparing to write a little book of 
 this sort it has been impossible to go back to the 
 original sources for the study of nineteen cen- 
 turies, and the author has been dependent, for the 
 most part, on histories, biographies, and other ac- 
 counts of the spread of Christianity. To those 
 most used, reference is made again and again in 
 the text, and a considerable list of them and other 
 readable books is printed at the end of this vol- 
 ume. Readers who would go more fully and care- 
 fully into the story are referred to the Sugges- 
 tions for Study and Discussion on this book, avail- 
 able from the publishers. 
 
 Indebtedness would be gratefully acknowledged 
 by name if it were possible to the large number 
 of friends and co-workers who have freely given 
 
A WORD BEFORE THE STORY vii 
 
 invaluable help in the preparation of this book. 
 Undoubtedly they will feel repaid, as will the au- 
 thor, if these pages should afford to some who 
 might not otherwise see it an introductory glimpse 
 of the age-long and world-wide sweep of the 
 valiant adventure of Christian missions. 
 Kowin EK. Wuire 
 
 New Yor§r 
 
 September 
 1926 
 
To you from failing hand we throw 
 The torch: be yours to hold tt high! 
 
 One soweth, and another reapeth. I sent you to 
 reap that whereon ye have not labored: others 
 hawe labored, and ye are entered into their labor. 
 
 Freely ye recewed, freely gwe. 
 
THE STORY OF MISSIONS 
 
 CHAPTER I 
 
 CuristTianiry CAPTURES THE Roman Wortp 
 
 Romans killed Jesus Christ; during the 
 
 decades that followed nearly all his origi- 
 nal disciples met violent death, and later succes- 
 sive waves of persecution swept off thousands of 
 believers. In 312 the Roman Emperor affixed the 
 sign of the cross to the standard of his legions, 
 and in a little while Christianity was practically 
 the state religion throughout his vast dominions. 
 The breathless swiftness of this victory is well 
 pictured by one writer: + ? 
 
 . BOUT the year 29 ap. the Jews and 
 
 Seventy years after the foundation of the very first Gentile 
 Christian Church in Syrian Antioch, Pliny wrote in the 
 strongest terms about the spread of Christianity throughout 
 remote Bithynia; in his view it already threatened the stability 
 of other cults throughout the province. Seventy years later 
 still the Paschal controversy reveals the existence of a Chris- 
 tian federation of churches stretching from Lyons (France) 
 to Edessa (the modern Urfa, in northern Mesopotamia), with 
 its headquarters at Rome. Seventy years later, again, the 
 Emperor Decius declared he would sooner have a rival em- 
 peror in Rome than a Christian bishop. And ere another 
 seventy years had passed, the cross was attached to the Roman 
 colors. 
 
 1 Adolph Harnack, The Mission and Expansion of Christianity 
 
 in the First Three Centuries. Second Edition, 1908. Vol. II, 
 pp. 335, 336. Future footnote references to this book will be 
 
10 THE STORY OF MISSIONS 
 
 At the very first great public preaching of the 
 gospel after Christ’s death and resurrection there 
 were present in Peter’s congregation representa- 
 tives of the ‘‘entire area now known as the Near 
 Kast, from Persia on the east to the Mediter- 
 ranean on the west and Arabia and Egypt on the 
 south, with the addition of Rome far to the west 
 in Kurope.’?* Of the three thousand who be- 
 heved on that day and the thousands more who 
 became adherents to the Christian faith on sub- 
 sequent days, many must have been from among 
 these visitors to Jerusalem. As they went back 
 home they carried the good news to hundreds of 
 cities and towns and became the first of those 
 multitudes of missionaries who, though unknown 
 by name, played so large a part in the early vic- 
 tory of the cross. Christians were soon to be 
 found over a very large part of the Near Hast. 
 
 The Acts of the Apostles, the most widely read 
 missionary book in the world, tells of some of the 
 first steps in the spread of the gospel.* A great 
 persecution arose. The Christians were scat- 
 tered far and wide, and went everywhere preach- 
 ing the message of Christ. At once came an indi- 
 eation of the overturning which Christianity was 
 to work in the world. The Jews would have no 
 dealings with the despised Samaritans; but 
 made merely to the author’s name. Page references are taken 
 from the edition of 1908. 
 
 2 Robert H. Glover, The Progress of World-Wide Missions, 
 
 p: 38. See also Acts 2: 9-11. 
 3 See Chapters 8 and 9 of the book of Acts. 
 
CHRISTIANITY AND THE ROMAN WORLD 11 
 
 Philip went to Samaria to share the good news 
 of Christ. After Samaria, Philip preached ‘‘to 
 all the cities’? from Azotus to Caesarea on the 
 Mediterranean Coast. There were already 
 Christians in Damascus, that great and ancient 
 capital of Syria. Acts 9:31 tells of ‘‘the church 
 throughout all Judea and Galilee and Samaria.”’ 
 The next verse tells of Peter’s visit to the Chris- 
 tians who lived at Lydda. A little later he is in 
 Joppa on the coast, whence he goes to Caesarea. 
 
 This rapid spread of Christianity throughout 
 the territory around Jerusalem was only a little 
 foretaste of the outreach of the Christian mes- 
 sage. Very early the gospel burst the constrain- 
 ing bonds of Judaism and began to spread 
 throughout all the world. The first Gentile to 
 follow Christ—at least, the first of whom we have 
 definite reecord—was an Ethiopian. In all proba- 
 bility this happened between 32 and 34 a.p, Thus 
 early did the Christian message start on the first 
 great foreign mission. The Ethiopian was on his 
 way home when he was baptized, and he must 
 have taken the good news to his far-distant land. 
 
 The next Gentile to be won to the Christian way 
 of life, so far as record shows, was Cornelius, the 
 Roman centurion. At this point began that in- 
 filtration of Christianity into the Roman army 
 which was to be the means of carrying the mes- 
 sage to many an outlying land, perhaps even to 
 England. 
 
12 THE STORY OF MISSIONS 
 
 These two men, though not Jews, were already 
 ‘‘God-fearing,’’ that 1s, worshipers of Jehovah. 
 They were representative of the many thousands 
 throughout the Roman world who had found in 
 the God the Jews worshiped the satisfaction they 
 could no longer find in their old deities. In many 
 a place the Christian messenger found these 
 ‘‘God-fearing’’ men and women the first to re- 
 spond to his message. 
 
 Some of these devout Gentiles who had come 
 under the influence of the Jewish religion may 
 have been those who founded the church which 
 was to have so great a part in freeing the new 
 faith from narrowly Judaistic control and sending 
 it out to the whole world. On the other hand, the 
 founders of that church at Antioch may have been 
 just Gentiles—or they may have been Jews who 
 had come under Greek influence, as so many 
 thousands had. The book of Acts is not positive 
 on this point. But, in any case, less than fifteen 
 years after the crucifixion of Christ some of his 
 followers, scattered by the persecution following 
 Stephen’s death, came to Antioch, the far-famed 
 metropolis of Syria, magnificent in architecture, 
 renowned in arts and letters, a center of world 
 trade and perhaps the third city in size in the 
 whole Roman world. Their message was heard 
 gladly by many people. The mother church at 
 Jerusalem was quick to see the significance of this 
 development and sent a special messenger to the 
 
CHRISTIANITY AND THE ROMAN WORLD 13 
 
 church at Antioch. From that church there 
 started perhaps the greatest missionary move- 
 ment of all time, the movement led by Paul 
 through which the gospel of Christ was carried to 
 the Western world. 
 
 The journeys of Paul are too well known to be 
 narrated here. But it will help toward a grasp of 
 the early expansion of Christianity for the reader 
 to note again on a map all the great centers of 
 influence visited by that one mighty pioneer from 
 the time when, with Barnabas, he left Antioch, 
 until he arrived in Rome, a prisoner. 
 
 And while Acts tells mainly of Paul’s travels 
 and labors, other missionaries in large numbers 
 were laboring in many other places. By the time 
 the book of Acts was written, perhaps a little 
 more than thirty years after Christ’s death and 
 resurrection, Christianity was established in 
 practically all the great cities of the Empire, in- 
 cluding the capital, leaders had been appointed in 
 many places and left in charge of churches, and 
 a Christian literature was coming into being. 
 These churches were bound together by a com- 
 munity of interest and kept in touch with one 
 another by means of letters and visits of travel- 
 ing Christians. Offerings for the relief of Chris- 
 tians in need, even in distant cities, were fre- 
 quently taken. A great Christian council had 
 been held. Christianity already was making such 
 inroads on idol worship as to threaten the busi- 
 
14 THE STORY OF MISSIONS 
 
 ness of those who made idols, even in so great a 
 center as Ephesus (Acis 19:24). There were 
 tens of thousands of Christians in Palestine alone 
 (Acts 21:20). Such men as the foster-brother 
 of Herod, and Erastus, the treasurer of Corinth, 
 had become Christians. There were Christians 
 even in Cesar’s household. 
 
 After the New Testament record there are no 
 annals such as one could wish for of the early 
 spread of Christianity. But some points in the 
 remarkable story can be traced. ‘‘By the end of 
 the first century Christ had been preached from 
 Babylon to Spain (three thousand miles), from 
 Alexandria to Rome.’’ Very early in the second 
 century the noble Roman, Pliny the Younger, then 
 eovernor of Bithynia, was much troubled at the 
 thought of executing Christians, ‘‘for many of all 
 ages and ranks and even of both sexes,’’ he wrote 
 to the Emperor Trajan, ‘‘are in risk of their lives, 
 or will be. The infection of the superstition 
 has spread not only through cities but into vil- 
 lages and country districts.’’ 
 
 Justin Martyr, writing about the middle of the 
 second eentury, said, ‘‘ There is not a single race 
 of human beings, barbarians, or whatever name 
 you please to eall them, nomads or vagrants or 
 herdsmen living in tents, where prayers in the 
 name of Jesus the crucified are not offered up.’’ 
 
 Toward the end of this century Polycrates, the 
 bishop of Ephesus, said he had come to have per- 
 
CHRISTIANITY AND THE ROMAN WORLD 15 
 
 sonal acquaintance with Christians from all parts 
 of the world; 1.e., of the Empire. 
 
 By the middle of the third century the Chris- 
 tians In Rome, on good authority, must have 
 numbered thirty thousand. There were probably 
 at least twice that many by the year 300. 
 
 By the beginning of the fourth century so 
 greatly had the followers of Christ multiplied 
 that it 1s extremely probable that half the popu- 
 lation of at least one or two provinces were Chris- 
 tians. In several cities Christians formed the 
 majority, even a large majority, of the inhabit- 
 ants. It seems clear that by this time Chris- 
 tianity was the standard religion in all Asia 
 Minor (except certain out-of-the-way districts), 
 in a part of Thrace, in Armenia (where Chris- 
 tianity was the official religion), and in the city 
 of Kdessa, which, according to Eusebius, was 
 entirely Christian.* 
 
 In numerous other sections where Christianity 
 was not the dominant religion it had attained 
 large influence and embraced a very large section 
 of the population. This was true in Antioch and 
 Syria, in Alexandria and Egypt, along the north 
 eoast of Africa, in Rome and parts of Italy, in 
 
 4An excellent short statement regarding the extent and in- 
 tensity of the spread of Christianity up to 325 a.p. will be found 
 in Harnack, Vol. II, pp. 324-331. These pages summarize the 
 careful study of the subject which occupies almost the whole 
 second volume. At the end of the volume are eleven very helpful 
 maps drawn by the author. 
 
16 THE STORY OF MISSIONS 
 
 Spain, and probably in large sections of Greece, 
 and in southern Gaul. 
 
 Furthermore, Christianity had already reached 
 out on every side beyond the confines of the Em- 
 pire. At an early date there were Christians in 
 Parthia, Media, and Bactria, as well as in 
 Armenia. To the last-named country Gregory 
 the Uluminator was a missionary. After four- 
 teen years’ imprisonment he was not only re- 
 leased, but he won the royal household so that 
 about 302 a.p. Christianity became the state re- 
 ligion. Gregory and his many helpers are said 
 to have baptized 190,000 persons in twenty days. 
 The king, Tiradates, himself toured his kingdom — 
 on a royal missionary journey with Gregory, and 
 140,000 troops were baptized in three days. 
 
 As early as the first century, possibly, India 
 was reached by Christian missionaries. Along 
 the west coast there is today a Christian com- 
 munion of considerable size, many centuries old 
 —though the tradition that it was founded by the 
 Apostle Thomas may be discounted. Pantznus, 
 the first head of the famous Christian school in 
 Alexandria, left his school and went as a mis- 
 sionary, presumably to India, though it is pos- 
 sible that the country really was southern Arabia. 
 Numerous bishoprics were established in Arabia. 
 
 There were Christian churches among the Ger- 
 mans by the time of Irenzus, who died at the 
 very beginning of the third century. There were 
 
CHRISTIANITY AND THE ROMAN WORLD 17 
 
 Christians in England very early—tradition says 
 in apostolic times. Tradition also has it that 
 there were three British martyrs during the per- 
 secution under Diocletian, about the beginning of 
 the fourth century. Three British bishops at- 
 tended the great Council at Arles in 316. During 
 that century Britain was rapidly Christianized, 
 though these Christians were later overcome by 
 invading pagans. 
 
 By the end of this period Christianity had per- 
 meated all ranks and classes, and it numbered 
 among its adherents princes, high officials, and 
 philosophers. As has already been shown, this 
 penetration began very early. The Ethiopian 
 whom Philip baptized was a high official in the 
 court of the Queen of Ethiopia. In 58 a.v. Pom- 
 ponia Grecina, the wife of Plautus, the con- 
 queror of the Britons, was Christian. In the year 
 96 the Emperor Domitian put to death his rela- 
 tive, T. Flavius Clemens, a consul, for leaning to 
 Judaistic doctrine and atheism. Very likely this 
 means that he was a Christian, especially since 
 his wife, Domitilla, was banished because of her 
 Christianity. She was the mother of two princes 
 whom the Emperor had once shown as heirs ap- - 
 parent to the throne. Thus near to the imperial 
 power did Christianity come even before the end 
 of the first century. 
 
 Pantenus, already mentioned, was a Stoic 
 philosopher before he became a Christian. The 
 
18 THE STORY OF MISSIONS 
 
 great early father, Justin Martyr, was originally 
 a Platonic philosopher. Finding no satisfaction 
 in the best philosophic systems, he was attracted 
 to Christianity and spent the rest of his life 
 spreading the gospel as a traveling sophist, or 
 teacher of philosophy. Clement and Origen also 
 took Christianity into the world of learning. 
 
 Marvelous as was this expansion of Chris- 
 tianity, it is only fair to note that during this 
 same period other religions were spreading 
 through the Roman Empire with remarkable 
 swiftness. Various cults that promised cleansing 
 and that initiated their followers into ‘‘mys- 
 teries’’ of the spiritual life appealed to a world 
 thirsting for a living religion. The cult of 
 Mithras especially attracted great numbers. 
 Mithras was the Persian god of the light of the 
 middle zone between heaven and hell. He fought 
 against the powers of darkness and aided the 
 faithful in their strife. His worship included 
 sacraments and other mysteries solemnized in 
 grottoes and underground chapels. Into this 
 faith the Emperor Commodus was initiated. It 
 became the prevailing religion of the Roman 
 armies and by them was carried far and wide. 
 There are written accounts of Roman soldiers in 
 Britain celebrating the rites of Mithras worship 
 with great zeal. Before the downfall of pagan- 
 ism the cult of Mithras became the chief rival of 
 Christianity. 
 
CHRISTIANITY AND THE ROMAN WORLD 19 
 
 The victory of Christianity was no easily 
 gained triumph. By the perseverance and hero- 
 ism of untold thousands of humble followers of 
 Christ was it won. It was established in the life 
 blood of white-haired patriarchs, of strong men 
 and women in their prime, of youth glowing with 
 the joy and hope of life, even of little boys and 
 girls. 
 
 Very early the persecution of Christians be- 
 gan. It was evidently soon after the great day of 
 Pentecost that Peter and John were arrested for 
 preaching the gospel. A little later the apostles 
 were beaten. ‘Then followed the stoning of 
 Stephen and the bitter persecution in which Saul 
 was a moving spirit. Thus Christianity started 
 out into the world a persecuted faith. 
 
 These first persecutions were local and inspired 
 by the Jews. It was not many years, however, 
 until Christianity came into conflict with the 
 Roman authorities and persecutions on a world- 
 wide scale began. The reason for this was that 
 Christians refused to join in the cult of Emperor 
 worship. Rome did not object to other religions 
 and new deities; she was always ready to take a 
 few more gods into her pantheon. But she would 
 not endure men who refused to worship the EKm- 
 peror. A sort of understanding had been reached 
 with the Jews as a distinct race and they were not 
 pressed on this point. Christianity had made 
 great progress in the Empire before it was recog- 
 
20 THE STORY OF MISSIONS 
 
 nized by the authorities as anything other than a 
 sect of Judaism. The moment it was so recog- 
 nized it became a religion ‘‘not allowed.’’ 
 
 This does not mean that Christianity was con- 
 tinuously and everywhere persecuted, but Chris- 
 tlans were open to persecution anywhere and at 
 any time. For many years and in many places 
 they met in secret for worship and recognized 
 each other by secret signs, to avoid unnecessary 
 persecution. For something like two centuries 
 and a half the followers of Christ faced the wrath 
 of the world Empire of their day. Those years 
 that seem now so brief were long generations to 
 the faithful who watched and waited and paid for 
 their faith with their lives or, harder still, saw 
 their loved ones led away to death. 
 
 The world would be infinitely poorer without 
 the heroism of those years. Origen, little more 
 than a boy, wrote to his father who had been im- 
 prisoned for his faith, ‘‘Take heed not to change 
 your mind on our account.’’ A mother in Gaul 
 ealled to her son who was being led away to 
 martyrdom: ‘‘My son, be not afraid; it is not thy 
 life they will take away this day. They will only 
 change it for the better.’’ Polycarp, the aged 
 bishop of Smyrna, was offered escape from death 
 if he would deny his Lord. He replied: ‘‘Four 
 score and six years have I served Him, and He 
 has done me no wrong. How then can I speak evil 
 of my King, who saved me?’’ Humble Christians, 
 
CHRISTIANITY AND THE ROMAN WORLD 21 
 
 like the slave Blandina, gave up their lives 
 heroically during the bitter persecutions in Gaul 
 under Marcus Aurelius. Many an outstanding 
 Christian leader, such as, for example, Justin, the 
 great apologist, paid the price of martyrdom. 
 
 The persecutions were not carried out with 
 equal rigor throughout the Empire. Here and 
 there officials were friendly toward Christianity, 
 and in some districts as the years went on the new 
 religion gained a very large degree of popular 
 favor. Generally, the officials were not required 
 to hunt out Christians but only to examine those 
 who were accused. Many thousands, neverthe- 
 less, were killed for their faith. It is said that 
 in Rome, in the catacombs of St. Sebastian alone, 
 there rest the bodies of 174,000 martyrs. 
 
 The number of great imperial persecutions is 
 generally reckoned as ten, beginning with that 
 under Nero, 64 a.p., and ending with that under 
 Diocletian, 303. Well known are the stories of 
 Nero’s unspeakable cruelty in making a gala 
 event of the killing of Christians, covering some 
 with inflammable material and using them for 
 torches to light up the gardens at night. As well 
 known are the stories of Christians being thrown 
 to the wild beasts in the arena to furnish sport 
 for the populace. 
 
 Under some of the emperors extremely Crastic 
 steps were taken in an e.-ort to check the hated 
 religion. The last persecution was partie»: : 
 
22 THE STORY OF MISSIONS 
 
 ferocious. The Emperor attempted to stamp out 
 Christianity entirely and used the most rigorous 
 methods. He realized before he died that his 
 efforts were of no avail. Soon after his death 
 toleration was decreed. 
 
 Any attempt to explain the sweep of Chris- 
 tianity through that old Roman world must con- 
 sider two things—the preparation of the world 
 for Christianity and the Christian mission itself. 
 
 Christians have been accustomed to talk of the 
 preparation of the world for Christ; just how 
 great and how far-reaching that preparation was 
 is seldom realized. Let us look very briefly at 
 the contributions of the Romans, of the Greeks, 
 and of the Jews, and at some general preparation. 
 
 The Roman Empire was the nearest thing to a 
 world state that mankind has ever known.’ With- 
 in its bounds were embraced all the highly de- 
 veloped lands around the Mediterranean. From 
 the Rhine and the Danube to the African Desert, 
 and from the Atlantic Ocean and the North Sea 
 to the Kuphrates, all nations and peoples owed 
 allegiance to Rome and, for the most part, were 
 glad to live under her control. Men began to 
 think of themselves as citizens of the world. In- 
 deed, the Roman law went with the Roman 
 
 5See the excellent quotation from Origen (185-251 A.D.) in 
 Harnack, Vol. I, p. 20, showing how early the Christians realized 
 the contribution of the Empire to the spread of Christianity. 
 
 See also the article on “Roman Empire” in Hastings’ Dictionary 
 of the Bible. 
 
CHRISTIANITY AND THE ROMAN WORLD 23 
 
 legions, and those who were privileged to possess 
 Roman citizenship, an ever-increasing number, 
 were in fact citizens of the known world. Such 
 was Paul. 
 
 Out from the golden milestone in the Roman 
 forum ran the famous Roman roads binding all 
 parts of the Empire to its great capital city. 
 Along these roads passed the Roman legions, 
 governors going to or from their provinces and 
 merchants of many a land laden with an amazing 
 variety of wares. The sea too was safe from 
 pirates and great traffic passed to and fro on it. 
 From an inscription on a tomb it is learned that 
 one merchant of Phrygia voyaged to Rome no 
 fewer than seventy-two times. Travel and trade 
 were doubtless freer and safer than at any other 
 time until recent years. Thus Paul and other 
 missionaries could easily journey far and wide. 
 
 What a busy, moving, cosmopolitan world this 
 was! The marvelous opening of the whole world 
 in recent years by means of radio, airplanes, and 
 other inventions may help us realize the eager 
 intercommunication of that day. News ran 
 rapidly along the great highways. And so the 
 new word of God went from mouth to mouth, car- 
 ried by soldier, merchant, official, slave, teacher, 
 captive, until at a very early date it had almost 
 covered the Empire and penetrated to remote 
 places. Adherents of all religions assembled in 
 Rome and other great centers, and it was not long 
 
24 THE STORY OF MISSIONS 
 
 before Christianity was being discussed in most 
 of these cities. 
 
 Rome also provided western Hurope with a 
 language for the gospel, and thought forms for 
 some of the great Christian doctrines, as well as 
 an example of organization that might be fol- 
 lowed. There were local organizations, too, of 
 many sorts, that made it easier for churches to 
 get started. 
 
 If Rome provided physical unity for the world, 
 Greece provided something like mental unity. In 
 the time of Christ, Greek was the language of 
 learning throughout the eastern part of the Em- 
 pire and to a great extent in the West, even in 
 Rome itself. It was the language of common 
 speech all over the Hast. The Jews of Alexandria 
 were probably losing the use of Hebrew, for 
 already a Greek version of the Old Testament had 
 been made there. In this ‘‘common tongue,’’ not 
 in classical Greek, the New Testament was writ- 
 ten. It was a highly perfected language and 
 peculiarly fitted for expressing the great truths of 
 Christianity. In it the disciples could deliver 
 their message to all the great cities whither they 
 went. The foreign missionaries of apostolic times 
 did not have to spend years laboriously mastering 
 the languages of many peoples, each with its 
 peculiar idioms and thought forms. 
 
 With the Greek language had spread Greek 
 ideas. Ways of thinking were common through- 
 
CHRISTIANITY AND THE ROMAN WORLD 25 
 
 out the known world. Thus, Christians could dis- 
 cuss life with men in any city. The noblest 
 thoughts of the great philosophers of Greece were 
 becoming to a marked extent the thoughts of com- 
 mon men. How well some of these conceptions 
 prepared the way for the teachings of the Chris- 
 tian missionaries is revealed even in so brief a 
 summary of them as is made by Dr. Carver: 
 
 The ideas of humanity needful for the gospel; the value of 
 man in the universe with the individual as the integer (the 
 Sophists); the moral nature of man with conscience as the 
 voice of Divinity (Socrates); moral judgments and penalties 
 (dramatists); the longing for an ideal man to show the way 
 of life (Plato).§ 
 
 Under Greek influence schools had been set up 
 in many cities and men were being trained in 
 thought. In at least one city Paul taught in one 
 of these schools over a period of many months.’ 
 
 Religiously, the greatest preparation for the 
 gospel, of course, came through the Jews. Theirs 
 was the highest revelation of God the world had 
 yet known and theirs the spiritual riches of the 
 Old Testament. The Old Testament, perhaps 
 often in the Greek translation, was carried far 
 and wide by the dispersed Jews. Everywhere the 
 Jew was known by the strong religious convic- 
 tions which he held and which he insisted on 
 
 6 William O. Carver, A Syllabus of Lectures on the Outlines of 
 
 the History of Christian Missions. 
 7 Acts 19: 9. 
 
26 THE STORY OF MISSIONS 
 
 keeping pure at any cost. Among these conviec- 
 tions were the belief in one spiritual God, Creator 
 of all things, the demand for a moral life, and the 
 expectation of a Messiah. 
 
 The surprising part of this Jewish preparation 
 ' for Christ was its remarkably wide diffusion. 
 There were Jews in most of the Roman provinces. 
 Jews were thickly massed in Syria, Mesopotamia, 
 Babylonia, and Media, and they were to be found 
 in large numbers in Egypt, Rome and the prov- 
 inces of Asia Minor. Philo reports a million Jews 
 in Egypt. There were probably ten thousand 
 Jews in Rome two decades after the birth of 
 Christ. They were numerous along the coast line 
 of Africa and were to be found in Gaul and Spain. 
 Augmenting this widespread Jewish influence 
 was a very large number of Gentiles who had 
 grasped the wonder of the fundamental beliefs of 
 Judaism. These had either actually become pros- 
 elytes, obliged to keep the whole law, or they 
 were known as ‘‘God-fearing,’’ that is, Gentiles 
 who believed in and worshiped God. The latter 
 were by far the more numerous. 
 
 So good an authority as Harnack estimates 
 that the Jews with their proselytes formed seven 
 per cent of the whole population of the Empire 
 under Augustus.. Some other writers suggest a 
 larger figure. In every city of any size into which 
 
 8 For excellent discussion with careful evidence on this spread 
 of the Jews see Harnack, Vol. I, pp. 1-9. 
 
_ CHRISTIANITY AND THE ROMAN WORLD 27 
 
 Christian missionaries went they would find a 
 synagogue or at least a little group of people 
 meeting somewhere to worship Jehovah. Here, in 
 the earliest days at least, they would begin to 
 teach. 
 
 There had been much other preparation for 
 Christ. Thoughtful men everywhere were dis- 
 gusted with a polytheism ‘‘saddled with arrears 
 of mythology which excited ridicule and resent- 
 ment.’? Philosophers could allegorize away the 
 tales of the vicious and immoral lives of the 
 Olympian gods, but among common men disgust 
 with such deities was spreading. There was a 
 growing weariness with the countless cults, sys- 
 tems, sorceries, rites, that could bring no satisfac- 
 tion. Many hearts were hungry for reality in 
 religion. As has been noted already, the so-called 
 Oriental religions swept over the Empire winning 
 many by their mysteries and their promise of 
 cleansing. ‘‘There was a real demand,’’ says 
 Harnack, ‘‘for purity, consolation, expiation, and 
 healing.’’ Witness the popularity of the cult of 
 Ausculapius, the merciful physician.® 
 
 Over against the rising desire for noble charac- 
 ter was the great prosperity, luxury, and sin of 
 the age. Hiverywhere there was a practical dem- 
 onstration of man’s need of redemption. Pessi- 
 mism and hopelessness were widespread. Dr. 
 C. H. Robinson writes: 
 
 9Ibid., Vol. I, pp. 105-108. 
 
28 THE STORY OF MISSIONS 
 
 The saddest feature of the religion of ancient Greece and 
 Rome is the absence of hope. Among the débris of an ancient 
 house in Salonica (the Thessalonica of St. Paul’s time) were 
 found two funeral urns of apparently the same date: one bore 
 the inscription, “No Horr”; the other, “Curist, my Lire.” 1° 
 
 It is not hard to imagine the appeal of the 
 Christian mission to such a world. The Chris- 
 tians proclaimed one God, the Father and lover 
 of men, who is spiritual. God to them was the 
 Creator of the universe, present everywhere, 
 knowing all things. The Christians told of Jesus 
 Christ who made God known, who died for men’s 
 sins and rose again. There was a reality about 
 this faith in the living Christ not to be found in 
 the pagan systems. The gospel was a message of 
 salvation, of victory over demons and over death. 
 To multitudes it brought the glorious assurance 
 of immortality. They were so certain of God and 
 of immortality that they had not the least fear of 
 death and went to martyrdom gladly. Lucian, 
 who rejoiced in ridiculing Christians, said, 
 ‘‘Those miserable people have got it into their 
 heads that they are perfectly immortal.’’ Many 
 who came to mock at a martyrdom themselves 
 became Christians because of what they saw. 
 
 This new faith was also a ‘‘religion of the spirit 
 and of power, of moral earnestness and holiness.’’ 
 It made such demands for holy living as no other 
 religion had ever dared make, and it also revealed 
 
 10 Charles H. Robinson, History of Christian Missions, p. 6. 
 
CHRISTIANITY AND THE ROMAN WORLD 29 
 
 a source of spiritual power to make such living 
 possible. Justin Martyr says explicitly that what 
 won him to Christianity was the moral life which 
 he found among believers. Pliny told the Em- 
 peror Trajan that he had been unable to prove 
 any criminal or vicious acts on the part of Chris- 
 tians during all his examination of them, and that, 
 on the contrary, the purpose of their gatherings 
 was to confirm themselves in conscientious and 
 virtuous living. Lucian makes the Christians ap- 
 pear credulous fanatics, but also people of a pure 
 life, of devoted love, and of a courage equal to 
 death itself. 
 
 This is not to say that all the Christian converts 
 lived exemplary lives. Paul’s plain words to the 
 Corinthians show how even horribly immoral 
 practises persisted among some who had pro- 
 fessed to come out of paganism into the light of 
 Christ. There must have been many weak Chris- 
 tians who hurt the great cause and gave some 
 ground for the violent accusations of the enemies 
 of the faith. When one remembers the enormous 
 leap from the loose and vicious living which was 
 so common in that day, to the Christian demand 
 for absolute purity, honesty, chivalry, and moral 
 courage, the wonder is not that some failed but 
 that so many were able to catch the vision of 
 Christian holiness. 
 
 One of the amazing things about Christianity is 
 that it goes to any people, no matter how deep in 
 
30 THE STORY OF MISSIONS 
 
 sin they may be, and proposes, not a little tidying 
 up, not a gradual and painless acceptance of 
 higher standards, but a complete renewal of life, 
 an actual effort to follow Him who revealed in 
 himself the glory of a sinless and self-giving life. 
 There were in that old Roman world men of noble 
 mind who rose above their day and achieved a fine 
 philosophy of living. Christianity, however, 
 dared demand holy and unselfish living even of 
 slaves and outcasts, of officials and rich land- 
 owners, of all classes and kinds of men. 
 
 It is true that there were in those days as now 
 many who did not get the vision, or, getting it, 
 were too weak to achieve results; that there were 
 some who became Christian from wrong or in- 
 adequate motives; that it sometimes took genera- 
 tions for a family or a community to grasp the 
 real meaning of Christianity and leave off pagan 
 ways; that vestiges of paganism crept into the 
 Church. All this cannot be denied. Especially 
 when the Church began to be powerful did it at- 
 tract many who did not become Christian at heart. 
 But as a matter of fact, in the midst of an alarm- 
 ingly corrupt age the Christians as a whole lived 
 pure and fine lives. They ‘‘set up the majesty of 
 God and goodness in the world.’’ And this was 
 one of the great witnesses to the power of the 
 new faith. 
 
 Christianity was also a gospel of love and 
 charity, a strange new teaching. Perhaps to the 
 
CHRISTIANITY AND THE ROMAN WORLD 31 
 
 Roman world the strangest thing about Christians 
 was the love they had for each other. The words, 
 ‘Hereby shall all men know that ye are my 
 disciples, if ye have love one to another,’’ were 
 quickly fulfilled. Tertullian says: ‘‘It is our care 
 for the helpless, our practise of loving-kindness, 
 that brands us in the eyes of many of our oppo- 
 nents. ‘Only look,’ they say, ‘look how they love 
 one another!’’’ Cecilius is reported to have 
 said, ‘‘They recognize each other by means of 
 secret marks or signs, and love one another al- 
 most before they are acquainted.’’ Again we may 
 quote Lucian: ‘‘Their original lawgiver had 
 taught them that they were all brethren one of 
 another.’’ 
 
 Justin Martyr ends his description of Christian 
 worship by saying: ‘‘Those who are well-to-do 
 and willing give as they choose, each as he him- 
 self purposes; the collection is then deposited with 
 the president, who succors orphans, widows, those 
 who are in want owing to sickness or any other 
 cause, those who are in prison, and strangers who 
 are on a journey.’’ About 250 av. the Roman 
 bishop wrote that the Roman Church supported 
 fifteen hundred widows and poor persons. ‘Trav- 
 eling Christians found love and boundless hospi- 
 tality from fellow Christians wherever they went. 
 Throughout the world the believers felt their in- 
 terests to be one. One church would help another 
 in need or send aid in time of calamity. 
 
32 THE STORY OF MISSIONS 
 
 Celsus, the able and determined opponent of 
 Christianity, was amazed that it should call sin- 
 ners and the uneducated, while other religions 
 were for those who were clean and had some 
 knowledge. There is little doubt that for several 
 generations slaves, freedmen, and laborers very 
 largely predominated in the membership of the 
 churches, though there were many exceptions. 
 ‘‘It was by preaching to the poor, the burdened, 
 and the outcast, by the preaching and practise of 
 love, that Christianity turned the stony, sterile 
 world into a fruitful field for the Church. Where 
 no other religion could sow and reap, this religion 
 was enabled to scatter its seed and to secure a 
 harvest.’’ #7 
 “ If we ask, ‘‘Who were the missionaries who 
 carried this gospel through the Roman world?’’ 
 the answer must be that the most numerous and 
 successful missionaries were not those who would 
 today be called missionaries at all. They were 
 just Christians who in their daily lives lived 
 Christ and rejoiced in the opportunity to make 
 Him known. We know the names of some of the 
 great leaders—Paul, Peter, John, Pantenus, 
 Gregory the Illuminator, and others. But in gen- 
 eral, especially after the time of the apostles, the 
 great spread of Christianity was due to the faith- 
 ful witnessing of tens of thousands of Christians 
 
 11 Harnack. 
 
CHRISTIANITY AND THE ROMAN WORLD 33 
 
 whose names will never be known on earth. The 
 merchant on his travels heard of Christ and loved 
 Him, and as he went on his way he passed on the 
 good news to others. The slave was sold to a new 
 master and while he served, he won the master’s 
 household to the great Master of all. The soldier 
 moved with his legion to some distant province 
 and made known the gospel there. The very 
 existence of little groups of men and women who 
 believed and tried to live the good news probably 
 had as much to do as anything with the final vic- 
 tory of Christianity throughout the Roman world. 
 
 There were at the very outset three rather dis- 
 tinct groups of missionary leaders—apostles, 
 prophets, and teachers. These were recognized 
 as having special power. The New Testament 
 and some of the earliest other writings tell of 
 their work. But these orders did not continue 
 very long. After a while as the Church grew, a 
 recognized order of the clergy came to be set 
 aside for religious leadership. The leaders among 
 the clergy in large cities came to be bishops with 
 authority over several or many churches. In 
 time the bishops of such great centers as Antioch, 
 Alexandria, and especially Rome, came to have 
 unusual power. 
 
 It was a very simple form of church life that the 
 early Christians organized. Perhaps the little 
 company of believers met in someone’s home; the 
 New Testament speaks of ‘‘the church in your 
 
34 THE STORY OF MISSIONS 
 
 house.’’ Here the Christians would sing hymns, 
 read a portion of Scripture, pray, exhort each 
 other to faithful and earnest Christian living, 
 gather an offering for the poor or the suffering, 
 and join in the memorial meal. Justin wrote 
 about the middle of the second century : 
 
 On Sunday a meeting is held of all who live in the cities 
 and villages, and a section is read from the memoirs of the 
 Apostles and the writings of the Prophets, as long as the time 
 permits. When the reading has finished, the president, in a 
 discourse (or homily) gives the admonition and exhortation to 
 imitate these noble things. After this we all arise and offer a 
 common prayer. At the close of the prayer, as we have before 
 deseribed, bread and wine and water are brought. The presi- 
 dent offers prayer and thanks for them according to his 
 ability, and the congregation answers, “Amen.” Then the 
 consecrated elements are distributed to each one and par- 
 taken of, and are carried by the deacons to the houses of the 
 absent. 
 
 Later the churches came to erect buildings and 
 to develop a ritual of services. Indeed, toward 
 the end of this period the outward strength and 
 majesty of the Church organization had much to 
 do with the spread of Christianity. But by this 
 time the great original victory had been won and 
 the Christian faith had been maintained for the 
 generations to come by myriads of followers of 
 Christ who showed forth the Lord in their lives 
 and were faithful even unto death if need be. 
 
 It is almost impossible today to grasp the won- 
 
CHRISTIANITY AND THE ROMAN WORLD 35 
 
 der of that early victory of Christianity. From 
 a human point of view a more uneven struggle 
 could scarcely be imagined. The Christians were 
 hated by the Jews, who everywhere stirred up 
 trouble against them. They were hounded by the 
 authorities of the old religions. They were 
 feared, even loathed, by the people in general, for 
 they were considered sacrilegious and atheistic— 
 because they spurned the old faiths and had no 
 visible objects of worship—and were accused of 
 gross immorality. They were opposed by phi- 
 losophers who scorned this religion of slaves and 
 outcasts. They were persecuted by the civil 
 authorities as traitors and dangerous to the wel- 
 fare of the state. 
 
 The gospel had been revealed in an outlying” 
 province; the Roman Empire was a world of great 
 and prosperous cities, proud of their prestige and 
 achievements. The gospel came through a race 
 despised for its exclusiveness and its rigid adher- 
 ence to its own religion and customs in the midst 
 of a cosmopolitan and urbane civilization that wel- 
 comed new gods and new ideas. It was first en- 
 trusted to a handful of uncouth and unschooled 
 men; but the world into which it went was a world 
 of great and ancient learning, of philosophers 
 whose sublime thoughts still inspire men, of an 
 art never yet surpassed, of an architecture that 
 made the ancient cities marvels of beauty. The 
 gospel insisted on a holy life; the world was given 
 
36 THE STORY OF MISSIONS 
 
 to easy morals. The gospel proclaimed one God 
 only, but hundreds of ancient deities ruled the 
 world. They were enshrined in superb sculpture 
 and unsurpassed verse, worshiped in glorious 
 temples and beautiful groves, bound up with the 
 history and traditions of the people, revered in 
 song and story, established in age-old customs and 
 habits, holy days and ceremonies, institution- 
 alized in powerful systems of priests and rites, 
 and backed by the might of the Emperor on his 
 throne. 
 
 Yet when the Empire fell, it was the Christian 
 Church that took up the burden of Western 
 civilization. ‘‘To this church,’’ writes Harnack, 
 ‘‘the human race round the basin of the Mediter- 
 ranean belonged without exception, about the year 
 300, in so far as the religion, morals, and higher 
 attainments of these nations were of any conse- 
 quence.’’ 
 
 Here was the greatest foreign mission, starting 
 out from a little province at one edge of the Em- 
 pire and not stopping until Christ had been pro- 
 claimed and lived in all the domain of the Cesars 
 and out in many a land beyond. In the light of 
 the achievements of those first centuries, what 
 task could ever be too great to ask of the Church? 
 
CHAPTER II 
 THe ConvERSION or Hiuropr 
 
 HE fierce Alemanni in martial array were 
 bearing down on the little city of Passau in 
 southern Kurope. Readers of Cesar may 
 
 recall the Alemanni. They formed one of the 
 most warlike of those restless tribes against whom 
 the old Roman Empire was constantly having to 
 defend its far-flung borders. Those old borders 
 had disappeared in time as wave after wave of 
 invasion poured over them. And the Alemanni 
 were one of the tribes whose depredations made 
 central European life a nightmare. 
 
 Terrified by the prospect of a barbarous army 
 sacking their city, the people of Passau did a 
 strange thing. They sought out a_ poverty- 
 stricken monk in the solitary cell which he had 
 made for himself near their city. And this monk, 
 Severinus, went forth to meet the king of those 
 threatening hosts. So moved was the mighty 
 warrior by his plea and by reverence for this man 
 of God that he not only withdrew his troops with- 
 out harming the city, but he even left the sur- 
 rounding countryside unmolested. 
 
 No wonder Severinus was loved and honored 
 by a _ grateful people and earned the title, 
 ‘‘Apostle of Noricum.’’ The poor and the sick 
 
 sought his consolation and help, soldiers coun- 
 37 
 
38 THE STORY OF MISSIONS 
 
 seled with him, and the mighty came to him for 
 advice. In that troubled land, recurring attack 
 and pillage by wild tribes of barbarians brought 
 loss and sorrow. Severinus befriended and com- 
 forted the suffering and oppressed. He pointed 
 to a loving God and to a great hope beyond earth. 
 But just as strongly he denounced marauders and 
 told the mighty of a God of righteousness who 
 loves the poor and hates injustice. 
 
 For nearly thirty years in the second half of 
 the fifth century Severinus spent himself for the 
 people around Passau and Vienna. Sometimes 
 he tramped long distances barefoot over frozen 
 streams to collect from various tribes food and 
 clothing for the needy, who were his constant 
 care, or to secure means to ransom those who had 
 been sold into slavery. Again, he stood fear- 
 lessly, like a prophet of old, before some ruler to 
 denounce his immoralities or cruelties and to urge 
 him to use his power to do good. So, here and 
 there among the barbarous and pagan tribes of 
 Europe, devoted men, careless of their own 
 safety, took up their abode and by the sheer power 
 of love and holy living won those about them to a 
 better way of life. * 
 
 How great an influence one such man could have 
 is demonstrated in the story of the evangelization 
 of the Goths. In 410 a.v., after years of appre- 
 hension, Rome faced the Gothic armies which had 
 finally burst the northern barriers and inundated 
 
THE CONVERSION OF EUROPE 39 
 
 Italy. Centuries had passed since Rome had been 
 sacked, but in all its long security the proud city 
 had probably never lost the memory of the ter- 
 rible Gallic hordes from the north. And as the 
 Empire had weakened and the Teutonic barba- 
 rians had encroached farther and farther upon its 
 territory, the terror among the Romans had risen. 
 Now when the barbarians were upon them, some 
 remarkable things happened. Rome was spared 
 from destruction, churches throughout the land 
 were left unmolested, though heathen shrines 
 were destroyed, and everywhere the name of 
 Christian was a passport to safety. These fierce 
 conquerors from the lands beyond were, by this 
 time, nominally at least, followers of Christ. 
 
 Through their extended wanderings the Goths 
 carried the Bible in their own language, the first 
 translation into a barbaric European tongue. In 
 fact, a Gothic written language had been invented 
 for the purpose. Well was it for Rome that while 
 she contended about doctrine and zealously sought 
 to extend the temporal power of the Church, a 
 man with the love of Christ in his heart chose to 
 give his life in service to the barbarians along the 
 Danube. 
 
 These conquerors of Rome were among the 
 most numerous of the Germanic tribes that over- 
 ran western Europe in those days. In the middle 
 of the third century they had raided the Balkans 
 and Greece and had penetrated Asia Minor as far 
 
40 THE STORY OF MISSIONS 
 
 as Cappadocia, carrying off a great company of 
 prisoners from that province. Among the Goths’ 
 captives were many Christians, including mem- 
 bers of the clergy. Soon, as had happened many 
 times before and as was to happen many times 
 thereafter, the captors began to learn the way of 
 life from their captives. 
 
 In 311, the year of the edict of toleration for 
 Christianity, or perhaps in 318, Ulfilas was born, 
 a descendant of these captives. At an early age 
 he went to Constantinople on an embassy for the 
 Gothic King. In that center of church life he re- 
 mained for ten years, and before returning to the 
 Danube he was consecrated bishop by Constan- 
 tine’s chaplain, at the behest of the Emperor. 
 
 Returned to the land where he had been a cap- 
 tive, Ulfilas devoted himself to seeking the Goths 
 for Christ. From the Emperor Constantine he 
 received a grant of land on the slopes of Mount 
 Hemus. Thither from across the Danube he led 
 his followers, tired of war and threatened by the 
 pagans. Little wonder that he was called a 
 Moses! While the Huns pressed from the Kast 
 and the Ostrogoths and Visigoths went on to con- 
 stant wars, he shepherded a prosperous colony 
 that learned the arts of peace and quietly tilled 
 the soil and cared for their flocks. Christianity 
 spread to both branches of the Gothic nation and 
 to the Gepide, the Alans, the Vandals, and the 
 Suevi. 
 
THE CONVERSION OF EUROPE 4} 
 
 Ulfilas’ great achievement, in which he set the 
 example for missionaries for centuries to come, 
 was the translation of the Bible into Gothic. 
 Latin and Greek were the languages most bishops 
 would have deemed fit for religious use, but Ulfilas 
 saw clearly the great advantage that would be 
 gained by giving his beloved people the Bible in 
 their own tongue. To carry out his purpose he 
 had to invent an alphabet, contriving letters for 
 sounds known neither to Latin nor Greek, and 
 then teach the people to read their own language. 
 In these labors too he has been followed by many 
 a missionary who has opened the light not only 
 of the Bible but of all learning to an entire 
 people. 
 
 Not all Europe, however, was won by men like 
 Ulfilas and Severinus. In many a picture gallery 
 hangs a painting of the imposing spectacle of the 
 baptism of Clovis, king of the Franks. Clovis was 
 one of the numerous rulers of that age who de- 
 manded a sign before he would become a Chris- 
 tian. His wife, Clotilda, a Christian, had long 
 sought to win him to her faith. In a terrible bat- 
 tle against the Alemanni, the Franks were at the 
 point of defeat. The supremacy of Gaul was in 
 the balanee. Clovis implored his own familiar 
 deities in vain. At last he prayed to Clotilda’s 
 God for victory, vowing that if he should win he 
 would give up his idols and receive baptism. That 
 Christmas day in 496 on which Clovis was bap- 
 
42 THE STORY OF MISSIONS 
 
 tized into the Christian faith was a turning point 
 in European history. Along with the king, his 
 chiefs and army accepted Christianity. And it is 
 reported that the three thousand captives he had 
 brought from his recent victory were baptized by 
 compulsion. 
 
 Back of this baptismal day of Clovis lay one 
 hundred years of more or less militant effort to 
 Christianize Gaul. The old Roman Gaul, where 
 the great Ireneus had labored, where Christian 
 martyrs had stained the earth with their blood, 
 and where Christianity had become fairly well 
 established, had been swept away before the bar- 
 barian invasions. And in the place of that prov- 
 ince of Roman culture and settled life was a land 
 returned to barbarism and contended for by tur- 
 bulent tribes who worshiped a whole array of 
 gods in sacred groves and at many shrines. 
 Across this troubled scene, at an early date, swept 
 the strange figure of St. Martin of Tours. Up 
 and down the land he went at the head of a band 
 of militant monks, breaking down idols, felling 
 sacred groves, and destroying pagan altars. 
 Awed by their fiery faith, many a simple tribes- 
 man beeame Christian. Churches were built, 
 bishops ordained, and St. Martin established a 
 monastery which trained monks for the mission- 
 ary task of generations. 
 
 But no great progress had been made in again 
 winning western HKurope until Clovis accepted 
 
THE CONVERSION OF EUROPE 48 
 
 Christianity. It would be something of a mistake 
 to say ‘‘became a Christian,’’ for the great leader 
 of the Franks probably perceived little of the 
 meaning of Christianity and it is doubtful if his 
 character was much affected by it. After being 
 baptized he continued his career as a conqueror, 
 only now he was the champion of the Catholic 
 faith, backed enthusiastically by the Church 
 authorities. By his force and bravery Clovis had 
 led his small tribe to victory after victory, ex- 
 panded its territory, and built a mighty army. He 
 proceeded to bring a large part of western Europe 
 under Frankish power, fighting gladly against 
 Arian Christians and heathen alike and every- 
 where forcing the orthodox faith on those whom 
 he defeated. 
 
 Under such circumstances it is not to be won- 
 dered at that many thousands were baptized who 
 had only the vaguest ideas of what it was all 
 about. Some attempt was made by religious lead- 
 ers to instruct these newcomers but many, of 
 course, brought their paganism with them into the 
 Church. Nor is it strange that the Church thus 
 established at the right hand of the civil and mili- 
 tary power and enriched with many gifts of land 
 and other property became a rather worldly in- 
 stitution and was not the missionary agency 
 through which the rest of Europe was reached. 
 Indeed, a little later the enthusiastic Celtic 
 missionaries from Ireland and Scotland often 
 
44 THE STORY OF MISSIONS 
 
 found the Frankish clergy among their bitterest 
 opponents. 
 
 Wholesale baptisms of uninstructed thousands 
 and the extension of Christianity by regal in- 
 fluence or military force seem to us today impos- 
 sible missionary methods, but they played a large 
 part in the Church’s plans during the Dark Ages. 
 The great Augustine interpreted the sentence 
 ‘compel them to come in’’ to mean that pagans 
 should be forced to accept Christianity. 
 
 A few illustrations may serve to show how gen- 
 eral were mass ‘‘conversions’’ in a large section 
 of Europe. After Ethelbert, King of Kent, had 
 been baptized in 597 and the authorities of the 
 kingdom had decided in favor of the missionaries, 
 more than ten thousand of the people were bap- 
 tized at one time. Legend reports that they per- 
 formed the baptism on each other, two by two, at 
 the command of Augustine, the missionary. 
 
 Charlemagne followed in the footsteps of his 
 predecessor, Clovis, in extending Christianity by 
 foree. It took him almost thirty years to subdue 
 the Saxons and force them into ‘‘conversion.’’ 
 Charlemagne ‘‘had them baptized first and evan- 
 gelized afterward.’’ In the process he made such 
 laws as this: ‘‘If any Saxon shall try to hide 
 himself unbaptized and shall scorn to come to bap- 
 tism and shall wish to remain pagan, let him be 
 punished by death.’’?* Charlemagne made laws, 
 
 1 Jennie Hall, Our Ancestors in Europe, p. 153. 
 
THE CONVERSION OF EUROPE 45 
 
 also, to protect and support the churches that he 
 built and the missionaries that he sent out. 
 
 When Vladimir of Russia was baptized in 988 
 there were baptized also his army and vast multi- 
 tudes of his subjects. Vladimir was another mon- 
 arch who vowed to become Christian if he should 
 be victorious in a certain battle—with the addi- 
 tional proviso in his case that he should win the 
 Christian princess Ann, a sister of the Emperor 
 at Constantinople, as his bride. 
 
 We read of the forcible conversion of Esthonia 
 as late as 1219, of Prussia during the period of 
 1238-83, and of Lithuania more than a century 
 later. In Prussia ‘‘Christian’’ Knights of the 
 Sword ravaged the country for decades to ‘‘con- 
 vert’’ the inhabitants. Of Lithuania we read that 
 Jagellon (King Ladislas III) was accepted in 
 marriage by Hedwig, heiress to the throne of 
 Poland, on the condition that he should become a 
 Christian. Then he went through his territories 
 effecting mass conversions by most peculiar 
 means, including the promise of warm winter 
 underwear to such as would accept Christianity. 
 
 It is gratifying, however, to turn again to faith- 
 ful missionaries who won a large part of Europe 
 to true religion, for even in those dark days there 
 were voices raised against extending the Church 
 by material power. Chrysostom said, ‘‘It is not 
 lawful for Christians to overthrow error by force 
 and violence, but they should labor for the con- 
 
46 THE STORY OF MISSIONS 
 
 version of men by persuasion, speech, and gentle- 
 ness.’’* And Hilary of Poitiers insisted, ‘‘God 
 will not have a forced homage. Woe to the times 
 when the divine faith stands in need of earthly 
 
 power.’’ * | 
 
 We may note, then, that there were three rather 
 distinet types of missionary work being prose- 
 cuted in EKurope—mass conversions by force or 
 outward influence, already alluded to; the work of 
 individual missionaries, such as, for example, 
 Ulfilas and Severinus; and the work carried on by 
 monastic communities and orders. The third in- 
 cludes, of course, the labors of some very great 
 individual missionaries. 
 
 Let us imagine ourselves in one of the monastic 
 communities in Scotland or Ireland in the seventh 
 century. All through the little colony, housed in 
 its rough wooden buildings, runs a strange spirit 
 of excitement this morning. Despite the usual 
 midnight service, which all attended, the brothers 
 were awake before daylight, not this time because 
 the rule of the order requires it, but because of 
 eagerness. ‘The morning services, particularly 
 impressive this morning, have been held, and the 
 necessary morning work in the kitchen and the 
 barns attended to as quickly as possible. The 
 fields and the workshops are deserted, and the 
 whole community has gathered around the gate. 
 
 2C. H. Rohinson, How the Gospel Spread Through Europe, p. 
 170. 8 Ibid., p. 171. 
 
THE CONVERSION OF EUROPE 47 
 
 And now out from their number step a dozen men, 
 looking much alike in their monkish robes, who 
 slowly make their way down to the beach while 
 the others follow. A waiting boat is soon filled 
 with both men and provisions. There is a pause 
 while all unite in prayer to God to guide and bless 
 the departing company. ‘Then the frail craft 
 pushes off and another mission has started on its 
 way to carry the light of the gospel and the in- 
 fluences of civilization to some far land of strife 
 and bloodshed and barbarism on the continent of 
 Europe. 
 
 As the boat is lost in the distance, the brothers 
 quietly climb the slope to take up again their hum- 
 ble tasks, in their hearts the thrill of a world 
 enterprise for Christ. Day by day they plow the 
 fields or reap the crops or grind the grain into 
 meal; they cast the nets in the bay or shepherd 
 the sheep on the hills; they fell trees to make room 
 for a new field or to provide logs for an additional 
 rough building to keep up with the community’s 
 needs. Harnestly they study the Scriptures and 
 the few other books that are among the colony’s 
 greatest treasures. Patiently and painstakingly 
 they copy the precious words that there may be 
 more books for wider use. They preach and teach 
 in the near-by communities. Now and then they 
 found a new church and put one of their number 
 in charge of it. They minister to the sick and 
 serve the poor and needy until the whole neigh- 
 
48 THE STORY OF MISSIONS 
 
 borhood comes to depend on them for many kinds 
 of help. 
 
 So, in the midst of a pagan district they live, a 
 Christian community and a demonstration of a 
 better way of life. And gradually the pagan dis- 
 trict begins to change, to take on more peaceful 
 and settled ways, to copy the monks in making 
 clearings and tilling the soil, in living honestly 
 and mercifully, and in worshiping and seeking to 
 follow Christ. Now and then word comes back of 
 the colony that went overseas. Now and then 
 other colonies go forth on missions to other fields. 
 In the meantime monks come to the community 
 from many places, even from great distances, 
 sometimes to return later to their own people with 
 the benefit of what they have learned. 
 
 ft would seem hard to overestimate the in- 
 fluence of these monastic communities in evangel- 
 izing and civilizing central, western and northern 
 Kurope. The number was unbelievably large and 
 some of them are known to have included two or 
 three thousand members. Even those who do not 
 believe in the monastic idea may well question 
 whether any other plan would have worked so 
 effectively in that day. 
 
 The state of Europe at the beginning of the 
 Dark Ages was deplorable. There had been a 
 terrible decline in the late days of the Empire and 
 the inroads of the barbarians made matters 
 worse. Towns once populous were deserted and 
 
THE CONVERSION OF EUROPE 49 
 
 overrun with woods and wild animals. North 
 of the Rhine alone six deserts are said to have 
 existed at the end of the sixth century. Such 
 dense forests as the civilized world does not 
 know today covered much of what is now the 
 most populous part of Kurope. In these gloomy 
 forests the Celts and Teutons and Slavs followed 
 their gloomy religions, worshiping idols and the 
 powers of nature, and all offering human sacri- 
 fices on occasions. Oracles were consulted for 
 guidance, necromancers and soothsayers flour- 
 ished. 
 
 There was no education and, as we have seen, in 
 many cases no written language. There was prac- 
 tically no knowledge of medicine. And there was 
 an enormous amount of cruelty and bloodshed. 
 Warfare and conquest were the business of the 
 ‘‘noble’”’ classes. And conquest frequently meant 
 pillage and ruthless destruction. Captives were 
 enslaved and cruelly treated. For the common 
 people life was hard and poverty-stricken. There 
 was little semblance of real justice. Only gradu- 
 ally did nations arise able to keep anything like 
 peace over wide territories. Amid such unset- 
 tled conditions agriculture was naturally crude 
 and the necessary arts of civilized life largely 
 neglected. 
 
 Instead of seeking advancement in such a world, 
 companies of Christian men turned aside and 
 sought to develop really Christian communities. 
 They set an influential example for rough and 
 
50 THE STORY OF MISSIONS 
 
 warlike peoples in the peaceful and self-effacmg 
 mode of their lives. Their practical contributions 
 to the development of civilization have been sug- 
 gested. The strict and unyielding discipline by 
 which they governed their lives, seeking purity 
 and holiness, demonstrated the possibility of 
 Christian living in a lax and lawless age. 
 
 But while we are cognizant of the struggles of 
 many of those who laid the foundations of Chris- 
 tianity in the Western world, and of the heroism 
 they displayed, let us not deceive ourselves by 
 taking too rosy a view of the Church’s history just 
 because we are Christians. The monastic orders 
 did not remain at all times pure and high-minded. 
 Doubtless they came to mean to some a rather 
 easy escape from strenuous living. And to others 
 they became roads to preferment. Even their 
 strict discipline could not always overcome self- 
 ishness. There were some that became other- 
 worldly to an extent that was very unhealthy. It 
 is doubtful if it was always pleasant to get along 
 with their great leaders. Some of these did most 
 unwise things. A bitter and bloody clan strife 
 in Ireland was attributed to Columba’s action 
 in insisting on claiming a copy of a precious 
 manuscript which he had made by stealth in a 
 monastery, the abbot maintaining that the copy 
 belonged with the original. 
 
 Just as carefully as we guard against maintain- 
 ing too rosy an interpretation of early Chris- 
 
THE CONVERSION OF EUROPE 51 
 
 tianity we should exercise discretion in judging a 
 bygone day by the standards of our own. The 
 Dark Ages were difficult days in which to try to 
 put into practise the religion of Christ. But 
 judged by even the highest standards known, the 
 monastic communities made a tremendous con- 
 tribution to the conversion of Europe. Always 
 their earliest leaders were zealous for splendid 
 Christian living. And ever and again new leaders 
 arose to insist on higher standards and stricter 
 life. The achievements of some of the monks who 
 were outstandmg leaders in the winning of Eiu- 
 rope deserve to be noted far more fully than the 
 limits of space allow. 
 
 In 432 there landed, with a band of followers, 
 on the coast of Ireland a Christian messenger 
 who was to be known through the centuries as St. 
 Patrick. Like Ulfilas, he was coming back to 
 the land of his captivity. As a lad of sixteen 
 he had been earried off with hundreds of other 
 captives in a raid made by Irish chieftains on 
 the coast of Scotland. His captives sold the boy 
 to a chief in the north of Ireland, whom he served 
 asashepherd. After six years he escaped. Later 
 he was again taken captive. Again he escaped. 
 But he could not remain comfortably at home, 
 for he heard in visions voices from Ireland call- 
 ing, ‘‘We entreat thee, holy youth, to come and 
 walk with us.”’ 
 
52 THE STORY OF MISSIONS 
 
 He went to southern Gaul where he studied for 
 the priesthood, and eventually he was ordained a 
 bishop. Then Patrick set out to give his life to 
 Ireland. He was rebuffed at the first landing 
 place. At the next, a chief took him for a pirate 
 and was on the point of killing him, when a close 
 look at the newcomer made him change his mind. 
 This chief became Patrick’s first convert in Ire- 
 land and his lifelong friend and helper. 
 
 Up and down the island Patrick earried his 
 message in the face of the opposition of the 
 Druids. Princes and chiefs were won by his 
 earnestness and zeal. He carefully selected lead- 
 -ers for the Church and trained them. The young 
 of both sexes fiocked to the schools he founded and 
 there learned to read by use of the alphabet which 
 he invented. It is typical of Patrick’s spirit that 
 he particularly sought out his former owner and 
 earnestly tried to win him to Christ. 
 
 Doubtless before St. Patrick’s time there were 
 Christians and churches in Ireland but their in- 
 fluence was evidently very limited for this great 
 missionary found the island given over to pagan- 
 ism, clan feuds, and bloodshed. He left it, after 
 a long life of service, dotted over with schools and 
 churches and monasteries, around which were 
 growing peaceful communities. Paul Hutchinson 
 says of him, ‘‘Not only did he transform Ireland, 
 giving it a type of piety and a standard of eul- 
 ture better than that of any other part of the 
 
THE CONVERSION OF EUROPE D3 
 
 Kurope of his day, but he inspired a whole line of 
 Christian heroes, who ultimately took the gospel 
 through all the rest of northern Europe.’ * 
 
 Columba, born about 521, of royal lineage, 
 founded several monasteries and many churches 
 in Ireland before he set out in a skin-covered boat 
 of wicker for the northern coast of Scotland. 
 With his twelve companions he landed on the little 
 island of Iona, destined to be long famous as a 
 center of Christian learning and missionary zeal. 
 To this monastery came men from many lands. 
 Both among the Scots, who had recently come 
 over from Ireland to found a kingdom and who 
 were nominally Christian, and among the Picts 
 who were pagans, Columba soon won large infiu- 
 ence. Throughout the land he founded churches, 
 and Iona became the mother of a large number of 
 monasteries. Out to all the surrounding islands 
 Columba and his followers carried their message. 
 
 It is remarkable how these early missionaries 
 embodied their message in themselves and in- 
 spired their followers. Columba was an inde- 
 fatigable laborer, his biographer noting that he 
 allowed no hour to pass in which he was not en- 
 gaged in some useful employment. After his 
 thirty-four years of missionary labor Scotland 
 could practically be called a Christian country. 
 Of Columba and his followers Dr. Carver writes: 
 
 4Paul Hutchinson, The Spread of Christianity, p. 37. 
 
o4 THE STORY OF MISSIONS 
 
 These missionaries preached as far as possible in the com- 
 mon tongue, founded monasteries and schools, taught farming 
 and the arts of civilization so far as they knew them and con- 
 tended for genuine faith, pure living, personal religion. .. . 
 Besides the conversion of Scotland, they labored successfully 
 in eastern England, where they came into long conflict with 
 Roman Christianity; in south Germany, where they were a 
 strong factor; in northern France, where they were the 
 strongest factor, and in Helvetia (Switzerland and Tyrol).5 
 
 The most famous of the Celtie missionaries to 
 the continent was Columbanus. In 589, at the age 
 of thirty, he set out for Gaul and, passing by safe 
 and comfortable places where he was importuned 
 to stay, found a wild and desolate spot for a 
 monastery on the Vosges range of mountains, 
 bordering the kingdoms of Austrasia and Bur- 
 gundy. 
 
 The condition of the country where Columbanus 
 settled was characteristic of other parts of Ku- 
 rope in those days. ‘‘War and devastation had 
 well-nigh effaced the traces of Roman coloniza- 
 tion; what Roman industry had cultivated, the 
 sword of the barbarous invader, and especially of 
 Attila, had restored to solitude, and made once 
 more the haunts of the bear and the wolf.’’ ° 
 
 Here, in the Vosges, amid dense forests, first at 
 Anegray and then at Luxeuil, Columbanus and his 
 
 5W. O. Carver, A Syllabus of Lectures on the Outlines of the 
 History of Christian Missions, p. 16. 
 
 6C. F. Maclear, History of Christian Missions During the 
 Middle Ages, p. 136. 
 
THE CONVERSION OF EUROPE 5d 
 
 followers built their monasteries and began to in- 
 fluence wide areas. First they came into conflict 
 with the Frankish clergy; later with the wicked 
 queen mother who dominated the court of her im- 
 moral son and hated Columbanus for denouncing 
 him and her. Eimally the monk, with some of his 
 followers, was forcibly taken captive and placed 
 on a ship bound for Ireland. But a shipwreck 
 spoiled the plans of his enemies. Columbanus 
 escaped harm, landed on the continent in a 
 friendly domain, and hurried through this region 
 and other inviting places to some wild parts of 
 Switzerland where he and his followers, particu- 
 larly St. Gall, continued their work. The severity 
 of the discipline to which these monks bound 
 themselves and their unwavering insistence on the 
 highest moral living had a wide influence. 
 
 Other famous missionaries to Huropean peo- 
 ples came directly or indirectly from Rome. The 
 story of the abbot Gregory passing a slave market 
 in Rome where some fair-haired boys were ex- 
 hibited for sale is familiar. He inquired of what 
 race they were, and on being told ‘‘Angles’’ he 
 said, ‘‘Not Angles, but Angels.’’? He tried to go 
 as a missionary to their land but was recalled to 
 Rome by popular demand. 
 
 One of the most interesting coincidences in the 
 story of missions is to see again and again some 
 land being especially prepared to receive the 
 
56 THE STORY OF MISSIONS 
 
 gospel at the very time that men in far-away 
 places are being stirred to take the good news to 
 that land. In 570, Ethelbert, King of Kent, mar- 
 ried a Christian princess, daughter of the King 
 of Paris. By agreement she was allowed to keep 
 her religion. A bishop went with her to England, 
 and HKthelbert permitted Christian services to be 
 conducted in a little church that had remained 
 standing from Roman-British times. It is not 
 surprising that, at this time, when their old re- 
 ligion was breaking down, some of the peopie 
 wanted to be instructed in Christianity. Requests 
 were sent to the Frankish bishops for mission- 
 aries. 
 
 In 595, Gregory, now pope, directed that Eng- 
 lish youths in bondage in Gaul be bought up and 
 placed in monasteries to be trained as mission- 
 aries to England. The next year he sent forty 
 monks from his own monastery, under their prior, 
 Augustine, to begin the evangelization of the is- 
 land. Terrified by the perils of the journey and 
 the reports of the savage character of the Saxons, 
 these missionaries returned to Rome. But 
 Gregory sent them forth again. From an island 
 near the British coast they sent word to Ethelbert 
 that they had come from Rome as bearers of joy- 
 ful tidings of the living and true God. Ethelbert 
 went to the island to meet them, taking precaution 
 to have the meeting outdoors, where he would be 
 safe from any magical charms the newcomers 
 
THE CONVERSION OF EUROPE 57 
 
 might work. After the meeting the king promised 
 protection and freedom to the missionaries and to 
 any of his subjects who wanted to hear them. <A 
 little later the king accepted the new faith. Kent 
 became nominally Christian and progress was 
 made also in Essex though there was backsliding 
 in both places later. 
 
 The strong kingdom of Northumbria was more 
 slowly won. Here, again, a Christian queen had 
 much influence. The king, Edwin, had married 
 the daughter of Ethelbert, who, like her mother, 
 was accompanied by a bishop and allowed to prac- 
 tise her religion. Edwin finally left to the Witan, 
 the national council of his realm, the decision as 
 to what religion should be followed by his people. 
 What a picture—this gathering of rugged chiefs 
 trying to decide between Christ on the one hand, 
 and Odin and Thor on the other! In the course 
 of the discussion, one thane, so the legend says, 
 spoke these beautiful words that bear repeating: 
 
 ‘‘The present life of man, O! King, may be 
 likened to what often happens when thou art sit- 
 ting at supper with thy thanes and nobles in win- 
 ter time; a fire blazes on the hearth, and warms 
 the chamber; outside rages a storm of wind and 
 snow; a sparrow flies in at one door of thy hall, 
 and quickly passes out at the other. For a 
 moment, while it is within, it is unharmed by the 
 wintry blast, but this brief period of happiness 
 over, to the wintry blast whence it came it re- 
 
58 THE STORY OF MISSIONS 
 
 turns, aud vanishes from thy sight. Such is the 
 brief life of man; we know not what went before 
 it, and we are utterly ignorant as to what shall 
 follow it. If, therefore, this new doctrine contain 
 anything more certain, it justly deserves to be 
 followed.’’ * 
 
 The Christian bishop was brought in to explain 
 the new religion. It was the high priest of the old 
 religion, however, who won the day for Chris- 
 tianity by offering to lead the party that should 
 destroy the chief temple of the kingdom dedicated 
 to Odin and Thor. 
 
 In fifty years the entire heptarchy of England 
 had abandoned idolatry, but Christianity did not 
 complete its conquest of the island until the year 
 1030, during the reign of King Canute. 
 
 England played a great part in the winning of 
 northern Furope. 
 
 Out of Northumbria came Wilfrid of Friesland (687-689) ; 
 Willebrord, “the Apostle of Holland,” to Friesland (690); the 
 brothers Ewald and numerous others; Aleuin, the teacher of 
 Charlemagne; and the greatest English missionary before 
 modern times, Winfrid, or Boniface, who from 716 was at 
 once a great missionary worker, general and statesman, who 
 throughout the Germanic regions, “converted, organized mis- 
 sions and converts, and reorganized churches into the one 
 Church of Rome.” ® 
 
 7 Maclear, A History of Christian Missions during the Middle 
 Ages, p. 113. 
 
 8 Carver, A Syllabus of Lectures on the Outlines of the History 
 of Christian Missions, p. 17. 
 
THE CONVERSION OF EUROPE a9 
 
 Dr. Henry van Dyke’s story, ‘‘‘The First Christ- 
 mas Tree,’’ purports to tell how Boniface felled 
 the sacred oak of Thor before a terrified throng of 
 that god’s followers and so won a great victory. 
 Boniface labored in Friesland (Holland), Gaul, 
 and Germany, penetrating into the very heart of 
 the latter land and founding a strong church 
 there. It is reported that a hundred thousand 
 persons received baptism under his immediate 
 direction. In his old age he longed to preach 
 again to the heathen Frieslanders who had been 
 his first love. There in eastern Frisia, in 735, 
 after a considerable success, he was put to death 
 by pagans, along with fifty or more missionaries 
 whom he had gathered around him on a special 
 occasion. 
 
 Charlemagne is reported to have wept as he 
 looked out of the window of a banquet hall at the 
 sails of marauding Viking ships approaching the 
 shore, thinking of what these wild raiders would 
 do to his realm after his death if they dared at- 
 tack it during his life. True enough, Europe, 
 which had known so many invasions and suffered 
 so much, was to be afflicted for generations more 
 as the slim vessels of the Northmen spread terror 
 along her rivers and bore down on all her coasts, 
 even as far as Greece. The state in which the 
 Vikings kept Europe may be imagined from the 
 insertion into the prayers of the Church of a peti- 
 
60 THE STORY OF MISSIONS 
 
 tion for deliverance from ‘‘the fury of the North- 
 men.”’ 
 
 Everywhere these invaders destroyed Christian 
 churches and monasteries an@ threatened to undo 
 the labor of generations. Clearly, if Christian 
 lands were to save their most precious posses- 
 sions, they must try to convert the bold pillagers 
 from the North. But what a task! Even in the 
 face of such a prospect, however, faith and mis- 
 sionary heroism did not falter. A monk named 
 Anskar was nominated to undertake the venture 
 into Denmark and gladly aecepted the task. So 
 threatening was the undertaking that on his first 
 trip only one monk dared accompany him. 
 
 After two years of work there was a rebellion 
 against the king under whose auspices Anskar 
 had entered Denmark and the missionary was 
 driven out, only to find that an embassy had come 
 from the King of Sweden to Emperor Louis, ask- 
 ing for someone to teach his people about Christ. 
 Thus Anskar began work in Sweden. Later he 
 was made archbishop at Hamburg, to direct all 
 the work among the Northmen. And though 
 pagan hordes swept down and destroyed Ham- 
 burg, not even sparing the Christian books that 
 were so scarce, the work went on. In addition to 
 his other labors Anskar was a medical mission- 
 ary. He was a man of unusually devoted prayer 
 life and was looked upon as a saint, even by men 
 of his own time. 
 
THE CONVERSION OF EUROPE 61 
 
 The work which Anskar started required gen- 
 erations for its completion. The Danish King 
 Harold with his army was baptized in 972, but 
 Sweyn reestablished paganism a little later. The 
 first Christian king of Norway was Hakon (936- 
 944). Harl Hakon reestablished paganism after 
 a generation. About 1000 a.v., the forcible con- 
 version of the country began. There was not a 
 Christian king of Sweden until Olaf (993-1024), 
 and the great image of Thor was not destroyed 
 until 1015. 
 
 Something must be said of the work in eastern 
 Hurope though the Eastern Church was not an 
 active missionary agency. Behind the waves of 
 Celtic and Teutonic invasion of Europe from the 
 Hast, there followed the Slavs, who settled in the 
 regions left by the Teutons. In time they came 
 to inhabit, besides other lands, much of the Balkan 
 territory, Russia, and what is now Poland. The 
 great missionaries to the Slavs were Cyril and 
 Methodius, brothers, members of the church in 
 Thessalonica which had been originally founded 
 by Paul. One day there came a call for mission- 
 aries to go to Crimea and help the king of the 
 Cazars decide between Mohammedanism, Juda- 
 ism, and Christianity as the religion to displace 
 idolatry. Cyril went and was successful. 
 
 Then came a eall from Bulgaria. The Bul- 
 garians were Tatars who had conquered the Slavic 
 
62 THE STORY OF MISSIONS 
 
 population and adopted their language. Again a 
 Christian woman wielded a great influence. A sis- 
 ter of Prince Bogoris had been a captive in Con- 
 stantinople and had there become a Christian. 
 Her efforts to convert her brother were unsuc- 
 cessful until during a famine when, after his 
 native deities had failed him, she induced him to 
 pray to God for help. Another story says that 
 the barbarie chieftain was terrified into accepting 
 Christianity by a great painting of the Last Judg- 
 ment with which the missionary Methodius, who 
 was also an artist, adorned his hall after persua- 
 sion had failed to reach the king. Whatever the 
 cause, Bogoris and many of his court were 
 eventually baptized. 
 
 From Bulgaria, Cyril and Methodius pressed on 
 to Hungary where they worked for the conversion 
 of the Moravians and Bohemians. Of the glorious 
 missionary work of the Moravian Church there 
 will be occasion to speak later. Someone has sug- 
 gested that a direct line might be traced from the 
 call of the man of Macedonia down through the 
 Thessalonian Church and, through the Moravians, 
 out to the ends of the earth. 
 
 Cyril and Methodius translated the Bible into. 
 the Slavonie tongue, after having reduced that 
 language to writing. They made use of Greek, 
 Armenian, and Hebrew letters in the alphabet 
 they invented. So again missionaries gave a 
 whole people the Bible in their own tongue and 
 
THE CONVERSION OF EUROPE 63 
 
 it was they also laid the foundation of a great 
 literature. 
 
 The greatest nation adhering to the Hastern 
 Church came peacefully to Christianity. In 955 
 Princess Olga of Russia journeyed to Constanti- 
 nople to learn more about the Christian religion. 
 There she was baptized. Returning to Russia, 
 she tried to persuade her son to accept her faith, 
 but that hardy warrior continued to wrap himself 
 by night in a bear-skin and sleep on the ground 
 with his head pillowed on a saddle, and by day to 
 hold to the gods of his fathers. Olga’s grandson, 
 Vladimir, came much under her influence, but for 
 a time he too turned to paganism, even offering 
 human sacrifices in times of great stress. Emis- 
 saries of each of the three great religions sought 
 him asaconvert. He sent representatives to view 
 these several religions at work and they returned 
 greatly impressed by what they had seen in Con- 
 stantinople, particularly in the great Church of 
 St. Sophia. 
 
 The conditions on which Vladimir finally ac- 
 cepted Christianity have already been stated. 
 He caused the huge idol, Peroun, to be dragged in 
 disgrace from its temple and flung into the Dnie- 
 per (this was in 992) and erected a Christian 
 church where the temple had been. At the sug- 
 gestion of missionaries, Vladimir instituted care- 
 ful and systematic education. How different 
 
64 THE STORY OF MISSIONS 
 
 might have been Russia’s history if later em- 
 perors had not put a stop to the education which 
 was a natural accompaniment of Christian 
 missions! 
 
 Such, in very brief outline, is the story of the 
 coming of the gospel to our forefathers in Europe. 
 We may question some of the methods used and 
 we may be disappointed at some of the results. 
 It is certain that many thousands came into the 
 Church from wrong motives. Often there were 
 very considerable advantages connected with 
 conversion or very serious disadvantages at- 
 tached to remaining outside the Church. It is 
 certain, also, that multitudes came into the Church 
 without any reasonable idea of what it was all 
 about. In fact, the missionaries themselves often 
 held and preached very inadequate conceptions of 
 Christianity. And, for the most part, no system- 
 atic training of converts was undertaken. 
 
 If Kurope had really become Christian, how 
 very different must her life have been during the 
 past centuries! It would not be a sorry tale of 
 strife and jealousies and selfish ambitions and 
 cruel wars that would be taught today as Huro- 
 pean history, but a story of the conquering of 
 nature and the development of arts and sciences 
 for the sake of peaceful peoples and the building 
 of brotherly life. Nevertheless, a little considera- 
 tion will convince most of us that the ‘‘conver- 
 sion’’ of Europe, even in the form in which it did 
 
THE CONVERSION OF EUROPE 65 
 
 take place, meant an enormous advance. Dr. C. H. 
 Robinson puts it whimsically when he says: 
 
 In the beginning of the third century of the Christian era 
 Dion Cassius, referring to the inhabitants of Britain, described 
 them as an “idle, indolent, thievish, lying lot of scoundrels.” 
 As a result of Christian teaching extending over fifty genera- 
 tions, the proportion of the inhabitants of Britain to whom 
 these epithets can justly be applied has perceptibly de- 
 creased.® 
 
 Aside from the direct religious results of medie- 
 val missions, three very definite social results are 
 claimed by Dr. Robinson; namely, the increased 
 value set upon child life, the care of the sick and 
 afflicted, and the abolition of slavery.’® In addition, 
 as has been noted, the missionaries were largely 
 responsible for the spread of agriculture and the 
 peaceful arts, the beginnings of education and of 
 literature, the lessening of cruelty, and the growth 
 of justice and kindness. Dr. Robinson says again: 
 
 At the time of the Christian era the whole Roman Empire 
 did not contain a single hospital. The first of which any 
 record exists, and which was the forerunner of those that are 
 now to be found in almost every town in Christendom, was 
 built at Rome by a Christian lady named Fabiola, in the 
 fourth century. Another founded by the Christian emperor 
 Valens at Caesarea dates from about 375. The French equiva- 
 lent for hospital, Hétel-Dieu, suggests its Christian origin." 
 
 9C. H. Robinson, History of Christian Missions, p. ix. 
 
 10 How the Gospel Spread Through Hurope. 
 
 110, H. Robinson, How the Gospel Spread Through Europe, p. 
 173 f. 
 
66 THE STORY OF MISSIONS 
 In summing up this period, Dr. Bliss says: 
 
 Neither Greece nor Rome produced a single character of the 
 type of Patrick, Columbanus, Boniface, or many of their asso- 
 ciates. However ignorant and uncouth the masses of Central 
 and Northern Europe, they far outshone in purity and 
 nobility of life the corresponding masses of the best civiliza- 
 tion that preceded them, and still more perhaps their own 
 ancestors. 
 
 Christianity had planted the seeds of growth. Whatever of 
 intellectual, moral, social, civil, political development there is 
 in Europe or America today can be traced directly to the 
 labors of the missionaries of that time, while the Christian 
 Church owes them a debt of gratitude scarcely less than it 
 owes to the apostles who under God gave them their in- 
 spiration. 
 
 They furnished both an inspiration and a challenge to the 
 modern Church in its advance to lands then practically un- 
 known. If Christianity then, with the comparatively feeble 
 and inadequate means at its command, could subdue such 
 diverse and such hostile races as the Celts, Norsemen, Goths, 
 Slavs, Magyars, it surely need not fear failure with any other. 
 If almost single-handed its missionaries could do what those 
 did, the modern missionary with the cordial, hearty support 
 of a great Church behind him should accomplish much more. 
 
 12H. M. Bliss, The Missionary Enterprise, p. 34. 
 
CHAPTER III 
 BRINGING THE Cross To THE NEw Worip 
 
 NE March day in the waning years of the 
 fifteenth century a tiny, sea-battered boat 
 making its way among the trim merchant 
 
 vessels of many cities came to rest in the harbor 
 of Palos, Spain. Gathering together the trophies 
 of his voyage, ‘‘gold, cotton, strange beasts and 
 birds, and two wild-eyed painted Indians,’’ the 
 boat’s commander went off to Barcelona where 
 the royal court was being held, to report to the 
 sovereigns who had sent him forth. Soon amaz- 
 ing news was running like fire along all the roads 
 and up and down all the rivers. And wherever 
 the story was told, it must have come as word of 
 a great deliverance. 
 
 For, generation after generation, like the in- 
 habitants of some beleaguered city, western EKuro- 
 peans had been watching relentless foes draw 
 more and more narrowly the lines that shut them 
 in from the rest of the world. Along the eastern 
 border pressed the barbarian hordes that had 
 again and again sent terror through the lands of 
 the West. Southward and southeastward the 
 fierce Ottoman Turks had drawn an impenetrable 
 cordon. All Europe had trembled as the Moslem 
 hosts hammered at Constantinople and finally 
 
 broke the long resistance of the continent’s south- 
 67 
 
68 THE STORY OF MISSIONS 
 
 eastern bulwark. So had been closed the last of 
 the ancient routes to the much-needed spices and 
 other treasures of the Indies. | 
 
 To the west lay the barrier of a mighty, un- 
 known ocean, invested by the common mind with 
 all manner of terrors. But daring spirits must 
 find a way out. In 1445 Portuguese ships, beating 
 down the coast of Africa farther than any of their 
 predecessors, had found a great river and fertile 
 country where tradition had painted dreary 
 desert. A new world had begun to appear before 
 the eyes of men. In 1486 a Portuguese, Diaz, had 
 rounded the southern end of that vast continent. 
 There was, then, a possibility of a water route to 
 the Indies. And then the great year, 1492! 
 Armed with the newly acquired mariner’s com- 
 pass and a conviction that the world was a globe, 
 Columbus with his three tiny boats had dared the 
 open ocean, sailing west in search of Japan and 
 China. And now he was back, having found be- 
 yond the great deep, fair lands of strange people 
 and fabulous wealth. 
 
 With an eagerness that is hard to picture, the 
 boldest spirits of western Hurope poured out 
 across the ocean path Columbus had traced or 
 down along the older African route to launch such 
 an age of exploration and conquest as the world 
 had never seen before nor has seen since. Church 
 and State united to speed Columbus back to the 
 West with a great fleet of seventeen vessels and 
 
THE CROSS AND THE NEW WORLD _ 69 
 
 express permission from the Pope to take posses- 
 sion of the new lands for the Spanish crown. In 
 1498 Da Gama sailed around the Cape of Good 
 Hope, up the east coast, and across the Indian 
 Ocean to India. A few years later the Portuguese 
 reached Java, and in a few more they held pos- 
 session of a great and rich empire in the Malay 
 Archipelago. And only thirty years after Colum- 
 bus found America a little ship that had started 
 west three years before came sailing back from 
 the east, having circled the globe. 
 
 To none did the stirring news of those days 
 bring more joy than to the authorities of the 
 Church. Once mistress of the whole Western 
 world, the Church had watched hosts of ‘‘infidels’’ 
 overrun vast areas of her fairest territories until, 
 for all her claim of world authority, she was shut 
 up within very narrow bounds. Since the days 
 of the evangelizing of Kurope there had been very 
 little missionary activity on the part of the 
 Roman Church. Now and then a few eager monks 
 had set out for some eastern land. But the 
 Church had been consolidating her position in 
 western Hurope. She had become officially estab- 
 lished in every land, alongside the government; 
 and her claim of absolute authority over all men 
 had been more and more accepted, until she had 
 wielded by far the greatest power in Kurope and 
 had been able to dictate to kings and emperors. 
 Latterly her power had shown signs of waning 
 
70 THE STORY OF MISSIONS 
 
 and there was a rising tide of protest against the 
 corruptions that had crept into the whole fabric 
 of the Church. 
 
 In Spain and Portugal, however, the Church 
 was solidly established, and these were the lands 
 that for geographical and other reasons led in 
 the first great burst of exploration. The Pope 
 was quick to put his blessing on the explorers of 
 Spain and Portugal and generously divided be- 
 tween them all the new land that might be found. 
 So Portugal claimed vast dominions in the Kast, 
 together with Brazil in South America; while 
 Spain in a very few years overran all the rest of 
 South America as well as Central America, Mex- 
 ico, and a great part of what is now southwestern 
 United States from the Gulf of Mexico to the 
 Pacific and northward to Oregon. Florida and 
 the islands were also Spain’s. And in all these 
 areas the Church was quickly established. 
 
 On his second voyage Columbus was accom- 
 panied by twelve missionaries, led by a vicar 
 apostolic. The first Christian chapel in the New 
 World was built on the island of Haiti two years 
 after its discovery. 
 
 The rapidity of the outward extension of the 
 Church in the New World was almost as amazing 
 as the dazzling events of discovery and conquest. 
 The subjugation of Mexico was completed in 1520. 
 Within twenty years the Indians were nominally 
 Christian, not only throughout what we now call 
 
THE CROSS AND THE NEW WORLD 71 
 
 Mexico, but up through our own Southwest, all 
 the way to the present Washington line. Through 
 a great part of this vast region monasteries were 
 founded, churches built, and the regular offices of 
 the Roman Catholic Church carried out. No 
 doubt much of this was superficial, but it did put 
 an end to human sacrifices and other abominable 
 practises. Within a century after Columbus’ 
 voyages a Christian city had been founded in the 
 heart of North America, in New Mexico, where in 
 ten years there were eight thousand baptisms. 
 
 In many other ways this was a strange kind of 
 ‘‘mission’’? work. It was not a case of mission- 
 aries going by themselves to help far-away and 
 needy people. The missionaries accompanied 
 conquerors who were seeking gold and glory. 
 Doubtless the conquerors thought of themselves 
 also, sincerely enough, as missionaries of the 
 Church, for it was quite customary in those days 
 to establish the Church by the sword. 
 
 Civil and ecclesiastical authorities at Madrid 
 deliberately drew up a formal statement instruct- 
 ing the invader of a new province to command the 
 rulers and the people to acknowledge the Church, 
 the Pope, and the sovereigns of Spain. If they 
 refused, the invader was to tell them that by 
 God’s help their land would be forcibly entered 
 and they would be subjected to the Church and to 
 the Spanish rulers. Further, they were to be told 
 that their goods would be taken, that all the dam- 
 
72 THE STORY OF MISSIONS 
 
 age possible would be done to the people, and that 
 they all—men, women, and children—would be 
 taken into slavery and sold wherever it should 
 please the Spanish sovereigns. One historian 
 adds: ‘‘It was found necessary to the due train- 
 ing of the Indians in the holy faith that they 
 should be enslaved, whether or no.’’ 
 
 There was, therefore, a terrible side to this 
 ‘‘conversion’’ of the natives. The conquerors 
 wanted wealth with very little regard as to how 
 they got it. They were cruel, greedy, selfish, and 
 lustful. They seized the riches of the lands and 
 put the inhabitants to work as serfs or slaves to 
 make more wealth. Too often the priests were 
 ready instruments in all this. In the perfidious 
 betrayal of the Inca of Peru by the unprincipled 
 Pizarro, a priest played an inglorious part. HEx- 
 cept in rare instances the explorers did not 
 demonstrate at all the Christian spirit, but they 
 thought to extend Christianity by force. Under 
 such treatment populations were decimated, and 
 once noble races with high achievements were re- 
 duced to a degradation from which they have not 
 recovered even today. Millions of the descend- 
 ants of these ancient peoples have not yet 
 learned of the love of Christ. 
 
 Against this intolerable crime in the name of 
 religion were pitted the voices, lives, and labors 
 of some of the noblest missionaries who ever 
 lived. With Columbus on his third voyage came 
 
THE CROSS AND THE NEW WORLD 73 
 
 Bartholomew de las Casas, a young man who was 
 to be the first priest ordained in America. He 
 eventually settled in Cuba. For a time he was a 
 planter with Indian slaves working for him. But 
 the cruel sufferings of the natives under the Span- 
 ish yoke stirred his soul. To urge their cause he 
 went to Spain where he was appointed ‘‘Protec- 
 tor of the Indians’’ by King Ferdinand. It ought 
 to be said that Queen Isabella again and again 
 pleaded for kindly treatment of the Indians and 
 that Ferdinand was evidently interested in the 
 subject. 
 
 The rest of Las Casas’ long life—he lived sixty- 
 eight years after coming to America—was spent 
 in tireless service for the Indians of the islands 
 and the mainland. Often he interposed between 
 the conquerors and the conquered, saving the na- 
 tives from massacre. In the hope of delivering 
 the Indians from enforced labor that was far be- 
 yond their strength, he favored importing Negro 
 labor from Africa, evidently thinking that Ne- 
 eroes could endure the conditions more readily. 
 This great mistake he came to regret bitterly be- 
 fore he died. 
 
 But in his life and spirit Las Casas was far 
 beyond his day. ‘‘At a period when brute force 
 was universally appealed to in all matters, but 
 more especially in those that pertained to re- 
 ligion, he contended before Juntas and royal 
 councils that the missionary enterprise is a thing 
 
74 THE STORY OF MISSIONS 
 
 that should stand independent of all military sup- 
 port, that a missionary should go forth with his 
 life in his hand, relying only on the protection 
 that God will vouchsafe him, and depending neither 
 upon civil nor military assistance.’’* In any list 
 of the world’s great missionaries Las Casas de- 
 serves an honored place. 
 
 In the very midst of the explorations and con- 
 quests there broke forth in Europe the long- 
 threatened revolt against the Church. Among its 
 immediate results were the cleansing of the 
 Church itself and the flaming up of a mighty mis- 
 sionary enthusiasm, led by the newly formed So- 
 ciety of Jesus. The older orders, too, like the 
 I’ranciscans, who did so much of the early work 
 in the New World, felt the power of the new im- 
 pulse. 
 
 From about the middle of the sixteenth century 
 the Jesuits performed a tremendous service in 
 South America. One of their greatest leaders 
 was José de Anchieta. A brilliant lad in a Portu- 
 guese university, he attracted the attention of the 
 Jesuits, who put him into training. So severe 
 was the strain of kneeling at eight masses a day 
 that his body began to give way. With the in- 
 domitable will that characterized his later life, he 
 forced himself to continue until his spine was 
 permanently injured and he became a hunchback. 
 
 1C. H. Robinson, History of Christian Missions, p. 401. 
 
THE CROSS AND THE NEW WORLD 75 
 
 At the age of twenty-one he went to Brazil, which 
 was just then being colonized. He was delegated 
 to start a little Jesuit college, the first classical 
 school in America. In addition to all his other 
 duties, he found time within a year to learn the 
 Indians’ language and to write a Tupi grammar. 
 
 Besides being teacher, Anchieta became physi- 
 cian and laborer, musician, poet, dramatist, and 
 above all, the fatherly pastor of the Indians. He 
 learned how to make a tough shoe for the hard 
 work of traveling through the wilds. The people 
 were addicted to singing coarse songs. Arichieta 
 wrote beautiful ones to take their places. He 
 wrote and produced a drama to teach better ways 
 of life. He composed splendid verse that became 
 the foundation of Brazilian literature. 
 
 In spite of physical handicap his industry knew 
 no bounds. When there were no books in his 
 school, he would laboriously copy off the advance 
 lesson for each student, sometimes being found 
 in the morning hard at work exactly where the 
 students had left him the night before. He would 
 accept no assistance for himself even when he 
 was in pain, and his gaiety and friendliness made 
 him beloved everywhere. 
 
 Perhaps the act for which Anchieta is best 
 known was his going voluntarily with two other 
 Jesuits as a hostage to the embittered Indians 
 who had finally determined to blot out the Portu- 
 guese and be done with their slave-driving for- 
 
76 THE STORY OF MISSIONS 
 
 ever. Here for several years, often in imminent 
 danger, Anchieta lived his quiet life of service 
 and strove to maintain peace between Indians 
 and settlers. 
 
 The missionary settlements of the Jesuits along 
 the valley of La Plata and the Amazon were 
 called ‘‘Reductions.’’? In the early 1700’s they 
 contained more than one hundred thousand in- 
 habitants. Here the Indians were taught the arts 
 of peace, and elementary education was universal 
 among them. Indeed, the Jesuits in Paraguay 
 wrote one of the outstanding chapters in the story 
 of real attempts at human brotherhood in the 
 peaceful and prosperous settlements they devel- 
 oped against the opposition of pagan Indians and 
 the hatred of slave-driving settlers. But it was 
 not cheaply done. For decades there was scarcely 
 a year without at least one martyrdom. What- 
 ever one may think of some of the methods of 
 these missionaries, one can but stand in homage 
 before their devotion and their amazing courage. 
 
 Gaspard de Monroy, baffled in one of his journeys by the 
 obstinate ferocity of an Omagua chief, who not only rejected 
 the gospel himself but threatened the most horrible death to 
 the missionaries and to all who should embrace their doe- 
 trine, . ... set out alone and entered the hut of the savage. 
 “You may kill me,” said the father, with a tranquil air as soon 
 as he stood in the presence of the barbarian, “but you will 
 gain little honor by slaying an unarmed man. If, contrary to 
 my expectation, you give me a hearing, all the adyantage will 
 
THE CROSS AND THE NEW WORLD (77 
 
 be for yourself. If I die by your hand, an immortal crown 
 awaits me in heaven.” Astonishment disarmed the savage, 
 and admiration kept him silent. Then, with a kind of 
 reluctant awe, he offered to his unmoved visitor a drink from 
 his own cup. A little later he and his whole tribe were con- 
 verted.” 2 
 
 The suppression of the Society of Jesus in the 
 eighteenth century gave the Spanish and Portu- 
 guese settlers the long-desired opportunity to be 
 rid of the troublous missionaries who had stood 
 in the way of their oppression of the natives. To 
 a very large extent the policy of ruthlessness 
 triumphed. 
 
 It is of interest to note that the first university 
 in the New World was founded in 1538 in Santo 
 Domingo, followed by one in Peru in 1551 and 
 another in Mexico in 1553. The first of these 
 dates was ninety-eight years before the founding 
 of Harvard by the Pilgrims, and the third was 
 ninety-seven years before Harvard received its 
 regular charter. 
 
 The French and the English, for various rea- 
 sons, were much slower than the Spanish and the 
 Portuguese in taking an active interest in the 
 New World. But when they did start, they did 
 it with vigor. Laying the foundations of Quebec 
 in 1608, Champlain began to give effect to plans 
 
 2 Quoted from T. W. Marshall’s Christian Missions in C. H. 
 Robinson’s History of Christian Missions, p. 420. 
 
78 THE STORY OF MISSIONS 
 
 for a New France that had been formed long be- 
 fore. With statesmanlike vision and great energy 
 and courage the French extended their dominions. 
 Their dream of empire followed the memorable 
 explorations of La Salle up the St. Lawrence and 
 the Great Lakes and down the Mississippi to the 
 Gulf. In eighty years they had established them- 
 selves thus through the heart of the continent. 
 In a century and a half they held four fifths of 
 North America. 
 
 In France’s brilliant building of an empire in 
 the Western continent, the missionary played a 
 large and noble part. Far from seeking to estab- 
 lish the Church by force, he went fearlessly and 
 in love out into the wilderness to the most savage 
 and hostile tribes. He shared the dangers of the 
 unknown regions with the pioneer. The new and 
 exposed settlements were to a great extent pro- 
 tected by the influence of his love and sacrifice. 
 Bacon, in his History of American Christianity, 
 writes: ‘‘The annals of Christian martyrdom may 
 be searched in vain for more heroic examples of 
 devotion to the work of the gospel than those 
 which adorn the history of the French Missions 
 in North America.’’ To a remarkable extent the 
 French were successful in winning the Indians 
 to themselves and to their gospel. 
 
 In 1610 Father Fléché, said to have been the 
 first missionary to set foot in Canada, came to 
 Champlain’s settlement. Within a year the local 
 
THE CROSS AND THE NEW WORLD 79 
 
 Indian chief and all his tribe had become Chris- 
 tians. Fléeché was followed by many of the 
 choicest men and women the Church of France 
 could send. Schools were started, monasteries 
 built, churches established, and a very thorough 
 missionary enterprise undertaken. A most suc- 
 cessful work was carried on among the Hurons 
 and Iroquois. Before Plymouth was founded 
 French Christianity was at work in eastern 
 Maine and northern New York, around Niagara 
 and Lake Huron. As quickly as possible stations 
 were established throughout the wide American 
 possessions of France. Suddenly these splendid 
 territories of the French were transferred to the 
 English after the Seven Years’ War. The dream 
 of a French empire in America ended, and after 
 a few years there was not much to show for all 
 the heroic labor of the French missionaries. 
 More than a century after the Spanish and 
 Portuguese began to take over what they con- 
 sidered the richest parts of the New World, no 
 permanent settlements had been made along the 
 whole North Atlantic seaboard, from the border 
 of Florida to Maine. And now there were to be 
 established along that strip of coast such colonies 
 as would have been impossible in Columbus’ time. 
 When the great explorer sailed, the Roman 
 Church was still the mightiest power in western 
 Europe, dominating the people of all lands. One 
 hundred years later practically every nation in 
 
80 THE STORY OF MISSIONS 
 
 northern Europe had broken with Rome and set 
 up a church of its own, holding in greater or less 
 degree the Pauline teaching of salvation by faith, 
 and with the common people possessing the Bible 
 in their own tongues. Jt was from these nations 
 that the colonies along the North Atlantic shore 
 were to come. 
 
 In 1607, after numerous disastrous attempts, a 
 permanent English colony was finally planted in 
 Virginia, at Jamestown. With canvas for shelter, 
 religious services were begun, and continued not 
 only on Sunday but also every morning and even- 
 ing, even when a large share of the colony con- 
 sisted of worthless rascals. Remembering the 
 colonization of Virginia as a commercial under- 
 taking whose supporters hoped to reap large re- 
 turns on their investment, we are likely to forget 
 that the leading backers of the colony had a sin- 
 cere religious purpose and were able in a time of 
 crisis to appeal to the British public in behalf of 
 an enterprise so full of hope for the furtherance 
 of the gospel. The Virginia Company, that sent 
 forth the Jamestown colony, was in large part a 
 Puritan organization. Its leaders represented 
 that party in the English Church which was striv- 
 ing for reform. 
 
 The Company made every effort to establish 
 vital religion in the colony, selecting the gov- 
 ernors and pastors with utmost care for that pur- 
 pose. More than one of the governors labored 
 
THE CROSS AND THE NEW WORLD 81 
 
 earnestly for the spiritual welfare, not only of 
 the colonists, but also of the Indians. It was from 
 one of them, Sir Thomas Dale, that Pocahontas 
 received instruction in Christianity. He said that 
 for the winning of that one soul he would consider 
 his labors in America well spent. The Virginia 
 Company would have welcomed the Pilgrims 
 from Leyden as settlers at Jamestown, and did 
 keep in close touch with them after they settled 
 in Massachusetts. 
 
 But in time the reactionary party under the 
 Stuart kings gained the ascendency in England; 
 the Company’s charter was revoked; and the 
 king’s servants, the bishops, were able to dictate 
 the church affairs of the colony of Virginia. All 
 too generally they filled church offices with un- 
 worthy men. Religion in the colony fell into a 
 bad way. Non-conformists were persecuted and 
 driven out—to be welcomed by the Catholic gov- 
 ernors of Maryland! Years later Quakers, Pres- 
 byterians, Baptists, and Methodists helped revive 
 Christianity in Virginia and other southern 
 colonies. 
 
 Two years after Jamestown was founded 
 Henry Hudson, in the service of a Dutch com- 
 mercial company, explored the river that bears 
 his name. Soon enterprising Dutch merchants 
 had developed trading posts on Manhattan and 
 along the Hudson and Delaware Rivers. Coloni- 
 zation began very soon after Plymouth was set- 
 
82 THE STORY OF MISSIONS 
 
 tled and, under the control of the powerful Dutch 
 West India Company and then of the Dutch Gov- 
 ernment, a prosperous commercial state was de- 
 veloped. In 1626 services of worship were held 
 above the horse-mill in Manhattan. ‘Two years 
 later the little village welcomed a minister, Jonas 
 Michaelius, who was able to gather fifty communi- 
 eants for the Lord’s Supper and to organize them 
 into a Reformed Church. The Collegiate Church 
 of New York City has had a continuous history 
 from the days of New Amsterdam. 
 
 The cosmopolitan character, even in its very 
 early days, of the city that was to become New 
 York is attested by the fact that, by the middle of 
 the 1600’s, Manhattan is known to have contained 
 Calvinists, Catholics, English Puritans, Luther- 
 ans, Anabaptists, and others, in addition to ad- 
 herents of the Dutch Reformed faith. Despite 
 the persecuting tendencies of one or two over- 
 zealous governors, the Dutch in general brought 
 to America the tremendous hatred of persecution 
 and the love of liberty gained in their long and 
 heroic struggle against the mighty power of 
 Spain. Britain eventually asserted her claim to 
 New Netherland and overcame the Dutch Colonial 
 Government. The Church of England became the 
 established church of New York. 
 
 Of the great moments in the history of the hu- 
 man race, surely one of the greatest was in the 
 
THE CROSS AND THE NEW WORLD — 83 
 
 crowded cabin of the Mayflower, tossing in a 
 wintry sea off the unknown coast of Massa- 
 chusetts on the evening of November 21, 1620. A 
 flickering light made weird shadows in the cor- 
 ners of the little room and brought out the strong 
 faces of earnest men as one by one they signed 
 their names to a document ‘‘in the presence of 
 God and one of another, covenanting and combin- 
 ing themselves together into a civil body politic.’’ 
 
 The little company had already been exiles in 
 a foreign land for twelve years and had now come 
 to an uncultivated and hostile shore to maintain 
 its own life and to worship God according to its 
 own conscience. Here, without asking leave of 
 ruler or governor, a majority of the men of the 
 company formed themselves into a state. In like 
 manner they set up in the new land a church that 
 did not derive its authority from any church in 
 Europe, but in which the members bound them- 
 selves together to worship and serve God, and in 
 which ordination to the ministry came from the 
 people of the church itself. 
 
 The Pilgrims soon had as near neighbors a 
 large and flourishing colony of Puritans who had 
 not separated from the Church of England. 
 Hight years after the landing at Plymouth came 
 a pioneering party who, with those who remained 
 from an earlier settlement, formed the town of 
 Salem (meaning ‘‘peace’’). A royal charter was 
 secured, establishing what amounted to a free 
 
84 THE STORY OF MISSIONS 
 
 commonwealth in the wilderness. The next year 
 came six vessels with four hundred people and 
 ample tools and equipment. The increasing per- 
 secution of Puritans in England worked out 
 strangely for the good of Massachusetts. In 
 1630 the officers of the company that held the 
 royal charter brought their charter to America, 
 and Massachusetts became practically an inde- 
 pendent republic. By the end of ten years from 
 that date some twenty-one thousand Englishmen, 
 or four thousand families, had migrated to Massa- 
 chusetts in three hundred ships, at a cost of some- 
 thing like a million dollars. 
 
 These Puritans had been bitter opponents of 
 the Separatists in England, but in America they 
 not only became fast friends of the colony at Ply- 
 mouth but soon adopted the same church policy. 
 A service was held in which the first ministers 
 were chosen by ballot and inducted into office 
 with prayer and the laying on of hands. Congre- 
 gationalism, supported by public funds, became 
 the established form of church life in Massa- 
 chusetts. The people were quick to build 
 churches, and in a remarkably short time had set 
 up Harvard College, particularly to educate 
 leaders for the churches. 
 
 A state in which the church is practically in- 
 distinguishable from the government is not likely 
 to remain long a pleasant place for everybody. 
 Groups of people soon began to break away from 
 
THE CROSS AND THE NEW WORLD — 85 
 
 Massachusetts and form other settlements in New 
 England. Sometimes whole churches under the 
 leadership of their pastors would migrate. So, 
 under very able men, were established the New 
 Haven Colony and the Hartford Colony, the lat- 
 ter with what has been called ‘‘the first example 
 in history of a written constitution—a distinct 
 organic law constituting a government and de- 
 fining its powers.’’ This document was to have a 
 notable place in the history of free constitutions 
 in America. 
 
 A number of exiles from Massachusetts found 
 refuge in New Hampshire, where little settle- 
 ments for fishing and other purposes had been 
 made very early and where colonization by Eng- 
 lish Puritans had been vigorously encouraged. 
 Fleeing from Massachusetts, in the dead of win- 
 ter, to friendly Indians with whom he had evi- 
 dently made previous arrangements, Roger 
 Williams planned to establish an Indian mission. 
 Then he thought of a refuge for others who had 
 diffeulty in getting along with the established 
 colonies. It was not long before he had as neigh- 
 bors Mrs. Ann Hutchinson and some of her fol- 
 lowers, banished from Massachusetts for what 
 was called heresy. Finally Williams conceived the 
 daring project of a state where everyone would 
 be welcome and free, no matter what might be his 
 or her religious convictions. Quakers persecuted 
 in Massachusetts and New Netherland, Baptists 
 
86 THE STORY OF MISSIONS 
 
 fleeing from various places, and numerous other 
 kinds of folk, some of them not very helpful, 
 found a haven in Rhode Island and Providence 
 Plantations. To attempt such a state was a heroic 
 undertaking. There were troubles within and 
 persecutions from the other New England settle- 
 ments. But Williams and his friends finally suc- 
 ceeded and the little colony made an altogether 
 incalculable contribution to the cause of real re- 
 ligion and the development of free institutions. 
 
 Even before the founding of Rhode Island 
 there was established a colony that was soon to 
 declare religious liberty. Maryland was planned 
 by Lord Baltimore as a home for Roman Catholics 
 who were being persecuted in England. When 
 the Catholics were slow in coming, the proprietor, 
 who had a huge real estate project on his hands, 
 offered a haven to persecuted people of whatever 
 faith, especially inviting some Puritans for whom 
 the royal governor of Virginia was making life 
 hard. Quakers as well as Presbyterians pros- 
 pered in Maryland. It may be remarked that 
 when the Protestants came to be in the majority 
 in the colony, they were not overgenerous toward 
 the Roman Catholics. Eventually, as in numer- 
 ous other colonies, the Church of England was 
 officially established. 
 
 The Gloria Dei Church in Philadelphia and the 
 Old Swedes Church in Wilmington remain today 
 as monuments to one of the purest attempts to 
 
THE CROSS AND THE NEW WORLD 87 
 
 bring Christianity to America. The great Prot- 
 estant leader, Gustavus Adolphus of Sweden, for 
 years cherished the hope of planting a colony that 
 would be ‘‘a blessing to the common man as well 
 as to the whole Protestant world.’’ After his 
 lamented death in the Battle of Liitzen in 1632, 
 men of like spirit attempted to carry out his pur- 
 poses in Delaware. Almost within the area of 
 what is now Philadelphia, forty years before the 
 coming of William Penn, the beloved Swedish 
 Lutheran pastor, John Campanius, was preaching 
 the gospel in two languages, to his countrymen 
 and to the Delaware Indians. The Swedish 
 colony was soon captured by the Dutch, the Dutch 
 power, in turn, was overthrown by the English, 
 and the fine Swedish population was absorbed into 
 the common stock of the colonies. 
 
 There was a long gap in the founding of 
 colonies while things were unsettled in England. 
 Then Charles II, restored to the throne of his 
 fathers, bestowed the Carolinas on favorite 
 friends, who promptly opened up immense real 
 estate developments. The Church of England 
 was made the established church and attracted 
 many of its members, while numerous kinds of 
 dissenters poured in, in response to the promise 
 of liberty of conscience to all. All the later 
 colonies offered religious liberty from the outset. 
 
 North Carolina was settled largely from the 
 other colonies. Puritans, ill-treated in Virginia, 
 
88 THE STORY OF MISSIONS 
 
 crossed over into the Carolinas. Quakers had a 
 tremendous influence and early in the eighteenth 
 century were reckoned to form one seventh of the 
 population. Among the Quaker missionaries to 
 the southern colonies should be mentioned John 
 Woolman, a true apostle of Jesus Christ. 
 
 South Carolina was settled direct from Europe. 
 Some of the earliest American Baptists are to be 
 found here. They came from England. Later 
 they were joined by a Baptist church from the 
 Massachusetts Colony. ‘T'wo shiploads of Dutch 
 Calvinists came very early from New York. 
 French Huguenots came in large numbers and 
 built their religious fidelity and devotion into the 
 foundation of the colony. An influx of Scotch- 
 Irish Presbyterians, coming a little later, had 
 marked influence on the life of South Carolina. 
 Among the great names in her history a very 
 large number have been either French or Scotch. 
 Lutherans also came to the Carolinas. 
 
 When the colonies of New Haven and Hartford 
 united to form Connecticut, the plan of agreement 
 seemed to some of the members of the New Haven 
 colony to give up precious things, so a whole town 
 and chureh, headed by the pastor, left all that 
 they had won by thirty years’ toil, and migrated 
 to New Jersey, there to found the city of Newark. 
 They were joined by other Puritans from New 
 England. Then they acquired as neighbors a 
 very considerable number of Scotch Covenanters, 
 
THE CROSS AND THE NEW WORLD _ 89 
 
 especially when the bitter persecutions of James 
 IT drove out many of the best people of northern 
 Britain. Of course, the Dutch had been in New 
 Jersey since the earliest days of Dutch coloniza- 
 tion. The long-persecuted Quakers began to find 
 a home when Quaker proprietors came into pos- 
 session of West Jersey and later of Hast Jersey 
 also. They proclaimed, ‘‘We lay a foundation 
 for after ages to understand their liberty as men 
 and Christians, that they may not be brought into 
 bondage but by their own consent; for we put the 
 power in the people.’’ *® 
 
 William Penn, a devoted Quaker, who somehow 
 remained a favorite of the corrupt courts of the 
 last two Stuarts, was called in to settle some diffi- 
 culty in New Jersey. He was inspired to con- 
 ceive a ‘‘Holy Experiment,’’ as he called it. The 
 king owed Penn a large debt which there was no 
 chance of his ever recovering. He tactfully ar- 
 ranged to receive instead a huge domain in 
 America, with practically unlimited rights of 
 jurisdiction. He invited colonists, promising 
 civil and religious liberty and voluntarily offer- 
 ing to turn all his power over to the people. Land 
 was offered at forty shillings for a hundred acres 
 and a small quit-rent. Through the Friends’ cor- 
 respondence the news spread afar. Word soon 
 reached the oppressed groups on the Continent. 
 
 8 Quoted in L. W. Bacon, History of American Christianity, 
 p. lll. 
 
90 THE STORY OF MISSIONS 
 
 The response was tremendous. In 1683 Phila- 
 delphia consisted of three or four cottages; two 
 years later it contained about six hundred houses 
 and boasted a school and a printing press. By 
 the end of the century it was a thriving town. 
 
 Large groups of Mennonites and other perse- 
 cuted sects came from Germany, especially fugi- 
 tives from the Palatinate who became the fore- 
 fathers of the ‘‘Pennsylvania Dutch.’’ There 
 were later migrations from the Lutheran and Re- 
 formed Churches of Germany. Colonial Pennsyl- 
 vania came to consist of about one third Quakers, 
 one third Germans, and one third miscellaneous, 
 of whom many were Welsh. 
 
 From a Christian point of view the last of the 
 original colonies, Georgia, founded long after the 
 others, in 1733, had one of the noblest conceptions 
 of all. General James Oglethorpe, after a dis- 
 tinguished military service, entered Parliament 
 at a very early age and began a career as a social 
 reformer, almost single-handed. The shocking 
 condition of those who were imprisoned for debt 
 stirred him deeply. Not content with relief 
 measures in England, he projected a colony where 
 these unfortunates could make a new start in life. 
 All who were persecuted for their faith in any 
 land would also be welcome. Whereas some col- 
 onies were business ventures, this was an enter- 
 prise of philanthropy. Oglethorpe, as governor, 
 
THE CROSS AND THE NEW WORLD 91 
 
 and the trustees of the territory served without 
 pay, and Parliament voted ten thousand pounds 
 to promote the work—the only government sub- 
 sidy granted to any colony. Among the many 
 groups attracted to Georgia were Moravians, 
 communicants of a church which was already em- 
 barking on foreign missionary endeavors that 
 were to write a glorious chapter in the history of 
 Christianity. 
 
 So were established the colonies that were to 
 grow into the United States of America. It 
 would be unfair to leave the impression that they 
 were entirely founded by religious people and for 
 high Christian purposes; far from it! All sorts 
 and conditions of men came to the New World, 
 and from all sorts of motives. Ambition, greed, 
 bigotry, as well as the ordinary desire to get 
 ahead in the world, all played their part in the 
 early life of the colonies. 
 
 On the other hand, any interpretation of the 
 founding of these colonies: that leaves out the 
 great religious purposes which animated the out- 
 standing leaders and upheld thousands of the 
 common folk simply ignores some of the most 
 patent facts of history. In every colony the re- 
 ligious motive was present and in most of them 
 it was dominant. As good an authority as Ban- 
 croft, in summing up the story of the colonial 
 period, says: 
 
92 THE STORY OF MISSIONS 
 
 Our fathers were not only Christians but almost unani- 
 mously they were Protestants. The school that bows to the 
 senses as the sole interpreter of truth, had little share in 
 colonizing our America. The colonists from Maine to Caro- 
 lina, the adventurous companions of Smith, the Puritan felons 
 that freighted the fleet of Winthrop, the Quaker outlaws that 
 fled from jails with a Newgate prisoner as their sovereign— 
 all had faith in God and in the soul. 
 
 As a matter of fact many of the strongest ele- 
 ments in the making of America were groups who 
 came distinctly for religious reasons. For the 
 most part the rulers of northern Hurope had no 
 more idea of letting the people choose their own 
 religion than had the Roman Church. There were 
 authoritative state churches to which everyone 
 must conform or suffer. So life was made un- 
 bearable for many thousands whose minds or con- 
 sciences would not let them conform. They were 
 likely to be among the ablest and best people of 
 the land. Yet for generations the short-sighted 
 policy of rulers drove them to seek eseape. And 
 during those generations the American colonies 
 offered room and opportunities for all. So there 
 came to the colonies great companies of men and 
 women whom any government might have re- 
 joiced to claim as citizens. 
 
 We have seen them founding Plymouth, Massa- 
 setts Bay, and other colonies. We have seen them 
 in large numbers seeking a haven in already 
 
 4 Quoted in Clark, Leavening the Nation, p. 19. 
 
THE CROSS AND THE NEW WORLD — 93 
 
 established colonies, Baptists and Quakers, Men- 
 nonites and Dunkers, thousands of refugees from 
 the Palatinate, and French Huguenots, escaped 
 from long suffering. All these built their sterling 
 qualities into the very bedrock of America’s 
 character. 
 
 One of the most numerous and valuable of these 
 immigrations was that of the Scotch, the Irish, 
 and the Scotch-Irish, especially in the years 1665- 
 1685, when they were bitterly persecuted by 
 Charles Il. For twenty years they landed at the 
 rate of twelve thousand a year in Philadelphia 
 alone. hey settled largely in New Jersey, Penn- 
 sylvania, Maryland, and North Carolina, and 
 formed an element of great strength in the rising 
 ehurches of the new land as well as in the long 
 struggle for liberty and the establishing of free 
 institutions. 
 
 While all these peoples were establishing a 
 civilization in the New World, what did their com- 
 ing mean to the original inhabitants along the 
 Atlantic coast? The avowed purpose of many of 
 the earliest settlers, expressed again and again, 
 was to do the Indians good. As early as the reign 
 of Edward VI (1547-1553) instructions had been 
 issued to navigators that ‘‘the sowing of Chris- 
 tianity must be the chief interest of such as shall 
 make any attempt at foreign discovery.”’ 
 
 The first charter for an English colony in 
 America, granted a quarter century before James- 
 
94 THE STORY OF MISSIONS 
 
 town, refers to the compassion of God ‘‘for poor 
 infidels, it seeming probable that God hath re- 
 served these Gentiles to be introduced into Chris- 
 tian civility by the English nation.’’ ® 
 
 The baptism of an Indian by the English is 
 recorded twenty years before the founding of 
 Jamestown, during one of the numerous unsuc- 
 cessful attempts at settlement. <A large contribu- 
 tion for missionary work in America was made 
 the next year. Sir Walter Raleigh gave one hun- 
 dred pounds to the Virginia Company ‘‘for the 
 propagation of the Christian religion in that 
 settlement.’’ 
 
 The Pilgrims and Puritans professed that the 
 winning of the Indians to Christ was one of the 
 chief purposes of their colonies, and they soon 
 took measures to spread Christianity among the 
 natives. Perhaps the greatest of the early mis- 
 sionaries to the Indians was John Eliot, a young 
 graduate of Cambridge, who became pastor of the 
 church in Roxbury, Massachusetts, eleven years 
 after the landing of the Pilgrims. Much im- 
 pressed by the need of the natives, he gave him- 
 self for fourteen years to the study of the Algon- 
 quin language. The wigwam of a friendly chief 
 was the setting for his first sermon to the Indians 
 in 1646. A movement of Indians toward Christ 
 began almost at once. Soon a civilized Indian 
 
 5 Quoted in C. H. Robinson, History of Christian Missions, p. 
 68. 
 
THE CROSS AND THE NEW WORLD = 9 
 
 community was rising in the wilderness, with the 
 people governing themselves by laws of their own 
 making and eagerly learning agriculture and in- 
 dustry, and with the children attending school. 
 
 Kliot’s work extended farther and farther into 
 the wilderness. Soon there came opposition and 
 persecution, and he was glad for a grant of land 
 near Boston on which to gather the Christian In- 
 dians. ' There they built a Christian community, 
 which they called ‘‘Natick,’’ binding themselves 
 by this covenant: 
 
 The grace of Christ helping us, we do give ourselves and 
 our children to God to be his people. He shall rule over us in 
 all our affairs, not only in our religion and the affairs of the 
 church, but also in all our works and affairs of this world.® 
 
 By 1671 some thirty-six hundred converted In- 
 dians had been gathered into fourteen of these 
 ‘‘praying towns,’’ Thirty years from the found- 
 ing of Natick the Christian Indians numbered 
 eleven thousand. Along with his increasing 
 labors Eliot kept up a work of translation, finally 
 making the Bible and other books available for the 
 Indians in their own tongue.’ 
 
 Moved largely by Eliot’s labors, Puritan min- 
 isters of England and Scotland urged Parliament 
 to undertake measures to win the Indians to the 
 
 6 From Winners of the World, quoted by R. H. Glover in The 
 Progress of World-Wide Missions, p. 86. 
 
 7Some $33,000 was recently paid in England for an original 
 copy of one of these books. 
 
96 THE STORY OF MISSIONS 
 
 Christian faith. The result was ‘‘The Society for 
 the Propagation of the Gospel in New England.”’ 
 Collections for the Society’s work of preaching 
 and. of educating Indian children were ordered to 
 ‘be taken throughout all towns and parishes. The 
 first collection amounted to $60,000,.a fine sum for 
 those days. 
 
 Among those who followed in Eliot’s footsteps 
 was Roger Williams, who very early learned the 
 Indian tongue and worked among the natives. 
 Five generations of the Mayhew family, begin- 
 ning in 1641 and carrying on until 1806, min- 
 istered to the Indians of Martha’s Vineyard, Nan- 
 tucket, and the Elizabeth Isles off the coast of 
 Massachusetts. Other very early missionaries to 
 the Indians were Alexander Whitaker, called the 
 ‘‘Apostle of Virginia,’’ and Thomas Dale, of the 
 same colony, Campanius among, the Swedish 
 Lutherans, and the sterling Dutch Dominie, Mega- 
 polensis, who, when religion was in anything but 
 a flourishing state in New Netherland, carried on 
 a great labor of love among the natives of a large 
 section near Albany. 
 
 The devastating King Philip’s War broke up 
 John Eliot’s work and left him an old man amid 
 the ruins of the great edifice he had seen arising. 
 So, in place after place, tragedy befell the most 
 hopeful missions to the Indians. It was perhaps 
 inevitable that clashes should come between the 
 Indians’ old way of life and that of the colonists. 
 
THE CROSS AND THE NEW WORLD 97 
 
 But there seems abundant evidence that had a 
 really Christian plan been worked out, the Indian 
 could have been won to a great share in the new 
 states that were being built. However, no ade- 
 quate plan was ever made for him to have a place 
 in the life of his own land. And as the colonies 
 developed, he was again and again pushed back. 
 
 Yet every revival of religion brought a new in- 
 terest in the welfare of the native Americans. 
 When toward the middle of the 1700’s the ‘‘Great 
 Awakening’’ stirred the churches to new life, it 
 seemed again that the Indians might all be won to 
 Christianity and civilized ways of living. Pastors 
 and evangelists took large numbers of Indians 
 into the churches. So zealously was Christ 
 preached among them that in whole sections 
 heathenism appeared to die out among the na- 
 tives. The great Jonathan Edwards, Wiulam 
 Tennant of Log College fame, and other very 
 able leaders of the Church were active in seek- 
 ing the Indians. 
 
 But the most famous missionary of this revival 
 period was David Brainerd. In four years of ac- 
 tive ministry he accomplished a memorable suc- 
 cess and lived with such apostolic zeal that the 
 spiritual influence of his life extended through 
 generations and into many lands. He labored in 
 Connecticut, Pennsylvania, and New Jersey. Of 
 his work in the last state it has been written, ‘‘His 
 success here was perhaps without a parallel in 
 
98 THE STORY OF MISSIONS 
 
 heathen missions since the days of the apostles.’ 
 Burning out his life before he was thirty, he be- 
 came the inspiration of Henry Martyn, who went 
 to live gloriously a few brief years in India and 
 Persia, leaving likewise a deathless heritage. 
 William Carey also received much of his impetus 
 from the life of David Brainerd, as have many 
 missionaries since. 
 
 Of all the noble missionaries who in nearly 
 every colony loved the Indians with a great love 
 and sought them for Christ, it is impossible to 
 mention even the names here. As the Indians 
 were pushed westward, earnest men followed them 
 into the wilderness to try to give them the true 
 knowledge of the God whom the white men often 
 so poorly served. 
 
 These servants of Christ often had to stand be- 
 tween the Indians and the selfishness of the white 
 settlers, and in the end their work was largely 
 frustrated by the unscrupulous greed of their 
 fellow-colonists who professed themselves Chris- 
 tian. There are no finer pages in the long story of 
 missions than those that record their loving and 
 often heroic service. The dreams of these pioneer 
 missionaries to the Indians are still unfulfilled, 
 but many faithful workers are following in their 
 footsteps and their visions may yet be realized. 
 
 On the momentous day when the colonies de- 
 clared themselves an independent nation there 
 had been more years of American colonial history 
 
THE CROSS AND THE NEW WORLD — 99 
 
 than there have been of national history since 
 then. In those long years the churches were be- 
 ing prepared for the great tasks that lay ahead. 
 There is room here barely to mention two or three 
 outstanding items in the preparation. 
 
 The various branches of the church were firmly 
 organized, established, and extended. An appeal 
 for help from persons of the Reformed faith in 
 Maryland to the Presbytery of Laggan, Ireland, 
 in 1683, brought over Francis Makemie. He be- 
 came a tireless missionary in Maryland and Vir- 
 ginia, and was instrumental in bringing over other 
 Presbyterian ministers and building up many 
 churches. Under his leadership was formed the 
 first Presbytery in America, at Philadelphia, in 
 1706. A few years later there were enough Pres- 
 byteries to organize a Synod. In like manner 
 were organized and extended the Lutherans, the 
 Reformed churches, the Friends, and many others. 
 Colleges were built to train men for the ministry. 
 
 After the Revolution many of the churches had 
 to face very difficult years of readjustment. This 
 was particularly true of the churches that had 
 been closely tied to the mother country, such as 
 the Episcopal and the Methodist. Gradually 
 also the churches that had been tax-supported had 
 to learn to live without state aid. They did learn; 
 more than that, they learned to carry their share 
 in the great home mission task. 
 
 There was, too, a spiritual preparation of the 
 
100 THE STORY OF MISSIONS 
 
 churches. The first powerful American revival, 
 known as the ‘‘Great Awakening,’’ had a pro- 
 found effect on life in the colonies. The initial 
 force of religion had waned as the hard days of 
 the early settlers had passed and an easier man- 
 ner of life had come. Dominie Frelinghuysen of 
 New Brunswick, New Jersey, Jonathan Hdwards 
 of Northampton, Massachusetts, and other lead- 
 ers began to preach a religion of power and moral 
 earnestness. The response was immediate and 
 widespread. 
 
 Then came George Whitefield. He had been a 
 companion of Wesley in the famous ‘‘ Holy Club”’ 
 in Oxford. One of the most eloquent and power- 
 ful preachers in the whole history of the Church, 
 he toured the colonies almost from one end to the 
 other, preaching to vast congregations. Churches 
 were stirred to their depths, many thousands were 
 converted, pastors were quickened to more earnest 
 effort. Altogether, in spite of many extrava- 
 gances, there was a great new birth of religious 
 faith and life. And as usual in such cases, mis- 
 sionary enthusiasm was awakened. One of the 
 first results of Whitefield’s preaching in the South 
 was a practical movement to teach the slaves, who 
 up to that time had largely maintained the miser- 
 able fetish worship of Africa. Increased efforts 
 to reach the Indians were made in many places. 
 
 The Methodist movement, with its insistence on 
 the vital experience of salvation and on holy liv- 
 
THE CROSS AND THE NEW WORLD © 101 
 
 ing, made a powerful contribution to the religious 
 life of the colonies. Starting in England in the 
 middle of the 1700’s, it soon reached America. 
 Francis Asbury, the great circuit rider, became 
 head of the Methodist Church in the colonies and 
 by his wisdom and devotion and remarkable 
 ability rendered an incalculable service to Ameri- 
 ean Christianity. Under his leadership was built 
 up that system of itinerant preaching that was to 
 play so great a part in reaching the frontier dis- 
 tricts for Christ. No wonder that the debt of 
 America to the circuit rider is recognized by the 
 erection of Asbury’s statue in Washington. 
 
 One other great achievement of the colonial 
 period was the winning of religious freedom and 
 the separation of Church and State. Perhaps it 
 was natural that the Reformation should thus be 
 earried to its logical conclusion in America where 
 people of so many different opinions had sought 
 homes. Those who had fled from persecution in 
 Europe were not likely to submit easily to re- 
 ligious oppression in America. Nearly every 
 denomination had a share in the struggle for free- 
 dom. It was a long and hard fight and many suf- 
 fered bitterly in the course of it, but at last the 
 victory was written into the first amendment to 
 the Constitution of the United States. So, as the 
 new nation was born there was a free Church in a 
 free land. There awaited it such a task as no 
 state church ever could have performed. 
 
CHAPTER IV 
 THe WINNING oF AMERICA 
 
 MERGING after weary weeks from the dim 
 iy semi-daylight of the tangled forests where 
 they had silently followed the blazed trails 
 and built their fires carefully in hidden spots for 
 fear of lurking Indians, a little company of men, 
 women, and children gazed in wonder on the smil- 
 ing beauty of the blue-grass country. It was bet- 
 ter than the visions they had seen as they had sat 
 spellbound around the great fireplaces of their 
 Virginia foothill cabins, drinking in the words of 
 that mighty hunter, Daniel Boone. They had not 
 been wrong when they had left behind the homes 
 they had won through years of labor in that rough 
 country and, with the meagerest possessions— 
 some seed for sowing, a few essential tools and 
 household belongings, a number of horses and cat- 
 tle—had followed the ‘‘long hunter’’ as he turned 
 his face to the West again, at the first signs of 
 spring, and started the toilsome journey on foot 
 over the trackless ranges to his great hunting 
 grounds. 
 
 In the year that the embattled farmers of Lex- 
 ington and Concord launched the struggle which 
 was to win freedom for the American common- 
 wealths along the Atlantic shore, these frontiers- 
 
 men laid the foundations of a commonwealth 
 102 
 
THE WINNING OF AMERICA 103 
 
 beyond the Alleghenies. As a matter of fact the 
 beginnings of the first commonwealth west of the 
 mountains were already flourishing. As early as 
 1769 a certain William Bean had built a cabin in 
 what is now eastern Tennessee. So eagerly did 
 homeseekers follow him from Pennsylvania, 
 Maryland, Virginia, and the Carolinas that three 
 years later a constitution was drawn up and 
 adopted by the ‘‘ Watauga Association’’ of set- 
 tlers along the headwaters of the Tennessee’ 
 River. 
 
 Thus, during the very years when the colonies 
 were becoming a nation, the pioneer spirit that 
 had brought them into being burst over their 
 western barrier and started the new nation on a 
 great career. America’s destiny was not fulfilled 
 in the winning of independence—America was just 
 begun. The hope, the freedom, the opportunities, 
 the home after their heart’s desire, that had 
 beckoned men and women westward over perilous 
 leagues of ocean were to beckon them farther and 
 farther west over all manner of obstacles. And 
 the high purposes and ideals that had come with 
 the brave from many lands, and the religious and 
 political liberty that had been won in the New 
 World were to have a mighty theater for their ful- 
 filment. 
 
 The treaty that ended the Revolution estab- 
 lished the western boundary of the United States 
 at the Mississippi River. What could the young 
 
104 THE STORY OF MISSIONS 
 
 republic do, one might have asked, with a terri- 
 tory several times the size of any land in Kurope 
 except Russia? Yet, even as the treaty was being 
 signed, stout-hearted pioneers were making a 
 start on the herculean undertaking of possessing 
 the new lands beyond the mountains, lands into 
 which could have been fitted almost exactly the 
 areas of Great Britain and Ireland, France, and 
 the Austrian Monarchy, as those nations stood at 
 that day. 
 
 With the establishment of peace, so great a 
 tide set over the ranges that the first national 
 census, taken seven years later, found thirty-five 
 thousand settlers in Tennessee and seventy-three 
 thousand in Kentucky. In another two years 
 Kentucky was added to the states along the 
 Atlantic as a full-fledged member of the Union; 
 four years later Tennessee likewise became a 
 state, while the second census, in 1800, reported 
 nearly a third of a million people in the two new 
 commonwealths. By that time tens of thousands 
 were pouring into another vast frontier area. 
 
 The region north of the Ohio, closed at first by 
 the ferocity with which the Indians repelled all 
 invaders, had been opened in 1787 by action of the 
 Continental Congress. Government protection 
 against Indians was promised, land was offered 
 free to Revolutionary soldiers in lieu of pay, and 
 the system of territorial government was set up 
 looking toward the development of new states. 
 
THE WINNING OF AMERICA 105 
 
 The famous Ordinance of 1787 forbade slavery 
 forever in the Northwest Territory, guaranteed 
 the right to worship according to conscience, and 
 strongly encouraged ‘‘schools and the means of 
 education.”’ 
 
 The next year Marietta, Ohio, was founded by 
 a company of New Englanders who had built a 
 large, ungainly barge at the headwaters of the 
 Ohio River, christened it the Mayflower, and then, 
 like many thousands who were to follow, had en- 
 trusted themselves and their possessions to the 
 westward flowing waters, making no provision for 
 away toreturn. A few years later Moses Cleave- 
 land began the settlement of the region along 
 Lake Erie. He was rapidly followed by thou- 
 sands, especially from Connecticut. Multitudes 
 poured into the Northwest Territory from many 
 states, including the recently settled frontiers of 
 Kentucky and Tennessee. By 1800 there were 
 fifty thousand settlers. Three years later Ohio 
 became a state. The census of 1820 reported two 
 million inhabitants west of the Alleghenies. 
 
 What a heroic undertaking confronted the 
 statesmen of the young republic, to lay sound 
 foundations for national life amid such breath- 
 taking expansion! And to make sure that all that 
 was most precious in America’s heritage was not 
 only preserved but given the chance for greater 
 development in the new commonwealths that were 
 arising almost overnight, here was as tremendous 
 
106 THE STORY OF MISSIONS 
 
 a challenge as ever came to those who care for 
 the things of the spirit. While the multitudes of 
 pioneers were staking out claims for themselves 
 and carrying on the prodigious labor of wresting 
 homes from the wilderness, some were claiming 
 new sections for Christ and throwing their lives 
 with abandon into making good the claim. 
 
 In the eager trains of frontiersmen toiling on 
 foot up the rough mountain slopes and pouring 
 over the passes into the first Tennessee settle- 
 ments was one whose old gray horse bore an un- 
 usual burden, a sackful of books. Samuel Doak, 
 minister of the gospel, educated at Princeton, had 
 walked the long miles across Maryland and Vir- 
 einia in order to throw in his lot with the hardy 
 frontier folk. Through the crucial formative 
 years of the new country he was to be a most 
 powerful influence. 
 
 The Declaration of Independence was only a 
 year old when this ‘‘apostle of learning and re- 
 ligion in the Southwest’’ founded Salem Church 
 in a log house near Jonesboro, Tennessee. In the 
 very midst of the Revolution he opened Martin’s 
 Academy, a log high school, which later grew into 
 Washington College. And George Washington 
 was still president of the nation whose freedom 
 he had done so much to win when Samuel Doak 
 founded Tusculum Academy, which was to grow 
 into Tuseulum College. 
 
 Three years after the Ordinance that opened 
 
THE WINNING OF AMERICA 107 
 
 the Northwest Territory, a church was organized 
 by a group of Baptists at Columbia, near Cin- 
 cinnati. Three years later they erected a church 
 building. Two of the first acts of the company 
 that founded Marietta were the staking out of a 
 parsonage lot and the setting aside of two town- 
 ships for a university. The people who followed 
 Moses Cleaveland into the ‘‘Western Reserve’’ 
 largely took their churches with them; in thirty 
 years ninety churches were planted in that area. 
 
 In this religious pioneering men and women of 
 many denominations shared. Methodists, Bap- 
 tists, Presbyterians, and Congregationalists all 
 labored valiantly to see that the church was 
 planted in the new communities. Perhaps the first 
 Christian service of worship in Kentucky was held 
 in Boonesborough, the first settlement, by a min- 
 ister of the Church of England. The first mis- 
 sionary to the white settlers of that commonwealth 
 may have been Joseph Rodgers, a Dunker—that 
 is, a member of one of the persecuted sects that 
 had found haven in Penn’s colony. The denomi- 
 nation known as United Brethren did not come 
 into being till shortly before the Revolution. Yet 
 by 1808 John Pfrimmer, a member of that Church, 
 together with his associates had established a line 
 of mission stations all the way from Pennsylvania 
 to the western border of Indiana. In that year he 
 settled in southern Indiana, then practically an 
 unbroken wilderness with almost no roads. In 
 
108 THE STORY OF MISSIONS 
 
 constant labors and long missionary tours he 
 helped establish the church in the very beginnings 
 of a wide area. 
 
 But the task of keeping religion and education 
 abreast of the frontier was a staggering one, not 
 only because the borders moved with such start- 
 ling rapidity, but because of the perils attendant 
 on frontier life. The subduing of a wilderness is 
 inevitably rough work. It strains all the powers 
 of those who engage in it and leaves little time or 
 energy for things of the spirit. The constant 
 struggle for physical necessities is likely to induce 
 a materialistic attitude toward life. Moreover, 
 there is generally very little money for schools 
 and churches. Hence, nearly every frontier faces 
 the danger of mental and spiritual illiteracy and 
 poverty, while many face a desperate struggle for 
 the very preservation of the moral life itself. 
 Among those who go to the borders of civilization 
 are not a few who are glad to leave religion be- 
 hind. And there are likely to be some wild char- 
 acters who want to be free from all law and order. 
 Into one county in Kentucky fled so many fugi- 
 tives from justice from all parts of the Union that 
 the county came to be called ‘‘Rogues’ Harbor,’’ 
 and the inhabitants who wanted a decent order of 
 things were actually defeated in a pitched battle 
 ‘fought with guns, pistols, dirks, knives, and 
 clubs.’’ | 
 
 But into that county soon came James Mc- 
 
THE WINNING OF AMERICA 109 
 
 Gready, to take charge of several Presbyterian 
 churches and to arouse men and women to re- 
 ligious earnestness by his powerful preaching. A 
 little later hundreds of families gathered from far 
 and near to a spot in the same county to listen to 
 the preaching of two brothers, William and John 
 McGee, one a Methodist and one a Presbyterian, 
 who had come through Tennessee and Kentucky 
 stirring whole sections to new spiritual life. 
 Kager to hear more of this preaching, the families 
 camped in the woods for several days. An in- 
 teresting American institution came into being, 
 the camp-meeting. So well adapted was it to the 
 conditions of the frontier that it was to play a 
 very great part in bringing religion to the far- 
 flung borderland of the advancing nation. Com- 
 petent observers reported as many as twenty or 
 thirty thousand people at one such gathering. A 
 mighty spiritual awakening, remembered in his- 
 tory as the Kentucky Revival, began to move 
 through the frontier country, spreading out far 
 and wide, even beyond the boundaries of Ken- 
 tucky and Tennessee. Its effects were felt in a 
 quickening of the churches back in the settled com- 
 munities of the Hast. | 
 Thus men of faith, daring to face what looked 
 like a desperate situation, brought out of it, by 
 the power of God, great good for the whole nation. 
 More and more as the border spread, the spiritual 
 need of the frontier called forth men of that kind 
 
110 THE STORY OF MISSIONS 
 
 of faith. There came into being an order of 
 ploneer preachers as fearless, as resourceful, as 
 aggressive as any of the other frontiersmen. 
 Having answered the great challenge, they faced 
 every other challenge that was involved in the con- 
 fident assurance that they could meet it with the 
 help of God. 
 
 The distances were great; tramping endless 
 miles or spending their lives on horseback, they 
 hunted out the new communities and were often 
 ‘‘booked up’’ with engagements a year ahead. 
 And neither storm nor flood, burning heat nor bit- 
 ter cold, seemingly impassable roads nor any 
 other obstacle could prevent them from keeping 
 those engagements if it was humanly possible for 
 them to do so. 
 
 The hardships of the frontier were many and 
 great; the messengers of the gospel gladly bore 
 more than the rest of the pioneers, braving the 
 rigors of constant travel in primitive country, ex- 
 posure and illness, loneliness and separation 
 from their families, the dangers of lonely trails 
 and sometimes hostile Indians, and frequently the 
 violent opposition of men who resented their 
 coming. : 
 
 The people were very poor; the pioneer min- 
 isters endured great privation that the gospel 
 might be planted, preaching with ‘‘naked knees,’’ 
 as one old pioneer wrote that he had done; re- 
 celving perhaps $40 to $100 salary a year, as an- 
 
THE WINNING OF AMERICA 111 
 
 other able leader did during all the years of his 
 missionary life; perhaps going from preaching to 
 plowing and from plowing to preaching in order 
 to eke out an existence for the loved ones who 
 shared the labors and hardships of the gospel 
 with them. John Pfrimmer took up the study and 
 practise of medicine in order to support his fam- 
 ily as well as to help the needy folk of his back- 
 woods field. Gideon Blackburn, a great pioneer 
 who established churches in Tennessee when he 
 had to go from fort to fort in the company of 
 soldiers, who inaugurated the eminently success- 
 ful mission to the Cherokees, and who ably pro- 
 moted education in Tennessee, Kentucky, and 
 Illinois, used to farm by day and study by night, 
 taking inkhorn, pen, and paper to the field with 
 him to make notes on the sermons that he thought 
 out as he plowed. 
 
 For the contribution of these men to America’s 
 life no one can be sufficiently thankful. They 
 gave a right direction to whole communities in 
 their formative years. They brought strong aid 
 to every good cause. On the most struggling and 
 hard-pressed frontiers they insisted on schools 
 at the very beginning. Often they took an active 
 part in shaping the public life of the new sections, 
 as when Dr. Pfrimmer was appointed a county 
 judge by General Harrison, the first Governor of 
 Indiana Territory, and helped lay the foundations 
 of a new region. But primarily they were con- 
 
112 THE STORY OF MISSIONS 
 
 cerned that God should be known and that the 
 new communities and the nation should serve 
 him. 
 
 At the first these pioneers of faith responded 
 to the call of the frontier without much outlook 
 for organized help from the people of the settled 
 communities. But gradually the churches of the 
 original states began to realize the strategic im- 
 portance of the tidal movement of population out 
 to the great westward areas and to make definite, 
 organized efforts to keep up with it. As early as 
 1786 the Reformed General Synod appointed a 
 committee ‘‘to devise some plan for sending the 
 gospel to the destitute localities.’’? Contributions 
 were received from the churches and ministers 
 sent on short tours in New Jersey, Pennsylvania, 
 and Kentucky, and even into Canada. 
 
 The Presbyterian Church organized its national 
 representative body, the General Assembly, in 
 1789. The Assembly’s very first action was a 
 unanimous resolve to send missionaries to the 
 frontier and to ask all the churches for an annual 
 offering to support them. In 1792 the General 
 Convention of the Protestant Episcopal Church 
 appointed a committee for ‘‘supporting missions 
 to preach the gospel on the frontier of the United 
 States.”’ 
 
 Perhaps the first regularly Pa cls. mission 
 board in America was the Missionary Society of 
 Connecticut, formed in 1798 ‘‘to Christianize the 
 
THE WINNING OF AMERICA 113 
 
 heathen in North America, and to support and 
 promote Christian knowledge in the new settle- 
 ments within the United States.’’ In thirty years 
 this society sent almost two hundred mission- 
 aries into Vermont, New Hampshire, New York, 
 Ohio, Indiana, Lllinois, Kentucky, and Tennessee, 
 and even down the Mississippi River to the Gulf 
 of Mexico. Thus church after church earnestly 
 undertook a share in meeting the spiritual needs 
 of the rapidly growing nation, and worked out 
 more and more effective home mission organiza- 
 tions and plans during a period of years. 
 
 Now the churches of the Kast, when faced with 
 the call of the West, might easily have claimed 
 that their hands were full at home. Perhaps the 
 lowest ebb in the history of American Chris- 
 tianity occurred in the period following the Revo- 
 lution. The death of the church within two gener- 
 ations was freely predicted, and there appeared 
 to be considerable basis for the prophecy. There 
 was widespread laxity in religion and morals. As 
 late as 1800 only one person out of fourteen in 
 the nation was a member of an evangelical church. 
 Surely the task of winning the old settled com- 
 muuities seemed great enough to use all the 
 powers of the church. And if home mission work 
 was wanted, there were plenty of frontier areas 
 east of the Alleghenies needing the help of the 
 churches. Vermont and Maine were just being 
 settled. A very large proportion of New York 
 
114 THE STORY OF MISSIONS 
 
 State was practically unsettled and only partly 
 explored. 
 
 Yet week by week the churches were called upon 
 to pray for their own members starting on the 
 long and perilous journey to some far frontier 
 where life would be spiritually as well as 
 physically hazardous. Men of vision saw com- 
 monwealths arising in the wilderness where the 
 destiny of the republic might be decided, common- 
 wealths in which were growing up youth who 
 would be leaders of states and of the nation, and 
 out from which would surely go multitudes of men 
 and women to people the later and farther fron- 
 tiers. For the sake of the pioneers, for the sake 
 of America and of the world, Christ must be in 
 the very foundations of those commonwealths. 
 So the churches organized systematically to try to 
 supply the gospel to every new region as soon as 
 it was opened. 
 
 Even as they were organizing the frontier had 
 escaped them. Just twenty years after the win- 
 ning of freedom the already imperial dominions 
 of the young republic were again more than 
 doubled by a gigantic real estate deal with France 
 that pushed the nation’s boundary at the north all 
 the way to the towering mountains that were 
 dimly known to exist somewhere in the far-dis- 
 tant west. Earnest men protested against the 
 folly of attempting to extend the nation beyond 
 the Mississippi. And, indeed, it did seem im- 
 
THE WINNING OF AMERICA 115 
 
 possible to hope that regions separated from 
 Washington by weeks or even months of difficult 
 and dangerous travel could ever be bound 
 into an effective national union. Nevertheless, 
 Louisiana was made a state in 1812 and Missouri 
 in 1821, and the census of 1820 reported two 
 hundred thousand people beyond the Mississippi. 
 By that time also Indiana, Illinois, Mississippi, 
 and Alabama had all grown to the point of state- 
 hood, as well as Maine, far to the northeast. 
 
 Confronted by so compelling a situation the 
 very ablest men in the churches began to throw 
 themselves into the home missionary undertaking. 
 They were spurred on by reports of distressing 
 conditions in the wide-spreading frontiers. The 
 young missionary statesman, Samuel J. Mills, on 
 two long missionary tours ‘‘spied out’’ the west- 
 ern country. Almost everywhere he found the 
 people in a ‘‘desperate state’’ spiritually. In 
 whole communities almost no copies of the Bible 
 could be found. The state of Louisiana, with 
 seventy-six thousand free people and almost half 
 that many slaves, contained only one Protestant 
 church. The Roman Catholic bishop of New Or- 
 leans proclaimed that city ‘‘the most desperately 
 wicked place he had ever been in.’’ There was not 
 a Protestant church or minister in or near St. 
 Louis. 
 
 Governors and other officials befriended the 
 young missionary, and statesmen pleaded for min- 
 
116 THE STORY OF MISSIONS 
 
 isters and churches. A little later a layman wrote 
 from St. Louis, begging for a preacher on behalf 
 of Governor Clark and the supreme court judges. 
 Returning east, Mills and his companions went up 
 and down with flaming zeal, urging the churches 
 to go out and possess this vast domain for Christ. 
 
 In response to such calls as these the churches 
 were able to send into the West outstanding men 
 whose names and influence continue until today. 
 Daniel Smith, who was Mills’? companion on his 
 second missionary journey, returned as pastor to 
 Natchez whose great need they had seen. Syl- 
 vester Larned and Elias Cornelius responded to 
 the need of New Orleans, the former to serve as 
 the able pastor of the First Presbyterian Church, 
 the latter to devote himself to hospitals, jails, sea- 
 men, and a congregation of Negroes. 
 
 Samuel Giddings was commissioned to do mis- 
 sionary work in Missouri and Illinois. He be- 
 eame the first resident Protestant pastor in St. 
 Louis, and spent himself in twelve years of sacri- 
 ficial labors laying the foundations for the church 
 in that city and the surrounding regions. To St. 
 Louis, in the year after Giddings’ arrival, went 
 John Mason Peck. With his colleague, Welsh, he 
 began to teach school and hold religious services 
 ina rented house. A society which they formed in 
 Missouri and Illinois established fifty schools in 
 three years. In long apostolic tours Peck carried 
 the gospel through wide destitute reaches. Help- 
 
THE WINNING OF AMERICA 117 
 
 ing found a college and two theological semi- 
 naries, editing magazines, serving as pastor, 
 organizing churches, Peck built his life into a 
 great region in Missouri, Illinois, and Kentucky. 
 
 It seems scarcely fair to mention any names 
 when so many able men were making a way for 
 the gospel in the new sections and an increasing 
 host of faithful pioneers was laboring devotedly 
 to win the whole frontier. Nearly the entire ex- 
 panse from the Alleghenies to an uneven line be- 
 yond the Mississippi, far more than half of the 
 nation’s occupied area, was in a frontier condi- 
 tion, calling for missionaries and home mission 
 funds. And more frontier was being added every 
 year, almost every week. 
 
 The winning of any one section was a long and 
 tremendous labor, and as the forerunners of the 
 gospel pushed out along every advancing border, 
 they left behind years of pioneering to be done. 
 A quarter of a century after Ohio became a state 
 there were six continuous counties along the Ohio 
 River where no minister was employed and where 
 in whole communities not one active Christian 
 could be found. It was fifteen years after Lllinois 
 was admitted to the Union that the first sermon 
 was preached at the fort where Chicago now 
 stands. The whole population of the settlement— 
 Indian, French, and American—totaled not more 
 than three hundred. But by that time pioneers 
 of the faith were preparing to launch a mission 
 
118 THE STORY OF MISSIONS 
 
 beyond the Rockies. Yet vast areas even within 
 the first western borders remained to be occupied. 
 Michigan and Wisconsin had scarcely been opened 
 to settlement. 
 
 These tremendous labors in the West had only 
 been well begun when the attention of the churches 
 was inescapably turned to a compelling responsi- 
 bility in the opposite direction. Increased activi- 
 ties of trade and exploration were making known 
 the great lands of the Kast with their crowding 
 millions who had never heard of Christ. Ameri- 
 ean Christians read with interest the reports of 
 the heroic efforts of British and Continental mis- 
 sionaries to take the gospel to India, China, 
 Persia, and the islands of the Pacific. A group of 
 students at Williams College, joined later at An- 
 dover Seminary by others, resolved to go them- 
 selves to make Christ known somewhere in those 
 far lands. The churches could not but send them. 
 The American Board of Commissioners for For- 
 eign Missions was organized in 1810 and in 1812 
 they sent out five of these young men and their 
 brides. 
 
 This first board of foreign missions was in- 
 tended to be in reality an American Board. Peo- 
 ple of numerous denominations joined in its work. 
 Presbyterians, and the Dutch and German Re- 
 formed Churches continued to work through it 
 for many years. But almost immediately the 
 Baptist churches were stirred by the word coming 
 
THE WINNING OF AMERICA 119 
 
 back from the East that some of the first mission- 
 aries had become Baptist and they organized to 
 support them. One by one the great churches 
 formed foreign mission boards and American 
 participation in the enterprise of carrying the 
 gospel to all the world rapidly grew to large 
 proportions. 
 
 It might have been thought that this pouring of 
 lives, prayer and funds into an appealing work 
 that could have no limits would divert the 
 Church’s strength from the labors it already had 
 on hand in the West. Instead, a mighty impetus 
 was given to the winning of America. It was not 
 alone that the young boards of foreign missions, 
 formed to meet the needs of the multitudes who 
 knew not Christ, launched unprecedented efforts 
 to win the American Indians, and that in the en- 
 thusiasm to share the gospel with millions who 
 had not heard it men felt urgently that no 
 farthest settlement in America should be left with- 
 out it; but the power of a world-wide purpose was 
 put behind the whole work of missions within the 
 nation. 
 
 The winning of America became part of a world 
 strategy of missions. ‘‘We must have the West,’’ 
 proclaimed Christian statesmen, thinking of the 
 resources of men and money and Christian power 
 that would be required to win the world and real- 
 izing with remarkable foresight that it would fall 
 to America eventually to carry the largest share 
 
120 THE STORY OF MISSIONS 
 
 of the effort to reach the whole world for Christ. 
 So the motto of home missions came to be ‘‘Save 
 America to save the world,’’ and ‘‘the enterprise 
 of evangelizing America became in effect ...a 
 mission to all mankind.’’ 
 
 As the years progressed, it began to dawn on 
 men that the young republic was destined to be a 
 mighty, homogeneous civilization, continental in 
 size, free from many of Kurope’s problems, re- 
 ceiving and carrying forward the gains men had 
 made in the Old World. What might such a na- 
 tion mean for all mankind if it should be con- 
 trolled by the spirit of Christ? 
 
 Before such a prospect men began to think of 
 the winning of America in imperial terms. It 
 looked for a while as if the churches would unite. 
 Some young men in the Kast dreamed of a great 
 national missionary organization that would plant 
 strong men in all the new sections during their 
 formative years. Asa result, the American Home 
 Missionary Society came into being, which for a 
 number of years united the efforts of several im- 
 portant denominations. It was apparent that the 
 nation-wide need for Bibles could not be success- 
 fully met by the many local Bible societies that 
 had sprung up, so men of numerous denomina- 
 tions founded the American Bible Society, which 
 became the great arm of the churches for trans- 
 lating, printing, and distributing the Scriptures 
 and which has through the years distributed many 
 
THE WINNING OF AMERICA 121 
 
 millions of Bibles and portions of Scripture. The 
 American Sunday School Union, formed when 
 there were not more than one hundred Sunday 
 schools in the United States, was instrumental 
 in opening more than a hundred thousand in 
 eighty years. The American Tract Society has 
 issued more than a billion copies of numerous 
 publications that have taken the knowledge of 
 Christ to many who might not otherwise have 
 heard. 
 
 It is not surprising that, with the vision of 
 youth, students in the colleges and seminaries 
 caught the true significance of the spiritual chal- 
 lenge of those years and by their faith and devo- 
 tion helped make possible numerous missionary 
 undertakings. Their ‘‘Societies of Inquiry’’ in 
 numerous institutions kept in close touch with 
 the world-wide Christian movement with a view 
 to having an active part init. Eleven men of the 
 Society at Yale, moved to invest their lives in one 
 of the rising communities of the West, went in a 
 body to Illinois. Building churches, founding 
 colleges and schools, and encouraging all the 
 forces of good in the new settlements, the ‘‘ Illinois 
 Band’’ made a priceless contribution to the form- 
 ing life of that great state. A group of Andover 
 Seminary students made a like contribution to the 
 life of Iowa in the infancy of that commonwealth. 
 These were only two of a number of ‘‘bands’’ 
 that wielded great influence in the growing West. 
 
122 THE STORY OF MISSIONS 
 
 Suddenly, with one leap, the frontier of Amer- 
 ica moved farther than it had im all the years 
 since the founding of Jamestown. It was really 
 the Church, with all her other responsibilities, 
 that made the leap. She could not do otherwise. 
 For in 1832 there walked into the little town of 
 St. Louis four strange Indians who had made 
 their way on foot through countless perils to 
 seek the ‘‘White Man’s Book of Heaven,’’ of 
 which their people had heard in their homes in 
 the far Northwest. In a little while Jason Lee 
 and his associates, for the Methodists, were seek- 
 ing the Indians in the Willamette Valley of the 
 Oregon country, greatly extending their work 
 when a large company of reénforcements—min- 
 isters, a doctor, teachers, farmers, and mechanics, 
 with their families—arrived a few years later. 
 
 Meanwhile, Marcus Whitman, a young doctor, 
 and H. H. Spalding, a young minister, with their 
 brides and other associates started a varied work 
 of teaching, preaching, farming, translating, 
 printing, and other labors among the Indians who 
 had sent the messengers to St. Louis, and their 
 neighbors, in what is now eastern Oregon and 
 Idaho. 
 
 With the vision often displayed by pioneers of 
 the faith, Lee and Whitman and their associates 
 foresaw that settlers would follow them, in spite 
 of interminable miles fraught with peril. While 
 statesmen in Washington could scarcely see any 
 
THE WINNING OF AMERICA 123 
 
 value in the Oregon country, the missionaries 
 labored to save that rich territory, which Great 
 Britain wanted, for the United States. They 
 strove earnestly to secure the right kind of set- 
 tlers. They met them, on their entrance, with 
 strong Christian influences. They had established 
 beforehand many of the institutions of a Christian 
 civilization. The people of Lee’s mission played 
 a great part in the organization of a provisional 
 government. George Abernethy, the steward of 
 the mission, was chosen provisional governor 
 and guided the affairs of Oregon during diffi- 
 cult years till he turned over his authority to 
 the territorial governor appointed by President 
 Polk. These far-sighted missionaries established 
 an academy in Portland when that city had less 
 than a hundred inhabitants. And only fifteen 
 years after Lee’s coming to seek the Indians a 
 Methodist conference was formed to direct the 
 work among the white population, and the labors 
 of the Willamette Valley missionaries were al- 
 most entirely turned in that direction because of 
 the dying out of the Indians in the Willamette re- 
 gion. 
 
 In the South an even more amazing develop- 
 ment was going on. In January, 1848, gold was 
 discovered in California. The next month the 
 vast Mexican area south of the Oregon line and 
 reaching across the country to Texas came into 
 the possession of the United States. Texas had 
 
124. THE STORY OF MISSIONS 
 
 been annexed three years before. Within two 
 years there was more than one hundred thousand 
 population. Before three years had passed Cali- 
 fornia was admitted to statehood. 
 
 In the year that gold was discovered Sylvester 
 Woodbridge started for the Golden Gate as a mis- 
 sionary. The next April he organized the first 
 Protestant church in California. Before mid- 
 summer Congregationalists, Methodists, Presby- 
 terians, Baptists, and Episcopalians had founded 
 ehurches in San Francisco alone. Here, with 
 fabulous earthly wealth on every hand, men of 
 God sought rather the spiritual welfare of men 
 and women who were making a great new country. 
 
 The leap across the continent made it inevitable 
 that the American republic must become one of 
 the chief world powers. She was now a Pacific 
 as well as an Atlantic nation and in the great 
 moves that would be made in that mighty arena of 
 world interests she must take her part. In no 
 other relations would the nation’s principles be 
 more severely put to the test nor her Christian 
 influences be more needed. The splendid mis- 
 sionary strategy of winning the United States for 
 the sake of the world was more than ever em- 
 phasized. 
 
 The first book printed west of the Rocky Moun- 
 tains was done on a press sent to Mr. Spalding by 
 American missionaries far to the west of his 
 station. Some boys from the Hawaiian Islands, 
 
THE WINNING OF AMERICA 125 
 
 where Captain Cook had been devoured by canni- 
 bals while the American Revolution was going on, 
 had so impressed certain students at Yale and 
 Andover that a large company of missionaries set 
 out for the Islands on one of the first missions of 
 the American Board at the very time that the na- 
 tives were destroying their idols and wiping out 
 their old religion. Christianity was soon widely 
 received, a strong Hawaiian Church was built up 
 and to it the work in the Islands was committed 
 long before the United States came into posses- 
 sion of Hawaii in 1898. The great influx of 
 people from the crowded lands of the Far Hast 
 makes, however, a tremendous missionary prob- 
 lem today. The Hpiscopal Church maintains a 
 mission in the Islands. 
 
 The western border of the nation had at last 
 come to rest on the shores of the Pacific. But the 
 churches that had undertaken to keep up with the 
 frontier faced still the biggest task of all. Be- 
 tween the Pacific slope and the already settled 
 regions to the east lay perhaps half the whole 
 area of the nation. Into it, especially after the 
 Civil War, settlers poured at alarming speed, the 
 usual forces of evil going along, the saloon, the 
 gambling den, the cheap dance hall, and worse. 
 In one small section of this vast area a pioneer 
 missionary could see men and women ‘‘laying the 
 foundations of a commonwealth larger than Eng- 
 land, Scotland, and Wales, and leaving out God.’’ 
 
— 126 THE STORY OF MISSIONS 
 
 In a single year settlers took over public lands 
 equivalent in extent to two states of Massachu- 
 setts. From March to October of one year three 
 thousand persons a day entered Dakota Territory 
 alone. There came a time when along the whole 
 line from Canada to the southern border the 
 occupying army of settlers moved westward at 
 the rate of sixteen miles a year. 
 
 It would take empire builders to be equal to 
 such a situation. And they arose. Going into 
 Kansas, when it was beyond the frontier, to min- 
 ister to the Delaware Indians, L. B. Stateler and 
 his brave wife remained to lay foundations for 
 the church over a wide area as the settlers moved 
 into that territory. After a quarter of a century 
 they moved farther west, went with a long wagon 
 train of miners into Montana when gold was dis- 
 covered, provided a place of worship before they 
 had a shelter for themselves and then for almost 
 thirty years labored to establish the church in that 
 great region. 
 
 After fruitful missionary pioneering in Minne- 
 sota, Sheldon Jackson accepted a commission as 
 ‘¢Superintendent of missions for western Iowa, 
 Nebraska, Dakota, Idaho, Montana, Wyoming, 
 and Utah.’’ Seizing the strategic points in tire- 
 less journeyings,—he traveled twenty-nine thou- 
 sand miles the first year,—challenging the best 
 young men in the seminaries to work in the West, 
 personally securing thousands of dollars from the 
 
THE WINNING OF AMERICA 127 
 
 churches of the Hast, Jackson did actually plant 
 the Presbyterian Church in a greater part of his 
 colossal field, adding Arizona and New Mexico 
 later to his parish, with some work in Texas, and 
 finally extending his labors to Alaska and arous- 
 ing his church to great efforts in that land. 
 
 So throughout the long decades of the develop- 
 ment of this last great West, while the frontier 
 shifted with elusive speed and there was always 
 some section filling in with such startling rapidity 
 as to challenge all the resources of the churches, 
 there were never wanting men who coveted whole 
 states for Christ and directed the Christian occu- 
 pation of princely regions. The alertness of the 
 churches to keep up with their task, after genera- 
 tions of pioneering, was shown when the Chero- 
 kee Strip of Oklahoma was opened to settlement 
 at a certain hour on a certain Saturday in 1893. 
 There was a wild stampede for the choicest places. 
 The towns of Enid, Paul Creek, Perry, Wood- 
 ward, and Pawnee were staked out that Saturday 
 afternoon. The next day Christian worship was 
 held in each of these places and on Monday the 
 work of organizing churches was begun. For 
 missionaries had been in the milling crowd that 
 fretted along the border till the hour of opening 
 should arrive. 
 
 In the midst of these labors another great area 
 called for the help of the churches. Moved by 
 what she heard on a visit to Portland, Oregon, 
 
128 THE STORY OF MISSIONS 
 
 Mrs. A. R. McFarland went to Alaska, whose 
 acquisition ten years before had increased the 
 total size of the United States about one fifth. 
 Leaving her to start work in the old fort at Fort 
 Wrangell, Sheldon Jackson, who had accompanied 
 Mrs. McFarland, returned to awaken the churches 
 to the frightful conditions of immorality, debauch- 
 ery, witchcraft, slavery, warfare, and murder that 
 engulfed the people. On several trips and an 
 extended stay in Alaska he shared with such great 
 pioneers as S. Hall Young in planting the church 
 over a great area, establishing education, and 
 helping the people out of wretchedness into good 
 conditions. 
 
 Besides combating unusual difficulties and dan- 
 gers to reach the natives, missionaries in Alaska 
 had to face the terrific problem of an incoming 
 tide of fortune seekers. Through as heroic labors 
 as any mission field has seen, remarkable results 
 have been achieved and the church is well estab- 
 lished. Among other pioneers Bishop Rowe and 
 Archdeacon Stuck are known for long and fear- 
 less journeys over lonely frozen reaches to plant 
 their church through a great expanse of the in- 
 terior. The most northern mission station in the 
 world has long been operating at Point Barrow. 
 
 Comparatively recent years opened up new 
 frontiers for home mission work in the West 
 Indies. During the centuries of Spanish control 
 the islands had been sealed against evangelical 
 
THE WINNING OF AMERICA 129 
 
 influence. Today flourishing work is being carried 
 on by several churches. In Porto Rico under the 
 American flag is an unusual opportunity for 
 reaching out to the whole Spanish-speaking world. 
 Seven denominations form the Evangelical Union 
 of Porto Rico. Their theological seminary at- 
 tracts students from other islands and from 
 Colombia and Venezuela. The Polytechnic Insti- 
 tute is a great school that is already having a 
 marked influence throughout the island. The 
 church in Cuba is very largely manned by the 
 Cubans. A short time ago, the Evangelical 
 Church of Spain sent a representative to Cuba to 
 ask for help, which was given. The Dominican 
 Republic is particularly notable in that the work 
 there was instituted by the Porto Rican churches, 
 and is a union enterprise carried on by the Board 
 for Christian Work in Santo Domingo, supported 
 jointly by Presbyterians, Methodists, and United 
 Brethren. 
 
 Thus through the generations frontier after 
 frontier was occupied by the churches. Yet even 
 today there remain frontier regions to be entered. 
 As many homesteads were taken up by settlers in 
 the last ten years as in any decade during the last 
 half century. There are still wide regions with 
 scattered population that have scarcely been en- 
 tered by the churches. The Sunday-school mis- 
 sionaries of one denomination alone in a recent 
 year worked in more than seventeen hundred 
 
130 THE STORY OF MISSIONS 
 
 rural communities in which there was no religious 
 organization of any kind to provide Christian 
 nurture for the children and youth. 
 
 It is not surprising that frontiers remain; the 
 surprising thing is that the churches have so 
 nearly kept up with the breathless pace of the 
 country’s expansion. This is all the more true 
 when one remembers that the forces engaged in 
 extending Christianity in America have never 
 been united in a concerted effort planned to meet 
 the whole situation. Always there have been 
 many plans, made and carried out by many 
 agencies or individual workers. 
 
 As a result the churches have not always been 
 true to the pioneers who at any cost claimed all 
 the new regions for Christ. Multiplying of com- 
 peting churches in already occupied communities 
 has seriously interfered both with completing in 
 those communities the work the pioneers began 
 and with reaching out into frontier regions des- 
 titute of the gospel. 
 
 Yet always there have been home missionary 
 statesmen who have seen the whole undertaking 
 in all its magnitude and have wanted to plan ac- 
 cordingly. There are today earnest efforts to 
 overcome competition and duplication of labor 
 through such organizations as the Home Missions 
 Council and the Council of Women for Home 
 Missions, with which bodies sixty-three home mis- 
 sion agencies affiliate, and through many state 
 
THE WINNING OF AMERICA 131 
 
 and local councils and federations that are coordi- 
 nating the Christian work in their own regions. 
 Missionaries engaged in certain fields meet to 
 consider together the best ways of facing their 
 whole responsibility; there are, for example, reg- 
 ular interdenominational conferences of the work- 
 ers among the Spanish-speaking people of the 
 Southwest. Joint surveys of fields and studies of 
 particular problems and other cooperative efforts 
 look toward a more effective carrying out of the 
 home mission task. 
 
 From the beginning the work of winning 
 America has been such as to call for the best pos- 
 sible use of all the forces and funds that all the 
 churches could put into it. Never was this more 
 true than now. It took daring churches to re- 
 spond in the nation’s infancy to the first calls of 
 the frontier when there was so much to do at 
 home. Could they have seen what lay ahead, even 
 more courageous faith might have been required 
 of them. For the immense labor of supplying the 
 gospel to all the West, no matter how fast it 
 should grow, was to be far from the whole work 
 of winning America. While the nation grew as if 
 by magic so that only a heroic faith could con- 
 template keeping up with it, the difficulties and 
 complexities of the entire Christian enterprise in 
 the United States multiplied. 
 
 Even before 1800 missionary leaders began to 
 see that they were facing a complex task and to 
 
132 THE STORY OF MISSIONS 
 
 plan to meet varied needs. The missionary com- 
 mittee of a leading denomination reported that it 
 was attempting to send missionaries: 
 
 1. To those who are settled on our frontiers. . . 
 2. To certain places in the more settled parts where the gospel 
 has not been regularly established. 
 
 3. To the black people or Negroes of the United States... . 
 
 4. To the Indians or Aborigines of our country. 
 
 The missionary challenge of the Indians called 
 to the people of Europe before the founding of the 
 first British settlement in America; it was present 
 everywhere in the colonies; it was ever on the 
 border of the advancing nation. Courageous and 
 self-sacrificing service to the original Americans 
 played a great part in the opening up of almost 
 every new area of the country. Many of the 
 famous tribes such as the Sioux, or Dakotas, the 
 Nez Perces, the Pimas, and others, have been won 
 almost unanimously to Christianity through the 
 long and sacrificial labors of remarkable men and 
 women, but there are great tribes, like the Nava- 
 jos, very little influenced by Christianity, while 
 on some fields the missionary still labors among 
 practically pagan Indians. | 
 
 Almost as early as the challenge of the Indians 
 eame the challenge of the Negro, for even before 
 the Pilgrims landed at Plymouth African slaves 
 were introduced at Jamestown. By the time of 
 the first national census there were more than 
 three fourths of a million Negroes, not all slaves, 
 out of a population of slightly less than four mil- 
 
THE WINNING OF AMERICA 133 
 
 lions. Very early, religious leaders began to seek 
 the Negroes. Schools and other missionary en- 
 deavors were established for them during colonial 
 days, and early in the national era they began to 
 be received into the churches in large numbers. 
 Many white masters instructed their slaves in re- 
 ligion, while white pastors added the care of 
 Negro congregations to their other ministries. 
 Under the leadership of Bishop Capers and others 
 efforts were made at large expenditure to reach 
 the great companies of slaves who worked and 
 lived together on the large plantations where 
 there was little to win them from the superstition, 
 fetishism and even witchcraft of Africa. 
 
 With the end of the Civil War numerous mis- 
 sionary agencies immediately launched great en- 
 deavors to serve the millions of black folk so sud- 
 denly thrown on their own responsibility. Many 
 churches were built, literally hundreds of day 
 schools were opened and scores of boarding 
 schools and there soon arose such great institu- 
 tions as Hampton, Fisk, and Atlanta, to train 
 leaders for the race. 
 
 Today about one in every ten persons in the 
 United States is a Negro. There is no more un- 
 compromising challenge to our Christianity than 
 the matter of the welfare of these ten and a half 
 million Americans. 
 
 Another missionary challenge almost as old as 
 either of the foregoing is that which comes from 
 
134 THE STORY OF MISSIONS 
 
 immigration. The colonies were founded by im- 
 migrants, and tens of thousands more immi- 
 grants kept pouring into the New World all during 
 the colonial period and had their part in the mak- 
 ing of the American nation. The incoming tide 
 continued, and toward the middie of the nine- 
 teenth century rose to enormous proportions. 
 Many of these newcomers went direct to the west- 
 ern frontiers to help build the new America, and 
 foreign language churches like the Lutheran and 
 the United Brethren worked among them there. 
 
 The problem of ministering to the incoming 
 millions became greater and greater as the tide of 
 immigration began to flow from countries whose 
 religious and social customs differ widely from 
 those of most Americans and as great numbers of 
 the foreign-born were crowded together in large 
 cities or industrial communities, practically mak- 
 ing foreign settlements in America. Compara- 
 tively recent immigration brought to our shores 
 3,000,000 Poles, 1,500,000 Jugo-Slavs, 400,000 
 Czechs, 400,000 Russians, 350,000 Ukrainians, 
 400,000 Hungarians, and 3,000,000 Italians. 
 
 There are now in this land fourteen million 
 people of foreign birth and twenty-one million 
 others of foreign parentage. ‘T'o be true friends 
 to the newcomers, learning from them what they 
 have to give and sharing with them the best we 
 know, for the building together of a Christian 
 America, has been and is one of the greatest tasks 
 and opportunities facing the churches. 
 
THE WINNING OF AMERICA 135 
 
 Among those who found a home in the old 
 Dutch city of New Amsterdam was a company of 
 Jewish refugees. The number of Jews in Amer- 
 ica has grown until the nation now contains the 
 largest and most influential section of the Jewish 
 race. During the years these people have very 
 largely drifted from their old religion, less than 
 twenty per cent are said to be connected in any 
 vital way with the synagogue. Through neigh- 
 borly Christian service as well as through 
 sympathetic presentation of Christian truth, 
 numerous home mission agencies are seeking to 
 interpret the way of Christ to these people. 
 
 The early appearance of another great mis- 
 sionary challenge is indicated by a report regard- 
 ing certain sections of New York City that it is 
 hard to believe dates from 1816: 
 
 ‘‘There were houses crowded with from four to 
 twelve families each, often two or three families 
 in a room, and ‘those of all colors,’ with all the 
 evidences of the immorality which overcrowding 
 tends to produce. Whole neighborhoods were 
 found reduced by intemperance to ‘beggary, 
 wretchedness, and death... .’ Dance halls and 
 dives, with ‘The Way to Hell’ inscribed in glar- 
 ing capitals, were displayed, twenty in the space 
 of thirty or forty rods.”’ 
 
 In the midst of his world-wide missionary plan- 
 ning, Samuel J. Mills had turned his attention for 
 a while to city mission work in New York, and 
 these are some of the conditions that he found. 
 
 
 
136 THE STORY OF MISSIONS 
 
 Already there was one special missionary society 
 at work in the city, and Mills helped organize a 
 work for seamen. Since that time the remark- 
 able growth of cities with an intensification of 
 all the problems involved, has called for the best 
 thought and most devoted efforts of the churches. 
 At present more than half of the nation’s popu- 
 lation is found in urban communities. One fourth 
 of the people of the United States live in sixty- 
 eight cities. If America is to be won for Christ, 
 the cities with their teeming life must be won. 
 
 Such problems as these grew ever larger with 
 the growth of the nation, and as the population 
 moved westward the advancing frontier brought 
 new missionary problems. When the first great 
 migration flowed over the southern passes, con- 
 siderable numbers of Scotch and Scotch-Irish, 
 along with English, French Huguenots and some 
 Germans, found their way into the fastnesses of 
 the southern mountains. There they remained 
 while the currents of a developing nation passed 
 them by. Jn those mountains today several de- 
 nominations are seeking to share all the best 
 things of America’s life with these long isolated 
 descendants of some of the sturdiest of the 
 pioneers, now several million in number. 
 
 In the wide reaches of the West developed the 
 problem of ministering to great rural areas. This 
 situation has been complicated in recent years by 
 the moving of great numbers from the country 
 
THE WINNING OF AMERICA 137 
 
 into the growing cities, the incoming of a large 
 percentage of tenant farmers, and the running 
 down of many rural districts. Thousands of once 
 strong country churches have been crippled, and 
 the country, so long the center of power in 
 American Christianity, has become in many in- 
 stances a field as urgently calling for help as the 
 city. Ten thousand rural communities in Amer- 
 ica have no religious facilities. In many thou- 
 sands of other places the work is wholly inade- 
 quate to the present need. 
 
 Several denominations are making a hopeful 
 contribution to the solution of this problem by 
 establishing ‘‘demonstration parishes,’’ large 
 areas in which strong men are put to work as 
 pastors, generally with no competing churches, 
 and backed by all the experience and resources of 
 their mission boards, in an attempt to serve the 
 communities in every possible way and develop 
 strong churches which will be the center of a 
 satisfying life for whole countrysides. 
 
 Sheldon Jackson and other pioneers, coming in 
 contact with the Mormons, who had migrated to 
 Utah some years before to get outside the 
 boundaries of the United States, made efforts to 
 reach them, as well as to minister to the non- 
 Mormons who had settled in their midst. The 
 Mormon system still dominates the lives of a 
 great majority of the people not only in Utah 
 but in several other mountain regions. Here 
 
138 THE STORY OF MISSIONS 
 
 within our own nation is a religion that teaches 
 that there are many gods with bodies of flesh and 
 blood as tangible as man’s. This very difficult 
 area is for the most part carefully apportioned 
 among the different denominations and efforts 
 are being made to spread the knowledge of Christ. 
 
 Beginning far back in the earliest years of the 
 last great frontier when ‘‘Father’’ Dyer preached 
 to the lumberjacks in a Minnesota logging camp 
 and, like many another pioneer of the cross, 
 sought to make known the gospel to the miners 
 before their little shacks or in saloons in Colo- 
 rado, the hearts of the servants of the Good Shep- 
 herd have been drawn to those whose work takes 
 them wandering hither and thither and separates 
 them from many of the best things in life. Be- 
 sides thousands of miners and lumberjacks the 
 developing country called for more and more 
 migrant workers, on immense railroad systems, 
 on oil developments, in beet fields and grain 
 fields, in the great orchards and the canneries, 
 until there came to be myriads of laborers, men, 
 women and children, who move continually from 
 place to place for a chance to work, generally at 
 the hardest toil, in industries on which our com- 
 fort and welfare depend. Naturally it is very 
 difficult to minister to this shifting multitude but 
 increasingly efficient efforts are being made by 
 several denominations, including hopeful inter- 
 denominational work in the canneries. 
 
 The addition of the great Southwest to the 
 
THE WINNING OF AMERICA 139 
 
 territory of the United States in 1845 and 1848 
 brought into the nation at one stroke thousands 
 of people of an alien tongue and tradition. The 
 oldest families of Kuropean origin in the United 
 States are the descendants, not of the founders 
 of Jamestown or Plymouth but of the men and 
 women who followed the old Spanish explorers 
 into the Southwest. Some of the churches recog- 
 nized this new home mission challenge at once. 
 As early as 1849 W. H. Reed, a Baptist, was at 
 work in Santa Fe. ‘Today mission schools for 
 Spanish-speaking boys and girls are making a 
 great contribution to the lives of Southwestern 
 states, while community houses, Sunday schools, 
 vacation Bible schools and churches minister to 
 many. 
 
 But all these efforts have never kept apace 
 with the increase in the Spanish-speaking popu- 
 lation, for great numbers have come across the 
 border from the south, especially in recent years 
 when there has been such a demand for Mexican 
 labor and no quota has held down Mexican immi- 
 gration. Scattered over many states and doing 
 the hardest kind of labor, these toilers, tradi- 
 tionally Roman Catholic but often without any 
 active religious life, deserve the best the Prot- 
 estant churches can offer. 
 
 The sudden leap of the border to the Pacific 
 brought one home mission challenge with which 
 great world-wide issues were and are bound up. 
 On the coast were some Orientals, more came dur- 
 
140 THE STORY OF MISSIONS 
 
 ing the rapid development of that region. Their 
 number has never been large. Somewhat more 
 than sixty thousand Chinese, about 111,000 Japa- 
 nese, and a few thousand Koreans dwell in our 
 country today. But they raise the whole ques- 
 tion of Christian inter-racial relations. To the 
 Orient Christianity is on trial and there are few 
 more obvious or exacting tests than our treat- 
 ment of the Orientals in this country. Repre- 
 sentatives of home mission agencies are seeking 
 in varied ministries to meet that test. 
 
 The old pioneers who dared set out to claim 
 the border for Christ have been more than justi- 
 fied by the years. The Church has been planted 
 in every part of America, and in some measure, 
 at least, the best hopes and ideals of those who 
 brought the Cross to America have been carried 
 forward and built into the life and institutions 
 of the land. Scores of thousands of churches 
 have been built to minister in scores of thousands 
 of communities. 
 
 Not only have the churches kept pace with the 
 great and increasing geographical expansion, but 
 an ever-increasing proportion of the people of the 
 land has been gathered into them. Between the 
 years 1800 and 1890 the population of the nation 
 increased almost twelvefold. But the member- 
 ship of the evangelical churches increased thirty- 
 eight fold. While in 1800 there was one evan- 
 gelical communicant in 14.5 of the population by 
 
THE WINNING OF AMERICA 141 
 
 the middle of the century there was one in 6.57 
 and by the end of the century one in 4.25. 
 
 The vision, too, of a great base for a world- 
 wide Christian effort has come to pass. Out from 
 America has gone such a movement for carrying 
 the gospel to the ends of the earth as the world 
 has never seen before. 
 
 Yet it is obvious that the vision of those old 
 pioneers has not yet been fulfilled; the America 
 of their hopes is still on ahead. The work of 
 winning the nation for Christ is perhaps larger 
 today than ever before. Still the pioneers are 
 again justified, for recent years have made clearer 
 than ever what it might mean for the whole world 
 if Christ should really be supreme in the life of 
 America. Geographically His gospel has been 
 carried throughout the land. But pioneers of as 
 great faith as any in the past are needed to carry 
 it into every part of the nation’s life, into every 
 relation, into the solution of every problem, if 
 the hopes and labors of the men and women who 
 dared claim America for Christ are to come to 
 full fruition. 
 
CHAPTER V 
 Tue CuurcH SEEKS THE WHOLE WoRrRLD 
 
 UST three hundred years after Columbus 
 opened a whole world to the adventurous 
 spirit of Europe there met in a humble 
 
 parlor in Kettering, England, twelve practically 
 unknown men who were to propose an even more 
 daring enterprise. Stirred by the insistent ap- 
 peals of one of their number, William Carey, a 
 former cobbler, they had taken the burden of the 
 non-Christian world to their hearts; they were 
 met to form a ‘‘Baptist Society for propagating 
 the Gospel among the Heathen.’’ What a wildly 
 fantastic thing to do! 
 
 There was not in all the Anglo-Saxon world a 
 foreign missionary society. Four years later 
 when a proposal to send the gospel to non-Chris- 
 tian lands came up in the Assembly of the Scotch 
 Church it was met by a resolution that ‘‘to spread 
 abroad the knowledge of the gospel among bar- 
 barous and heathen nations seems to be highly 
 preposterous, in so far as philosophy and learn- 
 ing must in the nature of things take the pre- 
 cedence, and that while there remains at home a 
 single individual every year without the means of 
 religious knowledge, to propagate it abroad would 
 be improper and absurd.’’ The most powerful 
 
 commercial organization in the British Empire, 
 142 
 
CHURCH SEEKS THE WHOLE WORLD 143 
 
 the East India Company, was actively opposed 
 to the entrance of missionaries into its princely 
 domains. It was reported after the little meeting 
 at Kettering that ‘‘good Dr. Stennett advised the 
 London ministers to stand aloof, and not commit 
 themselves.’’ The twelve preachers from rural 
 or small-town churches who met together that 
 November day were without money and without 
 apparent influence. ‘‘There was no precedent 
 for them to follow; no missionary association 
 whose methods they might imitate; no favorable 
 opening was known to them in any heathen coun- 
 try; no other body of Protestant Christians in 
 England contemplated or even favored such 
 action.’’* 
 
 One cannot refrain from comparing these 
 twelve humble men with the disciples who met in 
 the upper room after their Lord had gone away 
 and, poor and unknown and unlettered as they 
 were, dared to undertake the carrying of his good 
 news to the hostile world that had slain their 
 Master. To the mind of the average man of 
 ‘““common sense’’ both groups were just stark 
 mad. 
 
 Yet at the meeting in Mrs. Wallis’ parlor these 
 twelve men, with the quiet dignity of those who 
 are following the Spirit of God, drew up twelve 
 resolutions binding themselves ‘‘to act in society 
 
 1 Mason, Wonders of Missions, p. 26. 
 
144 THE STORY OF MISSIONS 
 
 together’’ in ‘‘making an effort for the propaga- 
 tion of the Gospel among the heathen,’’ and open- 
 ing a subscription for the purpose. T'he men who 
 signed the resolution subscribed thirteen pounds, 
 two shillings and sixpence, or about sixty-three 
 dollars. In three months they appointed two mis- 
 sionaries, and in five more months the mission- 
 aries and their families set sail on a Danish ves- 
 sel, the Hast India Company having denied them 
 passage on any of its ships. 
 
 In less than one hundred and fifty years from 
 the time this little company of pioneers set forth 
 on what was generally regarded as a foolhardy 
 undertaking doomed to certain failure, the good 
 news of Christ has been carried into almost every 
 land on earth. Imagine the astonishment of the 
 men in Kettering if they had been told on the 
 day of their apparently insignificant meeting that 
 within a few generations the missionary enter- 
 prise would be practically world-wide in its 
 scope. 
 
 In 1792, when the twelve men of vision launched 
 forth on their great adventure, Christianity was 
 practically confined to Europe and the Americas. 
 A few European colonists had settled in little sec- 
 tions of Africa and Asia and in Australia and 
 various islands. Other Christians were to be 
 found in spots, as in western India, the Near Kast, 
 Abyssinia, and Egypt. These latter were mem- 
 bers of ancient churches—for the most part 
 
CHURCH SEEKS THE WHOLE WORLD 145 
 
 churches that had become formal and rather in- 
 effective. For practical purposes it may be said 
 that the two greatest continents on earth, con- 
 taining more than half the habitable area and far 
 more than half the population of the world—the 
 figure is probably nearer two thirds—did not 
 know of Christ. 
 
 Tt is a little hard to understand today how the 
 Christian people of Kurope and, later, those of 
 the Americas had gone on so very many years in 
 the enjoyment of the blessings of Christ and had 
 not made every effort to share these with the rest 
 of the world. It may be claimed in explanation 
 that Asia and Africa were almost unknown lands 
 to the peoples of Europe and America and did not 
 touch their lives closely enough to be noticed. 
 Had that sort of reasoning been followed a few 
 centuries before, who would have carried the 
 gospel to the lands of Europe? It seems strange 
 that the people of those lands did not show their 
 appreciation by sharing the good news from the 
 beginning with the teeming millions of Asia and 
 Africa. Be it said with sorrow that they were 
 willing to accept the forced labor of African 
 slaves or the profits of the slave trade, perhaps 
 the most revoltingly brutal and murderous busi- 
 ness in which Europeans or Americans ever en- 
 gaged, before they were aroused to send the 
 Christian message to Africa. And they were 
 ready to use the valued products of Asia and reap 
 
146 THE STORY OF MISSIONS 
 
 the rich profits of the Asiatic trade before they 
 thought seriously of sharing Christ with Asia’s 
 toilers who made possible those gifts. Would 
 that the dwellers of the East and the South had 
 seen first the Christian love of Western lands 
 rather than their insatiable thirst for riches and 
 power! 
 
 One cannot but wonder how different might 
 have been this world that we have inherited, with 
 its mutual suspicions between Hast and West, be- 
 tween white and tinted races, if some of the re- 
 markable opportunities for missionary work 
 during the sixteenth, seventeenth, and eighteenth 
 centuries had been eagerly seized upon by Prot- 
 estant missionaries. One cannot help wondering 
 also how different might be the state of Protes- 
 tantism today and how much more glorious might 
 have been its history had it thrown its eager new 
 life into the carrying out of the great commission. 
 Could it have possibly fallen into such disgraceful 
 schism and wasted so much precious energy and 
 time in shameful quarreling if it had heeded 
 Christ’s imperious ‘‘Go’’ as its first business? 
 
 Strangely enough, the Reformation was not 
 missionary. Neither Luther nor Calvin saw any 
 place for foreign missions. Leaders of the re- 
 formed churches used learned theological argu- 
 ments against such enterprises. For the most 
 part there was a feeling that the end of the world 
 was very near. There was also a literal interpre- 
 
CHURCH SEEKS THE WHOLE WORLD 147 
 
 tation of some sayings of the New Testament that 
 made men say the gospel had already been 
 preached in all the world and there was no obliga- 
 tion to take it again to those who had reverted 
 from it. Great theologians maintained that the 
 obligation to preach the gospel in all the world 
 was the personal privilege of the apostles and 
 did not extend beyond them. The theological 
 faculty at Wittenberg, the birthplace of the Ger- 
 man Reformation, drew up an official document 
 listing such arguments as these, as an answer to 
 those who were rash enough to suggest taking 
 the gospel to other lands. 
 
 Indirectly, however, the Reformation had pro- 
 found missionary results. The great Counter 
 Reformation in the Roman Catholic Church was 
 zealously missionary in its spirit. No doubt the 
 Roman Church was glad for the opportunity of 
 making up in other lands the losses it was sus- 
 taining in Europe. That motive cannot account, 
 however, for the apostolic eagerness with which 
 for generations its missionaries sought out the 
 farthest places on earth to which to carry the 
 message of the Cross. Foremost among these 
 messengers of the Church were the Jesuits, mem- 
 bers of the newly formed order, the Society of 
 Jesus. 
 
 Founded by a little group of students in a great 
 university, the Society of Jesus soon became a 
 mighty power around the world. Its organizer 
 
148 THE STORY OF MISSIONS 
 
 and inspiring genius was Ignatius Loyola, a val- 
 iant soldier who had been wounded and who, dur- 
 ing the long period of recuperation, had time to 
 think on spiritual things. Its greatest missionary 
 was Francis Xavier, who coveted the whole 
 Orient for his Master. The Jesuit order was 
 sanctioned in 1540. Two years later Xavier was 
 in India. By unique methods he would attract 
 crowds and then tell them of Christ. He loved to 
 talk to children. In ten years of labor he taught 
 multitudes and baptized scores of thousands. 
 
 When the large numbers of converts of the 
 early Roman Catholic missionaries are men- 
 tioned, perhaps it should be remembered that 
 those missionaries put a great deal of faith in out- 
 ward forms and too little insistence on actual 
 understanding and on education. Modern mis- 
 sionaries have done well to strive for an educated 
 and well-grounded Church. 
 
 There is no denying that much of the work of 
 the Jesuits was superficial. They even practised 
 various deceptions to appear to conform to na- 
 tive religious customs while at the same time 
 claiming to worship Christ. Indeed this sort of 
 thing went so far not only in India but also in 
 China as to bring disgrace and punishment on the 
 order later on. At any rate, large numbers were 
 enrolled in churches. When Carey’s work began 
 in India there were a million Indian members of 
 the Roman Catholic Church. 
 
CHURCH SEEKS THE WHOLE WORLD 149 
 
 The burning zeal of Xavier carried him through 
 the Malay Peninsula and then with great eager- 
 ness to Japan, of whose culture and intelligence 
 he had heard. Led by a converted murderer 
 whom he had found on the way, he entered the 
 island empire and for two years and a half went 
 up and down the land preaching Christ. The re- 
 sults were remarkable. Before long a church of 
 600,000 members was reported. 
 
 The Christians of Japan were to face, all too 
 soon, the most relentless persecution. And the 
 Western world was at least largely to blame. A 
 Kuropean sailor frightened the Japanese officials 
 by the proud boast that the missionaries were but 
 the forerunners of his sovereign who would later 
 send fleets and armies to subdue the places where 
 priests and monks had prepared the way. 
 
 A Japanese embassy to Europe to search out 
 the truth concerning this new religion arrived 
 during the terrible days of the Inquisition and 
 went back to warn Japan against having any- 
 thing to do with Christianity. The edicts against 
 the faith became more and more stringent. With 
 utmost heroism men, women, and children re- 
 mained true to Christ. Finally there was such a 
 wholesale slaughter of Christians as has scarcely 
 ever befallen the followers of any faith anywhere. 
 Literally tens of thousands, perhaps hundreds of 
 thousands, were slain. An imperial decree was 
 issued, threatening any Christian with death if 
 
150 THE STORY OF MISSIONS 
 
 he set foot in Japan. This decree was not re- 
 moved from the notice boards along the Japanese 
 roads until about fifty years ago. It will repay 
 anyone to read the stories of the heroism of the 
 Japanese martyrs as they are told, for instance, 
 in Japaw on the Upward Trail by William 
 Axling.? 
 
 From Japan Xavier, still driven on by the in- 
 tense missionary passion that burned within him, 
 sought to enter China. Refused admittance and 
 overtaken by illness, he died on the island of San 
 Chan, with an agonizing cry on his lips toward 
 the rock of China that seemed so impregnable. 
 
 But the stone wall of Chinese opposition did 
 break and Jesuits entered that land. Very large 
 numerical results were obtained and Christianity 
 rose to a position of great favor. It has even 
 been said that in the early part of the seventeenth 
 century Christianity, or rather a mixture of 
 Christianity and Confucianism, bade fair to be- 
 come the religion of China. A priest wrote in 
 1700 that the Emperor of China had given some 
 Jesuits a house in the palace enclosure and had 
 aided financially in the building of a Christian 
 church in Peking. 
 
 Before this time, attracted by the success of the 
 Jesuits, the Dominican order had entered China 
 in considerable force. Its members objected to 
 some of the Jesuit practises and there ensued 
 
 2 Published by the Missionary Education Movement. 
 
CHURCH SEEKS THE WHOLE WORLD 151 
 
 long and disgraceful quarreling that crippled the 
 cause of the Church in China. Less friendly em- 
 perors came to power and persecution arose. In 
 one year, 1722, three hundred churches were de- 
 stroyed and three hundred thousand Christians 
 left without the ministrations of the Church. Yet 
 Roman Catholic Christians were found in China 
 in the nineteenth century when new work began. 
 
 Protestants may well lament the fact that they 
 were having no part in the missionary work of 
 these centuries. But the leaven that was to cause 
 the great change was at work. As early as 1535 
 Wrasmus, who, though he did not leave the old 
 Church, was one of the greatest leaders in the 
 awakening mental and spiritual life of Europe, 
 put forth a most eloquent statement of the duty 
 of carrying the gospel to the whole world. With 
 statesmanlike vision his argument surveys the 
 world, mentioning land after land where many 
 might be won for Christ. Boldly it points out 
 that there are lands under the sway of Christian 
 princes ‘‘so hard pressed .. . by the heavy yoke 
 of man, that they cannot take upon them the easy 
 yoke of Christ.’’ One by one he takes up the 
 hindrances to this world endeavor for the Master 
 and answers them. 
 
 The first Protestant people to come officially in 
 contact with the Far East were the Dutch. They 
 gradually drove the Portuguese out of the Malay 
 
152 THE STORY OF MISSIONS 
 
 Archipelago, South India, and Ceylon. In 1602 
 the charter of the Dutch East India Company re- 
 quired that organization ‘‘to care for the planting 
 of the Church and the conversion of the heathen.’’ 
 Missionaries were sent and churches established. 
 Unfortunately, the close official relations with the 
 Company did not always make for the best re- 
 sults. The great scholar and international 
 lawyer, Grotius, was much interested in this work. 
 
 The next great developments were led by Ger- 
 mans. ‘The noble Baron von Welz deserves a 
 place of honor among the world’s missionary 
 heroes. In 1664 he published two pamphlets that 
 asked the Church in general some very embar- 
 rassing questions: Is it right to keep the gospel to 
 ourselves? Is it right that students of theology 
 should be confined to home parishes? Is it right 
 for Christians to spend so much on clothing, eat- 
 ing, and drinking, and to take no thought to 
 spread the gospel? Von Welz pleaded for the 
 founding of missionary colleges to prepare 
 workers. Finally, he laid aside his title, took 
 along funds for his own support, and went on a 
 lonely mission to Dutch Guiana. In that disease- 
 ridden land he soon died. But the churches that 
 thought him a wild dreamer had to follow in his 
 footsteps. 
 
 Aroused by conversations with Jesuit mission-— 
 aries, another German, Baron von Leibnitz, pro- 
 
CHURCH SEEKS THE WHOLE WORLD 153 
 
 posed that missionaries be sent to China by way 
 of Russia. When the Berlin Academy of Sciences 
 was founded in 1700 this design was, by his re- 
 quest, inserted in its statutes. Two years later 
 there was added a ‘‘collegium orientale’’ in order 
 that, in its philosophical observations, the Society 
 might ‘‘also be a college for the propagation of 
 the Christian faith, worship, and virtue.’’ They 
 had in mind that all the Protestants who traveled 
 to China for any purpose should help spread the 
 knowledge of Christ. Led by the greatest thinker 
 of those times, these efforts may well be remem- 
 bered as one of the contributions of science to the 
 Church. Leibnitz strongly influenced Francke, 
 the great Pietist leader, who was to have so large 
 a part in the Danish-Halle Missions, soon to be 
 started. 
 
 The real missionary awakening awaited the 
 coming of a new spirit in the churches. Religion 
 in most of the Protestant countries in Europe had 
 become to a large extent formal. It was in most 
 eases tied up with a national church out of which 
 much of the early zeal and earnestness had de- 
 parted. The great preacher Philip Spener 
 (1635-1705) pleaded powerfully for reality in re- 
 ligion, for earnestness and purity of life. Many 
 were hungry for this real Christianity and the 
 movement, remembered as Pietism, gained great 
 headway. Similar movements of vital religion 
 arose in other countries. It is natural that 
 
154 THE STORY OF MISSIONS 
 
 Spener should have cared tremendously that the 
 gospel be taken to the whole world. On the 
 Church’s responsibility for this he preached with 
 moving power. 
 
 The romance of the influence of one man like 
 Spener is most alluring. His greatest follower 
 was Francke, who had a large influence on 
 Zinzendorf. It was Count Zinzendorf who pro- 
 vided on his extensive estate a home for the per- 
 secuted Moravians and who became their leader. 
 The zealous Moravians carried the gospel to the 
 most distant and dangerous places. It was from 
 Moravian missionaries that John Wesley learned 
 there was a reality in Christianity which he had 
 not experienced and which he sought until he 
 found. The awakening under Wesley and White- 
 field not only changed the life of England but 
 had much to do with preparing the English-speak- 
 ing world for its share in world-wide missions, 
 
 One of the men who had lived for a time with 
 Spener was Dr. Lutkens. He was appointed in 
 1704 a royal chaplain of Denmark. Searcely a 
 year passed before the new chaplain pointed out 
 to the Danish king his Christian duty of seeking 
 for Christ the inhabitants of those colonies in 
 India, the West Indies, and Africa, that had come 
 under the control of Denmark during the preced- 
 ing century. Frederick IV agreed to undertake 
 this task, provided funds, and commissioned the 
 chaplain to seek out missionaries. Liitkens at 
 
CHURCH SEEKS THE WHOLE WORLD 155 
 
 once founded a college to train future mission- 
 aries, and at the same time he turned to his friend 
 Francke at Halle for recruits for immediate 
 service. Thus began the famous Danish-Halle 
 Missions, under the patronage of the king of Den- 
 mark and largely supported by German Chris- 
 tians. 
 
 In 1705 the first Danish-Halle missionaries 
 sailed for India. At Tranquebar, Bartholomew 
 Ziegenbalg and Henry Plitschau founded a work 
 which, under the auspices of other societies, 
 endures to this day. It is pleasant to recall the 
 picture of these two pioneers sitting down with 
 native children, learning to write the Tamil lan- 
 guage with their fingers in the sand. They met 
 scornful opposition from officials of Denmark, 
 but with abundant labors they laid a worthy 
 foundation for Protestant missions in India. 
 After ten months they baptized five slaves of 
 Danish masters, and five months later nine adult 
 Hindus. As soon as possible they began, as many 
 a& missionary has done since, the translation of 
 the New Testament into the native tongue. Then 
 they started on a Tamil dictionary. [Ill health, 
 however, forced Pliitschau to return home after 
 the work was well under way. Ziegenbalg died 
 at the age of thirty-six but not until there were 
 3009 converts, numerous catechumens, a transla- 
 tion of the whole Bible in Tamil, a dictionary, and 
 a seminary and a number of schools. Surely 
 
156 THE STORY OF MISSIONS 
 
 God’s hand has been in the choosing of the mis- 
 sionary pioneers who have laid the foundations 
 in India, China, and other great lands. 
 
 In 1710 Francke began the compiling and issu- 
 ing of annual mission reports, publications that 
 had a tremendous influence in the early days of 
 Protestant missions. There appeared about this 
 time also the first foreign missionary hymn, 
 destined to become very popular in Germany. 
 
 The greatest of the Halle missionaries was 
 
 ’ Christian Friedrich Schwartz. Although he died 
 
 more than a century and a quarter ago, a present- 
 day student of India writes that his name still 
 pervades the Tamil country like a perfume. 
 Schwartz was a favorite pupil of Francke and a 
 great scholar. Renouncing his patrimony and re- 
 fusing prineely gifts that were offered him as the 
 years went by, he put almost a half century of 
 loving and humble service into a wide area in 
 India. He became an outstanding force for peace 
 and righteousness, so much so that he was trusted 
 utterly by both natives and European officials. 
 Among other responsibilities Schwartz was made 
 guardian of the heir of the Rajah of Tanjore and 
 regent of his realm. Thus a kingdom felt the in- 
 fluence of a noble Christian ruler and a prince 
 came to manhood under his guidance. At the 
 time of Schwartz’s death twenty thousand adher- 
 ents were connected with the Danish mission. 
 Schwartz lived to have correspondence with 
 
CHURCH SEEKS THE WHOLE WORLD 157 
 
 Carey after that hardy pioneer arrived in India, 
 and Carey treasured this friendly greeting as a 
 great benediction. 
 
 But before taking up the work of Carey and his 
 successors we must notice one other movement. 
 Newspapers of July 10, 1925, reported a radio 
 message from the MacMillan Arctic Expedition 
 which included these interesting sentences: 
 
 The day was spent in watering both ships and in giving the 
 men a chance to hunt and explore the country around Hope- 
 dale, center of Moravian missionary work. Had it not been 
 for the Moravians, whose service with utterly inadequate 
 funds is little short of marvelous, there would not be an 
 Eskimo alive on the Labrador Coast today. Our men at- 
 tended service here in a spotless little church.... W. W. 
 Perrett in charge of the mission has done important work in 
 botany, climatology, and ornithology. 
 
 Here is most picturesque testimony to the 
 effectiveness of one of the purest and most far- 
 reaching streams of missionary service the world 
 has ever known, a stream that has flowed without 
 diminution for almost two centuries. 
 
 Fleeing from Catholic persecution in Moravia 
 in the early part of 1700, a band of Christians 
 found refuge on the estate of Count Zinzendorf 
 in Saxony. There they built a brotherly and 
 blameless settlement called Herrnhut. 
 
 A Negro from the West Indies stirred Herrn- 
 hut by relating the sufferings of the slaves in 
 
158 THE STORY OF MISSIONS 
 
 those islands. He said, ‘‘You cannot come to 
 the West Indies unless you are willing to become 
 slaves.’’ Facing this prospect, which was not 
 actually fulfilled, Leonard Dober, a potter, and 
 David Ditschmann, a carpenter, set out for St. 
 Thomas in 17382, the first of that noble company of 
 Moravian missionaries whose labors have blessed 
 the world. Others followed them. But the 
 climate was so terrible that thirty-five mission- 
 aries died im eleven years. Some suffered cruel 
 imprisonment, and. their sufferings helped end 
 the crime of slavery in the islands. 
 
 On a visit to Copenhagen, Count Zinzendorf 
 saw two Eskimos from Greenland and learned 
 that Egede, the great pioneer missionary to that 
 land, was giving up his work there. Zinzendorf 
 told the story at Herrnhut. ‘‘When it was 
 known that the Danish Government intended to 
 abandon its mission in Greenland, two or three 
 uneducated laborers in Herrnhut, without re- 
 sources, felt that they ought to take up the work 
 about to be laid down by the King of Denmark!’’ ® 
 Such sublime audacity has marked the spread of 
 the Kingdom of God. 
 
 Always the Moravians were ready for the 
 hardest places. 
 
 In 1750 one of the Brethren went to Dutch 
 Guiana where Von Welz had perished. It was 
 the abode of Indians, of bush Negroes who had 
 
 3 Lemuel C. Barnes, Two Thousand Years before Carey, p. 345. 
 
CHURCH SEEKS THE WHOLE WORLD 159 
 
 fled from bondage and were therefore outlaws, 
 and of slaves. For a time there was one mis- 
 sionary death for each person won. In forty- 
 eight years there were only fifty converts. Now 
 more than half the colony is connected with 
 Moravian churches. 
 
 A heroic attempt to establish work on the West 
 Coast of Africa cost dearly before it finally had 
 to be abandoned. 
 
 There were only six hundred persons in the 
 settlement at Herrnhut, but within ten years mis- 
 sionaries had gone from there to all quarters of 
 the globe. ‘‘Within twenty years of the com- 
 mencement of their work the Moravian Brethren 
 had started more missions than Anglicans and 
 Protestants had started in the two preceding 
 centuries.’’ Within sixty years they had founded 
 twenty-five mission stations. Besides the fields 
 already mentioned, they have worked in Central 
 and South America, in Africa, in India, and in 
 Alaska. In a century and a half they sent out 
 2170 foreign missionaries and they continue to- 
 day to carry on a large work. 
 
 During the fourth decade of the eighteenth cen- 
 tury companies of Moravians began to migrate 
 to the British colonies in America to undertake 
 work among the Indians. They labored in 
 Georgia, Pennsylvania, New York, and other colo- 
 nies, and in great areas to the west. Perhaps 
 their most noted missionary was Zeisberger, who 
 
160 THE STORY OF MISSIONS 
 
 opened no less than twenty-seven stations in 
 Pennsylvania and Ohio and spent more than 
 sixty years seeking the salvation and welfare of 
 many tribes of Indians. 
 
 The life purpose of the whole Moravian 
 brotherhood was to spread the good news in 
 which they rejoiced. While many went out as 
 missionaries, the rest labored with their hands to 
 make possible the further extension of the King- 
 dom of God. Securing a tract of land in Pennsyl- 
 vania, a considerable company of Moravians 
 founded a new settlement which their leader and 
 patron, then on a missionary visit to America, 
 named Bethlehem, in the hope that the bread of 
 life would be broken there. With characteristic 
 energy the new settlers established industries at 
 which all might work. In three years these com- 
 munity enterprises not only supported the settle- 
 ment but sustained about fifty missionaries on 
 various mission fields. In Bethlehem and near- 
 by towns ts continued today the Moravian tradi- 
 tion of spotless Christian living and untiring 
 Christian service. From Bethlehem is directed 
 the far-reaching missionary endeavor of Ameri- 
 can Moravians, which still includes a great work 
 among the Indians. 
 
 Thus it is evident that there had already been 
 much preparation for the stupendous enterprise 
 which William Carey and his friends inaugurated 
 by awaking the English-speaking world to its mis- 
 
CHURCH SEEKS THE WHOLE WORLD 161 
 
 sionary obligation. That little Baptist society 
 turned its eyes, naturally enough, first to India, 
 because the great activities of the Kast India 
 Company were calling the attention of all Eng- 
 lishmen to that land. 
 
 India was a country of large extent and of very 
 great population. (Today somewhere between a 
 sixth and a fifth of the world’s people dwell 
 there.) It was divided into many rival princi- 
 palities. For centuries there had been trade be- 
 tween India and Europe. Latterly the nations of 
 Kurope, largely through giant trading companies, 
 had been contending for the actual possession of 
 India. England was winning out. 
 
 As has already been shown, there had been 
 early efforts, not wholly unsuccessful, to take 
 Christianity to India. Tradition locates the sup- 
 posed martyrdom of the Apostle Thomas at 
 Milapur in Madras. In the fourth century, | 
 Thomas of Jerusalem, a merchant, led a large | 
 band of missionaries to India. In the sixth cen- 
 tury a traveler found Christian churches and | 
 clergy in Ceylon, in the interior of India, and 
 along the Malabar Coast, and a bishop at Kalyan 
 near Bombay. Toward the end of the ninth cen- 
 tury England’s beloved Christian king, Alfred, 
 sent two priests to India to carry a votive offer- 
 ing which he had promised to St. Thomas. 
 Marco Polo in his wanderings in the latter part 
 of the thirteenth century found Christians and 
 
162 THE STORY OF MISSIONS 
 
 Jews in the kingdom of Travancore still using 
 their own language. About the same time John 
 of Monte Corvino spent some months in India on 
 his way to China and baptized some hundreds of 
 converts. ‘Two centuries later the Nestorians 
 claimed thirty thousand families in one district. 
 The work of the Jesuits in this country has al- 
 ready been mentioned. 
 
 However, when Carey arrived in India, nearly 
 all its many million inhabitants had never heard 
 of Christ or of a God of love. Because of the 
 hostility of the British East India Company, 
 Carey had to be content for years to work as a 
 farmer, teacher, and indigo planter, doing what 
 evangelizing he could. It is significant of the 
 energy and devotion of the man that he used 
 these years of opposition and waiting in studying 
 the native language and translating the whole 
 Bible into Bengali, an almost incredible achieve- 
 ment. With eagerness he then plunged into the 
 study of Sanskrit. 
 
 Meanwhile, Carey’s letters had mightily stirred 
 the churches in England. Four young men 
 gladly offered themselves to be his assistants. 
 Two of them reached India, Ward, a printer and 
 editor, and Marshman, a_ successful teacher. 
 Threatened with deportation by the Hast India 
 Company, they landed at Serampore where, 
 under the protection of Denmark, they started 
 work. They were joined by Carey in 1800. Here 
 
CHURCH SEEKS THE WHOLE WORLD 163 
 
 the three men, with their families, set up a joint 
 household and for years held forth an example 
 of Christian brotherhood and industry hard to 
 duplicate in history. Hach worked at his par- 
 ticular calling, for they all believed in supporting 
 the mission by their own labors. When Lord 
 Wellesley established a college for training Eng- 
 lish officials, Carey was made teacher, and later 
 professor, of Sanskrit, at a salary of five hun- 
 dred rupees a month. Fifty rupees he kept for 
 himself and his family, putting the rest into the 
 work of the mission. Altogether, Carey is said 
 to have contributed more than £46,000, or some- 
 thing like $223,000 to the mission, while remit- 
 tances from England for the same period were 
 less than £2000. 
 
 Some of the results of the Serampore Mission 
 may be briefly summarised. The Bible was trans- 
 lated, in whole or in part, into forty languages 
 and dialects of India and Central Asia. Within 
 eleven years of the commencement of their work 
 the missionaries had nineteen printing presses 
 going, and within thirty years they were print- 
 ing the Bible and other Christian literature in 
 vernacular tongues, that made these books avail- 
 able to 330,000,000 people. In fact these early 
 missionaries undertook practically all the now 
 recognized forms of missionary work. Among 
 Carey’s many accomplishments was expert 
 gardening; flowers were his great hobby. A 
 
164 THE STORY OF MISSIONS 
 
 society for the improvement of native agriculture 
 was started. Other enterprises included a gay- 
 ings bank and a paper mill. There was an at- 
 tempt at medical missions. ‘The mission sus- 
 tained, at the end of eighteen years, 126 schools 
 carried on in vernacular, with more than ten 
 thousand pupils. Two years later Serampore 
 College was founded. Thirty mission stations 
 were opened, and the gospel was preached con- 
 stantly. Carey lived to see twenty-six Indian 
 churches established, with forty Indian pastors 
 ministering to their own people. He himself bap- 
 tized hundreds of believers. 
 
 No one can speak of the beginning of modern 
 missions in India without reference to the glori- 
 ous name of Henry Martyn. Six years after the 
 founding of the Serampore Mission, Martyn, a 
 young clergyman of the Church of England, came 
 to live across the river from Carey and his co- 
 workers. Unable to stir his Church to missionary 
 interest, Martyn had accepted appointment as 
 chaplain of the Hast India Company. He had 
 been moved to missionary zeal by the letters of 
 Carey; now he was mightily helped by his com- 
 radeship. Inspired by Carey’s translation 
 scheme, he turned his brilliant scholarship to 
 similar use and, in the six years before he used up 
 all his little strength, translated the New Testa- 
 ment into Hindustani and Persian. 
 
 Martyn labored as an evangelist, establishing 
 
CHURCH SEEKS THE WHOLE WORLD 165 
 
 schools and preaching places among beggars and 
 outcastes. Finding the Brahmans almost invul- | 
 nerable before his preaching he turned to the 
 Moslems and attained surprising results. To 
 Persia he went for a year to finish his Persian 
 Testament and then, longing to see England once 
 more, set out on the long journey, only to die in 
 a little Turkish village. Like David Brainerd, 
 from whom he drew much inspiration, Henry 
 Martyn has wielded an influence down through 
 the years far out of proportion to the brief span 
 of his working life. 
 
 Fourteen years after Carey arrived in India 
 another great land was entered with the gospel. 
 China covered then, as it does now, a vast area 
 and contained an immense population. Probably 
 then as now one out of every four persons in the 
 world lived in China. It was in reality a civiliza- 
 tion rather than a nation, for under numerous 
 ruling dynasties it had calmly continued its life 
 as a great people for at least four millenniums, 
 possibly much longer. 
 
 There is good evidence that several remarkable 
 opportunities for the evangelizing of China had 
 appeared through the centuries. During the 
 Middle Ages there were current in Europe many 
 rumors of a ‘‘Prester John’’ who was said to rule 
 over a Christian kingdom in far Cathay. A tab- 
 let dug up in Shansi Province testifies to the wide- 
 
166 THE STORY OF MISSIONS 
 
 spread and beneficent work of Nestorian mission- 
 aries for a century and a half prior to the year 
 781. Records of an effort in the next century to 
 suppress all foreign religion show that at least 
 three thousand Nestorian priests and other 
 leaders were then at work in China. By the time 
 Tamerlane overthrew Christianity perhaps as 
 many as two hundred thousand Chinese were en- 
 rolled in the Nestorian Church. One Chinese 
 ruler is known to have sent to Baghdad for mis- 
 sionaries for his people. 
 
 Toward the end of the thirteenth century the 
 Franciscan, John of Monte Corvino, was sent by 
 the Pope to Peking, then known as Cambaluc. 
 After some years of very considerable success, in 
 which he baptized several thousand persons, 
 John pleaded for helpers in his great task. The 
 Pope made him archbishop of Cambalue and dis- 
 patched seven priests as reenforcements. Four 
 of them died on the difficult journey, and John 
 wrote heartbrokenly, ‘‘Could reenforcements 
 have been sent more promptly and vigorously, 
 the great Emperor himself would have received 
 baptism.”’ 
 
 But perhaps the most regal opportunity the 
 Church missed occurred when two Venetian 
 traders, Nicolo and Maffeo Polo, returned from 
 Peking with a request from the Great Khan that 
 there be sent to him one hundred teachers and 
 learned men who should be ‘‘able clearly to prove 
 
CHURCH SEEKS THE WHOLE WORLD 167 
 
 to idolators and other kinds of folk that the Law 
 of Christ was best.’’ Just at that time one of 
 those shameless quarrels for power that dis- 
 graced the Church in the Middle Ages kept the 
 papal seat empty for two years. Then the new 
 Pope dispatched two monks to seek to convert 
 the vast Empire of Kublai Khan. The hardships 
 of the journey caused them to turn back before 
 they came anywhere near China; but the Polos 
 with whom they were traveling—Nicolo’s son, 
 Marco Polo, was with them this time—went on, 
 to spend sixteen prosperous years in the Great 
 Khan’s empire. Other feeble attempts to send 
 missionaries to China during the Middle Ages 
 accomplished little in the way of permanent 
 results. 
 
 When Robert Morrison, twenty-five years old, 
 arrived in Macao in 1807, China was tightly shut. 
 It was a capital offense to teach Chinese to for- 
 elgners. For a time Morrison lived in complete 
 retirement to avoid exciting suspicion. Again 
 the East India Company had tried to block mis- 
 sions. It had refused Morrison passage on any 
 of its ships. He had taken ship, therefore, to New 
 York. The oft-quoted remark of the man who had 
 there arranged his passage on a trading vessel 
 to China may indicate how the world looked on 
 his enterprise: ‘‘So then, Mr. Morrison, you 
 really expect to make an impression on the 
 idolatry of the great Chinese Empire?’’ 
 
168 THE STORY OF MISSIONS 
 
 Morrison’s reply shows how he viewed it: ‘‘No, 
 sir, but I expect God will.’’ 
 
 This resolute young man had accomplished the 
 almost incredible task of teaching himself 
 Chinese. There were in the British Museum two 
 old Chinese manuscripts, one containing most of 
 the New Testament, translated into Chinese by 
 some unknown Catholic missionary, and the other 
 comprising a Latin-Chinese lexicon. Pouring 
 over these treasures day after day Morrison had 
 actually copied the hundreds of pages of their 
 strange characters. The year after he went to 
 China he was made interpreter for the Company 
 that had refused him passage on its ships. 
 
 It was seven years before Morrison baptized 
 the first Chinese he won to Christ. At the time 
 of his death, twenty-seven years after the com- 
 mencement of his work, there was only a handful 
 of believers—ten, according to some reports. 
 But Morrison made a monumental contribution to 
 the evangelization of China. In addition to his 
 duties with the East India Company he trans- 
 lated the whole New Testament by 1813. The next 
 year the Company published his Chinese Diction- 
 ary, a scholarly work in six large volumes, that 
 has rendered invaluable service in the years of 
 missionary translation since that day. Eventu- 
 ally, Morrison translated nearly the whole Bible 
 into Chinese, and published a large number of 
 tracts and booklets. Mr. Milne who came out to 
 
CHURCH SEEKS THE WHOLE WORLD 169 
 
 be his associate founded Malacca College. <A dis- 
 pensary with a Chinese doctor was opened by 
 Morrison, so that he may be said to have made 
 the first attempt to introduce medical missions 
 into China. 
 
 America’s active participation in the great 
 new enterprise in which she was destined to play 
 so large and honorable a part began with the ar- 
 rival at Calcutta in June, 1812, of Adoniram and 
 Ann Hasseltine Judson and Samuel and Harriet 
 Newell. These were followed quickly by the rest 
 of that first group of young people that had been 
 appointed to missionary service by the American 
 Board. The young Americans were cordially re- 
 ceived by Carey and his associates. But as usual 
 the East India Company was hostile. The new 
 missionaries were driven out of Bengal. Perhaps 
 partly as a result of the privations they suffered 
 Harriet Newell died, an early martyr to the cause. 
 
 The Judsons began work in Burma in 1813. It 
 seemed to be the only country in Asia open to 
 them. There, in the hard years of pioneering for 
 the gospel under an Oriental despotism, Ann 
 Hasseltine Judson proved herself one of the 
 heroines of the missionary enterprise. Burma 
 went to war with England. Judson and Price, a 
 medical missionary, and others were imprisoned 
 and their lives threatened. In their behalf Mrs. 
 Judson faced bravely the hostility of a barbarous 
 
170 THE STORY OF MISSIONS 
 
 government while by her ministries she made en- 
 durable their twenty-one months of confinement. 
 But her frail strength gave way after it was all 
 over and she died. 
 
 Judson baptized ten Burmese in the first seven 
 years. In later years he worked among the 
 Karens who were won in large numbers by him 
 and his companions, for he was joined by a large 
 number of other workers. Judson translated the 
 Bible into Burmese, a valuable contribution to 
 the work of missions. His devoted life has been 
 a powerful inspiration to missionary service 
 down through the years. 
 
 Only three years after Carey arrived in India, 
 the mission ship Duff landed eighteen mission- 
 aries in the Society Islands, and the evangeliza- 
 tion of the South Seas was begun. In 1816 
 Robert Moffat started to work in South Africa. 
 Four years later the Americans, Pliny Fiske and 
 Levi Parsons, arrived in the Near Kast. Thug in 
 less than thirty years after that historic gather- 
 ing of twelve preachers in Kettering, England, 
 the fire that they had kindled resulted in the be- 
 ginning of the evangelization of all the great di- 
 visions of the world that had been without the 
 gospel. | 
 
 Within a few decades, also, the official attitude 
 of the churches of the West had changed. ‘Those 
 who had looked askance at the humble Baptist 
 
CHURCH SEEKS THE WHOLE WORLD 171 
 
 preachers and their scheme to carry the gospel 
 to far-away lands were now following in their 
 footsteps. The rapidity with which their idea 
 was taken up is surprising. Within three years 
 the London Missionary Society was formed by 
 members of the independent churches. Its first 
 field was Tahiti. The next year the Edinburgh 
 Missionary Society, later known as the Scottish 
 Missionary Society, was organized by members 
 of the established as well as the free churches. It 
 began work in West Africa. Later it was ab- 
 sorbed by regular church boards. The same year 
 saw the formation of the Glasgow Missionary 
 Society. Its first work also was in West Africa 
 and it was likewise absorbed later. The Church 
 Missionary Society, originally the Society for 
 Missions to Africa and the Kast, marked the en- 
 trance of members of the Church of England into 
 the great cause of world evangelization. The 
 society was not favored, however, by the eccelesi- 
 astics and did not receive their recognition until 
 1841. The British and Foreign Bible Society, 
 which has earried on such a tremendously effec- 
 tive work, was formed in 1804. 
 
 The formation of the American Board of Com- 
 missioners for Foreign Missions in 1810 has 
 already been noted. Four years later Baptists 
 organized a General Missionary Convention. 
 The Episcopalians began foreign mission work in 
 1819. Methodist foreign missions began in 1832. 
 
172 THE STORY OF MISSIONS 
 
 The next year the first official representatives of 
 the Presbyterian Church started work in India. In 
 time all the denominations of any size in America 
 as well as in England came to recognize foreign 
 missions as an essential part of their work. 
 
 But it is well to remember that world-wide mis- 
 sions, the most beneficent international movement 
 of modern times, began, so far as the Protestant 
 Church is concerned, not with ecclesiastical or- 
 ganizations at all but in the prayers and faith and 
 labors of humble Christians. Indeed, those who 
 first longed to go to spread the good news had to 
 arouse the churches to send them. In the splendor 
 of the present world-encircling movement one 
 likes to think of the cobbler at his bench who mas- 
 tered one difficult language after another and 
 yearned over the great races indicated on the 
 world map which he had drawn on wrapping 
 paper and hung before him; and the young 
 scholar who copied laboriously the intricate 
 Chinese characters out of the museum manu- 
 scripts; and the undergraduates at Williams Col- 
 lege who pledged themselves to the evangelization 
 of Asia while the storm raged around their hay- 
 stack shelter. 
 
CHAPTER VI 
 
 CHRIST AND THE NaTIons 
 
 ROM Arctic snows to tropic jungles, on 
 
 bleak Mongolian plains, amid the tall grass 
 
 of Africa, in resplendent Oriental cities, 
 there are established in the world today some 4400 
 Protestant foreign mission stations. Ministering 
 in these stations and wide surrounding regions 
 are nearly 28,000 foreign missionaries. Their 
 labors are shared by more than 150,000 men and 
 women of the lands in which they work. The 
 erowth of foreign missions in little more than a 
 century and a quarter, from heroic beginnings in 
 the face of towering obstacles to this tremendous 
 world enterprise of Christian service, is one of 
 the most remarkable movements in the history 
 of man. 
 
 Carey had searcely started on his work in India 
 before the ship of the London Missionary Society 
 landed eighteen missionaries on Tahiti, in the 
 South Seas. They met with excellent success, 
 though there was opposition and some had to re- 
 tire to Australia for a while. As early as 1823 
 Commander Duperry wrote: 
 
 The missionaries of the Society of London have entirely 
 changed the manners and customs of the inhabitants. Idolatry 
 no longer exists... the bloody wars in which the people 
 
 173 
 
174 THE STORY OF MISSIONS 
 
 engaged and human sacrifices have entirely ceased since 1816. 
 All the natives can read and write. 
 
 This story has been repeated in place after 
 place in the South Seas. It is said that three hun- 
 dred and fifty of the islands are now professedly 
 Christian and that the Christian population is 
 something like four hundred thousand. 
 
 Some great apostles of the South Seas should 
 be mentioned. John Williams, master mariner, 
 beginning work in the early years of the last cen- 
 tury, built a mission ship with his own hands and 
 in it and three other home-made vessels carried 
 the Word of God to every group of islands within 
 two thousand miles until he was killed by canni- 
 bals in 1839. 
 
 Thirty-two years later the beloved Bishop 
 Patteson was killed in revenge for a vile deed of 
 white traders. They had painted their ship like 
 the missionary’s bark of loving service and then 
 carried off to forced labor in a distant land the 
 natives who came on board at their invitation. 
 
 James Chalmers, the ‘‘Great-Heart of New 
 Guinea,’’ could not be satisfied with the splendid 
 work he was already doing, but longed to tell of 
 God’s love to those who had never been reached 
 at all. He was killed in cold blood along with a 
 colleague and ten or twelve school boys. That 
 was in 1901. John G. Paton, by his loving and 
 persevering service in the face of untold dangers, 
 
 } 
 
CHRIST AND THE NATIONS 175 
 
 wrote a glorious chapter in missionary history 
 and won the New Hebrides to Christianity. 
 
 Hawaii was entered by the American Board a 
 quarter century after the King had sent a request 
 to England begging for Christian teachers. The 
 Christian messengers were actually on their way 
 on the long journey by sailing vessel around Cape 
 Horn when the people of the Islands, under the 
 leadership of some of their chiefs, destroyed their 
 idols and demolished their places of worship, 
 leaving themselves without any religion. In fifty 
 years the islands were evangelized. The mission- 
 aries helped constitute a local church and then 
 withdrew, though there is still a mission of the 
 Protestant Episcopal Church at work in the 
 Islands, and the influx of immigrants from Asia 
 has raised a real missionary problem. ‘T'oday not 
 only does the Hawaiian Church carry on splendid 
 Christian work in Hawaii, but it conducts foreign 
 missions in other islands. Thirty per cent of 
 Hawalian ministers are engaged in foreign mis- 
 sions, and more than a fifth of the contributions 
 of the church are used for that purpose. 
 
 Attempts to do missionary work in Africa were 
 made very early. A year before Columbus sailed 
 Portuguese missionaries responded to a request 
 from the king of the Congo and started work in 
 that vast area. Some seventy years later Jesuit 
 
176 THE STORY OF MISSIONS 
 
 priests entered South Africa, working along the 
 Zambesi River. Both missions enjoyed royal 
 favor, won kings and their counselors to the 
 Church, and enrolled large numbers of at least 
 nominal believers. As in numerous other places, 
 no deep transformation of the native life oc- 
 curred and there were no permanent results. 
 
 The pioneer missionaries to India, Ziegenbalg 
 and Plitschau, sent back an urgent message from 
 the Cape of Good Hope, where they stopped en 
 route, regarding the distressing condition of the 
 Hottentots. The Moravian, George Schmidt, 
 went to Cape Town in 1737. After six years of 
 earnest work for the natives he was driven out by 
 the persistent opposition of the Dutch Boers, who 
 despised the Hottentots. Other attempts to 
 spread the gospel in Africa were made in the 
 eighteenth century, but nearly all with discourag- 
 ing results. 
 
 In 1816, however, there came a young man to 
 South Africa whose name was to become a house- 
 hold word throughout Christendom. Robert 
 Moffat was scarcely of age when the London Mis- © 
 sionary Society sent him to this field that had 
 proved so difficult. Very soon he decided to try 
 to establish missionary work in the village of 
 Afrikaner, a chief whose depredations had spread 
 terror throughout the land. All along the way 
 settlers warned Moffat that Afrikaner would 
 make a drum of his skin and use his skull for a 
 
CHRIST AND THE NATIONS 177 
 
 drinking cup. Instead, the dreaded outlaw 
 eventually became a humble Christian, the be- 
 loved friend of the missionary and his coworker 
 in spreading ‘the blessings of Christ to the sur- 
 rounding territory. 
 
 Later, at Kuruman, Robert and Mary Moffat 
 established a very great mission station. Lov- 
 ingly known as Ra-Mary and Ma-Mary, the influ- 
 ence of these two spread far and wide. Moffat 
 invented an alphabet and built a written language 
 for his people, then gave them the Bible in that 
 language. 
 
 Going to England, after some twenty years in 
 Afriea, in order to get his New Testament 
 printed, Moffat stirred the heart of a young doc- 
 tor, David Livingstone, who was waiting for the 
 end of the Opium War in order to go to China as 
 a missionary. The next year the doctor set out 
 for Africa. Three years later he married the 
 Moffats’ charming daughter, Mary. Two hun- 
 dred miles to the north of Kuruman their labors 
 brought blessing to a wide area. 
 
 But the horrors of the slave trade would give 
 the doctor no rest. Someone must open up to the 
 light of civilization the vast dark heart of Africa. 
 Livingstone became one of the most intrepid ex- 
 plorers the world has ever seen. Across to the 
 Atlantic, back to the Indian Ocean, up to the head- 
 waters of the Nile, long shrouded in mystery, he 
 pushed his way through seemingly hopeless ob- 
 
178 THE STORY OF MISSIONS 
 
 stacles a total of twenty-nine thousand miles. He 
 traced the mighty river courses, found the health- 
 ful areas for great mission centers, laid open to 
 the world the sickening practises of the slave 
 raiders. With very ordinary instruments he 
 made priceless scientific observations. He filled 
 in with accurate information what had always - 
 been a blank space on the maps of Africa. 
 
 But to the heart of Africa Livingstone was not 
 the great explorer who won the plaudits of the 
 world, but the messenger of Christ, who minis- 
 tered tenderly to any whom he could help and 
 whose sympathy won the hearts of the most hos- 
 tile. Travelers over his trail years later found 
 a tradition grown up of the great white man who 
 had once come through the forests and who was 
 different from any other man because he loved 
 everyone. How he won the devotion of his black 
 companions will be forever testified by the 
 heroism of Susi and Chuma, who buried their 
 leader’s heart under a tree and carried his em- 
 balmed body nine hundred miles through danger- 
 ous country to the sea, that it might rest in his 
 own land. 
 
 The establishing of missions throughout Africa 
 alone would seem to be a staggering task for the 
 Church. Yet today practically every large divi- 
 sion of the huge continent has its own well-devel- 
 oped work. Nearly all the chief denominations, 
 
CHRIST AND THE NATIONS 179 
 
 representing a large number of countries, are 
 making splendid contributions. One wishes for 
 space to tell of the magnificent work of the Scotch 
 at Lovedale, a work which has continued for more 
 than a century, though it has required rebuilding 
 three times, owing to the devastation of war; or of 
 the Livingstonia Mission that is Christianizing a 
 whole district, teaching the population to read 
 and write, and gathering many thousands into the 
 Christian Church; or of Uganda, the Christian 
 nation in the interior of Africa; or of the Presby- 
 terian enterprise in the Cameroun on the West 
 Coast, almost given up a generation ago because 
 of desperately disheartening conditions, but to- 
 day crowding huge churches with thousands of 
 Christians and teaching a whole people not only 
 to read but to work with their hands and build a 
 Christian civilization. 
 
 The story of missions in Africa has not been 
 all pleasant. In many places it has been heart- 
 breaking. There are still large areas where al- 
 most no results have been obtained. The toll in. 
 missionary lives has been stupendous. In the 
 little territory of Sierra Leone 109 missionaries 
 died in twenty-five years. Added to the deaths 
 from disease have been the murders by savages. 
 As late as 1898 fifteen United Brethren mission- 
 aries were massacred in this same state of Sierra 
 Leone. There have been many ill-considered 
 
180 THE STORY OF MISSIONS 
 
 enterprises that have eost heavily and brought 
 almost no results. And there have been terrible 
 disappointments in the African character. Drink 
 and immorality are besetting sins of the Africans. 
 In many a mission now there are distressing times 
 when church members fall back into these old 
 ways. But on the other hand, there are very 
 great, solid results such as would have surprised 
 those first missionaries who dared enter the 
 ‘‘Dark Continent.”’ 
 
 No part of the world presented a more difheult 
 field to the pioneers of missions than the Moslem 
 lands. Today perhaps an eighth of the popula- 
 tion of the world 1s Mohammedan. Beginning 
 opposite Gibraltar, the hosts of Islam reach 
 across North Africa, control Egypt, and extend 
 far to the south. They occupy Arabia, Syria, 
 Turkey, Mesopotamia, in fact practically all the 
 Near Hast. They reach up through Persia into 
 the heart of Asia where vast tracts are Moham- 
 medan. They extend down into India where they 
 number about seventy million and then across into 
 the Malay Peninsula and finally into the great 
 islands off southeastern Asia. There are large 
 numbers of Moslems under the American flag in 
 the Philippines. 
 
 At least two Christlike men attempted to reach 
 the Mohammedans by the way of love and service 
 when most of Europe thought the way to deal 
 
CHRIST AND THE NATIONS 181 
 
 with them was with the sword of the Crusader. 
 Francis of Assisi somehow passed through the 
 Saracen army during the Fifth Crusade and 
 actually preached to the Sultan himself in his 
 headquarters. Raymond Lull, a wealthy noble- 
 man, spent himself and his riches in trying to 
 rouse Kurope to seek the conversion of Islam. 
 Two of his own missionary trips ended in im- 
 prisonment and the third in his death, despite his 
 venerable age. From that day in 1315 until the 
 nineteenth century very little attempt was made 
 to carry the gospel to Mohammedans. And in the 
 lands under Moslem government it has meant al- 
 most certain death for any follower of the 
 Prophet to become a Christian. 
 
 Nevertheless, when modern missions began, the 
 Moslem world could not long be neglected. The 
 work of Henry Martyn in India and Persia has 
 already been mentioned. A little more than a 
 century ago Pliny Fiske and Levi Parsons went 
 from America to attempt to establish a mission 
 in Jerusalem. The plan was to try to reach Jews 
 and Moslems. Permanent work was established 
 in Beirit, Syria. Here and in Constantinople 
 William Goodell, one of the great pioneers, trans- 
 lated the whole Bible into Armeno-Turkish. 
 Later, an excellent translation into Arabic was 
 made, 
 
 The missionaries s90n found that the members 
 of the Eastern Christian churches—Armenian, 
 
182 THE STORY OF MISSIONS 
 
 Jacobite, Maronite and others—which had con- 
 tinued for centuries in the midst of Mohammedan- 
 ism, needed their help; and that, in fact, it would 
 be hard to make any impression on the Moslems 
 until these churches were awakened to a vital 
 Christian life. Therefore, much of the mission 
 work in the Near East has been with these Chris- 
 tians. It was largely to train some of them for 
 church leadership that Cyrus Hamlin started a 
 school just outside Constantinople. He taught 
 the students to help earn their way by laboring 
 with their hands. He seemed to be master of 
 most of the trades. During the Crimean War he 
 supplied six thousand pounds of bread a day to 
 Florence Nightingale’s hospitals. 
 
 Hamlin’s great dream was a Christian college 
 at the heart of the Moslem world. After some 
 ten years of Turkish government procrastination 
 he secured a beautiful site on the Bosporus and 
 Robert College was founded. Here young men of 
 the many jealous and warring races and nation- 
 alities of the Near Hast, followers of the Chris- 
 tian, Mohammedan, and Jewish religions, have 
 studied and worked and played together, and 
 from here they have gone out to positions of 
 leadership to help spread the spirit of good will 
 in place of the ancient hatreds. Other great 
 schools have been established, among them the 
 American University at Beirit, the International 
 College at Smyrna, and the Constantinople 
 
CHRIST AND THE NATIONS 183 
 
 Woman’s College. ‘There are numerous high 
 schools and many primary schools. In most of 
 the schools there have been Moslem pupils, and 
 today the proportion of Moslems in some of them 
 is very large. 
 
 Outstanding work is being done along the 
 Persian Gulf by the Reformed Church of Amer- 
 ica, and in Egypt by the United Presbyterians. 
 The Presbyterians conduct great missions in 
 Syria and Persia. Recently a Union Mission has 
 been established in Mesopotamia. In Cairo the 
 Chureh Missionary Society has been able to work 
 among the students of Al Azhar University, the 
 great training school for Moslem missionaries. 
 Very encouraging word comes from Persia, where 
 work among the Mohammedans has been going on 
 almost since the days of Henry Martyn. Oppor- 
 tunities for evangelistic work are many, and some 
 missionaries look for a large turning toward 
 Christianity in that land. | 
 
 In countries not under Moslem government it 
 has not been impossible to win Mohammedans to 
 Christ. Thousands of former Moslems have be- 
 come Christians in Java, while in large districts 
 of India almost every church has ex-Moslems 
 among its members and a large number of the 
 Christian workers have come out of Islam. 
 
 Latin America did not at first receive from 
 missionary societies the same attention given 
 
184 THE STORY OF MISSIONS 
 
 other lands. Nominally, a Christian Church was 
 in control there. It became apparent, however, 
 that in large areas there was as much need of 
 missionaries aS in many other fields. The com- 
 mon people were illiterate and ignorant of the 
 Bible, while millions of Indians were scarcely 
 touched by the Roman Catholic Church. 
 
 There were no Protestant missions and not one 
 Protestant church on the whole west coast of 
 South America when David Trumbull landed at 
 Santiago, Chile, in 1845. He had been sent to 
 work among the sailors of that great port where 
 fifteen hundred ships anchored in one year. Be- 
 sides befriending hundreds of sailors, he was soon 
 on good terms with British and American resi- 
 dents of the city and organized a Union Church. 
 At first the congregation met in a dark ware- 
 house, because publie worship, other than Roman 
 Catholic, was not allowed. It was seven years be- 
 fore the church had a building of its own. Then 
 the authorities bitterly opposed what was so con- 
 trary to the laws and customs of the land and 
 fmally relented only on condition that the church 
 be wholly surrounded with a high fence, with only 
 one inconspicuous gate, and that singing be so 
 softly done that no passer-by might be tempted to 
 enter. 
 
 With the help of his wife, Trumbull started a 
 school for girls. Until then all schools had been 
 Roman Catholic. The authorities investigated 
 
CHRIST AND THE NATIONS 185 
 
 and allowed him to proceed. He published news- 
 papers in Spanish and wrote for a number of 
 dailies, so that he gradually got his ideas abroad. 
 He began to circulate Bibles. Years before, in 
 the days when South American countries were 
 winning their independence, James Thomson had 
 come from London to open popular schools and 
 distribute Bibles. He had worked in Argentina, 
 Chile, Peru, Eeuador, and Colombia. The libera- 
 tors had been glad of his presence. San Martin 
 had helped him actively. And he had sold a great 
 many Bibles. 
 
 But the spirit of the liberators, who really 
 loved freedom, had been supplanted by intoler- 
 ance. Trumbull met with great opposition— 
 but he continued to distribute Bibles. 
 
 He fought superstition. He worked untiringly 
 for reforms that would give religious freedom, 
 that would open cemeteries to non-Catholies, and 
 that would allow others than Roman Catholic 
 clergy to perform the marriage ceremony. The 
 exorbitant marriage fees demanded by the Church 
 in power had brought it about that many couples 
 simply dispensed with the ceremony. It took 
 eight years of fighting to get free burial estab- 
 lished, and the civil marriage bill was not passed 
 until 1883. 
 
 After he had been forty years in Chile, Dr. 
 Trumbull became a citizen of that land in keeping 
 with a vow he had made when fighting for re- 
 
186 THE STORY OF MISSIONS 
 
 forms that seemed so far off. He was eagerly 
 welcomed by the President and the people, who 
 had come to appreciate his great services. One 
 of his Yale friends wrote of him, ‘‘ What Living- 
 stone did for Africa was done for South America 
 by David Trumbull.’’ 
 
 There were nineteen other Latin American re- 
 publies to be entered as Trumbull entered Chile 
 and each has had her own missionary pioneers. 
 It was not until 1867 that a Protestant church 
 was organized in Mexico. In 1882 the President 
 of Guatemala, when visiting New York, pleaded 
 for a missionary and even offered to pay the trav- 
 eling expenses of one to Guatemala. 
 
 Splendid cooperation between the denomina- 
 tions is being effected in Latin America. The 
 Cincinnati Plan, worked out a few years ago, 
 gave each church its definite responsibility in 
 Mexico. A great Congress was held in Panama 
 in 1916 to discuss and coordinate the work for 
 Latin America. A Committee on Cooperation in 
 Latin America brings together the North Ameri- 
 can boards working in that field. The commit- 
 tee’s educational secretary, with an office in 
 Montevideo, keeps in touch with all Protestant 
 schools in the several republics so that the best 
 work may be done by all. In the spring of 1925 
 there was held in Montevideo a Congress on 
 Christian Work in South America. The Congress 
 revealed an Evangelical Church that has come to 
 
CHRIST AND THE NATIONS 187 
 
 have a recognized place in the life of the conti- 
 nent. In recent years it has grown encourag- 
 ingly in numbers and in consciousness of its mis- 
 sion. At Montevideo this Church attempted to 
 face frankly South America’s problems—such 
 problems as health, social adjustment, labor, 
 scarcity of Christian literature, and lack of 
 knowledge of the living Christ. Definite plans 
 were laid to help bring the spirit of Christ into 
 the whole life of the continent. 
 
 Missions got a late start in Japan because for 
 so long a time that land was tightly shut against 
 foreigners, and Christianity was forbidden on 
 pain of death. In 1859, as soon as any ports were 
 opened to foreigners, missionaries entered. LIllus- 
 trious among these were James Hepburn, Bishop 
 Williams, Samuel R. Brown, and Guido F. Ver- 
 beck. They came into a hostile atmosphere. It 
 was almost impossible even to find anyone who 
 could be persuaded to teach them the language. 
 
 Dr. Hepburn has been characterized as per- 
 haps the most versatile Westerner who has ever 
 been seen in the Hast. He was a physician, he 
 headed the work of Biblical translation, he was 
 an outstanding educator, and he prepared a Japa- 
 nese-English dictionary so splendidly that it has 
 been a standard. He and Dr. Brown translated 
 the Gospels, and in 1887 he formally presented 
 the whole Bible, translated by a committee, to the 
 Japanese nation. 
 
188 THE STORY OF MISSIONS 
 
 Very different was the experience of Christian 
 missionaries in Japan from those in many an- 
 other field. In Japan it was the upper and influ- 
 ential classes that were most easily reached. 
 Japan was eager to become a modern nation, and 
 the young men of the Samurai class diligently 
 sought all the help they could get. As a result, 
 the mission schools have been attended by the fu- 
 ture leaders of the nation. | | 
 
 A striking illustration of this is seen in the 
 work of Verbeck. Men whom he taught in his 
 school at Nagasaki became, after the revolution 
 of 1868, important leaders of the government. 
 Hiventually Verbeck was called to Tokyo, where 
 he helped found the great Imperial University. 
 Almost constantly he was consulted about the 
 very difficult problems Japan faced in those days. 
 He originated and organized the Japanese com- 
 mission sent in 1871 to visit Europe and America. 
 Without waiting to return home, the commission 
 cabled back its advice that religious freedom be 
 allowed. 
 
 The first evangelical church was organized at 
 Yokohama in 1873. Since that time the Christian 
 Church in Japan has become a strong institution, 
 including many outstanding men and women and 
 carrying on a great work. 
 
 Space does not permit telling of the entrance 
 of Siam and other smaller lands by missionaries, 
 
CHRIST AND THE NATIONS 189 
 
 although the story of each would make interest- 
 ing reading. Into practically all the world 
 foreign missions have carried their beneficent in- 
 fluence. The growth of the enterprise has been re- 
 markable. Robert Morrison’s death in 1834 left 
 only two Protestant missionaries in China. To- 
 day there are more than seventy-five hundred. 
 The total number of Protestant foreign mission- 
 aries in the world has almost doubled in twenty- 
 two years: in 1903 there were something more 
 than 14,300; by 1911 the number had risen to 
 more than 19,300 while the figure for 1925 is 
 27,872. In 1903 there were 2,669 regular stations 
 in which missionaries lived and worked. In 1911 
 there were 3,422; in 1925, 4,426. 
 
 The great dominating purpose of the mission- 
 ary has been to bring the good news of Christ 
 to those who have not heard it. This has involved 
 many and varied labors, such as, in the first place, 
 preaching and all manner of evangelistic work. 
 The market-place in Siam, the village square in 
 India, the palaver house in Africa, crowded 
 streets and gatherings of pilgrims at temple fes- 
 tivals—all have provided the missionary with a 
 congregation. Every feasible means of spread- 
 ing the gospel has been used. In Japan, where 
 nearly everyone reads, newspaper advertising has 
 brought many inquiries, and correspondence 
 classes have won ‘many believers. In the same 
 land a veteran missionary with a great love for 
 
190 THE STORY OF MISSIONS 
 
 people in his heart made something like two thou- 
 sand visits from house to house in one year. 
 
 There are now more than thirty-six thousand 
 organized churches connected with Protestant 
 foreign missions, more than ten per cent of them 
 being self-supporting. Regular preaching serv- 
 ices are held in some fifty thousand other places. 
 More than four hundred and fifty theological and 
 Bible training schools are preparing eleven thou- 
 sand Christians to help in making the gospel 
 known. 
 
 In his eagerness to get the message of Christ 
 to all peoples, the missionary has been an ardent 
 translator. We are told that in 1800 the Bible 
 existed in only sixty-six languages and dialects, 
 covering about one fifth of the world’s population. 
 By 1900 the Bible or portions of it were avail- 
 able for the vast majority of the people of the 
 world in their native tongues. An officer of the 
 American Bible Society reported in 1925 that the 
 whole Bible had been translated into 158 lan- 
 guages and dialects, the New Testament into 142 
 additional tongues, and Bible portions (a single 
 Gospel or more) into about five hundred more. 
 Of course, not all this translating has been done 
 by missionaries, but a great part of the work has 
 been theirs. 
 
 The work of translation is constantly going on. 
 Only a little while ago it was reported that the 
 first Christian literature of any kind had just 
 
CHRIST AND THE NATIONS 191 
 
 been made available for some hundreds of thou- 
 sands of Indians in Guatemala. One likes to 
 think of the old African woman who for the first 
 time heard the missionary read out of his new 
 translation of part of the Word of God and ex- 
 claimed in wonder, ‘‘It talks to him in our lan- 
 guage.’’ It is interesting to know of the Chinese 
 who had been helping a missionary translate the 
 New Testament and said, ‘‘ Whoever made that 
 book made me; it knows all that is in my heart.”’ 
 In making available for nearly all the people of 
 non-Christian lands the Bible with its great 
 revelation of God and of the way of life, the mis- 
 sionary has made an incalculable contribution to 
 the world, even if he had never done anything 
 else. Mission presses, established very early, 
 have been among the greatest agencies of 
 evangelization. 
 
 To carry out the missionary’s purpose has re- 
 quired that people be educated. The missionary 
 was eager that all people should be able to read 
 the Bible. He wanted an intelligent church and 
 he wanted to train leaders for the great cause of 
 Christ. He longed to banish age-old supersti- 
 tions that held people in bondage—few things 
 could do that better than actual knowledge of 
 facts. He wanted to see abundant life enjoyed 
 by all men, even the poorest and lowest, for whom 
 the great ethnic religions made little provision. 
 
 The very first Protestant missionaries to India 
 
192 THE STORY OF MISSIONS 
 
 developed extensive systems of schools. In China 
 and Siam the only pupils who could be found for 
 the first schools were poor children of the lowest 
 classes who were actually paid small sums to at- 
 tend. Today the mission schools in most coun- 
 tries are crowded. Sons of high government offi- 
 cials await their turn with sons of the poor on 
 the waiting list of Teheran Christian College. 
 
 In many a land mission schools were the first 
 attempt at popular education. They set the 
 standard for public school systems that are now 
 growing up. ‘lo a land like China they brought 
 modern educational ideas and the scientific 
 method of seeking facts in place of the old sys- 
 tem of memorizing the classics. 
 
 Alexander Duff arrived in India during 
 Carey’s lifetime. He soon conceived the idea of 
 trying to reach the highest classes by college edu- 
 eation in English that would make available for 
 them the best there is in Western life. The Brit- 
 ish Government took over his idea and began to 
 establish colleges that would teach English his- 
 tory and literature, with its stirring love of free- 
 dom, as well as Western sciences. The mighty 
 movement for freedom in India today is largely 
 an outgrowth of this daring move by the British 
 authorities. The number of Christian colleges in 
 that land has grown to thirty-four and mission 
 colleges in other lands bring the total just above 
 ene hundred; some of these are outstanding in- 
 
CHRIST AND THE NATIONS 193 
 
 stitutions like Peking or Canton Universities. 
 Missionaries direct more than fifteen hundred 
 high schools, while of elementary schools there is 
 the surprising total of 46,580 with more than two 
 million pupils enrolled. There are many other 
 institutions, for instance 742 kindergartens and 
 297 teacher-training schools. 
 
 The influence of these schools cannot be meas- 
 ured. Many thousands who have studied in them 
 have become Christian. From them have come 
 the vast majority of the leaders of the churches. 
 Even pupils who have not become Christian have 
 helped carry from these schools into the life of 
 their countries, often into places of great influ- 
 ence, Christian ideals and principles that are 
 changing the outlook of whole peoples. Through 
 the pupils of Christian schools Christian infliu- 
 ence has reached into many a home where it could 
 not have penetrated in any other way. 
 
 Modern medical missions may be said to have 
 begun with Dr. John Scudder, who landed in 
 India in 1820. A successful physician in New 
 York, he had one day picked up from a patient’s 
 table a tract that aimed to set forth ‘‘The Claims 
 of Six Hundred Million.’? Dr. Scudder felt the 
 claims, and though it meant giving up many am- 
 bitions and being disowned by his father, he went 
 to India. All his children who lived to be old 
 enough became missionaries to that land, five of 
 them physicians. No less than thirty of his 
 
194 THE STORY OF MISSIONS 
 
 descendants have labored in India, while others 
 have been missionaries elsewhere. 
 
 Peter Parker is said to have opened China at 
 the point of a lancet. In 1835 he established an 
 ophthalmic hospital in Canton. It had been hard 
 to obtain a site. At first his motives were ques- 
 tioned. Hardly anyone could be induced to come. 
 Soon, as cures were reported and sight was re- 
 stored to some who had been blind for years, 
 great crowds pressed upon the hospital, and Dr. 
 Parker won the love of high officials and poor 
 coolies alike. Even in our own day there are only 
 fifteen hundred Western-trained doctors for all 
 China, or one to more than 260,000 persons. 
 
 Today there are more than 1,150 medi- 
 cal missionaries and a few more than a thousand 
 missionary nurses. Working with them are 
 something more than six hundred doctors of the 
 various countries while trained local assistants 
 number well over five thousand. There are 858 
 hospitals that take care of almost 400,000 in- 
 patients a year, while the 1600 dispensaries give 
 more than ten million treatments in one year. 
 More than fifty thousand major operations are 
 performed a year and almost three times as many 
 minor operations. In fact the number of indi- 
 vidual patients helped in a year by medical mis- 
 sions runs close to five million. 
 
 Practically every one of these patients is told 
 the story of the love of Christ and told it under 
 
CHRIST AND THE NATIONS 195 
 
 circumstances that give him a wonderful demon- 
 stration of its meaning. It is conceded that 
 the service of the medical missionaries is per- 
 haps the best setting forth of the gospel message 
 that is possible. ‘‘We have been loved into 
 heaven by the love and mercy of the doctors and 
 nurses, and we have given our souls to Christ, 
 who sent them here to save us.’’ So answered a 
 former Mohammedan woman when asked why she 
 and her daughter had become Christian. Even 
 those who could not understand the missionary’s 
 words or who bitterly opposed his message have 
 understood the meaning of love revealed in the 
 healing of the sick. Missionary doctors have been 
 able to go where no one else could. 
 
 The work inaugurated by missionaries is result- 
 ing in the developing of medical and nursing pro- 
 fessions in many lands. This has involved a 
 great change in attitude in lands where minister- 
 ing to the bodies of the sick has been considered 
 a menial, even a disgraceful task. Men and 
 women have had to catch something of Christ’s 
 spirit before they could thus devote themselves to 
 the profession of healing, not for gain but that 
 they might minister to those in need. Mission- 
 aries themselves are conducting nineteen medical 
 schools and seventy-two training schools for 
 nurses. 
 
 Medical missions have been a most effective 
 means, though not at all the only means, of 
 
196 THE STORY OF MISSIONS 
 
 demonstrating the Christian conviction of the 
 priceless value of every man, woman, and child 
 in the sight of God. When a man or woman of 
 high standing from far overseas goes into an out- 
 caste village in India and with loving hands treats 
 the loathsome sores or relieves the pains of an 
 ‘‘untouchable,’’? who is usually treated with less 
 consideration than an animal, that outcaste takes 
 on anew value. Soin many a way the missionary 
 has ministered to the poorest and lowest of the 
 people. It has been among the most despised 
 groups that the mass movements toward Christ 
 have taken place. An outcaste has found Christ 
 and has communicated his joy to his fellow vil- 
 lagers and before long village after village has 
 sought this new way of life that is open even to 
 those whom all men have. scorned. As early as 
 1802 Schwartz baptized five thousand persons in 
 three months. Clough baptized nine thousand in 
 one year. Ina period of sixteen years the Metho- 
 dists received into their number in India 184,000 
 Christians. 
 
 Christianity’s care for every man, woman, and 
 child has been effectively set forth in missionary 
 endeavors for specially unfortunate groups, 
 whose condition in many lands has been pitiable. 
 Leprosy is common in the lands of the Hast. 
 Carey strove to lighten the sufferings of these 
 miserable people in India. Since his day leper 
 asylums have been started by missionaries in 
 
CHRIST AND THE NATIONS 197 
 
 numerous places and there is now a well estab- 
 lished Mission to Lepers cooperating in this work 
 of mercy around the world. One of the most out- 
 standing pieces of work for lepers is that con- 
 ducted by Dr. J. W. McKean in Chiengmai, Siam. 
 Dr. McKean was recently requested by the King 
 to put on an exhibition of his work at a big 
 Siamese ‘‘World’s Fair.”’ 
 
 The first hospital for the insane in China was 
 opened by a Presbyterian medical missionary. 
 These poor sufferers were generally supposed to 
 be the victims of demoniacal possession. 
 
 Institutions for the blind and the deaf, for un- 
 tainted children of lepers, and for others who 
 need special help, as well: as 361 orphanages, tes- 
 tify to the love that animates the missionary en- 
 terprise and that is awaking a like love in many 
 places. 
 
 The missionary purpose has found expression 
 again in all manner of industrial and agricultural 
 work. Sam Higginbottom tells how he went out 
 to make an every member canvass for a church 
 in India. ‘‘How much will you give?’’ he asked 
 the first member he visited. ‘‘I’ll give two dol- 
 lars,’? replied the man. ‘‘Man alive, you can’t,”’ 
 said Higginbottom, for the man worked for only 
 two dollars a month, twenty-four dollars a year, 
 and his family had one slim meal a day. A view 
 of such conditions convinced Sam Higginbottom 
 that the thing to do was to teach these people 
 
198 THE STORY OF MISSIONS 
 
 methods of modern farming. Accordingly, he 
 came back to America and studied agriculture 
 himself. At Allahabad Agricultural Institute he 
 has taught many Indians to raise twenty-four 
 bushels of wheat to the acre where formerly they 
 raised six or ten bushels. On his farms sons of na- 
 tive princes as well as sons of outcastes study to 
 banish India’s long hunger. He has helped plan 
 modern agricultural programs for Indian rulers. 
 The people are learning that it is not the good- 
 will or the displeasure of spirits that determines 
 whether crops shall be good or bad. 
 
 Tailoring, lace making, poultry raising, car- 
 pentering, furniture making, are among the pro- 
 ductive pursuits the missionary has taught in 
 numerous lands. He has tried to prevent times 
 of suffering and distress. But perhaps his true 
 spirit has never shone more brightly than when 
 such times have come. Plagues and famines have 
 found him spending himself in relief work regard- 
 less of his own safety. The missionary forces of 
 the Near East wrote a glorious chapter in the his- 
 tory of the race by their service to the myriads 
 in need during the terrible days of the World 
 War. Missionaries had a large part in carrying 
 out the magnificent enterprise of relief during 
 China’s appalling famine in 1921. By promoting 
 reforestation of China’s denuded hills and in 
 other ways they are working to prevent a recur- 
 rence of that disaster. Hverywhere movements 
 
CHRIST AND THE NATIONS 199 
 
 for human welfare have been inaugurated by mis- 
 Sionaries and those whom they have won to 
 Christ. 
 
 One of the happiest results of modern missions 
 in great sections of the world is the change they 
 are bringing in the attitude toward women. ‘‘Ah, 
 your God must be a very good God to send a doc- 
 tor to the women. None of our gods ever sent us 
 a doctor.’’ So said a Hindu woman, reflecting 
 pathetically the neglect, often the oppression, of 
 women by the great non-Christian religions. Mis- 
 slonary women sought out Hindu and Moham- 
 medan women and told them of God who loves 
 women as much as men. When Dr. Clara Swain 
 arrived in a little Indian city one January even- 
 ing in 1870 and the next day began quietly to 
 practise medicine, there was started one of the 
 most Christlike of all missionary activities, the 
 relieving of the physical sufferings of women and 
 girls shut away in zenanas and harems. About 
 two hundred and fifty of the missionary physi- 
 cians at work today in foreign mission fields are 
 women, and in addition there are almost one hun- 
 dred native women physicians in mission hos- 
 pitals. 
 
 Missionaries founded schools for girls, an un- 
 heard-of thing in most of Asia. In many places it 
 was considered impossible for a woman to learn. 
 Confucius had commended an uneducated woman 
 as far better than an educated one. Today there 
 
200 THE STORY OF MISSIONS 
 
 are excellent women’s Christian colleges in the 
 Orient. Christian women have become outstand- 
 ing leaders in all the great countries of Asia. 
 From the very beginning missionaries have 
 labored to relieve the misery of millions of In- 
 dian widows, doomed to lives of wretchedness. 
 Now reform movements in Hinduism espouse the 
 same cause. Perhaps it is little wonder that 
 women have been such faithful followers of 
 Christ. He it was who broke the bondage in 
 which they had been held and first made abun- 
 dant life possible for them. 
 
 So, by many labors and in many ways the mis- 
 slonary has sought to hold forth the love of 
 Christ. One would not want to give the impres- 
 sion that all has been heroism and glowing re- 
 sults. Far from it. The vast bulk of the work 
 has been patient and sometimes monotonous 
 labor like any other good work well done. And 
 there have been mistakes and blunders and fail- 
 ures. No one would claim that every missionary 
 has understood or expressed the spirit of Christ 
 or that all policies of mission boards have been 
 wise. But it is reassuring to realize that in the 
 age of the world’s greatest material development 
 with its powerful temptations to selfishness there 
 grew also an enterprise of unselfish service to all 
 men everywhere, as persistent, as tireless, as re- 
 sourceful, and as statesmanlike as any of the vast 
 
CHRIST AND THE NATIONS 201 
 
 political and commercial enterprises that marked 
 the age. While the Hast and Africa were seeing 
 all too much of the seamy side of Western na- 
 tions, a great army of devoted men and women 
 were seeking, no matter what the cost, to share 
 with them the richest blessings that the West or 
 the world ever knew. 
 
 Surely nothing has done more for the churches 
 in America than the missionary undertaking both 
 at home and abroad. Increasingly their atten- 
 tion has been given to this work of extending the 
 Kingdom of God, and they have grown thereby. 
 Today almost every denomination finds great joy 
 in the missionary work it is privileged to do and 
 its boards of missions play a large part in its 
 life. There has been developed a missionary 
 statesmanship as able as the statesmanship of 
 nations and sometimes more far seeing. Hon. 
 Henry Morgenthau pays high tribute to the mis- 
 sionary leaders to whom he finally turned when 
 he was about to sail as American ambassador to 
 Turkey, for the intimate knowledge of the 
 problems he would face in the Near Hast, knowl- 
 edge which he found it hard to obtain from other 
 sources.* 
 
 Perhaps a larger measure of interdenomina- 
 tional cooperation has been worked out in foreign 
 missions than in any other phase of the Church’s 
 life. On the field there is an effort to avoid all 
 
 1See All in a Lifetime, by Henry G. Morgenthau, 
 
202 THE STORY OF MISSIONS 
 
 overlapping and to work together in all possible 
 ways. At home the Foreign Missions Conference 
 of North America (which holds a meeting every 
 year for careful study of missionary problems 
 and maintains an office in New York for the con- 
 tinuous work of correlation) and similar organi- 
 zations in other lands unite nearly all the boards 
 for cooperative action. These organizations 
 themselves are united in the International Mis- 
 sionary Council, which has headquarters in Lon- 
 don and New York. Several great world confer- 
 ences on missions have been held. 
 
 Something of the remarkable growth as well as 
 the present magnitude of the foreign missionary 
 enterprise is reflected in the contributions for its 
 support. One recalls the sixty-three dollars con- 
 tributed by the twelve ministers at Kettering, 
 England, in 1792. Of course, other sums were 
 being given on the Continent at that time. By 
 1911 Protestant foreign mission societies of the 
 world were receiving for their work $30,000,000 a 
 year. By 1916 the annual income had risen to 
 nearly $39,000,000. At present it is more than 
 $69,000,000. As is fitting, the United States with 
 its great prosperity has had a large share in the 
 financial support of foreign missions, especially 
 since the World War. The annual income of the 
 foreign mission boards of the United States is 
 more than $45,000,000. 
 
 Members of the churches may well rejoice in 
 
CHRIST AND THE NATIONS 203 
 
 this truly splendid growth in missionary giving. 
 But let the sum be compared for a moment with 
 the vast needs of the work in many lands; or with 
 the amount the churches spend on self-support; 
 or with what Americans spend thoughtlessly on 
 other things; for example, $50,000,000 for chew- 
 ing gum, $350,000,000 for soft drinks, $750,000,000 
 for perfumes, face powder, and cosmetics, about 
 $2,000,000 for tobacco! In reality the $45,000,000 
 a year means only $1.68 for each Protestant 
 church member, or slightly less than three and 
 one fourth cents a week. Anyone who will ponder 
 on what three and one fourth cents will buy may 
 well wonder whether it really measures our aver- 
 age interest in foreign missions. 
 
 When Robert Morrison lay dying in 1884, after 
 twenty-seven years of devoted service in China, 
 he agreed with his fellow workers that it was 
 searcely to be hoped that there would be one thou- 
 sand baptized Chinese Christians at the end of 
 a century. Yet when the century of missionary 
 work came to a close, in spite of the appalling 
 massacre of Christians by the Boxers a few years 
 before, there were in China 179,000 Protestant 
 communicants in good standing. Iifteen years 
 later, in 1922, the membership had grown to about 
 four hundred thousand. In all the lands in which 
 foreign missions are at work today the Protes- 
 tant community totals well over eight million. 
 During the last year for which figures are avail- 
 
204 THE STORY OF MISSIONS 
 
 able, more than two hundred thousand believers 
 were added to the churches. 
 
 Of course, the results of missions cannot be 
 measured by the number of converts. Powerful 
 influences have been set to work that reach far 
 out beyond the bounds of the Church. Christ is 
 being revealed in the whole world, and in his light 
 many things are being changed. He is revered 
 by thousands of the best men and women in many 
 lands and is increasingly becoming the standard 
 by which character and customs must be judged 
 the world around. 
 
 But the Christian Church itself is no small 
 force. In land after land, even where it is small 
 in numbers, it is the most vital of all religious 
 organizations and a leading force in all that 
 makes for the highest human welfare and for true 
 progress. In lands like China, India, and Japan 
 great Christian leaders have arisen. There is a 
 united Christian Church for South India, while 
 all three of these lands have national Christian 
 councils aiming to unite all Christians for the 
 most effective service of Christ in their nations. 
 
 Inspiring to Christians everywhere was the 
 sight of the Chinese Church, proportionally so 
 small a part of China’s people, meeting in the Na- 
 tional Christian Conference at Shanghai in 1922 
 and daring to undertake the task of trying to 
 bring the spirit of Christ into the whole life of 
 that troubled land. One of the purposes in setting 
 
CHRIST AND THE NATIONS 205 
 
 up the National Christian Council was ‘‘the 
 progressive study of the mind and will of God in 
 relation to the fulfilling of His purpose in China.’’ 
 A recent call of the Council for a forward move- 
 ment of the whole Chinese Church is a thrilling 
 document, setting as goals not organization, 
 finance, or numbers, but truth, freedom, and love; 
 and outlining as definite steps toward these goals 
 measures which involve the most vital Christian 
 living. 
 
 Thus, when we gather to worship God, we may 
 picture to ourselves hundreds of thousands of our 
 fellow Christians of every land, of every color, 
 and of every tongue, who worship the same God 
 and Father of us all. And as we face our Chris- 
 tian tasks, we may think of what they face, so few 
 among so many and beset with such tremendous 
 difficulties, and of the courageous way they have 
 set out to win the whole life of their lands to 
 Christ. How much may they count on us? 
 
 The task is far from finished. Even terri- 
 torially there is much land to be occupied. 
 Writes a young Englishman from Kansu Proy- 
 ince, China: ‘‘Eivery missionary is conscious of 
 unoccupied areas. They extend from our very 
 front doors, nay, from our private rooms, through 
 innumerable districts and towns out into the 
 desert silences of Sinkiang and Tibet.’’? Areas 
 aggregating 819,000 square miles in China lie 
 
 2 Paul Hutchinson, China’s Real Revolution, p. 166. 
 
206 THE STORY OF MISSIONS 
 
 more than ten miles from any Christian center. 
 One district of 12,500,000 people is served by ten 
 missionaries. One fifth of all the counties of 
 China report not one evangelistic center. No 
 wonder Paul Hutchinson writes, ‘‘The mere 
 business of bringing Christian opportunity to all 
 China will require vastly more support than we 
 have so far given the missionary cause.’?* In 
 Africa missionaries have had to watch the in- 
 roads of Mohammedanism in territory they could 
 not possibly reach. In India in the mass move- 
 ment areas it has often been impossible to take 
 into the Church all who wanted to come because 
 there were not enough workers to teach them. In 
 the interior of South America is a vast area equal 
 to one third of all Asia and to one half of Africa 
 that is ‘‘almost wholly outside the present 
 spheres of evangelical activity.’ 
 
 Very hurriedly in the course of these pages we 
 have watched the messengers of the good news of 
 Christ going forth: the first little group of dis- 
 ciples starting out from Jerusalem to face a hos- 
 tile world; the humble believers who spread the 
 gospel through that old iron empire of Rome; the 
 intrepid messengers who won the rough bar- 
 barians of Hurope; the men and women of great 
 faith who brought the gospel to the New World; 
 the pioneers who through the years have kept up 
 with the rapidly moving frontier in this land; the 
 
 3 Paul Hutchinson, China’s Real Revolution, p. 167. 
 
CHRIST AND THE NATIONS 207 
 
 boldly courageous spirits who, when Christianity 
 was confined to Europe and America, dared be- 
 lieve that Christ should be shared with all races 
 and set out to help make him known though the 
 field they entered comprised two thirds of the 
 world; and finally a great company of mission- 
 aries who have followed in their footsteps unable 
 to rest while any son of earth knows not the love 
 of the heavenly Father. 
 
 With what persistence and determination have 
 these messengers of the evangel pursued their 
 task! Almost insurmountable obstacles, that 
 might easily have been taken as good reasons for 
 turning back, have increased their determination 
 and sharpened their faculties to find a way. No 
 expanse of ocean or wilderness has been too great 
 to cross, no mountains too high to climb, no bar- 
 riers of race or custom or language too towering 
 to overcome. Dangers have not been able to hold 
 them back, whether of tropical disease or savage 
 foe. The greatest discouragements have failed 
 to convince them that God did not want all men to 
 be reached. No people have been so cruel or 
 inhospitable as to quench the missionary spirit of 
 love or so low in the seale of human living as to 
 cause the missionary to lose hope that God could 
 make them his true sons and daughters. 
 
 Perhaps of many individual missionaries these 
 things could not be said, but as we look at the long 
 history of missions they are obviously true. Mis- 
 
208 THE STORY OF MISSIONS 
 
 sionary history has been a remarkable story of 
 human ingenuity, learning, skill, patience, and al- 
 most superhuman energy, all put to the service 
 of carrying the message of Christ even to the 
 most inhospitable lands. From devising curious 
 alphabets to digging drainage systems to fight 
 disease, from putting clothes on naked savages to 
 conducting a great university, the missionary has 
 made every human faculty and every bit of knowl- 
 edge contribute to the cause of Christ on earth. 
 
 But the story we have been following is not a 
 story completed in the past. We can do vastly 
 more than pay honor to the great souls who from 
 the first century until now have been Christ’s 
 messengers to far-away and difficult and often 
 dangerous places. Or rather, there is only one 
 way in which we can truly do them honor and that 
 is by taking up with like courage and faith the 
 enterprise which they have so nobly carried 
 through the years. Others have labored and we 
 are entered into their labors. The task is as 
 urgent today as when Mills’ heart was stirred 
 by the vision of a great and rapidly developing 
 West that seemed in danger of slipping away 
 from all religion, or when Carey yearned after 
 the great races that were being brought vividly to 
 the attention of Europe. Perhaps it is even more 
 urgent. 
 
 It would almost seem that the results of this 
 whole missionary undertaking down through the 
 
CHRIST AND THE NATIONS 209 
 
 centuries are now in the balance. In a very real 
 sense it is for the Christians of today to say 
 whether all this outpouring of life in every age 
 and every land shall have been in vain or shall 
 bear great fruit. ‘‘Alas! Christendom seems to 
 many to be expressing itself more by gunboats 
 and armies than by gentleness and forgiveness,’’ 
 says the National Christian Council of China. 
 ‘‘The aggressive manifestation of Western civili- 
 zation is no part of the Christian gospel. We 
 have to admit that no country is truly Christian 
 and that many so-called are still, in some of their 
 relations with other countries, denying Christ. 
 This whole question is very difficult to under- 
 stand for those who have received Christianity 
 from the very same countries which have men- 
 aced and injured China in the past and which 
 maintain huge armies and navies today.’’ * 
 
 Most strikingly does this quotation emphasize 
 the truth that has often been stated, that there 
 ean be no division between the Church’s task at 
 home and its task at the ends of the earth. ‘‘If I 
 were a missionary in Canton, China,’’ says one 
 writer, ‘‘my first prayer every morning, would be 
 for the success of American home missions, for 
 the sake of Canton, China.’’ The world has be- 
 come a very small world. Radio, cable, news- 
 papers, movies, make the doings of Western peo- 
 
 4¥From a Call for a Forward Movement in the Chinese Church, 
 issued in May, 1925. 
 
210 THE STORY OF MISSIONS 
 
 ples known in almost every land and many a 
 dweller in the East wants to know why Chris- 
 tianity has not been more effective in the West. 
 Missionaries have often found the greatest ob- 
 stacles to their work in the shortcomings of the 
 so-called Christian West, in the influence of 
 Western business men, and in the frightful con- 
 ditions imposed by Western industrialism in 
 China, India, and elsewhere. 
 
 The enterprise of the Church has become one 
 task. In the final analysis the same problems 
 must be solved and the same victories won the 
 world around, and it seems clear that the attain- 
 ing ‘of the solutions and the winning of the vic- 
 tories will require the devotion of every Chris- 
 tian. Races must learn to live together as 
 Christian brothers in America as well as in India. 
 It makes a difference, indeed a vast difference, to 
 the world-wide cause of missions, if we have not 
 brought the spirit of Christ into industry in this 
 country and Western industrialism goes to China 
 to work women and children twelve or fourteen 
 hours a day for ten or twenty cents. 
 
 We have come to the day when neither ideas 
 nor religions can be kept safely within walls. 
 Hither Christianity is adequate for the whole 
 world and for all the life of the world or it can- 
 not long be adequate for any part of mankind. 
 The Christian task of today is no less than the 
 bringing of the spirit of Christ into every part 
 
CHRIST AND THE NATIONS 211 
 
 and every relationship of life throughout the 
 world. 
 
 This may involve pioneering of the most dar- 
 ing sort. Into unknown lands to face hostile peo- 
 ple went the missionary in the past. Today there 
 are no more geographical continents to enter but 
 whole continents of our life remain to be entered 
 for Christ. They may be uncharted but not 
 more so than the seas John Williams sailed. 
 They may present danger and hardships but 
 surely not more so than the vast West which Mar- 
 cus Whitman and his companions boldly claimed 
 for Christ. 
 
 To all who have followed with any interest this 
 story of the Christian messengers down through 
 the centuries, the real challenge now is whether 
 they dare take Christ seriously for our day. It 
 is not enough to give to missions or pray for mis- 
 sions, much as these forms of support are needed. 
 If we mean to honor those who have so devotedly 
 given their lives to the cause of Christ at home 
 and abroad, if we mean to play fair with our 
 brother Christians of many races and tribes and 
 tongues who have through the labors of these mis- 
 sionaries come to serve the same Lord we follow, 
 then we must take Christ seriously for all the life 
 of our land and all lands, and help make Chris- 
 tianity vital in our own community that it may 
 be vital in the world. 
 

 
 
 
 
 
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BIBLIOGRAPHY 
 

 
BOOKS THAT TELL THE STORY OF 
 MISSIONS 
 
 The following is a selected list of interesting books for those 
 who would read more about missionaries and their work. 
 
 Those who desire to make a more or less serious study of 
 the subjects mentioned in the book are referred to the “Sug- 
 gestions for Study and Discussion” on The Story of Missions, 
 available from the publishers. 
 
 Books published by the following agencies—for whom ab- 
 breviations as noted are used in the list—should be ordered 
 through denominational headquarters. 
 
 M.E.M., Missionary Education Movement 
 
 C.W.H.M., Council of Women for Home Missions 
 
 C.C., The Central Committee on the United Study of For- 
 
 eign Missions 
 
 GENERAL AND HISTORICAL 
 
 Alaskan Missions of the Episcopal Church, The. Hupson 
 Stuck. National Council, Protestant Episcopal Church, 
 New York. Out of print. 
 
 All in a Life Time. Henry Morcentuavu. Doubleday, Page 
 and Co., Garden City, N. Y. 1922. $4.00. 
 
 Apostles of Medieval Europe. G. F. Mactgar. Macmillan 
 Co., New York. Out of print. 
 
 Business of Missions, The. Corneuius H. Parron. Maemil- 
 lan Co., New York. 1924. $2.00. 
 
 A brief view of the whole foreign mission enterprise of 
 our day and its relation to the average church member. 
 
 Century of Endeavor, A. JuutA C. Emory. National Council, 
 Protestant Episcopal Church, New York. 1921. 75 cents. 
 
 Conversion of Europe, The. CHartes H. Rosinson. Long- 
 mans, Green and Co., New York. 1917. $6.50, 
 
 215 
 
216 THE STORY OF MISSIONS 
 
 Expansion of Christendom, The. Mrs. CHarLES ASHLEY 
 Carus-Wiuson. George H. Doran Co., New York. 1914. 
 
 | Out of print. 
 
 Faiths of Mankind, The. KE. D. Soper. Association Press, 
 New York. 1918. $1.15. 
 
 For a New America. Cok Hayne. C.W.H.M. and M.E.M. 
 1923. 75 cents. 
 
 From Survey to Service. H. Paunt Dovauass. C.W.H.M. 
 and M.E.M. 1921. 75 cents. 
 
 Gospel among the Slaves, The. Publishing House of the 
 Methodist Episcopal Church, South, Nashville, Tennessee. 
 1893. Out of print. 
 
 A short account of missionary operations among the 
 African slaves of the southern states. Compiled from 
 original sources and edited by W. P. Harrison. 
 
 History of American Christianity. L. W. Bacon. Charles 
 Seribner’s Sons, New York. 1925. $3.00. (American 
 Church History Series, Vol. XIII.) 
 
 History of Christian Missions. CHartes H. Ropinson. 
 Charles Scribner’s Sons, New York. 1923. $3.50. 
 
 History of Christian Missions during the Middle Ages, A. 
 G. F. Mactgar. Maemillan Co., New York. Out of print. 
 
 How the Gospel Spread through Europe. CHARLES H. Ros- 
 INSON. Macmillan Co., New York. 1919. $2.00. 
 
 Iowa Band, The. Epnraim ApAms. Pilgrim Press, Boston. 
 Out of print. 
 
 Kingdom and the Nations, The. Eric M. Nortn. C.C. 1921. 
 75 cents. 
 
 Leavening the Nation; the Story of American (Protestant) 
 Home Missions. JosepH B. CuarK. Baker and Taylor, 
 New York. 1903. Out of print. 
 
 Marks of a World Christian. Danrteu J. Furminc. Associa- 
 tion Press, New York. 1919. $1.15. 
 
 A devotional study book that every Christian ought to 
 know, 
 
BIBLIOGRAPHY 217 
 
 Mission and Expansion of Christianity in the First Three 
 Centuries. ApoLPH Harnack. Tr. and edited by James 
 Moffat. Second enlarged and revised edition. G. P. Put- 
 nam’s Sons, New York. 1909. $7.00. 
 
 Missionary Enterprise, The. KE. M. Buiss. Fleming H. Re- 
 vell Co., New York. 1908. $1.75. 
 
 Missionary Explorers among the American Indians. Mary 
 Gay Humpureys. Charles Scribner’s Sons, New York. 
 1913. $2.00. 
 
 Missionary History of the Pacific Northwest. H. K. Hinks. 
 Published by the author. 1899. 
 
 Missionary Milestones. Marcaret R. Serpacn. C.W.H.M. 
 1917. 30 cents. 
 
 Our Ancestors in Europe. JENNIE Hau. Silver, Burdett 
 and Co., New York. 1916. $1.12. 
 
 Outline of History of Protestant Missions. Gustav War- 
 NECK. G. Robson, Editor. Fleming H. Revell Co., New 
 York. 1912. Out of print. 
 
 Playing Square with Tomorrow. Frep Eastman. C.W.H.M. 
 and M.E.M. 75 cents. 
 
 Progress of World-wide Missions, The. Rosert H. GLover, 
 George H. Doran Co., New York. 1924. $2.50. 
 
 Religious Foundations of America. CHARLES L. THOMPSON. 
 Fleming H. Revell Co., New York. 1917. $1.50. 
 
 A study in national origins. 
 
 Social Aspects of Foreign Missions, The. Witulam H. P. 
 Faunce. M.E.M. 1914. 50 cents. 
 
 Spread of Christianity, The. Pauut Hutcuinson, The Ab- 
 ingdon Press, New York. 1922. $1.25. 
 
 Syllabus of Lectures on the Outlines of the History of Chris- 
 tian Missions, A. WiLLIAM OWEN Carver. Baptist Book 
 Concern, Louisville, Kentucky. 1921. 
 
 Two Thousand Years of Missions before Carey. LeMuEL C. 
 Barnes. American Baptist Publication Society, Philadel- 
 phia. $1.50. 
 
218 THE STORY OF MISSIONS 
 
 Via Christi; an Introduction to the Study of Missions. 
 Louisa Manninc Hopexins. Macmillan Co., New York. 
 $1.25. : 
 
 Winning the Oregon Country. JouHNn T. Faris. Westminster 
 Press, Philadelphia. 1912. $1.00. 
 
 Wonders of Missions. CArouINE A. Mason. George H. Doran 
 Co., New York. 1922. $2.00. 
 
 World Friendship, Inc. J. Lovenu Murray. M.E.M. 1921. 
 75 cents. 
 
 FIELDS 
 
 There are so many fine books on the work of home and for- 
 eign missions in various fields that all that can be done here 
 is to suggest good examples, with no attempt to cover all the 
 fields. Fuller lists may be procured from mission boards. 
 
 HOME MISSIONS 
 
 Beyond City Limits. F. D. Goopwin. National Council, 
 Protestant Episcopal Church, New York. 1926. 60 cents. 
 
 Christianity and Industry. WittramM ApAmMs' Brown. 
 Womans Press, New York. 1919. 35 cents. 
 
 Empty Churches. C. J. Gaupin. Century Co., New York. 
 1925. $1.25. 
 
 Farmer’s Church, The. WarreN H. Wiuson. Century Co., 
 New York. 1925. $2.00. 
 
 From Over the Border. VERNON McComps. M.E.M. 1925. 
 75 cents. 
 
 Frontier Missionary Problems; Their Character and Solution. 
 Bruce Kinney. Fleming H. Revell Co., New York. 
 1918. $1.25. 
 
 Gospel for a Working World. Harry F. Warp. M.E.M. 
 1918. 75 cents. 
 
 Immigrant Forces. Wrutt1AM P. Suriver, M.E.M, 1913. 
 75 cents. 
 
BIBLIOGRAPHY 219 
 
 Land of Saddle-bags, The. James Watt Raine. C.W.H.M. 
 and M.E.M. 1924. $1.50. 
 
 A study of the mountain people of Appalachia. 
 
 Men and Things. Henry A. Atkinson. M.E.M. 1918. 75 
 cents. 3 
 A study of migrant groups. 
 
 Mormonism; The Islam of America. Bruce Kinney. Flem- 
 ing H. Revell Co., New York. 1912. $1.25. 
 
 Near Side of the Mexican Question, The. J. 8S. SvowsEnu. 
 George H. Doran Co., New York. 1921. $1.50. 
 
 Our Templed Hills. RatpH A. Feuton. M.E.M. 1926. 
 $1.00. 
 
 Peasant Pioneers. KENNETH D. Miuter. C.W.H.M. and 
 M.E.M. 1925. $1.00. 
 
 A study of the Slav in America. 
 
 Red Man in the United States, The. Gustavus EK. BE. Lryp- 
 quist. George H. Doran Co., New York. 1923. $3.50. 
 
 Serving the Neighborhood. RaupH A. Frevton. C.W.H.M. 
 and M.E.M. 1920. 75 cents. 
 
 Soul of America, The. C. L. THompson. Fleming H. Re- 
 vell Co., New York. 1919. 50 cents. 
 
 Through Santo Domingo and Haiti. Samurt Guy INMAN. 
 Committee on Cooperation in Latin America. 1919. 50 
 cents. 
 
 Travels in Alaska. JouN Mutr. Houghton Mifflin Co., Bos- 
 ton. 1915. $3.25. 
 
 Trend of the Races, The. Grorce KE. Haynes. C.W.H.M. and 
 M.E.M. 1922. 75 cents. 
 
 Winning of the West, The. THroporRE RoosEvELT. G. P. 
 Putnam’s Sons, New York. $10.50. 
 
 Woman on the Farm, The. Mary M. AtKxrson. Century Co., 
 New York. 1924. $2.00. 
 
 FOREIGN MISSIONS 
 
 African Clearings. JEAN KENYON MACKENZIE. Houghton 
 Mifflin Co., Boston. 1924. $2.50. 
 
220 THE STORY OF MISSIONS 
 
 African Trail, An. JEAN Kenyon Mackenziz. C.C. 1917. 
 50 cents. 
 
 Bells of the Blue Pagoda, The. JEAN CARTER COCHRAN. 
 Westminster Press, New York. 1922. $1.75. 
 
 China’s Real Revolution. Paut Hutcuinson. M.E.M. 1924. 
 75 cents. 
 
 Christ of the Indian Road, The. KE. Stantey Jones. Abing- 
 don Press, New York. 1925. $1.00. 
 
 Conversion of the Pagan World, The. Taoto Manna. Tr. 
 by JosepH F’. McGuincuuy. Order through Macmillan 
 Co., New York. 
 
 Expectation of Siam, The. ArtHuR JuDSON Brown. Presby- 
 terian Board of Foreign Missions, New York. 1925. 50 
 cents. 
 
 Foreign Magic. JEAN CartTeR CocHrAN. M.E.M. 1919. 
 $1.50. 
 
 Gentleman in Prison, A. Toxicut Isui1. George H. Doran 
 Co., New York. 1922. $1.75. 
 
 India, Beloved of Heaven. Brenton T. Bapury. Abingdon 
 Press, New York. 1918. $1.00. 
 
 India on the March. Aupen H. CuarK. M.E.M. 1922. 75 
 cents. 
 
 Japan on the Upward Trail. Wriuutam Axutnc. M.E.M. 
 1923. 75 cents. 
 
 Least of These in Colombia, The. M. N. Wruttams. Fleming 
 H. Revell Co., New York. 1918. $1.25. 
 
 Looking Ahead with Latin America. STANLEY HicgH. M.E.M. 
 1925. 75 cents. 
 
 Making a Nation. D. S. Hipparp. Board of Foreign Mis- 
 sions of the Presbyterian Church in the U. 8. A., New 
 York. 1926. 50 cents. 
 
 Missionary Idea in Life and Religion, The. J. F. McFapyen. 
 Charles Scribner’s Sons, New York. 1926. $1.50. 
 
 Missions and World Problems. The Inquiry, 129 East 52nd 
 Street, New York. 1925. $1.00. 
 
BIBLIOGRAPHY 221 
 
 Riddle of Nearer Asia, The. Basis Matuews. George H. 
 Doran Co., New York. 1919. 50 cents. 
 
 Unfinished Task of Foreign Missions, The. Roxpert KE. SPEER. 
 Fleming H. Revell Co., New York. 1926. $2.75. 
 
 Whither Bound in Missions. DANIEL J. FLEMING. Associa- 
 tion Press, New York. 1925. $2.00. 
 
 Young Islam on Trek. Bast. Matuews. M.E.M. 1926. 
 $1.00. 
 
 BIOGRAPHY 
 
 No more stirring reading could be recommended to anyone 
 than the biographies of great missionaries. A few are men- 
 tioned here, but there are many more equally good. 
 
 NATIONAL MISSIONS 
 
 Alaskan Pathfinder, The. Joun T. Farts. Fleming H. Re- 
 vell Co., New York. 1913. $1.00. 
 
 Apostle of Alaska, The. JoHN W. ArcoTANDER. Fleming H. 
 Revell Co., New York. 1909. $1.50. 
 Fifty Years as a Presiding Elder. PrterR CARTWRIGHT. 
 Methodist Book Concern, New York. Out of print. 
 Finding a Way Out. An autobiography. Roserr R. Moron. 
 Doubleday, Page and Co., Garden City, New York. 1920. 
 $2.50. 
 The life story of Booker T. Washington’s successor at 
 Tuskegee. 
 
 Heroes of the Cross in America. Don O. SHetTon. M.E.M, 
 Out of print. 
 
 Higgins, a Man’s Christian. Norman Duncan. Harper and 
 Brothers, New York. 1909. 
 
 In the Vanguard of a Race. L. H. HAmmonp. M.E.M. 1922. 
 Cloth, $1.00; paper, 75 cents. 
 
 John P. Williamson; a Brother to the Sioux. WiInirrepD W. 
 Barton. Fleming H. Revell Co., New York. 1919. $1.75. 
 
222 THE STORY OF MISSIONS 
 
 Joseph Ward of Dakota. Grorce Harrison Duranp. Pil- 
 grim Press, Boston. 1913. Out of print. 
 
 Life and Labors of Bishop Hare, The. M. A. DEWOLFE 
 Howe. Bookstore of the National Council, 281 Fourth 
 Avenue, New York. 1912. $1.00. 
 
 Marcus Whitman. W. A. Mowry. Silver, Burdett and Co., 
 New York. Out of print. 
 
 Memoir of John Mason Peck. Rurus Bascock. American 
 Baptist Publication Society, Philadelphia. 
 
 Oregon Missions, The. J. W. BasHrorp. Abingdon Press, 
 New York. 1918. $1.25. 
 
 Samuel J. Mills, a Missionary Pathfinder. Tuomas C, RicH- 
 ARDS. Pilgrim Press, Boston. Out of print. 
 
 Sheldon Jackson. Ropert Lairp Stewart. Fleming H. 
 Revell Co., New York. Out of print. 
 
 Up from Slavery. Booker T. Wasuineton. A. L. Burt Co., 
 New York. 1926. $1.00. 
 
 FOREIGN MISSIONS 
 
 Alexander Duff. Wiuu1am Paton. George H. Doran Co., 
 New York. 1923. $1.50. 
 
 Ann of Ava. ErHen, Danrets Hupparp,. M.E.M. 1913. 
 $1.00. 
 
 Black Bearded Barbarian, The. Marian Kerto. M.E.M. 
 1912. $1.00. 
 
 Captain Bickel of the Inland Sea. CuHarLtes K. HarrinGton. 
 Fleming H. Revell Co., New York. 1919. $1.75. 
 
 Don Raimon. E. K. Sretu-SmirH. Macmillan Co., New 
 York. 1920. Out of print. 
 A story of Raymond Lull. 
 
 Francois Coillard, a Wayfaring Man. Epwarp SHILLITO. 
 George H. Doran Co., New York. 1923. $1.50. 
 
 Henry Martyn, Confessor of the Faith. Constance KE. Pap- 
 wick. George H. Doran Co., New York. 1923. $1.50. 
 
BIBLIOGRAPHY 223 
 
 James Chalmers. Ricuarp Lovett. Fleming H. Revell Co., 
 New York. $2.00. Autobiography and letters. 
 
 Labrador Doctor, A. W. T. GRENFELL. Houghton Mifflin 
 Co., Boston. 1919. $5.00. An autobiography. 
 
 Infe of Robert Laws of Livingstonia, The. W. P. Livine- 
 STONE. George H. Doran Co., New York. 1921. $3.00. 
 A narrative of missionary adventure and achievement. 
 
 Makers of South America. Maraarerre Danrets. M.E.M. 
 1916. $1.00. 
 
 Ministers of Mercy. James H. Franxuin. M.E.M. 1919. 
 $1.00. 
 
 Missionary Heroes of Africa, The. J. H. Morrison. George 
 H. Doran Co., New York. 1922. $1.50. 
 
 Moffats, The. Eruen Daniets Hupparp. M.E.M. 1917. 
 $1.00. 
 
 Pennell of the Afghan Frontier, Autick M. Penneuu. E. P. 
 Dutton and Co., New York. 1914. Out of print. 
 
 Personal Life of David Livingstone, The. W. GARDEN BLAIKIE. 
 Fleming H. Revell Co., New York. $1.50. 
 
 Robert Morrison, Master Builder. MarsHAaLL BROOMHALL. 
 George H. Doran Co., New York. 1924. $1.50. 
 
 Servants of the King. Ropert E. Speer. M.E.M. 1909. 
 Cloth, $1.00; paper, 75 cents. 
 
 Shelton of Tibet. FuoraA Beau SHELTON. George H. Doran 
 Co., New York. 1923. $2.00. 
 
 Shepard of Aintab. AuiceE SHEPARD Riaas. M.E.M. 1920. 
 $1.00. 
 
 Story of John G. Paton, The. JAmes Paton, Editor. George 
 H. Doran Co., New York. 1924. $1.50. 
 
 Sundar Singh. Hi. SANDERS and ETHELRED JupAH. Maemil- 
 lan Co., New York. 1925. $1.00. 
 
 White Queen of Okoyong, The. W. P. Livinastons. George 
 H. Doran Co., New York. 1925. $1.50. 
 A true story of Mary Slessor. 
 

 
 
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