Pyevererroreetorar ars Seceedenes met bd coeaate terns Soler eens or Sg tepamen ag Dab haha +” ga. - 4 ( af NOVIC 1926 af) LOGIOAL aa, seu ) BV 2540 ears Our church abroad ‘o al Vives “+ 5 i? Ly’ 5 etl : i Rap parti A a i Reese = .. e : We'd) Copyright by Missionary Education Movement of the United States and Canada. Reproduced by Permission. Jesus CuHRIst THE Hore oF THE WoRrLD “Suffer the little children to come unto Me and forbid them not, for such is the kingdom of heaven.’’ OUR CHURCH ee PRI YOV10 1926 > & £0 OGIOAL > The Foreign Missions of the ‘Lutheran Church in America Aaa -IN-CHIEF GEORGE “DRACH, D.D. THE UNITED LUTHERAN PUBLICATION HOUSE PHILADELPHIA 1926 MaAbE IN THE UNITED StTaTES OF AMERICA FOREWORD The Lutheran Church in America, despite its divi- sions into separately organized synods and general bodies, largely due to linguistic differences, is more of a unity than many who are outside of her member- ship seem to realize. She has an inner unity of faith and spirit, which is the product of her unwavering fidelity to the inspired Word of God as recorded in the Sacred Scriptures of the Old and New Testaments, her use of Luther’s Small Catechism and her sub- scription to the confessions of the Lutheran Church. In external matters her various parts do not ex- press themselves in uniform similarity, and yet there are spheres of Church life and activity in which her inner unity manifests itself in unmistakable testi- mony. Foreign missions is one of these spheres. OUR CHURCH ABROAD is one of the first fruits of the fellowship of common foreign mission interest and effort, which has been cultivated in the Lutheran For- eign Missions Conference of America. After the World War all Lutherans in America felt the need of unity of effort for the benefit of the disabled and distressed Lutheran churches in war- torn Europe. Those whose primary interest was re- lated to foreign missions determined to get together to discuss and plan how best to relieve the burdened hearts and helpless hands of brethren in Europe, who 3 4 OUR CHURCH ABROAD saw their foreign mission fields stripped of mission- aries and separated from their sources of supply at the home base, and were unable to do anything about it. As a consequence the Lutheran Foreign Missions Conference of America was organized in July, 1919; and although it has had no financial resources, it has been able to advise the National Lutheran Council, — which secured funds to preserve European foreign missions, how best to administer the money devoted to the relief of these missions. This common service of love to brethren in the faith led to closer fellowship of missionary interest. At the annual meeting of the Lutheran Foreign Missions Conference at Atlantic City, N. J., in Janu- ary, 1923, Rev. Johan Mattson, Secretary of the Board of Foreign Missions of the Norwegian Lutheran Free Church, suggested that the Conference arrange for the publication of a book describing the history of foreign missions as carried on by the various Luth- eran synods and general bodies in America. At the next annual meeting Secretary Mattson outlined the contents of the proposed book and the method of its production. A year later at the meeting in 1925, at Washington, D. C., immediately after the Washing- ton Foreign Missions Convention, Rev. George Drach, D.D., was elected editor-in-chief, and it was agreed that each constituent Board should appoint its repre- sentative on the editorial committee, to carry the plan into effect. The following were appointed and, to- gether with the editor-in-chief, constitute the commit- tee: Rev. Professor Edward Pfeiffer, D.D., Rev. J. R. Birkelund, M.D., Rev. Professor A. Helland, Rev. FOREWORD | 5 Fred. W. Wyman, Rev. F. Braun, Rev. Frederick Brand. Under the direction of the editorial committee the material for this book has been gathered and organ- ized, and is herewith presented for the information and encouragement of those who would like to know what the Lutheran Church in America has accom- plished in foreign missions. At the head of each chapter the reader will find the name of its author, who alone is responsible for the statements it contains. ) May the publication of this book stimulate more earnest, zealous and active effort on the part of all Lutherans in America for the triumph of the truth and kingdom of the Lord, Jesus Christ, everywhere on earth, to the glory of God the Father, the Son, and the Holy Spirit. GEORGE DRACH, Editor-in-Chief. XIT. CONTENTS Page FOREWORD ....... Girtsatete teas maser aseden tie Univosti sss a decsepoescchtsctamestecccobetecees HOt aD LUTHERAN ForEIGN MISSIONS, BY GEORGE DRACH..weee 9 UnitED LuTHERAN CHURCH, INpIA, BY GrorGE Dracu.... 27 UniTED LUTHERAN CHURCH, INDIA AND LIBERIA, AFRICA, BY GEORGE DRACH! :.c5l.cc A Nala ah SUNDER dp SME EERO he Unitep LUTHERAN CHURCH, JAPAN, SOUTH AMERICA, Cuina, HoME BASE, BY GEORGE DRACH.issssccsresesseeeeee 89 NorweEctan LuTHERAN CHuRCH, SouTH AFRICA AND Mapacascar, BY J. R. BrrKELUND AND M. J. SToLEE 109 NorWEGIAN LUTHERAN CHURCH, CHINA, BY M. SaTERLIE 127 AUGUSTANA Synop, CHINA AND Arrica, By F. W. WyMAN SOSH ETSSEH SHEETS SSH SHEESH ER SH SHEE eeesoeee SSSSH HOTT SS SAA TERES ET ESEO STEVE OSES 157 Jornt Synop oF Ouro, INDIA, By EpwaArp PFEIFFER.......... 190 Synop oF Iowa, New GuINEA, BY F. BRAUN... LOL LUTHERAN Free CHURCH, MADAGASCAR AND CHINA, BY ANDREAS. HELLAND a... .ececesceeee SE Ae AT SALEM ee gl Nat 221 Synop or Missourrt, OHIO AND OTHER STATES, INDIA AND CHINA, BY FREDERICK BRAND ....... Rete lo Tit EPR CS RT Saat ION a Vi OTHER LUTHERAN BOARDS AND AGENCIES.....sscc0 pees tae hae? % | Ey a i aA aM IMB GTR Tet EAR sl PO RE ARAL NO AS nA Directory oF AMERICAN LUTHERAN FOREIGN MISSION BOARDS AND SOCIETIES .......000 REN AA Ge AA Pl OB ee Sek aNd 9 Pe REPRINTED AVES Oi tet rore tins OPC UU Sern ome AS a Dy eh Ae ns casened Sotuze OL INDEX Pec ee RR Se ARE Te aN SARA a eee cae dCh WOREES catia senonen oc ches asusataruden sstcedasdibececoae 273 7 ILLUSTRATIONS AND MAPS (Maps are indicated with *.) THE HOPE OF THE WORLD ccccccccccsssoossrecsscesscncecessssssnessessresees PYONtispiece Facing Page Foreign Mission CONFERENCE, U, (D.C cisssssssacocottbesssessssosesesreattvensers he THEOLOGICAL SEMINARY GRADUATES, INDIA wecsscocssscssecssescsscsssceseeess OG Hosprrat. Doctors, GUNTUR): TNDTA(iss5).aicdsessecdbeascbacesstotadanbepeadaemslanER MISSION SCHOOL EXAMINATION, INDIA cesccccccssscscescsseccecscescsccasssssssces 49 *InptIA Mission Frietp, Unitep LuTHERAN CHURCH ......... Page 54 *LATHERAN (CHURCH IN AFRICA. 2iicvcssccroseconscecchassaconevscatdes cose tonay aU (JRUS) SCHOOL BABIES, | LLIBERTAs/L1as cessive dc teks ceases eotevagtncg te mnaty es naan GRADUATES: OF A) GIRLS’ (SCHOOL, JAPAN (lL ho cre csckectnandemceeest En Mission’ BUILpINGS, “ARGENTINE .)i0:..pcs0lcsscccrcseceeolesneanannenchedes ogtaivek aa UnitEp LUTHERAN CHURCH MISSIONARIES, CHINA csssssscsecscsseeree 97 CHURCH AND MISSION STATION, MADAGASCAR csccscssssssccecescerseceseseee L1Z AFTER A SUNDAY SERVICE IN MADAGASCAR oissccssssssscscsccsecssecsccsesesseres LLG ORGANIZATION, MEETING, : CHINA \il.ntecheesinustesccncousedessoeros suseatsersuaasnaauearin ane OUTSTATION—GIRLS’ HIGH SCHOOL, CHINA .ssccsccccssccessccesceressessecers 12D *CuiInaA Mission Fretp, NorwEGIAN LUTHERAN CHUuRCH.... Page 147 A GROUP OF CHINESE CHRISTIANS !1.is:lcscrcaccoaledcncsesalschocabied keatei tease amae nana ORPHANS HOME , CHILDREN, CHINA siscicssscsvcscsecsesorseronesesss neonsdsedacosenel LOM HASSELQUIST AND EMMY EWALD SCHOOLS, CHINA sesscscssssseesereeee 176 PRIMARY) SCHOOL GiIris, ‘CHINA | ue eee gee Joint Synop or Onto INDIA’ PASTORS (.45ic.cliciscccseesseberenecteneeceane CHorce ar: Porrour, INpias fi.accsciiveiciecdtidoclcucse ohacepeeneeinie aie an *INDIA MIssION FIELD, JOINT SYNOD OF OHIO wsssseseeereeeeee Page 195 PREACHING THE GOSPEL IN NEW GUINEA csssssscssssssesssseencecetsrsetscere 20S LUTHERAN CHURCHES, SANTALISTAN, INDIA cesssccssssssssesssessesseseecssseeees 209 *NEW GUINEA MISSION FIELD ws.csscsssscsssssssesesssssessssesesesesesesreeere Page 216 Rev. J. B. JERSTAD, MADAGASCAR cescsscscsescsseees cobbbbhapheli ave lain: toheblaglas teeta Rev. J. O. Dyrnes, M.D., AND WIFE, MADAGASCAR sesssscsssnsseseeee 225 *MADAGASCAR MISSION FIELDS w.csscsssssccsescsassssessesssssesssseseseseeseee Page 227 Missourt LUTHERAN PROFESSORS, ETC., INDIA ccscsssessscserssssssecereseseee 240 Missournt LUTHERAN CONFERENCE—ORPHANS, INDIA cesccssesssesee 241 * AMERICAN LUTHERAN ForeIGN Mission FIELDS ..... dass cose unas, NAMIE 8 OUR CHURCH ABROAD CHAPTER I LUTHERAN FOREIGN MISSIONS GEORGE DRACH The Protestant reformers of the sixteenth century, in Germany and Switzerland, France and Sweden, scotland and England, lived in the greatest age of discovery the world has ever seen and yet, for various reasons, no effort was made by them and their imme- diate followers to spread the gospel beyond the bor- ders of their own christianized lands. For over a century and a half the churches of the Protestant Reformation showed no interest in foreign missions and sent no missionaries to non-Christian countries. How may this missionary lethargy be explained in view of the fact, clearly demonstrated by subsequent history, that the principles of the Protestant Refor- mation inevitably lead to missionary activity? The reformation of the Church was a stupendous task, calling for all the energy and attention of those who were engaged in it. Moreover, this task was so absorbing and far-reaching that it could not be com- pleted within the limits of a few decades. Further- more, foreign countries which were inhabited by non- 9 10 OUR CHURCH ABROAD Christians, as far as they were being discovered and occupied as colonies of European governments in the sixteenth century, were under the control of Roman Catholic Spain and Portugal and, therefore, inacces- sible to Protestants. In the seventeenth century, when the Protestant countries of Holland, Denmark and England were establishing their colonies in America and Asia, and the way was opening for the beginning of Protestant foreign mission work, the churches as such did not grasp the opportunity because they had failed to keep alive the compelling conviction of the common Christian obligation to preach the gospel in all the world. On the continent of Europe the Thirty Years’ War (1618-1648) kept religious antagonism at fever heat and reduced the spiritual life of the churches to a low degree of vitality. At the same time the attitude of the theologians and leaders of the Church became openly hostile to foreign missions. Thus the theological faculties of Wittenberg and Jena misinterpreted the great commission of Jesus Christ by limiting its obligations and scope to the missionary efforts and writings of His apostles. The feeble voices and endeavors of the pioneer Protestant missionaries and missionary advocates of the seventeenth century were derided as outbursts of religious fanaticism. Prominent preachers spoke vehemently against for- eign missions. The established Churches shifted their missionary responsibility to the shoulders of the rulers of European kingdoms, who were conducting colonial enterprises in America and Asia; and these rulers did practically nothing more than to provide the colonists with an irregular and unsatisfactory supply LUTHERAN FOREIGN MISSIONS il of chaplains, a few of whom made earnest efforts to reach surrounding American aborigines or Asiatic non-Christians. It is pathetic to read the ardent appeals of Justini- anus von Weltz in 1664, see him sell all his goods in Germany and sail for Surinam in South America, soli- tary and alone, only to find a martyr’s grave a few months after landing. It is disappointing to hear the philosopher Leibnitz arguing in favor of foreign mis- sions, only to be ignored. It is distressing to read what Adrianus Saravia in Holland, as early as 1590, wrote concerning the missionary obligation of the Church, and to find that his appeals failed to disturb the prevailing lethargy. Nevertheless, it is reassuring to observe that the principles of the sixteenth century Reformation were bound sooner or later to lead the Protestant Churches to see and to accept their missionary obligation. When once it had been clearly apprehended that the open Bible, which the Reformation restored and which the reformers translated into their respective vernaculars, is the Word of God for all peoples in their own tongues, that salvation by grace for any man implies salvation for every man, that the kingdom of God on earth is a kingdom without frontiers, then the Protes- tant Churches in every land of Europe and America with amazing zeal and marvelous success pushed for- ward and outward and onward all their lines of spiritual conquest until the ends of the earth had been reached. Today after two and one-quarter centuries of effort Protestant missionaries in almost all parts of the world are telling the good news of redemption 12 OUR CHURCH ABROAD by Jesus Christ and are calling men of every race to come into the kingdom of heaven. The World Missionary Atlas, which furnishes most reliable statistics, records 700 organizations having headquarters in North America, Great Britain, the continent of Europe, South America, Australia and New Zealand, which are carrying on the work of Pro- testant foreign missions. Their total income in 1923 was $69,555,148, of which $45,272,793 were received by societies having headquarters in the United States and Canada. The number of missionaries, including wives, reaches the impressive total of 29,188. Com- municants and inquirers under Christian instruction, numbering 8,342,378, are reported for the 116 areas for which missionary statistics are given. BEGINNING OF LUTHERAN FOREIGN MISSIONS Lutheran foreign missions properly begin with the establishment of the Danish-Halle mission in India in 1705. Previous efforts on the part of individuals like Justinianus von Weltz in Dutch Guiana or Peter Heiling, who went to Abyssinia in 1634, were fruit- less. Those of Lutheran rulers like Gustavus Vasa of Sweden, who sent Michael Gustavus Adolphus to preach to the Lapps of Northern Europe in 1559, were animated more by interests of state than by any intention to lift the Church to the plane of world- wide missionary endeavor. Even the Danish king, Frederick IV, was thinking solely of the inhabitants of his colony in South India when he arranged to send out Bartholomew Ziegenbalg and Henry Pluet- schau. Yet he commissioned them to be missionaries LUTHERAN FOREIGN MISSIONS 13 and not merely chaplains; and he appropriated 9,000 marks to finance this first Lutheran foreign mission- ary work. He and his court chaplain, Dr. Luetkens, were influenced by the German Pietists under the leadership of Philip Jacob Spener and August Her- mann Francke at Halle. Ziegenbalg and Pluetschau had been trained in the Halle institution and Dr. Luet- kens had applied to Francke for two qualified men to serve as Lutheran missionaries in India. They left Copenhagen on November 29, 1705, and reached Tran- quebar July 9, 1706, after an ocean voyage around the Cape of Good Hope lasting more than seven months. Today one may make the journey from Den- mark to India through the Suez Canal in less than four weeks. German Pietism was the soil in which the first seeds of Lutheran foreign missions took root and received systematic and fruitful cultivation. This soil also furnished strength for the seeds of foreign missionary activity, which grew under Zinzendorf’s inspiring leadership in the Moravian Church, whose foreign mission work was begun in 1732, when its first mis- sionaries, Leonhard Dober and David Nitzschmann, set out for the island of St. Thomas in the West Indies. THE DANISH HALLE MISSION When Ziegenbalg and Pluetschau reached Tranque- bar, India, they found the Danish officials of the colony more hostile to them and their work than the Hindu priests, but they endured and labored patiently and laid solid foundations for the Christian Church in India. Sitting down among the Tamil children in school they wrote like them in the sand with their 14 OUR CHURCH ABROAD fingers to learn the vernacular. They opened mission schools and at once planned to translate the New Tes- tament and Luther’s Small Catechism. On May 5, 1707, ten months after their arrival, they publicly bap- tized five adult Indian servants of Danish masters. On August 14th they held the first service in the New Jerusalem church. The next year Ziegenbalg under- took his first extensive missionary tour in the king- dom of Tanjore and his reports of the friendly interest of the people, published at Halle, excited widespread enthusiasm. On October 17, 1708, he began his trans- lation of the New Testament into Tamil, the first at- tempt made to give one of the peoples of India the Word of God in their mother tongue. Three German colleagues from Halle, one of whom was Gruendler, soon joined the first two missionaries. By this time in- terest in the new enterprise had been awakened in Europe, especially in England, and the Society for Promoting Christian Knowledge, established in 1698, began to receive and forward funds for the Danish- Halle mission in India. The Anglican Society for the Propagation of the Gospel (1701) also sent assist- ance in money and books and the East India Com- pany offered to help the mission by conveying books and letters free of charge. Ziegenbalg remained at work in India after Pluet- schau returned to Germany in 1711, completed the Tamil New Testament, began to write a dictionary and started the first missionary printery in India, with a printing press donated and sent out by the English Society for Promoting Christian Knowledge. Feeling that he could best serve the interests of the LUTHERAN FOREIGN MISSIONS 15 mission by returning to Europe, Ziegenbalg left Tran- quebar in October, 1714. In Copenhagen he reported to the Mission Board (Collegium) and in Germany to the supporting constituency at Halle and in Wuerttem- burg. Before returning to India he married Maria Dorothea Saltzmann, who “has the honor of being the first woman ever sent to a foreign mission field.” In England he was presented to King George I, who wrote to the missionary after his return to Tranque- bar, in 1716, expressing satisfaction ‘not only because the work undertaken by you of converting the heathen to the Christian faith doth, by the grace of God, pros- per, but also because in this our kingdom such a laud- able zeal for the promotion of the gospel prevails.” In 1719, at the early age of 36 years, in the midst of abundant labors at Tranquebar, Ziegenbalg died, as at his request with the accompaniment of a violin those who stood at his bedside sang the German choral “Jesus Christ, My Sure Defence” (Jesus, meine Zuver- sicht). One hundred and thirty years later Dr. Alex- ander Duff visited the new church which Ziegenbalg had built in 1718, after the first structure had been swept away by the sea, and wrote: “I mounted the pulpit and with no ordinary emotion gazed around from this position, from which Ziegenbalg, Gruendler and Schwartz so often proclaimed free salvation to thousands in Tamil, German, Danish and Portuguese. At the end of the wings of the church on either side of a plain altar lies the mortal remains of Ziegenbalg and Gruendler, two men of brief but brilliant and im- mortal career in the mighty work of Indian evangeli- zation. Theirs was a lofty and indomitable spirit, 16 OUR CHURCH ABROAD breathing the most fervid piety.” Ziegenbalg left 355 converts, a complete Tamil Bible and Catechism, a dictionary, a mission seminary for training Indian Christian workers and a number of mission schools. “Certainly,” is Dr. Duff’s verdict, “he was a great missionary, considering that he was the first, inferior to none, scarcely second to any that followed him.” From the Halle institution under Francke’s direc- tion the letters and reports.of the missionaries in India were broadcasted in printed form. Bogatzky, under the inspiration of the spirit of Halle, wrote the first great missionary hymn: “Awake, Thou Spirit, Who Did’st Fire the Watchmen of the Church’s Youth” (Wach auf, du Geist der ersten Zeugen). From Halle in the course of one hundred years no less than sixty missionaries went to India, among them that mission- ary star of the first magnitude, Christian Frederick Schwartz, whose remarkable work at Tanjore and in Tinnevelli won for him the full confidence of Rajah Serfojee and the sincere praise of future generations of missionaries. The rajah built a Christian church and parsonage in Tanjore, and when Schwartz died in 1798, this Hindu prince and the East India Com- pany erected monuments to his memory. At the close of the century the Tamil Christian community num- bered about 20,000. Then German rationalism under- mined the work at the home base and the few mis- sionaries who accepted the call to go to India were so saturated with this intellectual poison that they paid more attention in the field to the study of its flora and fauna than to the conversion and care of souls. The preservation of this first Lutheran foreign LUTHERAN FOREIGN MISSIONS 17 mission was due to the interest and support of the English Church missionary societies, which also re- tained the larger part of the field. In 1840 the Leip- sic Lutheran Missionary Society of Germany inherited a portion of the work and developed it with consider- able success until the outbreak of the World War in 1914, when the Board of Foreign Missions of the Church of Sweden, which had furnished missionaries and funds for a number of years previous to the war, assumed full responsibility for the entire Leipsic mis- sion field. OTHER FOREIGN MISSIONARY PIONEERS Soon after the Danish-Halle mission had made a good beginning, the mission college in Copenhagen turned its attention to two other fields: Lapland and Greenland. One of its graduates, Thomas von Westen, undertook three missionary journeys to preach the gospel to the Lapps in 1716-1722, and another, the Swedish missionary Per Fijellstroem, distinguished himself for his literary work among these northern people. Hans Egede, a Norwegian pastor, was sent to Greenland in 1721. He and his wife, Gertrude Rask, burned with zeal to convert the Eskimos, and their son Paul followed in their steps. Zinzendorf, who as a representative of the court of Saxony at the coronation of King Christian VI of Denmark had met in Copenhagen two Eskimos baptized by Egede, induced the Moravian Church to send out Matthaeus Stach and his cousin, Christian Stach, to Greenland in 1733, three years before Hans Egede left this field. Moravian missionaries continued to labor in Green- 18 OUR CHURCH ABROAD land amid most discouraging privations until the work of evangelization was completed, and in 1900 the Moravian Church handed back its mission in Green- land to the Danish State Church. Kiernander, a Swedish missionary of the Danish- Halle mission at Cuddalore, India, became the first Protestant missionary to Calcutta in 1758. For twenty-eight years he labored, making several hun- dreds of converts and building a church for his con- gregation. The renewed spirit of adventure and discovery in- augurated by Captain Cook’s journey around the world, his and others’ interesting reports of unknown lands and peoples, the political upheaval of the French Revolution, the spread of a new humanitarianism and the rapid increase of trade and industry during the eighteenth century aroused the Protestant Churches of Europe and especially of England to new mission- ary endeavor. William Carey, the cobbler and Bap- tist preacher of Kettering, England, became the father of English missions when he established the Baptist Missionary Society in 1792, and the next year sailed for India, expecting great things from God and under- taking great things for God. There followed imme- diately the establishment of the London Missionary Society in 1795 and of the Church Missionary Society of the Church of England in 1799. FOREIGN MISSIONARY SOCIETIES IN HUROPE The influence of this missionary movement in Eng- land penetrated to the continent of Europe, where the Moravian Church consistently had cultivated the LUTHERAN FOREIGN MISSIONS 19 spirit of missions. In North Germany a pious lay- man, von Schirnding of Dobrilugk, who had main- tained close relations with the London Missionary society, offered to furnish funds for the establishment of a mission school and secured the co-operation of Rev. John Jaenicke, pastor of a Lutheran church in Berlin, whose early association had been with the Moravian Church and whose brother served as a Halle missionary in India. Financial reverses forced von Schirnding to withdraw his active support, but others were interested by Jaenicke and English socie- ties sent a few encouraging contributions. About eighty missionaries were educated in Jaenicke’s mis- sion school in Berlin, among them such outstanding pioneers as Karl Rhenius, who labored with great suc- cess in Tinnevelli, India, and Karl Guetzlaff, the first Lutheran missionary to China. Their appeals to Lutherans in America made a profound impression upon the missionary societies which had been organ- ized in the General Synod in 1835 and in the Minis- terium of Pennsylvania in 1836, and resulted in the sending of the first American Lutheran foreign mis- sionary, Rev. Christian Frederick Heyer, M.D., to India in 1842. i Most of Jaenicke’s pupils served under the London or the Church Missionary Society of England. After Jaenicke’s death in 1827 and the closing of his school soon thereafter, the Berlin Missionary Society, organ- ized in 1824, inherited the benefits of the missionary ardor created by Jaenicke and, in 1834, it sent out its first missionaries to South Africa. Before that, in 1822, the Basel Society had sent missionaries to the 20 OUR CHURCH ABROAD Caucasus, and a little later, in 1827, it made an at- tempt to establish a mission in Liberia, but soon aban- doned this effort in favor of the Gold Coast. The Rhenish Missionary Society began its independent ex- istence in 1828. The Leipsic Society was established at Dresden in 1836, later moving its headquarters to Leipsic; the North German Society in the same year began at Hamburg, later going to Bremen; the Goss- ner Society in 1837 started its work at Berlin. The Hermannsburg Society owes its establishment in 1849 to the missionary zeal of Louis Harms, the Schleswig- Holstein Society in 1877 to the devotion of Pastor Jen- sen, of Breklum. The Neuendettelsau Society, organ- ized in 1849, after co-operating many years with the Immanuel Synod of Australia in work among the Papuas of New Guinea, undertook independent work in a part of this field in 1885. The story of the co- operation of Lutherans in America with these and other German missionary societies will be told in sub- sequent chapters. In Denmark the college of missions at Copenhagen failed to develop any mission work of its own, because it served primarily the interests of the state and of commercial companies in Danish colonies. Then, in 1821, the Danish Missionary Society (Danske Mis- sionsselskab) was founded by Pastor Roenne as an attempt to popularize the work of foreign missions; but until recently this society made comparatively slow progress. Its missions are located in Madras, India, and in Manchuria. In 1867, H. P. Borrensen, of Denmark, and L. O. Skrefsrud, of Norway, estab- lished the Indian Home Mission to the Santals, now LUTHERAN FOREIGN MISSIONS 21 known as the Santal Mission of the Northern Churches, which still draws some of its financial sup- port from Danish and Norwegian churches in America. The chief missionary society in Norway is the Norske Missions Selskap, founded in 1842 by Stav- anger, whose missions among the Zulus in Natal, Af- rica, in Madagascar, and in the Hunan and Hupeh provinces of China have received considerable assist- ance from Norwegian Lutherans in America. The first missionary society established in Sweden was the Svenska Missions Sallskapet, founded at Stockholm in 1835. In 1876 this society was ab- sorbed into the Board of Foreign Missions of the Church of Sweden (Svenska Kyrkans Mission), whose fields now are in the Hunan province of China, in Natal, Transvaal and Southern Rhodesia, Africa, and in the Madras Presidency of India. An independent society, the Evangeliska Fosterlands Stiftelsen, which originated as an Inner Mission Society, began its for- eign mission work in 1861 and conducts missions near the border of Abyssinia, in Eritria, and in Ita- lian Somaliland, Africa, and among the Gonds of the Central provinces of India. The relation of Lutherans of Swedish ancestry in America to missionary socie- ties in their mother country has been rather remote, because the Augustana Synod’s interest was absorbed first by its co-operation with the General Council and then by its own missions in China and Tanganyika, Africa. When Finland celebrated the 700th anniversary of its christianization in 1859, the Finnish Lutheran 22 OUR CHURCH ABROAD Church Missionary Society was established with head- quarters in Helsingfors. Until 1870 it sent its foreign mission contributions to the Rhenish Missionary So- ciety and then it assumed independent responsibility for its present field in Southwest Africa. It now conducts a mission also in the Hunan and Hupeh prov- inces of China. The Lutheran Evangelical Associ- ation, established in 1873, sent a few missionaries to Japan before the war and has five there now. There is a small Lutheran missionary society in Holland, which began a mission in the Batu Islands in the Netherlands Indies in 1882. BEGINNINGS OF AMERICAN LUTHERAN FOREIGN MISSIONS Like other groups of Protestant colonists in Amer- ica, such as the Pilgrim Fathers in New England, led by John Eliot in 1680; the Mayhews, the last of whom passed away in 1806; the ardent Brainerd brothers, David and John, who as agents of the Scottish Propa- gation Society labored among the Delaware Indians until the American War of Independence; the Quakers and Moravians in Pennsylvania, who showed a fine missionary spirit in their relations to the Indians, the pioneer Dutch, Swedish and German Lutherans in New York and Pennsylvania also had among their number men who sincerely desired to give the gospel to the red men. Thus the Swedish minister at Tini- cum, Delaware County, Pennsylvania, Rev. John Cam- panius, learned the language of the neighboring Dela- ware Indians in order that he might do missionary work among them, and translated Luther’s Small LUTHERAN FOREIGN MISSIONS 23 Catechism for them in 1660. All these sporadic efforts, however, failed to lead to a systematic organi- zation of missionary work. Only after more frequent contacts with the Far East were established and its inhabitants were revealed as being in desperate need of the gospel, did the Lutheran Church in America, like other Protestant churches here, give more serious thought to the task of reaching the non-Christian world through organized missionary effort. The first foreign mission board of America is the American Board of Commissioners for Foreign Missions, organ- ized in 1810 as an interdenominational effort. For a number of years Lutheran congregations in the Unit- ed States sent occasional contributions to this board. The Central Missionary Society of the General Synod of the Evangelical Lutheran Church in the United States, started in 1885 at York, Pennsylvania, was intended to be both a home and a foreign missionary society. So was the Society for the Propagation of the Gospel, which was founded by members of the Ministerium of Pennsylvania at Easton in 1886. In response to the appeals of Rhenius, after he became an independent missionary at Tinnevelli, India, the German Foreign Missionary Society, afterwards called the Foreign Missionary Society of the Evangelical Lutheran Church in the United States, was organized at Hagerstown, Maryland, in 1837. Contributions were forwarded to India, first to Rhenius and then to his son-in-law, Mueller. After the death of Rhenius the society called Rev. C. F. Heyer in 1840 to go as a missionary to India, but he objected to the society’s affiliation with the American Board, resigned, and 24 OUR CHURCH ABROAD offered his services to the society of the Ministerium of Pennsylvania, which sent him out in 1842. The story of the pioneer work of this great missionary will be told in the next chapier. The foreign missionary societies of the General Synod and of the Ministerium of Pennsylvania con- tinued their separate existence, but co-operated in the Telugu mission in India, until in 1867 confessional differences culminated in the withdrawal of a number of synods from the General Synod and their separate organization into the General Council of the Evangel- ical Lutheran Church of North America. Each of the general bodies, in 1869, constituted a standing board to take the place of the independent missionary societies. The field in India was divided, the General Synod taking the southern portion with headquarters at Guntur, the General Council occupying the northern part with headquarters at Rajahmundry. When these general bodies and the United Synod in the South were merged, in 1918, to form the United Lutheran Church in America, their foriegn boards also were merged and the fields in India were combined into one harmonious mission organization. The general and the independent Lutheran bodies which co-operated with the General Council in foreign mission work before the merger or now are co-operat- ing with the United Lutheran Church, are: the Au- gustana Synod, which has furnished missionaries and funds for the Telugu mission in India since 1878, and also has co-operated in the Porto Rico mission field; the Iowa Synod, whose co-operation in the India mis- sion has practically ceased and whose foreign mission- LUTHERAN FOREIGN MISSIONS 25 ary interest now is entirely consumed by its mission in New Guinea; the United Danish Church which, after a period of independent work in Japan, has com- bined its forces with those of the United Lutheran Church in the empire of the Rising Sun; and the Ice- landic Synod, which supports in part one of its mem- bers as a missionary in Japan. Concerning the organization of the foreign mission boards of Lutheran general and independent bodies and their work in non-Christian lands, the following chapters furnish a more or less detailed description. The statistics at the close of this volume record the imposing figures of all their foreign missionary ef- forts, showing that over $2,000,000 were contributed in 1924, and that 670 missionaries, including wives, are at work in 22 areas, in which there is today a total Lutheran community of 180,000 baptized members. The following pages will contain frequent refer- ences to the dilemma of Lutheran missionary societies in Europe during and after the World War. Here it should be noted that, in addition to former German mission fields transferred to American Lutheran boards, there are a number which have been preserved by the National Lutheran Council, an organized agency of Lutheran general bodies and synods in America, which each year since 1920, by an annual expenditure of approximately $123,000, has served as the foster mother of the following missions: the Ber- lin Society’s missions in the Canton and Shantung provinces of China; the Schleswig-Holstein Society’s mission in and around Pakhoi, China; the Finnish 26 OUR CHURCH ABROAD Society’s missions in China and Japan; the Gossner mission in India; the Hermannsburg mission in South Africa; and to some extent the Leipsic mission in Tanganyika, East Africa, a part of which has been assigned to the Augustana synod. Whatever adjustments concerning the care and con- trol of former European Lutheran foreign missions finally may be made, the missionary leadership of the Lutheran Church in America now is acknowledged by the European societies. This lays a heavy burden of responsibility upon Lutherans in America, whose foreign missionary work has become so extensive since the World War as to include fields in India, China, Japan, New Guinea, Liberia, Cameroon, Madagascar, Tanganyika, Kurdistan, Siberia, South America and North America. The future history of American Lutheran foreign missions undoubtedly will record great achievements for the extension of the kingdom of our Lord and Saviour, Jesus Christ, in all the world, born of the holy resolve to do our full share as a Lutheran Church to fulfill His last command. CHAPTER II. UNITED LUTHERAN CHURCH GEORGE DRACH INDIA THE FIRST FOREIGN MISSIONARY OF THE LUTHERAN CHURCH IN AMERICA. The history of American Lutheran foreign missions begins with a name which will be honored as long as Lutherans do foreign missionary work. The man whose dauntless zeal and intrepid faith led him to volunteer at the age of forty-eight years to become the first foreign missionary of the Lutheran Church in America is Christian Frederick Heyer. Once while engaged in a conversation in India a Hindu priest desired to know the missionary’s name. Being told that it was Heyer, the priest smiled and said, “I do not mean your office, but your name.” Pointing to himself the priest continued, “I am an Iyer,” which means a religious teacher. The missionary remarked that by a strange coincidence this was both his name and his office. Another play on words would make Heyer similar to higher; and that this man’s mission- ary spirit and service moved on a higher plane than that of his contemporaries is evident from his re- markable career. His usual signature was C. F. at 28 OUR CHURCH ABROAD Heyer, but his full baptismal name is John Christian Frederick. He was born on July 10, 1798, at Heim- stedt, duchy of Brunswick, Germany. Europe was then in a state of political turmoil subsequent to the rise and spread of revolutionary ideas and movements, which made the United States of America free and independent of England. The figure of Napoleon Bonaparte was emerging from the background of cur- rent events to shape the course of European history. Heyer was eleven and a half years old when Napoleon was crowned emperor of France. It is more than a coincidence, moreover, that the year of Heyer’s birth corresponds with that in which William Carey landed on the soil of India, where forty-nine years later Heyer established the first foreign mission of the Lutheran Church in America. Heyer’s father was a master furrier in Helmstedt, and when his son, at the age of fourteen years, was sent to America, he was apprenticed to an uncle who operated a small hat factory in Philadelphia. Not making hats, however, but saving souls was to be his life work. He studied theology under the direction of Lutheran pastors in Philadelphia and then returned to Germany to complete his course at the University of Goettingen. He came back to the United States and was licensed by the Ministerium of Pennsylvania in 1817, at York, Pennsylvania. After he had served as a missionary in Crawford and Erie counties, Pennsyl- vania, with residence at Meadville, he accepted the call to a settled pastorate at Cumberland, Maryland, including outlying preaching points in a territory which extended eighty miles in one direction and UNITED LUTHERAN CHURCH—INDIA 29 thirty-five in another. When he was ordained by the Ministerium of Pennsylvania at Lancaster in 1820, he was commissioned to investigate conditions in Ken- tucky and Indiana. He spent over three months on a tour of these states, traveling on foot and on horse- back and covering a distance of 2,500 miles. In 1824 he became pastor of the congregation at Somerset, Pennsylvania. After periods of interruption, during which he served as an agent of the Sunday School Union and again as a home missionary in Southern Illinois, in Missouri, and at Pittsburgh, he twice re- turned to this pastorate, which to this day honors him above all its other pastors. While serving in Pitts- burgh as pastor of Holy Trinity Church his wife died at Somerset in 1839. Interment was made in the cemetery at Friedens, near Somerset, where thirty- four years later his body was buried by her side. He did not marry again. From Pittsburgh Heyer moved to Baltimore, after having accepted the call of the Foreign Missionary society of the Evangelical Lutheran Church in the United States to serve as a missionary to India, in order to study medicine and Sanscrit at Washington University. Meanwhile he took charge of Holy Trin- ity Church at Fells Point. When Heyer declined to serve under the direction of the American Board, the Pennsylvania Ministerium’s Society for the Propaga- tion of the Gospel, to which he had applied for an appointment, published an appeal which not only stated that he had been called to establish a mission in India and that many Lutheran ministers belonging to other synods than the Ministerium of Pennsylvania 30 OUR CHURCH ABROAD had signified their willingness to co-operate, but which also assured the Church that the establishment of this foreign mission would in nowise cause its promoters and friends to lose sight of dispersed and destitute brethren in the United States, especially in the distant West. Heyer was commissioned at a public service in Philadelphia on Sunday, October 5, 1841. Ten days later he sailed from Boston and reached Colombo, Ceylon, after a sea voyage of five months around the Cape of Good Hope. From Tuticorin on the Coroman- del coast he traveled by palankeen and bearers north- ward through the Tamil country, in which the Dan- ish-Halle missionaries had been at work for over a century. The Telugus, among whom Heyer had been instructed to begin the American Lutheran mission in India, inhabit that part of the peninsula which extends northward from the city of Madras along the coast of the bay of Bengal almost as far as the Mahan- andi river and far inland into the heart of the Dekkan, covering an area somewhat larger than that of Spain. On July 31, 1842, Heyer reached Guntur, a large town eighteen miles south of the Kistna river, the gov- ernment seat of the Guntur district. Here he found in Henry Stokes, Esquire, the collector of the district, an ardent friend and supporter of Christian mission- ary work, who already had begun a Telugu-English day school in the town. This school the collector at once placed in charge of the missionary, who added a number of purely Telugu schools of a primary grade. Heyer held regular Sunday and weekday services for the officials and employees of the East India Company, UNITED LUTHERAN CHURCH—INDIA 31 and a Telugu service on Sunday for their servants and the pupils in his schools. In November, 1842, he opened the first girls’ school with an enrollment of fifteen pupils. He also began a teacher’s training class and several Sunday schools. At the close of his first year of work he baptized three adults and his schools numbered seven with ten teachers, 158 boys and 22 girls. In 1843 the Foreign Missionary Society of the General Synod decided to co-operate in the Telugu mission and the next year sent out Rev. Walter Gunn, a graduate of Gettysburg Theological Seminary and a member of the Hartwick Synod. Meanwhile Heyer had been in correspondence with the North German Missionary Society, whose atten- tion to opportunities for other missions in the Telugu country had been drawn by Rev. Wyneken and other friends in America. As a consequence this society, in 1848, sent out Rev. Louis P. M. Valett who, after conferring with Heyer, started work at Rajahmundry in January, 1845. Toward the close of the same year Valett was joined by two additional missionaries, Charles William Groenning and Ferdinand August Heise. Leaving Gunn at Guntur, Heyer returned to the United States in 1845, and the entire responsibility for the new mission was assumed by the Foreign Mis- sionary Society of the General Synod. After a lapse of two and a half years, during which he served St. John’s Church in Biddle Street, Baltimore, Maryland, and completed his course in medicine at Washington University, Heyer went back to India in 1847, as the missionary supported by the Society of the Minis- 32 OUR CHURCH ABROAD terium of Pennsylvania, and served for ten years. During this term he did his best work in the Palnad taluk, residing at Gurzala, where he found abundant opportunity to use his knowledge and skill as a phys- ician as well as to do evangelistic and educational work. Here he began the first boarding school in the mission by taking a number of Christian boys into his home. Tours of fifty miles and more on foot fre- quently were made. “Sometimes,” he wrote, “when I found no better shelter, I spread a blanket over the legs of my table to exclude the night air and slept beneath it as though it were a small tent.” The North German Missionary Society, on account of the disturbed state of political affairs in Germany, found it impossible to furnish enough money to pro- vide for the support of its three missionaries and their work at Rajahmundry, and on January 1, 1851, trans- ferred its mission to the Foreign Missionary Society, which already had increased its force to the number of four missionaries, including Heyer, Gunn, Martz and Cutter. Gunn died in 1851 and his place was taken by William E. Snyder. Valett resigned and re- turned to Germany. Heise and Cutter labored at Rajahmundry, Groenning and Snyder at Guntur and Heyer in the Palnad taluk. Luther’s Small Catechism was translated into Telugu and a small edition was published at Madras. A conference of missionaries was organized at Guntur on January 31, 1853, and Heyer was elected president. At its second meeting a year later this conference expressed the hope that all Lutheran missionaries in India might soon unite in.one general organization. The progress of the mis- ‘GW “If ‘stoqueyousp asi00H “C'W “YOSWd Peaj[V ‘Jojsnaquiay “W “fF ‘PPPTA [euIT ‘fouunig oesoy “‘uosuyor Buy “dweyAq YpH ‘loudey “O*D ‘uosuBMEG YyNY ‘silequery, *g “OQ ‘uosIeyT “JT ‘Q—: MOY dO, “SBUIOY,], SISSOF ‘toJsSNAquUIy “Saf, ‘SULYTIM “Y YVeqezyy “Y9otS “YW “Pf “SAI ‘suloH “Say ‘SUISPHE *M “WA ‘Aopdny “sayy ‘Avjdny “y vssat0en “ap ‘Aatdny aes1005—: MOY auIH “A[Ioqy uyor ‘A[teqy “sal “Ap ‘odey ulmpy ‘odey -y “gq ‘edey] “sift ‘“edop as100n ‘edop “sayy ‘uoeay, wel ‘uye_, ei0og ‘uossye[Iou, “O “S “UOSsyRTAOUL, “SAJAL ‘UBUIION “SIPT ‘UBUION “HW “OD ‘aseey Soulvpr ‘say ‘SsHoAG “Of “SaJT—: MOY aNoogs ‘dasiog~eyund ploley ‘spaeyory “M “ff “SI ‘dwoey “qd Vijewy ‘ueWleyH yue1y “f¢ ‘YoRaqg es10ay ‘Jog “y “W ‘touday “y ‘Ss "SIT “FIOM “A TL “BMS FIOM AOuBsy ‘stodg “Wf “UOWIS “§ “fF ‘170 “M ‘Ff ‘A°[POW “d “W 2443It 03 4JoT—: MOY WOLLOg ‘p26, ‘ATNL NI “GW “AXYOWILIVd NI ASNOH SNOISSIW NOWYOL NVIXHINT AHL LV dIivH “ALHIOOS AAXVNOISSIN S.NYWOM AHL AO SHAILVINASAadaa € GNV ‘SYdad#WAW GNV SYAOIAIO Guvod ‘SAIMVNOISSIN NDIMXOL AO AONAYAANOD HOMNHD NVYAHLAT GALINA e772 aneeey gnnttt GRADUATES OF THE LUTHERAN THEOLOGICAL SEMINARY, RAJAHMUNDRY, INDIA, AND THEIR FAMILIES IN FRONT OF THE SEMINARY BUILDING AT LUTHERGIRI. Seventeen men were graduated in April and ordained in October, 1924. UNITED LUTHERAN CHURCH—INDIA 33 sion after ten years’ effort is revealed in the following table of statistics: Out- Com- Stations Stations municants Schools Pupils Teachers A SRRCCEE yest todas ee 1 35 7 146 10 Rajahmundry ........... 2 14 8 225 9 TSG ET PR Ra 10 36 % 85 6 AR MURIS reac sciesyeseccecs 13 85 22 456 Hae Heyer became the resident missionary at Rajah- mundry in 1855, and remained there until he returned on furlough to America in 1857. Before that all the missionaries except Groenning, at Guntur, had left the field on furlough; but Snyder almost immediately came back to take charge of the educational work in the mission after the Indian government offered financial aid to the mission schools; and Heise re- turned to Rajahmundry in 1858. In Father Heyer, as he was and still is familiarly called, we have an incarnation of the inner unity of home and foreign missions. When he was not a for- eign missionary he served in the home mission field. He returned from the task of converting Hindus to Christianity to the no less arduous work of preaching the gospel to scattered and neglected Lutherans in Minnesota. In St. Paul he reorganized Holy Trinity Church. Then he went to Red Wing, later to Still- water, where he started St. John’s Church, and finally to New Ulm, where a brick church was built and con- secrated in 1860. Heyer was the leader in the organi- zation of the Minnesota Synod and for ten years he held the office of president. He was the delegate of 34 OUR CHURCH ABROAD this synod at the organization meetings of the Gen- eral Council in 1866 and 1867. During Heyer’s absence from India the Telugu mis- sion passed through a serious crisis. Snyder died of cholera in 1859, Heise resigned and left the field in 1862. Groenning returned to Germany in 1865, Long died of smallpox at Rajahmundry the next year and, no new missionaries having been sent to take their places, the only one remaining in the field in 1867 was Erias Unangst. Groenning, who had foreseen this dirth of missionaries, had turned to Louis Harms with an appeal for co-operation. The Hermannsburg Missionary Society of Germany, in 1865, sent out Rev. August Mylius. Instead of joining forces with the American Lutherans, however, the Hermannsburg Society preferred to start its own mission, and Mylius began the work of that society in India at Sulurpet and Nayadupet. Unable to supervise the work both at Guntur, where he resided, and at Rajahmundry, one hundred miles away, and thoroughly discouraged because the Foreign Missionary Society failed to supply sufficient funds, Unangst requested the Church Missionary Society’s missionary at Ellore to take charge of Rajahmundry and Samulkot. The Foreign Missionary Society not only approved his action but followed his further sug- gestion and offered the formal transfer of the Rajah- mundry field to the Church Missionary Society of England. Heyer was in Germany on a visit when he heard of these transactions and determined to preserve the Rajahmundry field for the Lutheran Church. After a UNITED LUTHERAN CHURCH—INDIA 35 number of conferences with Groenning and others in Germany and Denmark, he hastened back to America with Hans Christian Schmidt, who had volunteered to accompany him to India. He arrived in time to lay the whole matter before the Ministerium of Penn- sylvania at its meeting in Holy Trinity Church, Read- ing, Pennsylvania, in May, 1869. The unexpected ap- pearance of its intrepid pioneer foreign missionary and his address to the synod created a profound im- pression. Protesting most earnestly against the transfer of the Rajahmundry field as a breach of con- tract, he pleaded for the continuation of work in that field by the mother synod, which had sent him to India as the first foreign missionary of the Lutheran Church in America and had supported him throughout his entire career as a missionary in India. He introduced Schmidt to the synod as a pupil of Groenning, who was willing to serve in India. Then, reaching the climax of his appeal, he called for a decision. Some- one on the floor asked, ‘‘Whom can we send? To whom could we entrust this difficult task? Who will go for us?” Heyer arose, held up his traveling bag and said that he was ready to go at a moment’s notice, if the synod wished it, even though he was seventy- seven years old and it would be his third journey to the Far East. Such confidence did they have in him that the synod immediately resolved to send him on ahead of Schmidt and Becker, who were to follow as soon as possible and be guided by him in the re- organization of the mission. Heyer lost no time and four days after the formal transfer of the field from the Foreign Missionary Society to the Ministerium of 36 OUR CHURCH ABROAD Pennsylvania, he sailed from New York on his third and last journey to India, this time by way of the Suez Canal. He reached Rajahmundry on December 1, 1869. C. F. J. Becker joined him there in 1870, but died a few months after his arrival. Heyer car- ried on the work of reorganization alone, assisted by the Indian catechists, Tota Joseph and Nelaprolu Paulus, until Schmidt arrived in August, 1870, and Poulsen six months later. With two missionaries on the field, Heyer felt that his work was done and re- turned to the United States to report. After a brief period of service as house-father and chaplain of the theological seminary of the Ministerium of Pennsyl- vania in Philadelphia, Heyer fell asleep in Jesus on November 7, 1873, at the age of 80 years, 3 months, and 27 days. His Christian character, his missionary career, his varied and valuable service in the Church, distinguish Father Heyer as a faithful and zealous disciple of Jesus Christ, whose chief purpose in life, both in the home church and in the foreign field, was to do all that he could to fulfill the Saviour’s last great commission to His followers. Under his inspiring leadership our Church made its first fair start in the work of preaching the gospel in all the non-Christian world. His name has become an incentive to Luth- erans everywhere to aspire higher and higher, as time proceeds, toward the goal of doing their full share of service for the Christianization of the whole life of the world. The state of the Telugu mission in India which Heyer founded, at the time of his final departure from the field in 1871, after nearly thirty years of pioneer UNITED LUTHERAN CHURCH—INDIA . 37 work, may be estimated from the following figures, those for the Rajahmundry section under the circum- stances being unsatisfactory. Indian Pupils Fields Missionaries Christians Workers in School CMSRBEIE cece huey eee caact 3 2150 56 400 Rajahmundry .............. 2 160 9 138 to cf pat x 2310 65 538 GUNTUR FIELD MISSIONARIES The General Synod missionaries in the Guntur field and the General Council missionaries in the Rajah- mundry field made slow but steady progress during the next two or three decades, the former moving ahead somewhat more rapidly because of their larger — number, their better financial support by the home church and their more ambitious plans, especially in educational work. Unangst, after a furlough in America, returned in 1872, accompanied by John H. Harpster. Lemon L. Uhl joined them in 18738. Dr. Unangst spent thirty-eight years in mission service and retired in 1896. Like Heyer, he had some knowl- edge of medicine and used it to good advantage. Dr. Harpster spent his first term in the Palnad and dur- ing four years of service there he baptized 1,300 adults and children. Failing health forced his return to America; but after an interruption of seventeen years, during which he served pastorates in Hays City, Kansas; Trenton, New Jersey and Canton, Ohio, he went back to India, in 1893. From 1902 to the time of his death on furlough at Mt. Airy, Philadelphia, in 1911, he was a missionary in the Rajahmundry field under the direction of the Board of Foreign Mis- 338 OUR CHURCH ABROAD sions of the General Council. Dr. Uhl, who served for fifty years in the mission field with distinguished success both in evangelistic and pastoral work in the district and as supervisor of the schools in Guntur, now is living in deserved retirement with his daughter at Cambridge, Massachusetts. By his un- tiring efforts on furlough in the United States in 1885, he succeeded in raising $18,000 for the erec- tion of the Arthur G. Watts Memorial College build- ing at Guntur. Before Dr. Uhl left India that year on furlough he handed over to Luther B. Wolf both the boarding and the high school for boys in Guntur; and Dr. Wolf in 1898 raised the grade of the high school to that of a junior college, affiliated with the Madras University. After a service of twenty-four years in India, Dr. Wolf, in 1907, became General Secretary of the Board of Foreign Missions of the General Synod. Other ordained missionaries who served before the merger in 1918, but who died or left the field are, in the order of their arrival in India: A. D. Rowe, Charles Schnure, W. P. Schwartz, John Nichols, John Aberly, George Albrecht, N. E. Yeiser, S. O. Kin- singer, Allen O. Becker, E. H. Mueller, E. C. Harris and C. Kemner. Of these Dr. Aberly, after a service of 33 years in India, became Passavant Professor of Missions in the Chicago Theological Seminary, and is now Professor of Systematic Theology in the Gettys- burg Theological Seminary. Dr. Albrecht is living in retirement in Germany. Dr. Becker is professor of missions in Wittenberg College and Theological Sem- inary, Springfield, Ohio, and Dr. Harris is pastor of the Lutheran Church in Sterling, Illinois. UNITED LUTHERAN CHURCH—INDIA 39 The first single missionary to be sent to Guntur was Miss Kate Boggs. Almost immediately after her arrival, in 1881, she was compelled to return to Amer- ica on account of failing health. Anna §S. Kugler, M.D., the second woman missionary, who arrived at Guntur in 1883, has lived and labored in India with occasional furloughs for over forty years. She is the founder and supervising doctor of the Guntur hospital for women and children, one of the best mission hos- pitals in India today. In 1904 she received from the Viceroy of India the silver Kaiser-i-Hind medal in recognition of her outstanding service as a medical missionary, and several years later the bar was added by the Indian government as a further decoration. Miss Fannie M. Dryden arrived in India the same year as Dr. Kugler and served in zenana and school work among women and children for about ten years. Miss Susan R. Kistler served seven years, Miss Amy L. Sadtler six years and was then married to Dr. George Albrecht. The women missionaries in zenana, school and medical work in the Guntur field up to the time of the merger who have died or resigned are: Jessie Brewer, who rendered thirty years of splendid edu- cational service before her death in 1924; Mary Knauss; Jeanne L. Rollier; Mary E. Lowe, who died on furlough in 1918; Elsie Reed Mitchell, M.D.; J. H. Wunderlich; Olga Brauer, R.N.; Tilda E. Nelson; Eleanore B. Wolf, M.D., second daughter of Dr. and Mrs. L. B. Wolf, who served one term of service as a medical missionary; Rebekah Hoffman, R.N., and Florence M. McConnel, R.N. Special mention in this 40 OUR CHURCH ABROAD connection should be made of Katherine Fahs, R.N., who has been in active service in the Guntur hospital since 1894. RAJAHMUNDRY FIELD MISSIONARIES Missionaries H. C. Schmidt and I. K. Poulsen la- bored patiently and hopefully side by side for seven years in the Rajahmundry field. After more mission- aries came and more money was supplied the work made more rapid progress. Poulsen left India in 1888. Schmidt remained at his station for thirty-three years until 1903, when he retired to live at Kotagiri, where he died in 1911. The first missionary to represent the Augustana synod was Rev. A. B. Carlson, who reached India in 1879 and died at Rajahmundry three years later. The Augustana synod has furnished in all eighteen missionaries for this field, nine ordained men and nine women, of whom one man and seven women still live. At first the contributions of this synod were small, but at the time of its withdrawal from the General Council, in 1917, it was contributing $30,000 a year and has continued to appropriate this amount each year, as an evidence of its loyal co-opera- tion. The other ordained men who served in the Rajahmundry field for longer or shorter periods but who have died or left the service are, in the order of their arrival in India: H. G. B. Artman, F. S. Dietrich, F. J. McCready, William Groenning, a son of one of the founders; E. Pohl, loaned for a while by the Breklum Missionary Society; E. Edman; C. F. Kuder, D.D., who devoted himself especially to the boys’ boarding school at Rajahmundry; Paul Baeh- UNITED LUTHERAN CHURCH—INDIA 41 nish; Rudolph Arps, who was forced to leave the field at the outbreak of the World War, because he was a citizen of Germany; H. E. Isaacson, D.D., who devel- oped the work at Samulkot; E. H. Mueller, afterwards at Guntur; P. Holler; G. B. Matthews, A. S. Ficht- horn; Fred. W. Wackernagel; Edward H. Trafford; Karl L. Wolters, who died at Rajahmundry in 1924; Osear L. Larson, O. O. Eckhardt; T. R. Beussel; F. W. Schaeffer; I. F. Witting, and Edwin A. Olson, who died of smallpox at Rawal Pindi, India, in 1921. With the advent of single women missionaries in 1890, a new era began for the work in the Rajahmun- dry field. The first to arrive were Agnes I. Schade and Kate L. Sadtler. The latter resigned after twelve years of service. The former has just retired after 34 years of service, during which she established and developed the girls’ boarding school at Rajahmundry into one of the best institutions of its kind in the India mission field. Miss Charlotte Swenson, who was the first woman missionary representing the Au- gustana Synod, served in zenana work from 1895 to 1908, when she died at Rajahmundry. Lydia Woerner, M.D., the first medical missionary at Rajahmundry, served twelve years, established the hospital for women and children and then was forced to resign on account of failing health as a result of blood poison- ing after performing an operation. Other women missionaries, who have died or left the service, are, in the order of their arrival in India: Martha Stremp- fer, who was married to Rev. W. W. Kennerly; Hedwig Wahlberg; Susan E. Monroe, who served 20 years at 42 OUR CHURCH ABROAD her own expense and died in 1923, at Mt. Airy, Phila- delphia, Penna.; Julia Van der Veer, M.D., who was married to Missionary Ernst Neudoerffer and died in India in 1907; Amy B. Rohrer, M.D., who was mar- ried to Missionary August Neudoerffer; Margaret C. Haupt, who was married to Missionary Oscar V. Werner; Anna E. Rohrer, now the wife of Rev. Ernst Neudoerffer; Virginia M. Boyer, who, after a term of service in the school for missionaries’ children at Kodaikanal, met a tragic death when the steamship on which she was returning to India, in 1922, sank after a collision at sea off the coast of France. It is not possible within the compass of this brief historical sketch to describe in detail the self-sacri- ficing and faithful work of all these missionaries; but what they accomplished under the blessing of God may be noted from the following table of statistics for the year 1918, the year in which the two India fields again were united in one mission: Fields Missionaries Indian Workers Christians Pupils A UIPLEMAL Yi) gctscdechos ects 43 1019 59,343 14,345 Rajahmundry .... 31 642 26,037 12,000 "LOtalS sites eacsviee 74 1661 85,380 26,345 THE LURE OF INDIA That the first foreign mission field of the Lutheran Church in America should have been located in India igs not surprising. Those who called Dr. Christian Frederick Heyer and his successors to go to India were influenced not only by the appeal which Karl Rhenius in India had addressed to Lutherans in America and the recommendation of the American UNITED LUTHERAN CHURCH—INDIA 43 Board to choose the Telugu country, but also by the peculiar fascination which India for many centuries exercised on the minds of men. ‘From almost the dawn of history India has been the land of romance, the country of mystery, the lodestone of adventurers of every race,” writes a gifted author, who describes the lure of India in the following paragraphs: “Travelers who reached India brought back tales of its natural beauty, its ancient civilization, its walled cities, its marvelous temples and palaces, its rulers blazing with jewels at public festivals, until the wealth of India became proverbial. Because of their search after the fabled riches of a land, whose very sands were reported to be gold and diamonds, our own far greater and richer continent was discovered by Columbus. “As a matter of fact the wealth of India is like her famed civilization and learning, evident only in spots, and chiefly on the surface. The rajahs are covered with jewels, but all the jewels belong to the rajahs; they add nothing to the prosperity of the country. The temples and palaces stand in accusing contrast with the wretched huts of the poor. The luxuriance of royal gardens brings no help to the thousands who starve to death whenever a rainless season occurs. The learning of the priests is more than balanced by the illiteracy of the outcastes. “TIndia is and has been through the ages a country of sharp contrasts. Here are people who worship sacred cows and monkeys but hold human life cheap as dirt. Here stands a costly memorial to a dead woman, the Taj Mahal, perhaps the most beautiful 44 OUR CHURCH ABROAD piece of architecture in the world; and there on the highway toil living women, dragging burdens that would be heavy for beasts of burden. Here is a race that considers the gift of children as the most desired of all boons and a direct evidence of the favor of the gods, and yet is steadily destroying its own produc- tive power by child-marriage and unchecked infant mortality. Here are temples to gods who unblushingly are fabled as the authors of crimes for which men would be sent to jail. Here is the worship of learning and literature, with an utter indifference on the part of the learned toward popular education. All of these contrasts have been hardened in the mold of centuries, and only within the last few decades has that solid mass of ancient custom began to break.” India, with a population three times that of the United States in an area about half as large, is an agricultural country with only four great cities and 700,000 villages. Into this mass of ignorant, diseased and superstitious hundreds of millions of human be- ings God has mingled the leaven of His gospel, which sooner or later is to permeate and transform the whole lump. How long it will take to christianize India no man can predict with any degree of certainty. According to the census of 1921 the total population, not including the island of Ceylon, was 318,942,480, of whom 4,754,079 were Christians. The Christians’ gain is 22.6 per cent. during the census period of ten years, which is very encouraging. When we remem- ber, however, that there are traditions concerning the Apostle Thomas as the first Christian missionary to India and concerning the missionary effort of Pan- UNITED LUTHERAN CHURCH—INDIA 45 taenus of Alexandria, Egypt, in the second century, and of Thomas, bishop of Edessa, in the year 345 A.D., and note that there exists to this day a group of Syrian Christians in the native state of Travancore, on the west coast, numbering about one-fifth of the entire Christian population of the peninsula, who call them- selves Thomas Christians, we are inclined to ask: “How long, O Lord, how long’”’ will this mass of non- Christianity resist Thy gracious, saving influence! Nestorians carried on considerable missionary work in India, as well as in China, for many centuries. Dur- ing the Middle Ages Roman Catholic missionaries from Europe, among whom Francis Xavier was the most conspicuous and zealous, made many converts; and there are today thousands of Roman Catholic mis- sionaries and hundreds of thousands of adherents of the Roman Catholic Church in India. Without question, the Protestant missionary movement, inaugurated in 1705 by the Lutheran missionaries Ziegenbalg and Pluetschau and revived by William Carey in 1793, has made the deepest impression and promises the great- est and most far-reaching results for good in the peninsula. Among Protestant missions those of the Lutheran Church today form an important and influ- ential factor; and of the eight Lutheran missions there, those of the American Lutheran Church among the Telugus now have the largest number of converts and occupy an undisputed position of leadership. INDIA MISSION FIELDS The India mission of the United Lutheran Church in America consists of two fields, as already noted, 46 OUR CHURCH ABROAD separated by an intervening territory, in which the Church Missionary Society of England is at work, with Ellore as its main station. The Guntur field, so- called because the city of Guntur is the headquarters for the mission work, forms a part of the Madras presidency. This city also is the head station for the government of the Guntur district of the presidency. In it reside about two dozen English government offi- cials and merchants with their families. In addition to our Lutheran missionaries a small number of Roman Catholic missionaries live in Guntur. The population of the city is about 48,000, of whom prob- ably 8,000 are Mohammedans, 2,000 Christians and the rest Hindu. The city has several cotton and rice factories and is an important station on the Southern Maharatti railway, about 250 miles north of Madras and 80 miles west of the Bay of Bengal. The Guntur field extends to the north of the main station up to the winding Kistna river, to the west into the Palnad taluk (county), to the southeast as far as the shore of the Bay of Bengal, and to the south into the Cum- bum and Kanigiri taluks. The eastern taluks of this field are irrigated and very productive, and the popu- lation is dense; the western or upland taluks have fairly good soil and produce good crops when the rain- fall is sufficient; the southern taluks have poor soil and a comparatively scant population. The stations at which missionaries reside are, besides Guntur, Tenali, Chirala, Repalle, Narsaravupet, Sattenapalli, Rentichintala and Tarlupad. In and around these sta- tions the mission work is done by missionaries and Indian Christian workers, throughout a terr:tory as UNITED LUTHERAN CHURCH—INDIA AT large as thirteen American counties. The population of the field is over two millions, of whom seventy-five per cent. are Hindu, the rest being Mohammedans, Christians and Parsees. We must be careful always to distinguish between the designations: Hindu and Indian. The former designates the religion of the people as adherents of modern Hinduism, the latter their nativity or citizenship in India. Racially, the inhabitants of the Guntur, as well as of the Rajah- mundry field, are Telugus or Andhras, as they now prefer to be called. The Telugus are classified as Dravidians, who are to be distinguished from the Aryans of North India by their darker complexion, longer heads, more irregular features and shorter statures. Closely related to them are the Tamils who live to the south, among whom the Danish-Halle mis- sionaries began Protestant foreign mission work in India. The total Telugu population in India is 23,- 500,000, of whom approximately 600,000 are Chris- tians. As elsewhere in the country the caste system pre- vails among the Hindus in our Telugu mission fields. At the top of the social scale are the priests and their families, the Brahmins. The men of this caste as a rule are well educated and until recently have held almost all positions of intellectual, political and religious influence. The bulk of the population con- sists of Sudras, who are the landowners, artisans and merchants. At the bottom of the social scale are the Pariahs, also known as the Panchamas, untouchables and outcastes, who do coolie work as day laborers and own little or no property. The curse of this caste 48 OUR CHURCH ABROAD system relates not so much to differences of occupa- tion as to the rigid lines of separation drawn between the castes, which nothing in life or death removes. Up to the present time most of the Christians have come from sections of the despised class, in South India principally from the Malas (agricultural labor- ers and weavers) and the Madigas (tanners and leather workers), which accounts for the poverty and lack of initiative in the indigenous Church; but there are clear signs of improvement in their condition and in their ideals, which is due to some extent to the education they have received in mission schools and to their moral and spiritual advancement as disciples of Jesus Christ. Christianity has given them a status which otherwise they never could have attained and, especially since Mahatma Gandhi has espoused their uplift, their social and political rights have received more recognition. In recent years the gospel has been reaching also certain classes of Sudras. As thus it penetrates Indian society upward, the strength, influ- ence, independence and self-support of the Christian Church will gradually increase. The Rajahmundry field, like the Guntur field, has its fertile, irrigated, productive and densely populated delta and coast regions, its less favored hill country and its comparatively barren dry lands. The climate is tropical. The thermometer rarely falls below 65 degrees Fahrenheit during the three or four months of the cool season from October to February. In March winds from the south bring increasing heat until in May, the hottest month, the temperature rises to 115 degrees and more in the shade. The wisest course GUNTUR, INDIA, HOSPITAL DOcToRS IN 1924. Seated: Dr. Anna S. Kugler, Dr. Paru, Indian surgeon. Standing: Misses D. Joshua and Borges, Vellore Medical School Graduates. MISSION VILLAGE SCHOOL EXAMINATION IN INDIA. The Telugu Christian teacher brought his school children to the landing place of the missionary’s house-boat. They were examined on the bank of the canal and each received a Bible picture card. UNITED LUTHERAN CHURCH—INDIA 49 for Europeans and Americans is to escape the intense heat by taking a vacation in the hills, the most popu- lar resorts for missionaries being Kodaikanal and Kotagiri. In June winds from the southwest bring rain-bearing clouds. The rainy season continues until the sun crosses the equator in September. After a month of practically no rain the northeast monsoon begins to blow and continues about a month with a varying quantity of rainfall. Tropical fruits and products abound in season in the rich land of the Godavery delta. Rice, sugar cane, tobacco, and cotton are extensively raised. The ordinary food of the people is rice or some form of millet. The monthly expenses of a family of middle class Telugus is fifteen rupees or about five dollars, though many of the poorer people live on half as much. The pursuit of agriculture occupies the attention of the majority of the people. The instruments and methods of cultivation are very primitive. The ordi- nary plow of the native farmer is nothing but a crooked piece of hard wood pointed at the end with a sharp- ened iron bar. This is pulled over the ground by a pair of oxen until the soil has been loosened several inches deep. At the time of harvest the ripened grain is cut down with a sickle, trodden out by cattle in the fields, winnowed in the wind, and carried in baskets on the heads or shoulders of the farm hands to the places of storage or market. The majority of farm laborers are practically serfs in the employ of wealthy land holders called zemindars, or they are in financial bondage to unscrupulous money-lenders. 50 OUR CHURCH ABROAD The home of the average villager is a mud-walled, thatch-roofed, earthen floored hut of one or two low rooms, in which frequently cattle, fowl and other do- mestic animals, as well as the members of a family, are housed. A few brass or earthen pots for cooking rice or storing water, and several mats, made of bam- boo or palm leaves, spread on the floor to serve as beds, are the only furniture. As a rule children wear no clothing until they are three or four years of age. For boys scanty garments, made from the cheapest cotton fabrics, are provided. The usual garment of the women is a single piece of cheap, light material, which they learn to wind and drape around the body from the shoulders to the ankles. Wealth and posi- tion are indicated by the number and value of jewels and other ornaments, which are worn especially on festival occasions. The lot of the woman in the Telugu country, as in all India, is deplorable. Many of them are unedu- cated drudges. Only the nautsch girls are educated, in order that they may provide entertainment. A woman has no social standing or religious destiny apart from her husband. The worst misfortune which can befall her is to remain unmarried. Matrimonial engagements are made by parents when their daugh- ters are still helpless babes. The age of matrimony usually is twelve years. Child-widowhood occurs when the boy or man to whom the infant daughter is to be married, dies before the wedding takes place. For such unfortunate girls marriage is forever forbidden and prostitution often follows. The practice of seclud- ing women in zenanas is not so common in South India UNITED LUTHERAN CHURCH—INDIA 51 as farther north, but it is in vogue among certain Sudra castes; and the Mohammedan portion of the population, in some instances, has preserved the harem. The Telugu language, enriched by Sanscrit and to a slight degree by Hindustani, Arabic, French and English, is musical in sound and elaborate in form. The vocabulary is enormous, abounding in synonyms and in terms of philosophical, pseudo-scientific, reli- gious and voluptuous character; but it is practically destitute of words which can be used to express the spiritual conceptions and moral standards of the Christian religion. The greater part of Telugu liter- ature is written in poetical forms. The original religion of the Telugus, as far as can be ascertained, was nature worship, coupled with animal worship, demon worship and hero worship. Many traces of animism still are to be found among them. The modern Hinduism, which they now prac- tice, is in principle the worship of nature as such and as a whole, and of deified forces of nature in particu- lar. The most popular gods are Krishna, an incarna- tion of Vishnu, whose worship allows licentious prac- tices and obscene pictures; Siva, the destroyer, and his consort, Kali, goddess of disease, disaster and death; Ganesha, the elephant-headed god of good luck; and Hanuman, the monkey god. So numerous are the images worshiped that their number is said to exceed that of the population. Temples and shrines are to be found everywhere on hills, under trees, near springs or rocks, on the banks of rivers and ponds, by the side of roads, in the streets of the towns and villages. At- 52 OUR CHURCH ABROAD tached to each temple and shrine is an attendant priest or priests, who receive the offerings of the people. Associated with this hydra-headed polytheism are the Buddhistic doctrines of illusion (maya), fate (karma), the transmigration of souls and the final absorption into the all-soul (nirvana). The absurd superstitions, the gross sensuality, the subtle dishonesty and the inhuman religious practices of modern Hinduism have left their indelible impression on the minds and lives of the people. The burning of widows on the funeral pyres of their husbands, hook swinging and similar barbarous practices have been prohibited by the Brit- ish government; but practices no less repulsive, per- formed by the priests in public and by fakirs for gain, are everywhere in evidence. Thus a religious fanatic may be seen lying naked on a bed of sharp spikes or walking in shoes through the soles of which sharp nails have been driven, or eating revolting food, or holding up a withered arm, or suffering some other form of self-torture, done in order to gain merit in the sight of the gods and to secure alms. Rajahmundry, the head station of the northern field, is the largest city in the Telugu country, having a population of 53,790. It is the ancient seat of an Indian rajah and always has been a recognized center of Telugu culture and literature. Situated on the left bank of the Godavery river, forty miles from the sea and 865 miles north of Madras on the railway from that city through Bezwada to Calcutta, it has become an important center of industry and commerce, the chief articles of trade being rice, tobacco, gall nuts and teak wood. UNITED LUTHERAN CHURCH—INDIA 53 The territory covered by the Rajahmundry field ex- tends from the shore of the Bay of Bengal inland along the banks of the Godavery river to the Rampa hills. It embraces approximately 5,400 square miles, which is somewhat larger than the state of Connecti- cut. This field is inhabited by more than three mil- lions of Telugus. Two other missions occupy parts of this territory, the Canadian Baptists with head- quarters at Coconada, and the Plymouth Brethren, whose center is Narsapur. Our missionaries have divided the field into districts, designated by the names of the towns in which they reside or by the names of the taluks in which they work, as follows: the Rajahmundry, Korukonda, Yelleswaram, Samulkot and Dowlaishwaram districts to the north and east of the Godavery river, and the Tallapudi, Tadepalli- gudem (Tanuku), Bhimawaram and Narsapur dis- tricts to the south and west of the river. To the Telugus of the Guntur and Rajahmundry fields in India the gospel has been preached for nearly eighty-five years by the missionaries of the United Lutheran Church in America and by the Indian Luth- eran pastors and teachers, who have co-operated with them in increasing number and influence, in order that the truth of Christ may triumph and His king- dom prevail among the Telugus. The missionary task will not be completed, however, until the Telugu Luth- eran Church that has been established becomes a self- supporting, self-governing, and self - propagating Church. “UBdTTSUY ‘AoIOOH AreUOSSTPY YANG ey} JO suorejs ole epemzeg pus wuvzEdi[nssp__ “aqISTA SATUVNOISSIN HOIHM LV SNOILVIS TIV DNILVDIGNI VOIMANVY NI HOYOHD NVYAHLINI daLINN AHL JO SATHIA NOISSIN VIGNI ZBL JO dvVW NOILVLS NOISSIW avoy ANI AVM TIVY $d7a1d NOISStW 2H 40 3NI7 A’YONNOG SONSY343Y Z NX las > SQ man YNALINND P andysuvn ‘ ] J ~ \ Witt 3 meet b--# BA anne Nite / ae VIVINIHDTNGY & eee : t \ WY UMHSIVIMOT 5) LOMIOWS ashes CHAPTER III. UNITED LUTHERAN CHURCH GEORGE DRACH. INDIA AND LIBERIA, AFRICA INDIA “In union there is strength,” is an adage, the trutz of which has been demonstrated in the history of the India mission of the United Lutheran Church in America. Even before the merging of the general bodies in America into the United Church in 1918, the Guntur and Rajahmundry missions had cultivated a close relationship with each other as well as with other Lutheran missions in India. Beginning in 1895 the Lutheran missions in the Telugu country had held Joint Conferences at intervals of about two years, and in 1906 began to publish a joint magazine, The Gos- pel Witness. In 1908 the All-India Lutheran Con- ference was organized at Guntur as a representative body of all Lutheran missions and churches in the peninsula, and “The Gospel Witness” became the Eng- lish monthly magazine of this larger conference. The All-India Lutheran Conference and its official organ have cultivated the spirit of Lutheran solidarity and the opportunities of Lutheran co-operation. The Guntur and Rajahmundry missions co-operated 55 56 OUR CHURCH ABROAD to a greater or less degree throughout their entire history along several lines of missionary work. A number of books of religious instruction were used in common by both missions; common courses of study and examination for Indian workers were pursued; several girls who had finished their studies in the girls’ boarding school at Rajahmundry were sent to the high school at Guntur. At various times there was an interchange of missionaries, as when Dr. J. H. Harpster went from Guntur to Rajahmundry, or one of the women physicians from Rajahmundry for a while lived and labored in the Guntur hospital. When, therefore, the merger of the general bodies in America was completed, the missions in India were ready to join forces and unite. Of course it took some time to work out the details of reorganization. At a joint meeting of all missionaries in March, 1920, a consti- tution was prepared, which was approved by the Board of Foreign Missions, and thereafter the united mis- sion functioned through the Council of the India Mis- sion of the United Lutheran Church in America. In this organization of missionaries those in indepen- dent charge of work, both men and women, have equal rights and privileges. Those not yet assigned to inde- pendent work, who are still engaged in the study of the vernacular, and wives of missionaries not in charge of assigned work, are given the privileges of advisory membership. The chief functions of the Council are official correspondence with the Board, the prepara- tion of the annual budget, involving the division of funds granted by the Board, so that each missionary UNITED LUTHERAN CHURCH—INDIA 57 gets his equitable share for his district or department, the control of appointments and appropriations to in- ter-mission activities, the supervision of mission insti- tutions of higher learning and mercy, plans for new work, for the inauguration of mission policies and for the development of established work. Under the direction of the Council an annual report is prepared for publication by the Board in America. An execu- tive committee attends to urgent ad interim business. Standing and special committees consider and make recommendations concerning the specific phases of work assigned to them. Each missionary in indepen- dent charge of work supervises it according to rules and regulations which are the product of many years of accumulated experience and wisdom. The entire organization of the mission, as well as of the bodies related to it, is based on democratic principles. It is natural, right and necessary that the adminis- trative functions of the organization of missionaries should be transferred as rapidly as possible to the organized Church in the mission field. The Guntur synod, organized in 1917, has control of all pastoral work and of primary schools in the villages. The Rajahmundry synod, organized in 1921, to which as yet only the pastoral work has been committed, is fast developing its ability of self-determination. The day is not far distant when these two synods will form a united general body with largely increased adminis- trative responsibility. The Council of the India Mis- sion, as the missionaries’ organization is called, at its meeting in April, 1925, expressed its willingness to transfer to the Indian United Church, when formed, 58 OUR CHURCH ABROAD the following departments of work for independent administration: (1) elementary schools, (2) higher elementary, middle and training schools for men, (3) Bible and theological training schools, (4) erection of houses of worship, schoolhouses and workers’ houses, (5) the annual examination of workers (6) publica- tions pertaining to the work of the synod, (7) dias- pora work, (8) budgets for work under the synod. The question of the transfer of certain parts of the women’s work to the United Church in India also is under consideration. The assumption and development of administrative responsibility in an organized Indian Church is inti- mately connected with the training of native ministers and with the organization of self-supporting congre- gations served by Indian pastors who have been called by them and whom they recognize and support as their spiritual teachers and shepherds. Within recent years the number of Indian pastors has been consider- ably increased. In 1919 there were 24 and the number of Indian workers of all grades was 2,400; in 1924 there were 45 pastors and 3,365 workers. Only three Indian pastors were in charge of self-supporting con- gregations in 1924, the others serving in various ca- pacities under the supervision of missionaries. The dif- ferent grades of workers in the mission are as follows: school teachers, men and women teaching village pri- mary schools; Catechists, who are responsible for re- ligious work among Christians and others in one to four villages; evangelists, who devote the major por- tion of their time to work among non-Christians; school supervisors, qualified men who superintend edu- UNITED LUTHERAN CHURCH—INDIA 59. cational work in a number of schools; and supervising catechists, who are assistants of the missionaries in their district work. Among the Indian workers are about 200 Bible women, who teach the Bible and cate- chism, Christian hymns and lyrics in home and mis- sion institutions. The foreign missionaries, including 35 wives, in 1924, numbered 110. The Christian community in the India mission of the United Lutheran Church now numbers 121,000; but these numbers soon will be out of date because each year, for several years past, the net gain in mem- bership has been about 6,500, and it will steadily in- crease as the number of efficient Indian workers is multiplied. Moreover, significant progress has been made among the lower classes of Sudras. DEPARTMENTS OF MISSION WORK In order that we may understand how the Lutheran Church in our Telugu mission fields has reached its present stage of development, we need to review the progress of the work in its various phases and forms. From the beginning the evangelistic, pastoral and district missionary activity has been associated with educational efforts in mission schools, and both of these lines of endeavor have been followed with spe- cial reference to the establishment of an indigenous Church. Wherever a few Christians could be gath- ered and kept together as a congregation, regular preaching services and weekday meetings for the study of the Word of God and prayer were conducted either by the missionary or by some Indian worker. The mission now reports 1,303 congregations in 1,745 60 OUR CHURCH ABROAD towns and villages, having 49,000 adult communicants. Their common interests are administered by congre- gational church councils, which co-operate in repre- sentative field church councils, heading up finally in the organized Indian synod. Thus the spiritual care of souls, the development of Christian life and the discipline of the congregations are maintained. In- creasing emphasis is being laid on offerings for the support of the congregations, for benevolence and missionary work. In 1924 the benevolent contribu- tions of the Indian Christians amounted to Rs. 52,000, or about $17,000, while offerings in kind, consisting of rice and other food products and fruits, were valued at Rs. 10,500, or about $3,500. Other cash receipts, which included government grants for schools, students’ and medical fees, reached the sum of Rs. 262,000, or about $87,500, making a total in- come on the mission field amounting to $108,000. The number of mission and church buildings erected has increased rapidly during the past few years, so that now there are thirty bungalows for missionaries, fifty-five churches, 750 prayer and school houses, one college building, five high school plants, forty dormi- tories, called hostels, seven hospitals, as many dis- pensaries, and 430 workers’ houses. The value of this mission property is approximately one million dollars. The non-Christians in the mission field are reached with the gospel not only through the appointed church services which some of them attend, and the mission schools in which their children receive Christian in- struction, but also through special efforts on the part of evangelists and missionaries, when they go from UNITED LUTHERAN CHURCH—INDIA 61 place to place on their tours. Street preaching in towns and villages is constantly carried on, and Bible women also do effective village work. The usual methods of evangelistic work for reaching non- Christians are: to have a group of Indian workers sing a few hymns and lyrics, often accompanied by one or more musical instruments, or to set up a ster- eopticon in the evening and show Bible pictures, in connection with which Bible stories are told and the gospel is preached. During the celebration of the Diamond Jubilee, first in the Guntur field in 1917 and then in the Rajahmundry field three years later, ex- tensive tours were undertaken with selected bands of missionaries, Indian pastors, catechists, evangelists, Bible women and other workers, who spent several weeks traveling from village to village, everywhere preaching to large and interested audiences. The so-called zenana work is a combination of evangelistic and educational work, conducted under the supervision of women missionaries by Indian women, who visit homes in which women and chil- dren are instructed in Christianity and in useful oc- cupations. Our Indian Bible women, including those in the hospitals and dispensaries, teach thousands of women and children. Two afternoons a week usually are devoted to each home, with a varied schedule of instruction, which includes, besides Bible instruction, short periods in reading, arithmetic, geography, fancy work, plain sewing or some other helpful occupation. This kind of work was inaugurated by wives of mis- sionaries early in the history of the mission. Later it was placed in charge of single women sent to the field for that purpose. Its success depends entirely upon 62 OUR CHURCH ABROAD the number, character and efficiency of the Indian women who are trained for the work. The training school for Bible women in Guntur is the Mangala- mandiram (House of Blessing), of which Miss Jessie Brewer was the efficient manager at the time of her death in 1924. In Rajahmundry the proposed Char- lotte Swenson Memorial Institution, now being erected with funds furnished by the Augustana Women’s Mis- sionary Society, will include a department for the training of Bible women. MISSION SCHOOLS The educational work of the mission begins in the village primary school, an Indian adaptation of the parochial school, in charge of an Indian Christian teacher. The village school is supported in part by gov- ernment appropriations and is under government su- pervision. Fees are paid by pupils in all schools ex- cept the village elementary schools. Besides the sec- ular subjects, instruction is given daily in the Bible, the catechism, Christian hymns and lyrics. Lyrics, as distinguished from hymns, are songs set to India tunes. The primary schools are co-educational and are taught by either a male or female Indian teacher, the former preponderating in number. At the close of the year 1924 the number of pupils in mission pri- mary schools was reported as follows: Christian boys, 8,421; non-Christian boys, 9,059; Christian girls, 6,475; non-Christian girls, 4,715. Christian boys and girls who wish to continue their studies beyond the primary grades are taken into higher elementary or middle schools at mission stations, with which dormi- tories, called hostels in India, are connected. The girls UNITED LUTHERAN CHURCH—INDIA 63 who are received into central boarding schools at Gun- tur, Chirala, Repalle, Narsaravupet, Rentichintala, Sattenapalli, Rajahmundry, Samulkot and Bhima- waram constitute a somewhat smaller number of pupils than the boys in similar schools. It is much easier for a boy to continue his education in the mid- dle and higher schools than for the girl, because mar- riage for the non-Christian girl at twelve years of age means the end of all opportunity for study. Never- theless, there are 368 Christian and 155 non-Christian girls in the mission boarding schools, and twenty-eight Christian and four non-Christian girls are in the high school department of the Sylvanus Stall Girls’ School at Guntur. Four Christian girls attend the Bhima- waram high school in the Rajahmundry field. Now and then a girl aspires to a college education, which is provided in the inter-mission Women’s Christian Col- lege at Madras. Those who study medicine attend the Women’s Medical School at Vellore, another inter-mis- sion institution. The Girls’ Boarding Middle and High School at Guntur, called the Sylvanus Stall School because Dr. Stall contributed much of the money for the erection of the buildings, has had a remarkably successful his- tory. The Girls’ Central Boarding School at Rajah- mundry is the result of thirty-five years of faithful and efficient service on the part of Miss Agnes I. Schade. From the boarding higher elementary or middle schools at the various stations, which are under the general supervision of the resident missionary, ap- proved boys who desire to continue their studies are sent to the nearest mission high school. In the 64 OUR CHURCH ABROAD Rajahmundry field high schools for boys are located at Peddapur, with an enrollment of 159 pupils, and at Bhimawaram, with an enrollment of 209. The Guntur high school for boys enrolls 378 pupils. Two higher grades, in which there are 271 students, correspond to the freshman and sophomore classes of college. The need for completing the college course in a mis- sion institution and the opportunity of combining the college departments of our Guntur junior college and of Noble College at Masulipatam, a Church Missionary Society institution, led to a plan for a united Christian college for the entire Telugu area. On the invitation of the Andhra Christian Council, a representative body of missionaries and Indian Christians from the Telugu or Andhra country, the United Lutheran Church in America now is engaged in an effort to secure $800,000 for the proposed Andhra Christian college, for which the Church Missionary Society has pledged a contribution of Rs. 50,000, or about $17,000, for capital expenditure, and the support of two col- lege professors, and the Wesleyan Methodist Mis- sionary Society of England has pledged the support of one professor. Other boards and societies having missions in the Andhra country sooner or later are expected to co-operate. The government of India will make appropriations for this college both in regard to buildings and running expenses, in accordance with its usual policy of granting one-half for capital ex- penditure and a similar proportion for current ex- penses. Until the new college can be established, Noble College at Masulipatam, of which Rev. J. Roy Strock, D.D., is principal, is serving temporarily as a UNITED LUTHERAN CHURCH—INDIA 65 United Christian College. Rev. Hiram H. Sipes is principal of Guntur College. Inasmuch as most of the Indian Christian workers are employed as teachers, Normal Training schools for men and women, called in India training schools for masters and mistresses, are conducted at Guntur and at Rajahmundry. Because the ultimate purpose of the higher educational work of the mission is the training of Indian Christian leaders, with special ref- erence to an increasing supply of qualified Indian pas- tors, the culmination of the mission’s educational work is reached in the theological seminary. A first class institution of this character still remains to be estab- lished and plans have been under discussion for many years to found a United Lutheran Theological Sem- inary, in which most of the subjects will be taught in English, and in which, therefore, Lutheran students from all language areas may receive theological in- struction. At Guntur and Rajahmundry Junior Bible Training schools have been and still are conducted for catechists and evangelists, who are unordained lay preachers. Rev. C. R. Gopal, B.D., is in charge of the Guntur Bible Training School. Since 1920 a three years’ course of systematic theological instruction has been furnished for the entire mission at Luthergiri (Hill of Luther), near Rajahmundry. Thirteen grad- uates of this theological school were ordained at Ra- jahmundry in April, 1924, and were then assigned to various fields and departments of labor. The pres- ent number of theological students in both the junior and senior classes is eighty-three. The missionaries who are serving as theological teachers at Luthergiri are Rev. Ernst Neudoerffer, Rev. J. E. Graefe, and, 66 OUR CHURCH ABROAD until his death in 1924, Rev. Karl L. Wolters. Their Indian colleagues are helping them to train an in- creasing number of men, qualified to serve as spiritual leaders of the Church in the mission field. MISSION INDUSTRIES An interesting phase of educational work in the mission, which is growing in importance, is that of industrial training. It always has been felt that this kind of training should be given in addition to the prescribed curriculum in mission boarding schools, and more or less successful efforts in a desultory way have been made in this direction from the beginning. More recently farm schools, industrial training schools and vocational middle schools have been discussed as desirable. In the interest of their economic develop- ment the mission assists Christians to receive gov- ernment grants of land through co-operative societies. There are mission printeries at Guntur and Rajah- mundry, in which Christians are employed, also book- stores at both stations. Dr. Victor McCauley super- vises the industrial instruction given in connection with the Guntur Orphanage and the Training School for Masters, over which he and Mrs. McCauley exer- cise supervision. Dr. McCauley, who has rendered efficient service as chairman of the building commit- tee, manages the carpenter shop, in which instruction is given in drawing, modeling and furniture making. The largest industrial work done in the mission is that of the lace industry, under the direction of Miss Charlotte B. Hollerbach in the Rajahmundry field and Miss Alice Nickel in the Guntur field. The beginning of this industry dates back as far as 1878, when the UNITED LUTHERAN CHURCH—INDIA 67 first lace made by the older girls of Mrs. H. C. Schmidt’s sewing classes was sent from Rajah- mundry to Philadelphia. In 1904, Mrs. J. H. Harpster introduced the industry in the Bhimawaram district. In 1921 it reached the point of self-support, giving employment to nearly 1,000 women. Those who have learned the art of lace making carry it on in their homes, from which the lace is collected each month. The lace makers are selected as far as possible accord- ing to their need of support, preference being given to widows, cripples, orphans, and mothers of children whose husbands are not earning enough to support the family. The sale of lace in America, under the direc- tion of a committee of the Women’s Missionary So- ciety, has a distinct educational value as well as a profitable income. MISSION HOSPITALS Medical mission work was begun in the India mis- sion by Anna 8S. Kugler, M.D., who arrived on the field in 1883. During the year 1884, Dr. Kugler treated 276 patients in the home in which she lived and 185 in their own homes. While Dr. Kugler was waiting and pleading for suitable buildings for her medical work, the mission rented a number of houses in Guntur for use as dispensaries. Early in 1898 a mission dis- pensary building was completed and occupied and four years later the fine hospital plant at Guntur was erected, to which later additions were made, so that now it includes a main building, a maternity and oper- ating block, children’s ward, chapel and nurses’ home. In 1924 the hospital staff, besides Dr. Kugler, con- sisted of two Indian women doctors, graduates of the 68 OUR CHURCH ABROAD Vellore Medical School; two missionary nurses, In- dian nurses, assistants and employees. The in-patients treated in the Guntur hospital numbered 2,000 and in dispensaries 11,575. A missionary’s wife has described the need of med- ical mission work as follows: “In India there is gen- eral ignorance and neglect in regard to the treatment of disease, and incalculable harm is done by malprac- tice. Severe diseases, such as cholera and smallpox, are attributed to the displeasure of angry gods and goddesses, who must be appeased. Elaborate and ab- surd ceremonies are performed, in the midst of which very often the patient dies. The native doctors hood- wink the people into believing in their powers to cure, and they do know the properties of a few drugs and herbs. But they have no knowledge of sanitation and preventive medicine, and they have no scruples about inventing the most cruel and outrageous treatment for sick persons, who place themselves in their care. It is a common thing for a native doctor to burn the flesh of a patient over the spot where pain is located. The patient suffers intense agony and the original pain is not removed. The flesh around the burn mor- tifies and gangrene sets in. Red pepper often is used in inflamed eyes, boiling oil is poured into open wounds, and mercury, which is very harmful in its effects, is an ordinary prescription. How closely superstition and disease are related in India may be seen in the common use of charms worn to ward off certain diseases. The helpfulness of the people is shown by their calm resignation to ‘fate.’ The Indian government has established hospitals and dispensaries in the large towns, and they do a great deal of good. UNITED LUTHERAN CHURCH—INDIA 69 Their sphere is limited, however, and the women of the country are slow to take advantage of them.” The Guntur Training School for Nurses, under the supervision of Miss Katherine Fahs, who reached the field in 1894, has graduated over fifty Indian and Anglo-Indian nurses. Trained Indian doctors, also, both men and women, are now taking their places by the side of the American and European doctors in our mission hospitals and dispensaries. At Rajahmundry the medical mission work was es- tablished by Lydia Woerner, M.D., who, three years after her arrival in 1899, opened a dispensary in a rented house, and in 1911 completed the hospital build- ings, which were erected by the Women’s Missionary Societies of the Augustana Synod and General Coun- cil. Since 1915 this hospital has been in charge of Dr. Betty A. Nilsson, who reported in 1924 as many as 1,317 in-patients treated and 7,800 patients at the dispensaries. Missionary nurses in this hospital also have conducted a training school for nurses. A third mission hospital for women and children was established in Chirala by Mary Baer, M.D., who, after a dispensary had been opened there in 1906, moved to Chirala from Guntur. The first hospital building was erected in 1910. The number of patients reported in 1924 was 5,300. At Rentichintala the mission established a general hospital in 1920 and three years later a similar insti- tution was founded at Tarlupad, where buildings now are being erected. Dispensaries are conducted also at Durgi, Nidadavol, Kotapad, Ravendrapad, Parvatipur and Salur. The total number of patients treated in these mission hospitals and dispensaries reached the 70 OUR CHURCH ABROAD impressive figure of 48,950 in 1924. It should be noted in this connection that hospital and dispensary work has its distinct evangelistic value. Bible women are constantly at work in the hospitals and dispensa- ries for women and children. Much is being done, also, by the distribution of Bibles, parts of the Bible and other Christian literature. Few leave the mis- sion hospital without some portion of the printed Word of God, for which they usually are willing to pay a small fee. THE JEYPORE FIELD When in 1914 the World War began and German missionaries were forced to leave their stations, the Schleswig-Holstein Missionary Society at once turned to the Rajahmundry mission for assistance, with the view of preserving its mission work in the Jeypore field through the service of American Lutheran mis- sionaries and the contributions of their home constit- uency in America. The Board of Foreign Missions of the General Council and, after the merger, that of the United Lutheran Church in America, assumed full responsibility for the Jeypore field, with the un- derstanding that as soon as the way opened for the German missionaries to return to India, this field would be restored to them. More than ten years have passed since the war began and more than seven years since the armistice was signed, and still this field remains under the care of the United Lutheran Church, which has spent over $250,000 for its preser- vation during this period. At first one of the Rajah- mundry missionaries, Rev. Ernst Neudoerffer, period- ically visited the Jeypore field; later several became UNITED LUTHERAN CHURCH—AFRICA 71 resident missionaries at various stations. In 1924 seven ordained missionaries and two single women missionaries were stationed at Jeypore, Kotapad, Koraput, Parvatipur and Salur. Two of the married ordained men are returned former Schleswig-Holstein society missionaries, Rev. Anders Anderson and Rev. Hans Toft, who as citizens of Denmark and repre- sentatives of the North Schleswig constituency of the Schleswig-Holstein Society, were allowed by the Brit- ish government, in 1924, to go back to India in the service of the Board of Foreign Missions of the United Lutheran Church. It is expected that in 1926 the British government will restore to the German mis- sionary societies the privilege of resuming work in their India mission fields, and then a part or all of the Jeypore field will be returned to the Schleswig-Hol- stein Missionary Society. The United Lutheran Church in America has as- sisted also the Gossner Autonomous Lutheran Church in Chota Nagpur by giving, since 1920, the service of several of its missionaries in India to supervise the work among the Kols. Those now resident at Ranchi are Rev. and Mrs. Isaac Cannady and Rev. and Mrs. Oscar VY. Werner, who will be withdrawn as soon as possible after the Gossner Missionary Society of Ger- many has been allowed to resume charge of this im- portant field. The National Lutheran Council of America has furnished funds for its preservation since 1920. LIBERIA, AFRICA* Liberia, a little patch of country about the size of the state of Ohio, is situated on the west coast of Africa. It is the only negro republic in the world. APY, UN ¥ € e 8 5 atTueanric _ avcenia } Rita t UN tunis ‘ Bhetewatn worocco Fa LIAM LIBYA f TA t | teyer (0 a Civil TERRITORY THE N HE NIGER cratrosarg ; E @ ABY §SINSA eS ‘, < 4 e ™~ 2 ti \\ : as nbn BEAST Causes LS par MISSION FIELD VE) eT = UMITED LUTHERAN CHURCH ea . ar fr} mas UGANDA KENYA ~ ATLANTIC OCEAN § ve ry Oa haa Z Rs Fatwa Se ‘ly Ot AL hi i h<. OccAN conte ‘ rom? Tee et se TANGANYRA TERRITORY \pimnen ee wees ~— id, ‘ ANGOLA { H WLAN NODE SIA 4 ) | o Oe pr C7 Pate -. Orc ant SSuTH \WwEST i? bs cae me a AFRICA q ° « PRECHUANAL AND és PROTECTORATE THE LUTHERAN CHURCH ; = LL} 7 4 a 2 etn AFRICA A atl pay ee 1) Pree eat Se ep re ee eclopcar iittoves Sences It was founded as an asylum for freed slaves. In the early part of the nineteenth century most of the negroes in North America were slaves, dependent for everything on the white man who owned them. A few were set free by well-meaning masters or pur- * Some of the material and language of this part of the chapter has been taken from the story of the American Lutheran Mission in Liberia, written by Augusta Shaffer Pohlman and Margaret R. Seebach, published as a pamphlet by the Women’s Missionary Society of the United Lutheran Church in America. (See Bibliography.) 72 UNITED LUTHERAN CHURCH—AFRICA 73 chased their liberty at great sacrifice. Their lot was deplorable. They were not accepted as equals either by the white man or by their fellow black men. Their labor was valued at a discount; their ignorance and poverty made life a pitiable struggle. In the Amer- ican life of that day, previous to the Civil War, there was no place for free negroes. To men of thoughtful mind it appeared that the negro would be better off on his native continent, and colonization societies were formed in Washington, Philadelphia, New York and Boston for the purpose of securing in Africa a home for freed slaves and captured Africans who were taken from slave-traders by American warships. In 1820 a band of about eighty negro colonists from America, led by three white men, landed on Sherbro Island, where in a few weeks all of the white men and a fourth of the negroes died of fever. The next year another colony went out, found the remnants of the first band and settled on a strip of the coast southeast of Sierra Leone, purchased by the American Coloniza- tion Society from the Vai tribe. Into this territory came other colonists from America, and on July 26, 1847, the country was proclaimed a republic, called Liberia, with a government modeled on that of the United States of America. Its capital at the mouth of the St. Paul River was called Monrovia in honor of President Monroe. The motto of the republic is, ‘“The love of liberty brought us here.” Today the descendants of these American freed slaves, who are the only people claiming the title of Liberians and who still occupy the coastland, number- ing about 35,000, hold all the public offices and form the body of voting citizens. In the interior live the 74 OUR CHURCH ABROAD primitive negroes, who have never left the country and who, divided into many tribes, number nearly 1,500,000. The establishment of this republic awakened new interest in the christianization of Africa. Morris Officer, then a student at Wittenberg College, Spring- field, Ohio, offered to go to Liberia as a missionary, if the American Lutheran Church would send him. The response to his proposal was not encouraging. There- upon he made an arrangement with the American Mis- sionary Society of New York to go to Africa under its auspices with the understanding that, if he should find a favorable place for the establishment of a mis- sion and could persuade the Lutheran Church to take it up, he would be free to do so. He reached Sierra Leone in 1851, and during a period of a year and a half he explored a portion of Liberia, following the St. Paul River from Monrovia into the interior. Return- ing to America he urged the General Synod at its meeting in 1854 to establish a mission in the region which he had explored. Interest was lukewarm, but the General Synod authorized him to gather funds for the establishment of a training school for negroes in America, in which workers were to be prepared for the proposed mission in Liberia. In 1859 the Gen- eral Synod went a step farther and resolved to use the funds gathered by Officer, amounting to about $3,000, for the immediate establishment of the mission. Leaving his wife and children in America, Officer and his first associate, Rev. Henry Heigerd, sailed for Liberia in February, 1860. They traveled about twenty-five miles inland on the St. Paul River to Mills- UNITED LUTHERAN CHURCH—AFRICA 75 burg, and a few miles farther up they located the first mission station, which they called Muhlenberg in honor of the great Lutheran pioneer in America, Henry Melchior Muhlenberg. During the first months of their residence at this station their time was fully occupied with clearing away the tropical bush and building small houses for their habitation and for chapel and school purposes. In August, 1860, two slave ships, carrying about 1,500 Africans from the Congo, were captured by United States cruisers off the coast of Liberia. Officer went to Monrovia and secured twenty boys and as many girls from these ships, took them up the river in boats and undertook to educate them at the mission station. A missionary of another church, Miss Kil- patrick, was induced to come to the station and take charge of the girls. Later she was married to Rev. Mr. Heigerd. The descendants of these first mission school children still are called Congoes. Officer was obliged to leave Liberia in 1861, and his health never justified his return to the field. The Heigerds returned to America in broken health after a period of service, which lasted a little over four years. The next years showed a monotonous record of one or two years of service in the field by the mis- sionaries sent from America, each ending abruptly with “returned” or “died in the field,” written after the missionary’s name. Liberia lies five degrees north of the equator on that deadly west coast of Africa long known as ‘“‘the white man’s graveyard.” The humidity is so great that dur- ing the rainy season scarcely any article not kept in tins remains free from mold. The uncut jungle 76 OUR CHURCH ABROAD abounds in insects, among them the malaria-breeding mosquito. The total lack of sanitation in the villages adds to the danger of infection, and the heat of the sun without careful precautions produces sunstroke. Those who first went to this country as missionaries literally took their lives in their hands; but now by the daily use of quinine, other preventive measures and medical treatment, the health of the missionaries is well preserved. Nevertheless, the term of service in the field has been reduced to twenty-seven months, with a furlough period of nine months, including the voyage in both directions. The chief physical difficulty connected with mission work in Liberia is the poor and primitive method of travel and transportation. In the jungles lurk wild beasts. Crocodiles infest the rivers. The bush paths are so narrow that one cannot easily open an um- brella in them. All goods are carried on the heads or backs of native men. The missionary walks or is car- ried in a hammock by bearers. To cross a stream he uses the native bridge, which consists of a log or of a shaky contrivance of ropes, or a raft or a canoe, or rides on the shoulders of native carriers. What these transportation difficulties mean to the missionary in waste of time and energy can scarcely be imagined by one who has not been in this mission field. The mis- sionaries often have asserted that the building of a number of good roads into the interior would be a justifiable missionary undertaking and a wonderful missionary asset. In spite of the fertility of the soil, there are many “hungry times” in Liberia, because of the inadequate methods of farming. The natives simply clear a small UNITED LUTHERAN CHURCH—AFRICA 77 patch with cutlasses, and then burn over a piece of land. After scratching the soil with a rude hoe to the depth of an inch or two, they deposit the seed. For fear of wild beasts and hostile tribes, who formerly carried on incessant warfare, the people in the in- terior live in little native towns, built in small clear- ings in the bush. Their small thatched huts, bare of all conveniences, are used merely for shelter, all cook- ing being done in common village kitchens or out-of- doors. The men despise manual labor. The women do most of the work, so that a girl is a valued pos- session and is sold for as high a price as her father can extort. Polygamy is a common practice. The only form of systematic education known to the primitive interior negroes is that of the “devil bush” for boys and the corresponding “gre-gre bush” for girls. These are periods of retirement in the jungle, during which some of the young people, carefully sep- arated, learn their primitive trades of metal and leather working, weaving and basketry, and all are instructed in native customs and religious practices under the direction of the witch doctor for the boys and of the zo-devil for the girls. After leaving these places, where they usually stay for several years, the boys and girls are supposed to be prepared for mar- riage and are admitted into the eta societies of their tribes. The religion of the interior tribes is animism, the lowest of all forms of worship. They cultivate belief in fetishes and charms, and the worship of the spirits that are supposed to dwell in all natural objects, in the river, the bush, the air, in fire, in weapons, utensils and animals. Especially do they worship and put 78 OUR CHURCH ABROAD their trust in the spirits of their dead. Fear, suspicion, hate, revenge are the attitudes of mind towards the spirits to whom they pray. DAvip A. DAY When it seemed as though the beginnings made in Liberia were to end in failure, God sent a man whom He had prepared in the school of adversity, endowed with spiritual power and great endurance. For twenty-three years he labored as a missionary in Liberia and wrought so effectively that he held the hearts of the jungle people in his hands. This man was David A. Day, and by his side labored his devoted wife, Emma V. Day, who went out with him in 1874 and for twenty-one years was ‘‘Ma’”’ to all the natives for miles around—a lone woman missionary, whose praise will be sung by all who have anything to do with the American Lutheran mission in Liberia. The mission work had to be begun all over again. The buildings had fallen into disrepair, the children had been scattered, the surrounding villages had lost in- terest in the mission. Dr. Day built a new home for himself and his wife, and new school buildings. He again started the planting of the mission land and made the mission boys partners in the enterprise of raising palm nuts and coffee. He secured a grant of 590 additional acres of land from the government and procured an outfit for manufacturing sugar cane. He established a blacksmith, carpenter and machine shop, where the boys could learn these trades. He directed native workmen in the construction of a small steam- boat to run from Millsburg to Monrovia, the first steam craft that ever navigated the St. Paul River. UNITED LUTHERAN CHURCH—AFRICA 79 The engine was shipped from America, all the other parts of the boat were made at the mission station. Year in and year out Dr. and Mrs. Day carried the gospel by word and example as far as they could into the surrounding villages. Their three children, two born in Liberia and one in America, each in turn were laid in their little graves in the mission cemetery. High hopes were raised by the coming of reinforce- ments, among them the first medical missionary, E. M. Hubler, M.D. These hopes, however, were quickly dispelled as one after the other succumbed to fever or returned to America in broken health. For a num- ber of periods, one of nearly three years, no mission- ary was on the field. When Dr. Day came home on his last furlough, though only forty-two years of age, he was an old man physically, racked and worn by his sufferings and labors. On his return to the mission field his brave wife came home to America to die, send- ing him in her last days this message, “Do not come home. Africa needs you more than I do.” About two years later Dr. Day did go home, dying on the return voyage to America, a day before the steamship Lucania reached New York, on December 17, 1897, leaving as a challenge to the Church his dying words, “Close up the ranks!” Every year on the anniversary of his death the professors and students of Susque- hanna University hold a memorial service at his grave in Selinsgrove, Pa. The next fifteen years formed a period of crisis in the history of the mission. The missionaries realized that in the interior better opportunities for per- manent work awaited them, and about eight or ten schools were started at different places in the hinter- 80 OUR CHURCH ABROAD land, most of them to be abandoned in a few years for lack of workers or because of hostility on the part of the natives. The question was seriously considered at home, whether it was right to sacrifice so many lives in an effort which seemed to promise so little. The reply of the missionaries was: “No note of retreat has ever been sounded by a voice from the field. No de- sire to abandon the mission has ever been expressed by any one of us.” INTERIOR STATIONS The first successful effort to establish an interior station was made in 1908 by Rev. J. C. Pedersen at Kpolopele. With the help of native boys he built a house of clay cement, which was the wonder of the natives. People for miles around came to see it and their chiefs begged the missionary to build such houses for them. This station was served by Pedersen for about nine years and still is one of the four interior stations of the mission at which missionaries reside. The others are Sanoghie, opened in 1917 by Rev. and Mrs. J. D. Curran; Bethel, opened by Rev. and Mrs. C. E. Buschman in 1921; and Zorzor, opened in 1923 by Rev. and Mrs. G. C. Leonard. Zorzor is the farthest interior station, being only a few miles from the boundary line of French Guinea and about 150 miles from the sea coast. The mission now claims as its field the territory lying between the Loffa and St. John Rivers from the coast to the border. A remarkable but absolutely necessary achievement has been the reduction of the Kpele language to writ- ing. In 1914 the Board of Foreign Missions employed Dr. Diedrich Westerman, a distinguished German € ‘VOINAV ‘VINAAIT SaldVd ‘IOOHOS STYID AVG “A VNWNG ‘ TWO GRADUATES OF A CHRISTIAN GIRLS’ SCHOOL IN JAPAN. UNITED LUTHERAN CHURCH—AFRICA 81 philologist, to help the missionaries to prepare a gram- mar and dictionary in Kpele. Rev. G. C. Leonard de- voted much of his time to the study of this vernacular and translated the Gospel of St. Mark, which has been printed by the American Bible Society. All new mis- sionaries now must spend at least six months at an interior station in the study of Kpele. Earnest efforts also are being made to provide sufficient theological education to a number of native men to enable them to minister to their fellow tribesmen as evangelists or ordained pastors. With the development of the in- terior work evangelistic effort must be considerably increased and the prospects of establishing indigenous congregations and of eventually organizing a native church are growing brighter year by year. The bap- tized membership in 1924 was 500, and 340 were adult communicants. Most of those educated in the schools at the main stations, on their return to their native settlements, have joined already existing congrega- tions of other denominations. The native workers number only thirty-six. The real problem of the mis- sion is the increase of qualified native teachers, evan- gelists and pastors. Up to the time of the opening of interior stations, practically all the work of the mission was confined to the boarding schools for boys and girls at the main station. At first both boys and girls were instructed in one school. Dr. Day saw the necessity of separate schools, but not until after his departure, in 1898, did Missionaries Pohlman and Beck carry out his plan and locate the girls’ school on the opposite side of the St. Paul River in the house which Dr. Day had built as his residence. At the same time the first 82 OUR CHURCH ABROAD white women missionaries, Sister Augusta Shaffer, who later was married to Dr. A. Pohlman, and Miss Van Leer, reached the field. They and their work were supported by the Women’s Missionary Society, as were all other single women missionaries subse- quently sent to Liberia. For the purposes of the school, called the Emma V. Day Girls’ School in honor of Mrs. Day, this society has provided the splendid building which was completed in 1924 at a total cost of $75,000. It is constructed of iron, cement, and lumber imported from America during and after the World War, which accounts for the comparatively large expenditure. A similar building for the boys’ school is contemplated. Both of these boarding schools are conducted as gram- mar schools up to the eighth grade, modeled after the public schools in the state of Pennsylvania. The usual enrollment in each school for a number of years has been approximately 150. Industrial training has been given in addition to the class-room instruction, chiefly in handicrafts and now also in agriculture; and for a number of years a very flourishing and productive coffee farm was cultivated. Some of the boys have learned the tanning of hides and shoemaking, others have been employed in the mission tailor shop or in the carpenter shop or in the printery. At the Emma V. Day school all the clothing worn by the girls is made by them. They also do the housework, care for the grounds of the school and do considerable farm work. The boys and girls who complete the prescribed course in school and desire to be teachers are given a normal-school training. Several girls have become nurses. UNITED LUTHERAN CHURCH—AFRICA 83 At each interior station a mission school is con- ducted for boys and, wherever possible, also one for girls, in which, besides the rudiments of knowledge, the principles of Christianity are taught. An event of deep interest to the missionaries and of great significance to the mission occurred in 1921, when one of the general secretaries of the Board of Foreign Missions, Rev. Charles L. Brown, D.D., visited the mission field. He reached the main station on No- vember 8, that year, after having inspected the neg- lected work of the German missions in the Tanganyika territory of equatorial East Africa, as the special com- missioner of the National Lutheran Council, which was planning to preserve what was left of these mis- sions after the ravages of the World War. On his journey into the interior of Liberia, Dr. Brown was stricken down with fever and died at Sanoghie on De- cember 5, 1921. Rev. Charles E. Buschman, who ac- companied him on this tour of investigation, suc- cumbed ten days earlier from the effects of sunstroke. These were the first deaths in the mission field for a period of almost seven years, although some of the missionaries had been obliged to leave the field on ac- count of impaired health. The need of doctors and nurses, which always had been deeply felt and to some extent supplied, was greatly emphasized by the deaths of Secretary Brown and Missionary Buschman. A fine hospital has been erected near the girls’ school, with funds provided by the Women’s Missionary So- ciety, and dispensary work is being done at the boys’ school by the hospital doctor, and at all interior sta- tions by missionary deaconesses with medical training and by trained nurses in the absence of available med- 84 OUR CHURCH ABROAD ical missionaries. At present George Mynchenberg, Jr.. M.D., is in charge of Phoebe Hospital at the main station. Rev. E. O. Lape, M.D., at Zorzor, is practicing medicine as well as doing evangelistic and educational work. Several medical students in Amer- ica are preparing for service as medical missionaries in Liberia. Going to West Africa no longer means signing one’s death warrant, as it seemed to do in the earlier days of the history of the mission. The number of missionaries steadily has increased since the merger in America, in 1918, and there are now in Liberia eight ordained missionaries, of whom six are married, one unordained single missionary builder, one unordained single missionary business manager, one unordained agricultural missionary, one married missionary doctor, nine single women missionaries and two missionary nurses, making a total force of thirty-one missionaries. The budget of this mission in 1925 called for an outlay of $51,000, including sal- aries and traveling expenses of missionaries. CHAPTER IV. UNITED LUTHERAN CHURCH GEORGE DRACH JAPAN, SOUTH AMERICA, CHINA, HOME BASE JAPAN Centuries ago adventurers who sailed the seas brought back to the West thrilling tales about people hidden away on islands in the waters of the Pacific Ocean, far away toward the rising sun. These island people resented discovery and jealously guarded their shores from the intrusion of foreign feet and their land from the sight of spying eyes. Portuguese traders in 1542 and Dutch traders in 1611 found these islands and were allowed to slip in their cargoes of merchandise for barter. The Portuguese also brought Jesuit missionaries, headed by Francis Xavier in 1549, who taught the learning and religion of the West, and who are said to have made 280,000 converts to Chris- tianity in Japan. After years of feverish effort to control the activity and moderate the influence of the Roman Catholic missionaries and traders, Japan slammed her door shut with a bang, forbade all for- eign intercourse and returned to her hermit life. Two hundred and fifty years passed before the door again was opened. In 1853 Commodore Matthew C. Perry, of the United States Navy, anchored his little fleet of war- 85 86 OUR CHURCH ABROAD ships in Uraga Bay, not far from Yokohama. The result of his negotiations was that Japan’s isolation ended. In 1854 the rasping of rusty bolts and creak- ing of unused hinges announced to the world that the doors again were swinging open.* Protestant missionary work in Japan started as the very humble beginning of a small group of Amer- ican and British missionaries who settled in the open treaty ports in 1859 and during the succeeding decades. The first Lutheran missionaries, Rev. J. A. B. Scherer and Rev. R. B. Peery, arrived in 1892. After a short residence in Tokyo, they went to Saga on the southern island, Kyushu, and there opened the mission of the United Synod in the south. They brought with them from Tokyo Mr. Rychei Yama- nouchi, a Japanese Christian evangelist, who later was ordained. Dr. Scherer accepted a position as teacher in a government school and Dr. Peery taught in the night school which he and Mr. Yamanouchi conducted in Saga. In 1898, Dr. and Mrs. Charles L. Brown reached the field. They settled first at Saga to learn the language. In December, 1900, they moved to Kumamoto to open the second station of the mission. At the same time Rev. J. M. T. Winther, the first missionary of the United Danish Church of America, went to Kurume. Kumamoto is famous as the city in which one of the first Christian student movements originated through the efforts of Captain L. L. Janes, a Christian army officer, formerly an instructor in the United States Military Academy at West Point. Captain Janes was * “Japan On the Upward Trail,” by William Axling. UNITED LUTHERAN CHURCH—JAPAN 87 invited by the feudal lord of the district of Kumamoto to become a teacher. After five years of teaching there occurred in January, 1876, one of the momentous events in-the history of Christianity in modern Japan. Just before sunset forty of his students, marching to the rhythm of Christian songs, climbed the hill over- looking the city of Kumamoto. Having reached the crest, they formed a circle and knelt. While the hush of evening settled down upon them, with prayer and praise, twenty-eight signed the “‘Hanaoka Declara- tion,” in which they solemnly covenanted to dedicate their lives to the high task of making Christianity known throughout the empire. Under the stress of tears, pleadings, threatenings, withdrawal of funds, imprisonment, ostracism and banishment, a few of the original Kumamoto band renounced their Christian faith. Thirty or more, however, remained true and several of them became great and influential Japanese Christian teachers and leaders. Kumamoto is the main station of the American Lutheran mission in Japan, though Tokyo, the great capital of the empire, promises to rival it in importance now that the theological seminary has been estab- lished there and has begun to fulfill its function in the mission. In 1911, Dr. Brown erected the first build- ings of Kyushu Gakuin, the mission’s middle school for boys at Kumamoto, and admitted the first class of students. Funds for this school had been raised in America from 1906 to 1908 by Dr. Brown while on furlough, and by Rev. A. J. Stirewalt in 1910, the con- gregations of the United Synod in the South by that time having developed a keen interest in the enter- prise. Additional buildings were supplied during the 88 OUR CHURCH ABROAD succeeding years and higher classes were added. To- day the school is a well-equipped institution with thirty-three teachers, of whom twenty are baptized Christians. It enrolls 625 students. The Japanese dean of Kyushu Gakuin from the beginning has been Dr. 8S. Toyama. The missionaries in charge have been Dr. Charles L. Brown, Rev. A. J. Stirewalt and Dr. L. S. G. Miller. The chaplain of the school is Rev. H. Inadomi, who also serves as pastor of Kyushu Gakuin congregation. Graduates of this school are now among the leaders in the Lutheran Church in Japan, and some of them occupy high and responsible government positions. The proportion of students baptized during their attendance is exceptionally high. Of the 580 graduates up to 1924, one hundred and thirty-five left the school as baptized Christians. Even though many do not embrace Christianity, they learn to appreciate its spirit and respect its teachings and become friendly in their attitude towards Christianity. As a lasting memorial to its founder, there has been erected on the campus, at a cost of $35,000, the Brown Memorial Church. The Brotherhood of the United Lutheran Church in 1924 provided the last wing of the dormitory at a cost of $3,500. In connection with Kyushu Gakuin a theological de- partment was conducted from the beginning of its existence until, in the fall of 1925, some of the new buildings of the Tokyo Theological Seminary were completed and occupied. For one of these buildings, a professor’s house, the Luther League of the State of New York provided $5,700. The missionary in charge of the Tokyo Theological Seminary is Rev. J. P. Niel- sen, who was sent to Japan by the United Danish UNITED LUTHERAN CHURCH—JAPAN 89 Church in 1909. His missionary associates are Rev. John K. Linn and Rev. Edward T. Horn. The Japanese professors are Rev. I. Miura, 8S. Sato and N. Asaji, all of whom spent some time as students in American theological seminaries. On the outskirts of Kumamoto is located the Girls’ School, for which the Women’s Missionary Society of the United Lutheran Church has _ provided $175,000. The buildings, just erected, are splendidly adapted for the purposes of the school. Miss Martha B. Akard, who went to Japan in 1914, and for ten years served in kindergarten and evangelistic work, has been appointed as the missionary in charge of the girls’ school (Kyushu Jo Gakuin), with Mr. J. Mura- kami, a graduate of Roanoke College, Salem, Va., as the Japanese dean. Another institution located at Kumamoto is the Col- ony of Mercy. The idea of having a rescue home in the mission first was conceived by Mrs. J. P. Nielsen, while she served with her husband at Kurume. Every night until the small hours of the morning she was forced to listen to the dance music and babble of the geisha girls in adjoining houses, who were forfeiting their souls in indecent living for the amusement of men. She helped a number of these girls at Kurume, and after she moved to Kumamoto she secured the mission’s endorsement of a group of institutions of mercy, including a rescue home, an orphanage and an old people’s home. The Women’s Missionary Society of the United Lutheran Church has financed this en- terprise of merciful missionary service. The Kum- amoto colony of mercy is now in charge of Miss Maude Powlas. Her sister Annie has charge of kindergarten 90 OUR CHURCH ABROAD work in Saga and Ogi. Other women missionaries in Japan are Mary Lou Bowers, who was married in 1922 to Rev. Louis G. Gray, a teacher in Kyushu Gakuin, who was succeeded by Rev. George Schillinger in 1926; Marion Potts, Reba Hendrickson, Helen Shirk, Amy Thoren and Faith Lippard, eldest daughter of Dr. and Mrs. C. K. Lippard. The women’s work, in addition to kindergarten instruction, is done in Sunday schools and women’s societies, and in relig- ious meetings for women and girls. Various methods are used in reaching them, such as classes in sewing, knitting, cooking, music and English. The training of Japanese Bible women for evangelistic work is in- cluded in the plans for the girls’ school at Kumamoto. The missionary longest in the service is Rev. C. K. Lippard, D.D., who, accompanied by his wife, went to Japan in 1900, and is now located as an evangelistic missionary at Kobe. Other cities occupied by mission- aries are Osaka, where Rev. and Mrs. C. W. Hepner are located; Shimonoseki, where Rev. and Mrs. D. G. M. Bach were at work until in 1926 they moved to Kumamoto; Nagoya, where Rev. and Mrs. A. C. Knudten labor; Moji, where Rev. and Mrs. J. Arthur Linn are at work; Fukuoka, one of the principal sta- tions, where Rev. and Mrs. C. E. Norman are work- ing; and Kurume where Rev. and Mrs. 8. O. Thorl- aksson are in charge. Mr. Thorlaksson is the repre- sentative of the Icelandic synod, supported in part by that synod. At Saga, Rev. and Mrs. F. W. Heins are located. Japanese pastors or evangelists are at work also in Kyoto, Toyohashi, Kurume, Omuta, Minamata, Hiida and a number of smaller towns. UNITED LUTHERAN CHURCH—JAPAN 91 The year 1908 marks the entrance of the General Council into Japan. On the recommendation of the mission, Rev. and Mrs. F. D. Smith were located that year at Tokyo, where they remained until they re- signed in 1922. Others sent out by the General Coun- cil up to the time of the merger in 1918 are Rev. and Mrs. Edward T. Horn, Rev. and Mrs. M. M. Kipps (since resigned), and Rev. and Mrs. Clarence E. Norman. The organization of the United Lutheran Church in America, in 1918, automatically merged the mis- sions of the United Synod and General Council; and in 1919 that of the United Danish Church joined the others, so that there is now one single mission organ- ization in Japan. At the annual meeting the nenkwaa of Japanese workers meets separately in a Japanese chamber. Matters of common concern to both the mis- Sionaries and the Japanese workers are carried from one chamber to the other by a joint committee; and all matters of vital interest must have the approval of both chambers. There are organized congregations at a number of stations, but, as yet, none is completely self-supporting, though the day is not far distant when the Japan Evangelical Lutheran Church (Nihon Fukuin Ruteru Kyokwai) will be an influential reality in the islands of the empire of the rising sun. In the nineteen cities in which mission work is being done many who otherwise would never have an opportunity to hear the gospel are reached by the mis- sionaries, Japanese evangelists and pastors through meetings in rented street-side chapels, on street cor- ners or in mission tents placed in conspicuous loca- tions. Christian tracts always are distributed at such 92 OUR CHURCH ABROAD meetings. By the side of thirty-six missionaries, in- cluding wives, standing shoulder to shoulder with them in their efforts to spread the gospel, are sixteen ordained Japanese pastors, ten evangelists and eight- een Bible women. These serve congregations and groups of Christians numbering 1600. Both mis- sionaries and Japanese workers are zealous and untir- ing in their endeavor to help make Christianity tri- umphant in Japan. A unique feature of the mission work in Japan, which is acquiring increasing significance as the years pass, is that of newspaper evangelism, through which thousands are being interested in Christianity by reading articles concerning Christian truth and moral- ity, published in the newspapers. One of our mission- aries, Rev. C. E. Norman, is in charge of the Fukuoka office of the Newspaper Evangelism Movement, where there is a reception room, a lending library of Chris- tian books and pamphlets, and a staff of correspond- ents, who write to those who inquire concerning the newspaper articles they have read and get them in touch with their nearest Christian churches. Our mis- sion publishes a church paper called Ruteru, which means Lutheran, and has translated into Japanese Luther’s Small Catechism, the Common Service, the Lutheran Teachers’ Quarterly and other Lutheran lit- erature. It is said that the Japanese are especially attracted to Dr. Martin Luther as one whose rugged and compelling courage and fidelity to the truth ap- peals to their innate sense of loyalty and devotion. The earthquake on September 1, 1923, which de- stroyed Yokohama and a large part of Tokyo, and the devastating fire which followed in its wake, caused so UNITED LUTHERAN CHURCH—JAPAN 93 much destruction of property and such an appalling loss of life, that the sympathy of people everywhere was aroused. Millions of dollars were raised at once in the United States and sent to Japan for earthquake sufferers, largely through the Red Cross Society. The United Lutheran Church in America provided its mis- sionaries with $35,000, which was used principally to establish two institutions of mercy: a home for desti- tute old people and one for homeless widows with chil- dren. These now have become permanent mission in- stitutions in Tokyo. Furthermore, since the earth- quake, the mission has erected, on a good site in a sub- urban section of the city, a parsonage for the Japanese pastor; and plans have been approved for a church building on the same site. Nearby a home for missionaries has been built. Work has been started also in one of the suburban sections of Tokyo. This de- velopment in the capital city, the third largest city in the world, has been under the direction of Rev. and Mrs. A. J. Stirewalt. Earthquakes of more or less intensity are frequent in Japan, which is volcanic in its origin. The area of Japan proper, consisting of four large and thousands of small islands, is less than that of the state of Cal- ifornia. Mountains and marshes, unfit for cultivation, constitute eighty-two per cent of these islands, and yet 60,000,000 people inhabit them. Industrialism seems to be the only solution of Japan’s economic problem, and her recent industrial expansion has been mar- velous. At the same time she has increased her army and navy to such proportions and has made such pro- gress along all lines of modern development, that she is rated as one of the five great nations in the world. 94 OUR CHURCH ABROAD Her hope, however, as her great statesmen fully realize, lies not in physical supremacy, but in spiritual and moral regeneration. The old faiths of Shintoism, her primitive religion of nature and ancestor worship, Confucianism, which was imported from China, and Buddhism, which came through China from India, have proven to be utterly inadequate. Christianity has made remarkable progress since it was allowed freedom for propagation in 1859, sixty-five years ago. While the number of baptized and confessing Chris- tians is comparatively small, amounting to about 250,- 000, including Protestants, Roman Catholics and East- ern Orthodox Christians, it has been estimated that not less than a million of Japanese people are study- ing the Bible and to a greater or less extent are making its teachings the rule by which they live. Christian schools occupy a large place in the mis- sionary program in Japan. While only one-half of one per cent of the population is on the Church rolls, five in every hundred of all the young people who are getting an education beyond the primary grades are in schools under Christian auspices. Of the educated Japanese one in every hundred has accepted the Chris- tian faith, while the average for those who have not had the privilege of a higher education is only one in a thousand. The fact that Christianity thus has spread among those who think and lead in the empire, ex- plains its influence on social and national customs, standards and life. Mission schools in Japan, apart from Sunday schools and kindergartens, are practi- cally all of the higher grade, since primary education in public schools has been reserved by the state to itself. It is worthy of note, in this connection, to ob- UNITED LUTHERAN CHURCH—SOUTH AMERICA 95 serve that today the literacy of the people of Japan is as high as that of any country on earth. Japan needs Christianity not only for her own sake but also for the sake of the whole Far East, where she is the recognized leader in modern advancement and political power. Americans now living are likely to see Japan become as potent in world affairs as Eng- land or the United States now is. Before that time comes the triumph of Christianity in Japan must be- come assured. Galena M. Fisher closes his book on “Creative Forces in Japan,” with the following sig- nificant paragraph: “In 1920 at the World’s Sunday School Convention in Tokyo occurred a scene full of symbolic meaning. It vividly represented the forces which are playing a leading part in re-creating Japan. A great chorus of young Japanese Christians, reinforced by a hundred missionaries, made the galleries of the Imperial the- atre resound to the thrilling harmonies of the ‘Halle- lujah Chorus.’ All distinctions of Orient and Occi- dent, of foreign and Japanese, were fused into one mighty ensemble. In the heart of the capital, within sight of the imperial palace, rang forth the prophetic words: ‘The kingdoms of this world are become the kingdom of our Lord and of His Christ; and He shall reign forever and ever.’ ” SouTH AMERICA The United Lutheran Church has two mission fields in South America, one in Argentina, the other in Brit- ish Guiana. The headquarters for the Argentina mis- sion is the great city of Buenos Aires; that for the British Guiana mission is New Amsterdam. 96 OUR CHURCH ABROAD ARGENTINA The history of the Argentine mission may be divided into three periods. During the first period the work was under the direction of the Board of Home Mis- sions of the General Synod of the Evangelical Luth- eran Church in the United States, supported largely by its Women’s Missionary Society. Rev. 8. D. Daugh- erty, D.D., the first missionary, reached Buenos Aires in 1908, and labored there for three years, gathering a congregation of Swedish Lutherans, conducting an English-Spanish Sunday school in the city and an English preaching station with Sunday and day schools in Caseros, near Buenos Aires. Some work was done also in Santos Lugares and in Rosario. During the second period the mission work was in charge of the Pan-Lutheran Missionary Society for Latin America, an association of interested friends in various Lutheran synods in the United States. Its missionary was Rev. Efraim Ceder, who, in 1917 and 1918, succeeded in organizing a Swedish Luth- eran congregation, which later connected with the mother Church in Sweden. The third period began in the fall of 1919, when the mission in Argentina was transferred to the Board of Foreign Missions of the United Lutheran Church in America. Dr. and Mrs. E. H. Mueller, formerly missionaries in India, were sent to Buenos Aires and reached that city in January, 1920. They developed an entirely new work in a suburban section of the city, Villa del Parque. There they organized a Spanish speaking congregation and started a number of schools. In April, 1923, the Colegio Nacional, with a “AMOLINUOd SLNAGOLS GNV aADVNOSUVd ‘HOYNHD VNILNADUV ‘SAMIV SONANG “ANGUVd Tad VTTIA NI SONIGTIINEG NOISSIIN “MOYDOBIY “Toyoo14G Vpoig ssi, ‘oeysuisy, ““q'qd ‘dweysoa, “Ff *O “Ady :OUWIS]T, 4Qezyeyl “sayy : GaLVAg “OBISUIST, “4FaSOA o91ey SSI, “dureyso, ‘Sal : MOYIORIY ‘z[oyog siopoeyy, “Ady ‘zjoyog “sAfT Sous], 4ezqyeyl “MM “ASW *: (QUSIA 0} JJel) ODNIGNVIS “AjaI00G ~AIVUOISSIP, UlpjJeagG ey} Aq ‘GZET ‘TL AaBnueEP poeddojsuB.y, ‘VNIHO “AONIAOYd ONOINVHS ‘SAIYVNOISSIN HOWNHD NVYAHINT GaLINaA UNITED LUTHERAN CHURCH—SOUTH AMERICA 97 three years course and a two years commercial course, was started in rented buildings, and plans were adopted for the erection of adequate mission buildings. Early in 1922, Rev. Paul O. Machetzki joined the Muel- lers. When Dr. Mueller died on November 22, 1923, he had under construction the church building and the parsonage adjoining it. He was succeeded by Rev. Ralph J. White, who, in January, 1924, was trans- ferred from New Amsterdam, British Guiana, to Buenos Aires. In September, 1924, Rev. and Mrs. J. M. Armbruster reached the field. Congregations have been organized at Jose C. Paz and San Miguel, and a preaching place has been con- ducted at Caseros. In each of these places, as well as at Villa.del Parque, an elementary school is main- tained and Sunday schools are held. A service book for the Church in Spanish has been published, as well as a four-page weekly Sunday school paper and a sixteen-page monthly review for general use, both in the Spanish language. The year 1924 was marked by extensive building operations. The church in Villa del Parque was con- secrated in January. Three school rooms attached to this church building were finished in May. In June the parsonage next door was completed. A house nearby was purchased by Secretary Dr. Wolf during his first visit to the field in January, and thereafter it was used as a dormitory for the boarding pupils. The Mehring Memorial School building was finished in December. At the end of the year the mission’s investment in land, buildings and equipment amounted to about $100,000. 98 OUR CHURCH ABROAD After five years of work, the mission in Argentina, conducted by two missionary couples, one single male missionary and one single woman missionary, en- rolled nearly eight hundred pupils in the mission schools and over three hundred members in four con- gregations. BRITISH GUIANA The history of the Lutheran Church in the Guianas dates back to 1665, when Baron Justinianus von Weltz went to Surinam, where he died within a year after his arrival. The grave of this missionary hero of the Lutheran Church is not very far from the field of our American Lutheran mission in British Guiana. The head station is New Amsterdam, where Luth- erans from Holland established a congregation in 1748. This congregation has survived to the present day. Rev. J. R. Mittelholzer, its pastor, sought and secured, in 1890, membership in the East Pennsyl- vania synod. After his death in 1915 the congrega- tion with its out-stations along the Berbice River was placed under the care and control of the Board of For- eign Missions of the General Synod, which sent Rev. and Mrs. Ralph J. White, in 1916, to be missionaries in charge. Some work has been done through the ser- vice of a catechist among the immigrated Hindi speak- ing East Indians in and around New Amsterdam. There are four river stations. The largest is St. Paul’s at Bien Content, with one hundred and twenty- five members. A smaller congregation is Mt. Hermon at St. Lust. At Ituni and Quamma there are small congregations of South American Indians, belonging to the Arawak tribe. In order to reach them the mis- slonary must travel down the river by steamer and UNITED LUTHERAN CHURCH—CHINA 99 canoe for one hundred and twenty-five miles. A pri- mary school is conducted at each station. In New Am- sterdam Rev. Harlow Edgar Haas, who succeeded Rev. Mr. White in January, 1924, has established, with the efficient help of his wife, a flourishing industrial school. The mother congregation in New Amster- dam numbers one hundred and sixty members and conducts a Sunday school of over one hundred pupils. CHINA China contains one-fourth of the population of the globe and is one of the most strategic nations in the world from the foreign mission point of view. Chris- tian missions have made wonderful progress in this great far eastern country during the past fifty years. Another generation will see China literate, efficiently organized and one of the leading nations on earth. Soon after the German government occupied Kiao- chow harbor and the surrounding territory, with the intention of establishing a German colony in the Shan- tung peninsula, the Berlin Missionary Society, in 1898, began a mission there. Its work grew to include three main stations, Tsingtao, Kiaochow and T'simo, and thirty outstations. During the World War, Japanese warships bom- barded Tsingtao and took the city after it had been heroically defended by the Germans. All former Ger- man possessions fell into the hands of the Japanese. The missionaries were allowed to remain, but were greatly restricted in their activity. Japan continued to hold possession of the Shantung peninsula after the war, until in 1922, as a result of the Washington 100 OUR CHURCH ABROAD Disarmament Conference, it was transferred back to China. Because of financial embarrassment on account of the exigencies of the war and its aftermath, the Ber- lin Society was led most reluctantly to*hand over its mission to the United Lutheran Church in America, which took charge on January 1, 1925, after having agreed to purchase the mission property for $185,000 United States gold, payable in ten annual installments and also to retain the service of the German mis- sionaries in the field. Among them are Rev. and Mrs. C. J. Voskamp, D.D., of Tsingtao. Dr. Voskamp is a Nestor among Protestant missionaries in China, an able executive and a recognized scholar in Chinese. The others are Rev. and Mrs. Theodore Scholz, of Kiao- chow; Miss Freda Strecker, of the same city; Rev. and Mrs. William Matzat, of Tsimo, and Miss Kate Voget, who is in charge of the mission school at Tsing- tao. In 1925 these were joined by eight American Lutheran missionaries, including Rev. Professor and Mrs. J. F. Krueger, Rev. and Mrs. P. P. Anspach, Dr. and Mrs. P. E. Laudenslager, Miss E. Moody and Miss K. M. Strunk. Dr. Kreuger was President of Mid- land College, Fremont, Neb., when he was called to go to China. Rev. Mr. Anspach was assistant campaign director for Wittenberg College, Springfield, Ohio. Dr. Loudenslager is a medical missionary. More than 1,000 Chinese Christians were trans- ferred with their missionaries, and thus the United Lutheran Church fell heir to mission work which in its evangelistic outreach already effectively influences multitudes of non-Christians. The Shantung province is the most densely populated province in China. It UNITED LUTERAN CHURCH—HOME BASE 101 is more than three times as densely populated as the State of New York. Its area is about the same as that of Missouri. Other Protestants having missions in this province are the Northern Presbyterians of the United States, Swedish and American Southern Bap- tists and the Evangelischer Protestantischer Missions- verein of Germany. German Roman Catholic mission- aries also are at work in this province. The lan- guage of the province is Mandarin, the classical lan- guage of China. Within its bounds Confucius was born about six centuries before Christ, and his grave at Chufu is well preserved to this day. The statistics of the mission in 1925 were reported as follows: Foreign missionaries, five ordained mar- ried men, one married medical missionary and four single women missionaries; Chinese workers: preach- ers and evangelists, 29; Bible women, 8; Bible colpor- teurs, 3; teachers, 32; women teachers, 4; schools, 33; boys in school, 755; girls in school, 93. Eighty persons were baptized in 1924, and 177 were under instruc- tion in preparation for holy baptism. Of the 871 com- municants reported, 624 were men and 247 women. The United Lutheran Church in America rejoices that it now may join the other American Lutheran missions in China, whose work is described in this book, in the effort to win this great nation and people for Christ, the Redeemer of the world. HOME BASE The success of foreign missions as an enterprise of the Christian Church is determined more at the home base than in the foreign fields. The work abroad in- evitably will develop and grow only as rapidly as the 102 OUR CHURCH ABROAD home Church furnishes missionaries and money for the foreign mission task. The cultivation of the home base depends upon the missionary leadership of the pastors and the mis- sionary training of their congregations. In any his- tory of foreign missions, therefore, the home base de- velopments must be recorded with special reference to the organization of the home Church for foreign mission work and the cultivation of missionary inter- test and effort in its members. Before the merger in 1918 the constituent bodies which formed the United Lutheran Church in Amer- ica committed the missionary cultivation of the home Church and the home base administration of its for- eign missions first to missionary societies independ- ently organized,* then to standing committees of the respective church bodies, and finally to incorporated boards elected by these bodies. The Foreign Mission Boards of the General Synod and of the General Coun- cil were organized in 1869, that of the United Synod in the South in 1892. The General Synod’s Board first was incorporated in 1872 in the State of Pennsyl- vania and again in 1882 in the State of Maryland with headquarters in Baltimore; that of the General Coun- cil in 1910 in the State of Pennsylvania, with head- quarters in Philadelphia; that of the United Synod in the South in 1909, with headquarters at Columbia, 5S. C. When these boards merged, Baltimore was chosen as the headquarters of the united board, the office now being located in the Lutheran Foreign Mis- sions House in that city at 18 East Mt. Vernon Place. f * See Chapter I for story of beginnings of Amierican Lutheran Foreign Missionary Societies. UNITED LUTHERAN CHURCH—HOME BASE _ 103 For many years these boards carried on their cor- respondence with the missions and cultivated the home base through their elected officers, who served without remuneration and devoted their leisure moments to their executive duties. In 1886 the Board of Foreign Missions of the General Synod called and appointed Rev. George Scholl, D.D., to become its General Sec- retary, with the understanding that, as a salaried offi- cer, he should give his entire time to the duties of his office. He was succeeded in 1901 by Rev. Marion J. Kline, D.D. In 1908, Rev. Luther B. Wolf, D.D., be- came the General Secretary of this Board. The first general officer of the Board of Foreign Missions of the General Council was a field secretary, Rev. J. Teleen, D.D., who served from 1891 to 1901. In 1905 the Board called and appointed Rev. George Drach, D.D., to serve as its General Secretary. The Foreign Mission Board of the United Synod in the South com- bined its offices of President and General Secretary in the person of Rev. Robert C. Holland, D.D., who served in this dual capacity from 1908 to the time of his death in 1915. The need of a full-time General Sec- retary led the Board in 1916 to call and appoint to this office one of its missionaries in Japan, Rev. Charles L. Brown, D.D., then on furlough in America. Drs. Brown, Drach and Wolf were retained by the united board as its General Secretaries. The executive work was reorganized and to each secretary specific duties were assigned. After Dr. Brown’s death in Liberia, Africa, in 1921, his departments were divided between the other two secretaries. Dr. Drach is Sec- retary for India, Japan, Literature, Publicity, Mission Study, Patrons and Proteges, Official Documents, is 104 OUR CHURCH ABROAD editor of The Foreign Missionary, and also Record- ing Secretary of the Board. Dr. Wolf is Treasurer of the Board and Secretary for Home Base, Candidates, Campaigns, Missionaries on Furlough, Transportation, Africa, South America and China. The other officers of the Board, since the merger in 1918, are: Presi- dent, Rev. Ezra K. Bell, D.D., of Baltimore, Md.; Vice- President, Rev. Professor C. Theodore Benze, D.D., of Mt. Airy, Philadelphia, Penna. Rev. J. Frank Heil- man, D.D., who served as Field Secretary from Sep- tember, 1924, to August, 1925, was succeeded by Rev. M. Edwin Thomas. Besides the pamphlets, leaflets, annual reports of the foreign missions, and occasional literature, the Board publishes two monthly magazines, one in Eng- lish, The Foreign Missionary, and the other in Ger- man, Der Missionsbote. Both had previously been published by the General Council Board. Der Mis- sionsbote, in its forty-eighth volume, was edited for twenty-five years by Rev. R. C. G. Bielinski, who was succeeded in 1925 by Rev. G. J. Hoeppner. The For- eign Missionary has been edited since 1908 by Rev. George Drach, D.D. It first was published in 1880 under the editorship of Rev. Professor C. W. Schaef- fer, D.D. In the General Synod the Lutheran Mis- sionary Journal was published monthly as a joint Home Missionary, Foreign Missionary and Women’s Missionary Society magazine from 1880 until, in 1908, it was merged into Lutheran Church Work. At the same time the Women’s Missionary Society began to publish its own magazine, Lutheran Woman’s Work, with which was combined in 1919 the monthly mag- azine of the Women’s Missionary Society of the Gen- UNITED LUTHERAN CHURCH—HOME BASE _ 105 eral Council, Lutheran Mission Worker. Lutheran Women’s Work has been edited by Mrs. Julius F. See- bach since 1914. WOMEN’S MISSIONARY SOCIETY The Women’s Missionary Society of the United Lutheran Church has become an influential and ef- fective organization in the Church. In addition to its support of the other causes, it has assumed full finan- cial responsibility for all women’s work in the foreign mission fields. It pays the salaries, allowances and traveling expenses of all women missionaries; it fur- nishes funds for their work and for all the buildings and equipment which their work requires; it also cul- tivates through conventions, correspondence and lit- erature the active co-operation of the women of the Church in the foreign mission enterprise. It func- tions through an incorporated executive board with an executive secretary and department secretaries and committees. Mrs. Helen C. Beegle, who succeeded Mrs. K. B. Schaffer in 1913, was the executive secretary from that time until her'death in 1924, when she was succeeded by Miss Amelia D. Kemp. The executive office is located in the Fulton Building, Pitts- burgh, Pa. All the contributions of the Women’s Mis- sionary Society are counted as specials apart from the apportionment. During the biennium ending July 3, 1924, they amounted to $1,013,152, of which $413,376 were expended for foreign missions. The gratifying amount of $210,000 was especially raised during this biennium for the proposed girls’ school in Japan. Other organizations of the Church, which to a greater or less degree assist in the work of foreign 106 OUR CHURCH ABROAD missions, are the Brotherhood, which in 1924 raised $3,500 for a dormitory at Kyushu Gakuin, Kumamoto, Japan, and now is helping to secure funds for Andhra Christian College in India; the Luther League, which in several of its state organizations has made sub- stantial contributions for various special objects, such as the professor’s house on the site of the Tokyo The- ological Seminary, for which the New York State League contributed $5,700; and the Laymen’s Move- ment for Stewardship, which grants financial assist- ance to a number of medical students who have the foreign field in view. Congregations, Luther Leagues, Sunday school classes and individuals support proteges in the for- eign fields, such as boys’ and girls’ scholarships, and native workers of all grades, by annual contributions ranging from $25 to $800. Foreign missionaries are assigned for support to congregations, societies and individuals, who contribute at least $1,000 a year for this purpose in excess of the apportionment. Many patrons undertake special personal work, such as the erection of mission buildings, the purchase of mission automobiles and other equipment for missionaries. The donation of annuity funds, on which interest is paid until at the death of the donor the principle be- comes the property of the Board, and the devise of money and property, stocks and bonds, as legacies, provides helpful financial assistance to the Board in its endeavor to meet the increasing demands of the rapidly expanding work abroad. How rapidly these demands have increased during the years since the merger may be noted from the fact that at that time the combined estimated budget UNITED LUTHERAN CHURCH—HOME BASE _ = 107 for the general work of the merging boards, not in- cluding women’s work, was $230,000, and for the year 1925 it had increased to $623,500. The total income of the Board from all sources in 1924, including the contributions of the Women’s Missionary Society, was $886,395 and the total expenditure was $877,149. This clearly shows that the home Church has not kept pace with its growing work in the foreign mission fields and, as a result, the Board of Foreign Missions has been struggling with an indebtedness in its current account ever since the first biennium of the United Lutheran Church. The system of apportionment, adopted by the Church, is intended to provide all the income required for its current expense and, if there were an approximate 100 per cent payment on the ap- portionment, this objective would be reached; but, un- fortunately, the Church provides an average of less than 70 per cent of the apportionment. As a conse- quence the causes of the Church suffer in a propor- tionate degree for lack of funds. Nevertheless, it is gratifying to observe that throughout the Church there is widespread and grow- ing participation by gift and by prayer in its foreign mission enterprise. Since the merger two additional fields have been entered, one in Argentina, South America, the other in the Shantung province of China. The number of missionaries has increased to 175, in- cluding wives of missionaries. The Church is respond- ing to the special appeal for funds to establish the Andhra Christian College in India. The Girls’ School at Kumamoto, Japan, has been established. Property and building in Buenos Aires, valued at $100,000, have been provided. In every field splendid progress has 108 OUR CHURCH ABROAD been made. In addition to all this the United Luth- eran Church has preserved the Schleswig-Holstein mission in India at an annual expenditure of about $30,000, under the supervision of its missionaries, and has done its share through the National Lutheran Council for the preservation of other German and Finnish foreign missions since the war. The future is bright with hope for the greater and more effective foreign mission activity of the United Lutheran Church in America, because its members in all constituent synods are becoming more and more conscious of their foreign mission obligations and more and more eager to grasp their foreign mission opportunities in this wonderful age of world-wide con- tacts, in loving obedience to the great commission of Jesus Christ to make disciples of all nations. CHAPTER V. NORWEGIAN LUTHERAN CHURCH OF | AMERICA J. R. BIRKELUND SOUTH AFRICA AND MADAGASCAR The official foreign mission effort of the Norwegian Lutheran Church of America began in 1917, when three Norwegian Lutheran Church bodies united and took over the foreign missions which previously “had been operated separately by the Hauge synod, the United Norwegian Church, and the Norwegian synod, in China, on the island of Madagascar, among Indian tribes of North America, and the Eskimos in Alaska.” At the same time it also assumed the support formerly given by the Norwegian synod to the Schreuder mis- sion in South Africa. The mission work among Indians in Wisconsin and among the Eskimos in northwestern Alaska, being within the borders of the United States, is not within the scope of this survey. The Schreuder mission in South Africa is conducted by a society in Norway; but it has been and still is, to a very large extent, sup- ported by the Norwegian Lutheran Church. While it cannot, strictly speaking, be called owr Church abroad, it has a large number of friends within our Church, who for nearly a generation have been working for this mission and in daily prayer have brought its needs before the throne of grace. A short survey of the Schreuder mission is, therefore, included. 109 110 OUR CHURCH ABROAD SouTH AFRICA The first missionary to South Africa, sent out by the Norwegian Missionary Society in 1843, was Rev. H. P. §. Schreuder, who was born in 1817. Having received highest honors at the University of Kris- tiania (now Oslo), it was a surprise to many that a man of his ability, qualifications and academic stand- ing would forego a promising career in the homeland and spend his life among a degraded and barbarous people. It took eight years before Rev. Schreuder succeeded in getting a foothold in Zululand. Then through his medical skill he gained the confidence and gratitude of King Mpande. The king gave him some large tracts of land in recognition of the medical help received and also permission to establish mission stations. It was a hard field. Few missionaries have met more difficulties and hardships. It took fifteen long years before Rev. Schreuder saw any fruit of his un- tiring labor. The mission friends in the homeland were anxiously waiting for the message that someone had been brought from darkness to light, and many became discouraged. In 1858 the first convert was baptized. Today the missions begun by Schreuder count more than 20,000 Christians in Natal. He was also instrumental in starting the work in Madagascar. After twenty-two years on the field Schreuder re- turned to the homeland on his first furlough. He was then ordained bishop for “The Foreign Mission Field of the Norwegian Church.” This led to friction be- tween him and the missionary society and also to some extent with the missionaries on the field, and caused NORWEGIAN LUTHERAN CHURCH—AFRICA 111 Bishop Schreuder to leave the society. A few friends in the homeland rallied to his support and a new so- ciety, “The Church of Norway Mission by Schreuder,”’ or as commonly called, “The Schreuder Mission,” was organized. He retained only one station and had started another when, broken down in health and as a result of an accident, he passed away in 1882. He was succeeded in his office and his work by the Rev. Nils Astrup, whose brother, Rev. Hans Astrup, soon joined him, both being university men from Norway. It is at this time that the Norwegian synod began its assistance. A son of Rev. N. Astrup and two other young men were sent to America and, after graduat- ing from Luther College, Decorah, Ia., and from the Theological Seminary, two of them, Johannes Astrup and H. Otte, were ordained and returned as mission- aries to the mission field, sent and supported by the Norwegian synod. From that time the Schreuder mission received substantial and regular aid from the synod. For several years more than half of the mis- sion support came from our congregations. It should be mentioned that the pioneer minister of our Church, Dr. Laur. Larsen, for forty-one years president of Luther College, Decorah, Ia., was related by marriage to the Astrup family. Two of his daugh- ters went to the mission field and one of them found an early grave in Zululand. The steadily increasing interest in foreign missions, which Dr. Larsen was enabled to instill into his students, undoubtedly re- ceived a strong impulse from the Schreuder mission, resulting later in the synod’s China mission, in which one of his sons, Rev. N. Astrup Larsen, became the 112 OUR CHURCH ABROAD first ordained missionary remaining in the service of our Church. Bishop Astrup died in 1919, having been on the mis- sion field for thirty-six years. His brother resigned in 1924, due to infirmities of old age, and returned to the homeland. At this writing he is, however, pre- paring to go out again and spend his last strength in bringing precious souls to the cross of Jesus Christ. Rev. Johannes Astrup, who is now superintendent on the field, spent twenty-three years there without a furlough. His visit in America in 1920-1921 created new and increasing interest in the mission. While the number of missionaries is small, the mis- sion has a staff of native pastors and other workers, who are earnestly and devotedly bringing the gospel to the many souls yet in darkness. A re-organization of the home committee in Nor- way, in 1921, will undoubtedly change the home con- nection of the mission. Negotiations are under way, but it is not possible yet to state anything definite. Many friends in America desire a closer connection between the Schreuder mission and our Church. It was “the first love” in the former Norwegian synod and proved to be a nucleus from which activities in other foreign fields started and grew. MADAGASCAR M. J. STOLEE Our school geographies tell us that Madagascar is an island in the Indian Ocean, about 250 miles from the continent of Africa, situated in the torrid zone, and that it has a population of three and a half mil- ( CHURCH AND MISSION STATION, MANANTENI A, MADAGASCAR. “AUVOSVOVOVIN NI WOIAWES AVONOS V WaLIV NORWEGIAN LUTHERAN CHURCH—MADAGASCAR 113 lions. It may be of interest to add that it is the third largest island in the world, having an area equal to that of Texas, or of about four of our larger central states. Politically it has been a French colony since 1896. The Field.—The field which the Lord has given the Norwegian Lutheran Church of America in this island is confined to one province in the south. It is called the province of Fort Dauphin. A line drawn from the east coast along the 23 degree latitude, about two- thirds of the distance across the country, and then running due south to the sea, would form a sector, the area of which is somewhat larger than two states the size of Massachusetts. This is our field. The eastern part of this region is mountainous, broken by deep valleys and numerous streams. This is the home of the jungle forests, which present a most luxurious vegetation. The rainfall is very copious, furnishing ample moisture for the countless rice fields of the lowlands. Toward the west the country is generally level. Here the rainfall is scant; the forests are few and far between. But immense grassy plains extend in all directions, dotted here and there with groves of giant cactus and great herds of cattle. The Climate.—The climate is an important factor in the missionary enterprise. Madagascar has a hot climate, which is not at all favorable to the white man. Malaria is prevalent, especially in the east, where mos- quito-breeding swamps are common. Our sector is not in the path of the destructive tornadoes of the Indian Ocean; only a few really serious storms of this kind have struck our field in the last thirty years. 114 OUR CHURCH ABROAD The Natives.—The natives are called Malagasy (in French, malgache). Racially they are of the brown Malay type, having language, traditions and customs in common with the peoples of the Indian archipelago. There are two tribes with which we are concerned. They are the Tandroy and the Tanosy. Together they are about 300,000 strong. They have no cities of any size. They do, however, settle in villages, each hav- ing its chief. Tribal feuds and slave or cattle-raiding expeditions were the order of the day before the French occupation of the island. Now they have been effectually stopped. Nature has been lavish in her gifts to these natives. Fields and forests and herds most generously supply their needs. They do not have to work hard; conse- quently they are an indolent people. Their houses are small and primitive, being constructed of reeds, palm leaves and a few poles. The interior contains a crude fireplace, a couple of kettles, a basket or two, a mat to spread on the ground, and the family fetich or charm. No beds, chairs nor tables are found. Religion.—The everyday life of the Malagasy is in- timately bound up with his religion. Briefly stated, his religion is animistic with a maze of traditions, taboos and disgusting practices. The forests, caves and the very air are said to be inhabited by spirits which may be benevolent or malevolent according to their whims or the value of the sacrifice offered to them. Chief among all the spirits and most to be worshiped are the departed souls of ancestors. These are consulted on all important occasions in life. And the customs handed down to pos- terity by them constitute the supreme law of religion NORWEGIAN LUTHERAN CHURCH—MADAGASCAR 115 and conduct. Child-marriage with all its attendant misery, polygamy with all its untold infamy, infanti- cide by burying alive the children born on unlucky days, ordeals by poison or fire—-these and many other equally revolting practices are justified by the ances- tral traditions; hence they assume the importance of religious commandments. It is the business of the witch-doctors to interpret these traditions and to pre- scribe the required sacrifices. But their most lucrative trade consists in making fetiches supposed to possess amazing powers to ward off disasters and to procure favors. Every native has one or more of such power- ful fetiches in his possession. The first chapter of European intercourse with the native Malagasy is a sordid tale. Portuguese adven- turers visited the island in the fifteenth century. The slave trader and the rum dealer came in their wake. The inhuman treatment accorded the poor savages aroused such hatred and distrust toward all whites, that it constitutes, to this day, the chief hindrance to missionary success. Missionary Attempts.—The first attempts at win- ning the Tanosy for Christ were made by Roman Cath- olics at Fort Dauphin, in the middle of the seventeenth century. They proved to be a complete failure. Due to the methods of Father Stephen, the natives rose in rebellion against him and his French companions and annihilated the entire settlement. The next attempt was made by the native officers of Ranavalona II, the first Christian queen of Madagascar. Her predeces- sors had obtained a foothold on the south coast, main- taining a military post at Fort Dauphin. When the queen embraced Christianity it became incumbent 116 OUR CHURCH ABROAD upon the soldiers to organize a church. It is evident that there was but little Christianity connected with it; and still less was done to gain the adjoining tribes for the new religion. The Lutheran Mission.—What induced the Luth- erans to occupy this far-away field? We will men- tion briefly the events leading up to its occupation. The London Missionary Society sent messengers of the gospel to the capital of Madagascar as early as 1820. The story of their initial success, the ensuing persecu- tions by the cruel Ranavalona I, lasting thirty fearful years, the heroic martyrdom of nearly 200 converts, turned the attention of Church people everywhere to Madagascar. Later rulers adopted a liberal attitude toward the Christian faith, reaching its climax when Ranavalona II formally accepted the Protestant re- ligion. The home Churches saw in all these events the call of the Lord to enter and possess this island for Christ. It is not within the scope of this chapter to tell the story of that period. Suffice it to say that the Nor- wegian Missionary Society decided to enter the new field. Bishop Schreuder, at that time stationed in South Africa, was ordered to go to Madagascar to make a preliminary survey with a view to establish- ing a Lutheran mission on the island. This was done in 1865. The work of this society has been blessed to a degree almost without a parallel in the annals of modern missions. There is today in the interior of the country a native Lutheran Church, firmly grounded in the faith and confession of our Church, a Church of more than 100,000 members. How American Lutherans Became Interested in NORWEGIAN LUTHERAN CHURCH—MADAGASCAR 117 Madagascar.—The Norwegian immigrant brought with him to his new home in the West a fervent love for his Church and all its activities. Especially was this the case in regards to the salvation of the heathen. Church papers and missionary periodicals from the old home became potent factors in keeping the inter- est alive. Missionaries home on furlough made occa- sional visits to the Norse settlements of the North- west, in this way advancing the good cause. There were, among the early Church pioneers, a number of good men and true, who were ever active in behalf of foreign missions. Permit us to mention two: The Rev. P. A. Rasmussen, of Lisbon, IIl., and Professor George Sverdrup, president of Augsburg Seminary, Minneapolis, Minn. By their appeals through the press, by lectures and sermons, they succeeded in crys- talizing missionary sentiment into action. Conven- tions were called and plans were rapidly going for- ward for a more direct participation in the work. The Norwegian Missionary Society, to whose treasury most of the offerings for missions had been sent, agreed to call and send to their field such young men as the Church in America might find properly qualified for the service. The year 1887 is a red letter date in our mission history. A young theological candidate at Augsburg Seminary, J. P. Hogstad, declared himself willing to go to Madagascar, if the Lord would have him. The Norwegian Missionary Society sent him a call, and the Norwegian Lutherans of America had in him their first representative in the mission field. After a con- ference with the missionaries in the interior, it was decided that the Rev. Hogstad should go to the land of 118 OUR CHURCH ABROAD the Tanosy. In 1888, Hogstad went to Fort Dauphin as the first Lutheran missionary in the vast regions of South Madagascar. The native Church, organized by the queen’s sol- diers, welcomed the new missionary; but he soon made the discovery that its membership and practice were such that he could not co-operate with it. He felt that the savage and hitherto unreached Tanosy had the first claim to his service. Several powerful chiefs, more or less independent of the queen’s government, had divided the tribe among themselves, and were ex- tremely jealous of their prestige. To these men Hog- stad came and made friends with them. He seemed to have a wonderful influence over them, though the caprices and unreasonable demands of those tyrants were almost beyond human endurance. Having gained the confidence of the natives, he established schools in the more important villages of the neighborhood, the Norwegian Missionary Society supplying him with the necessary teachers from the inland. It was a hard field, but the Christian teaching and preaching bore fruit at last. The Tanosy began to enter into the king- dom of God. The year 1892 marks an important event in the Mad- agascar mission. The conviction had been growing in the United Norwegian Lutheran Church that it ought to have a field of its own in Madagascar. Ac- cordingly a delegation was sent to the Norwegian Mis- sionary Society, urging the transfer of a portion of South Madagascar to the Church in America. This was readily agreed to. The tribes living south of the 23rd degree latitude became the wards of our Church. Due to an unfortunate division in the home Church, NORWEGIAN LUTHERAN CHURCH—MADAGASCAR 119 this field was partitioned between the two factions, the United Church retaining about two-thirds of the original territory. The spirit of missions was not permitted to suffer any setback on account of dissentions at home. The churches gave liberally of their means, enabling the Board to send a considerable force of men and women to the field. The records contain the names of thirty men and twenty-five single women, who were sent out by our Church to Madagascar. Some of them were granted a long day in the Lord’s harvest. In 1911 the Rev. Hogstad passed to his reward, having given all the love and all the energy of twenty-three years of service to the south coast people. The careers of others were cut short by the unfavorable climate or other causes. At present the staff of whites comprises nineteen men and fourteen single women missionaries. The mission work quite naturally has resolved itself into two main activities, the evangelistic and the edu- cational. The Evangelistic Work.—All our missionaries are messengers of the crucified and risen Jesus. Experi- ence has shown that the story of the Cross is a power of God unto salvation for all, even for the most de- graded Malagasy. A great deal of the missionary’s time is spent in personal work, explaining the way of salvation, and pleading with individuals to be recon- ciled to God. The important centers of the Tanosy tribe have been occupied and, though the task is still in its pioneer stage, a fair ingathering has already taken place at all the stations. Having won the natives for Christ, the missionary must watch over them, train them for active membership in a Christian congrega- 120 OUR CHURCH ABROAD tion, and develop leaders, so that in time, not too dis- tant, the Church may attain to the full stature of the body of Christ. The Tandroy, most savage of all Malagasy savages, having’ come into contact with the gospel, seem sur- prisingly receptive. The Rev. G. Torvik, the oldest and one of the ablest men on the field, together with the Rev. A. Picard, our French Lutheran pastor, were chosen for the difficult task of blazing the trail into their dark land. Others have gone to their assistance, so that, at present, all but two of the large centers are occupied. The work of evangelizing the Malagasy is being carried on at ten main stations. The mission- aries are ably assisted by twelve ordained natives. In addition to these 192 evangelists and Bible women at 104 outstations are faithfully endeavoring to win their countrymen for the Savior. Since the opening of the mission in 1888, 6,234 persons have been baptized. The Educational Phase of the Work.—The educa- tion of the native has been on the missionary program since the very beginning. Hogstad had considerable success in starting village schools, conducted by people of the Betsileo tribe. It was soon realized, however, that these schools would render but little service, unless manned by teachers of local origin. The mis- sionaries met the emergency by opening training in- stitutes. By combining both normal and evangelistic features, these schools have produced good results. But the morals of the Malagasy home are so unutter- ably filthy that the schools, even the best of them, could hardly hope to overcome the evil precepts in- stilled into the child from earliest infancy. The only way in which real Christian character could be formed NORWEGIAN LUTHERAN CHURCH—MADAGASCAR 121 would be to take some of the children out of their heathen environment and give them an efficient train- ing under vastly different circumstances. Levihn» €1928); SYNOD OF MISSOURI—CHINA . 239 George C. Schroeder (1921), R. Brauer (1925), all at Nagercoil; E. H. Meinzen (1922), at Vadakangulam; B. Strasen (1921), at Valliur; F. R. Zucker (1910), P. M. Kauffeld (1921), G. Oberheu (1921), at Trivan- drum; A. C. Fritze (1921), at Balaramapuram; R. M. Jank (1921), among the Vedars. The South India Evangelical Lutheran Church.— In 19238 a number of Tamil Lutherans who had severed their relation to the Church of Sweden mission, for- merly the Leipsic mission, because of doctrinal dif- ferences, applied to the Missouri synod for counsel and care. They organized five small congregations in various sections of South India, the chief of which is at Madras in charge of Pastor N. Samuel. Mission- ary P. F. Heckel, M. A., has been their supervising missionary for the past two years. CHINA The Missouri Evangelical Lutheran China Mission was begun in 1912, through the organization of the Evangelical Lutheran Missionary Society for China at Gaylord, Minn. The members of this organization were connected with synods of the Synodical Confer- ence, chiefly the synods of Missouri and of Wisconsin. The Rev. E. L. Arndt, who had been the prime mover _ in organizing the society, was sent out in 1913 as the first missionary with instructions to open a station where no Lutheran work was being done. He directed the attention of the Board to Hankow, which became Missouri’s first station in China. In 1917 the mission was transferred by the society to the Missouri synod. Since then new stations have been opened at Shihnanfu (1920), Ichang (1921), Shasi (1923), Kweifu (1923) 240 OUR CHURCH ABROAD and Wanhsien (1923). The last two named are in Szechwan Province, all the others in Hupeh. Educational work is conducted on lines very similar to those in India. Day schools are established as soon as possible. The secular branches taught in these schools are spiritualized by the Word of God. The creation of Christian faith is the main objective of instruction in these schools. It is the policy of the mission to employ only Lutheran teachers. Because they must be trained before they are employed, their number is still necessarily small. But earnest efforts are being made to increase the supply. At Hankow a secondary school has been opened topped with Con- cordia Theological Seminary. The number of students is not large, but the outlook is promising. The theolog- ical course, as in India, is being conducted chiefly in the vernacular. Very little English has been intro- duced. If present plans mature, a full language course including the sacred tongues will be introduced in the near future. Great pains are being taken not to introduce West- ern customs into the Orient. As long as native con- ventions are not sinful, the mission has no interest in changing them. Moreover, it goes without saying that the Christians of the churches are taught to be sub- ject to their national government. Lutherans do not engage in revolutions. In 1921 a missionary moun- tain retreat was established at Kuling, about 150 miles east of Hankow, in Kiangsi Province. Medical work was begun at Shihnanfu in 1922. It now is in charge of two American nurses, the Misses M. Oelschlaeger, R. N. (1923), and Martha Baden, R. N. (1925). In their limited sphere they PROFESSORS AND STUDENTS OF THE MISSOURI LUTHERAN SEMINARY, NAGERCOIL, INDIA. MISSOURI LUTHERAN MISSION MOUNTAIN RETREAT, KODAIKANAL, MISSOURI LUTHERAN MISSION CONFERENCE IN CHINA, 1924. ORPHANS IN CHINA WAITING FOR THEIR BREAKFAST. Chopsticks are held in the right hand, bowls in the left hand. SYNOD OF MISSOURI—CHINA 241 are doing valuable and blessed work. Girls’ boarding schools have been opened in Hankow and in Shihnan. The Hankow school is in charge of Miss O. Gruen (1921), and is very promising. At Shihnan, Miss F. Oelschlaeger (1923) is just getting her school organ- ized. An orphanage also is conducted at this station. Wars in the interior of China have greatly hindered the extension of the work. On one occasion Shihnan was invaded by a band of fanatical soldiers and the families of the missionaries had to be removed to safer quarters. Later military operations carried on in the neighborhood of Ichang interfered very much with quiet and sustained missionary endeavor. For various reasons very little real estate has been acquired by the mission. All work is conducted in rented and re- fitted buildings. Recently a sum of money was set aside for buying and building purposes, but on ac- count of the political disturbances further steps in se- curing property have been suspended. The foreign mission work of the Missouri synod is carried on in conjunction with the Norwegian Evan- gelical Lutheran Synod of North America, which is represented on the home Board by Dr. S. C. Yilvisaker, of Madison, Wis. Generous help also has been given by the Evangelical Lutheran Synod of Australia, which has three men in the field, and by the Evangelical Lutheran Joint Synod of Wisconsin and Other States. Since the opening of the work in China the follow- ing missionaries have been in our service and have retired: H. Gihring (1920-1922), H. Bentrup (1919- 1924), L. J. Schwartzkopf (1919-1924), Dr. P. Kleid (1924). 242 OUR CHURCH ABROAD The present foreign staff consists of E. L. Arndt (1913), E. Riedel (1915), L. Meyer (1917), M. H. Zschiegner (1921), C. F. Schmidt (1922), J. A. Fischer (1923), Olive Gruen (1921), all at Hankow; H. W. Theiss (1921), at Ichang; A. C. Scholz (1921), at Shasi; C. D. Nagel (Australia, 1922), at Kweifu; A. H. Gebhardt (1918), H. Klein (1921), A. H. Zieg- ler (1922), Miss Frieda Oelschlaeger (1923), Miss Marie Oelschlaeger, R. N. (1928), Miss Martha Baden, R. N. (1925), all at Shihnan; George O. Lillegard (Norwegian Synod, 1921), at Wanhsien. May the Lord graciously continue to grant His bless- ing for the extension of His kingdom. CHAPTER XII. OTHER LUTHERAN BODIES AND AGENCIES SANTAL MISSION AMERICAN COMMITTEE J. H. BLEGEN The Santal Mission of the Northern Churches, for- merly called “The Indian Home Mission to the San- tals,” was started as an independent effort in Sep- tember, 1867, by Mr. H. P. Borresen, a Dane, and Mr. L. O. Skrefsrud, a Norwegian. When their work be- came known in the Scandinavian countries, first by the visit of Skrefsrud to Norway in 1878, and later by the visit of Borresen to Denmark in 1876, widespread in- terest for their missions was awakened in both coun- tries. Committees were organized to render financial aid and the two missionaries were ordained by bishops in their respective home churches. Continued and in- creasing support from the home lands enabled the Santal mission to grow to be one of the most pros- perous Scandinavian missions. At present the force of workers is about fifty men and women from the home lands, and 524 native workers, of whom twenty- one are native pastors. The number of Christians on September 30, 1924, was 26,392, the increase during the year being 950. The co-operation of American Lutherans in the San- tal mission began with the organization of the Amer- ican Santal Committee on November 1, 1891, which 243 244 OUR CHURCH ABROAD consisted of the following: Prof. Sven Oftedal, Mr. H. — Bottelsen, Mr. B. O. Christensen, Rev. J. C. Roseland, Rev. M. Falk Gjertsen and Prof. J. H. Blegen from the United Norwegian Lutheran Church, and Rev. N. G. Peterson, Rev. C. P. Svingen and Rev. I. Histeinsen from the Hauge Synod. In 1894, L. O. Skrefsrud, one of the founders of the Santal mission, visited America and presented his cause in a great number of Norwegian Lutheran churches. Wherever he traveled he aroused interest in his station and received liberal offerings. In 1895 the Committee began to publish a paper Santal-mis- sionaeren, in order to develop interest in the mission. Rev. N. G. Peterson served as editor during the first two years. Since 1897, Prof. J. H. Blegen has edited the paper. Until 1912 donations averaged about $5,500 a year. Since that time donations from Lutherans in America have increased considerably. The formation of a San- tal Committee in the Danish Evangelical Lutheran Church in 1913 is the main cause of this increase. In 1924 the donations received by the two committees amounted to about $17,000. The American Santal Committee has sent out eight missionaries, three men and five women. Of these Rev. and Mrs. M. A. Pedersen, who arrived in India in October, 1904, are now in charge of the mission station of Ebenezer, where the two founders lived until their death. In the fall of 1920, Miss Dagmar Miller, of the Danish Evangelical Lutheran Church, was sent out. She is stationed at Haraputa in the Assam Colony. Five American missionaries recently arrived in the mission field. They are Rev. J. M. Girtz, OTHER LUTHERAN BODIES AND AGENCIES 245 Mr. O. S. Bjerkestrand, and the Misses Anna Oleson, Hazel Alberts and Mabel Hansen. The American Santal Committee now consists of fourteen members, five of whom are from the Nor- wegian Lutheran Church, three from the Lutheran Free Church, two each from the Danish Evangelical Lutheran Churches, one from the Church of the Luth- eran Brethren, and one from the Eilsen’s synod. The officers are: Rev. A. J. Hulting, president; Rev. P. M. Petersen, vice president, and Prof. J. H. Blegen, sec- retary and treasurer, who is the American trustee for the Santal Mission. The three committees, in Den- mark, Norway, and the United States, co-operate in the government of the mission. LUTHERAN ORIENT MISSION SOCIETY N. J. LOHRE This society is a voluntary, inter-synodical organi- zation, co-operating with a similar association at Her- mannsburg, Germany, known as Der Verein fuer lutherische Mission in Persien. At the World Missionary Conference held in Edin- burgh, Scotland, in 1910, a group meeting of delegates interested in Christian missions among Moslems as- signed to the Lutheran Church responsibility for work among the Moslem Kurds. To meet this responsibility the Inter-synodical Evangelical Lutheran Orient Mis- sion Society was organized on September 8, 1910, in the Swedish Lutheran Church at Berwyn, near Chi- cago, Ill. The society sent Rev. L. O. Fossum, of the Norwe- gian Lutheran Church, and Dr. and Mrs. E. Edmund, of the Augustana Synod, to Soujbulak, Persia. Later 246 OUR CHURCH ABROAD a missionary from Germany and one from Russia were sent out. These, under the leadership of Fos- sum, established the mission. Fossum also created. a written language for the Kurds, in which he produced the following literature: Luther’s Smali Catechism, a hymn book and liturgy, a Kurdish-English grammar and a translation of the New Testament. The first three books were printed by the society, and the American Bible Society printed and distributed the four Gospels translated by Fossum. The exigencies of the World War compelled with- drawal from Soujbulak in 1916. In 1919, Dr. Fos- sum and two others returned to the field, locating for the time being at Erivan, Armenia, at the foot of Mt. Ararat, where Rev. George H. Bachimont, of Alsace, France, representing the society in Hermanns- burg, joined them. Prevented by the war from doing any effective missionary work the missionaries en- tered the service of the Near East Relief at Erivan. Dr. Fossum was district commander of the relief forces until shortly before his death on October 10, 1920. Bachimont and the other missionaries then pro- ceeded to Soujbulak and resumed the work, which again was interrupted on October 7, 1921, when Bach- imont was killed during a raid of bandits. Dr. Schalk, who for several years had served as a medical mis- sionary in Turkey, led the missionaries back to Souj- bulak and there they resumed the mission work on January 9, 1924. The society now has the following missionaries in this field: one doctor, one pastor, two nurses and two other women missionaries. It em- ploys as native assistants one doctor and one evan- gelist. In 1924 the income of the society amounted to OTHER LUTHERAN BODIES AND AGENCIES 247 $20,199.74. The official organ of the society is the Kurdistan Missionary. The officers of the Board are: President, Rev. Henry Moehling, Jr., Philadelphia, Pa.; Vice-President, Mr. R. H. Carroll, Rochester, N. Y.; Recording Secretary, Rev. H. Mackensen, South- ington, Conn.; Executive Secretary and Treasurer, Rev. N. J. Lohre, 425 4th St., So., Minneapolis, Minn. LUTHERAN BRETHREN E. M. BROEN The Lutheran Brethren synod, organized in 1900, has a total membership of 1400 in twenty-seven con- gregations, scattered over several western states. At the organization it was decided that a mission in China should be one of the first objectives of the new synod. Mr. and Mrs. R. Kilen sailed for China in 1902. After a year of language study at one of the Swedish Covenant stations, they located in a thickly settled district on both sides of the border-line of the Hupeh and Honan provinces in Central China, con- taining one walled city, Tsaoyang, and several smaller cities, with a total population of about a million and a half. The mission now has three main stations, twenty out-stations, a total of 500 baptized converts, about 600 children in the mission schools. The mission prop- erty is valued at $25,000. The pioneer missionary, Mr. Kilen, died in 1913. His wife has faithfully con- tinued the work and now is teaching a large girls’ school in Tsaoyang. In 1924 she was captured by bandits and suffered all kinds of hardships at their hands for three weeks, when she was finally released. Missionary B. A. Hoff was killed during the raids of the bandits and his wife was ,wounded, but she has 248 OUR CHURCH ABROAD recovered and is continuing as a missionary. The num- ber of missionaries on the field and on furlough is at present fourteen; the annual budget, $15,000. In 1916 the Brethren Synod sent out two married couples and one single woman missionary to the Sudan in Africa. A large district in French Camer- oon, with a population of about a million, has been chosen as its field. Buildings are under construction and a yearly budget of $8,000 will be provided. SOCIETY FOR LUTHERAN MISSIONS IN RUSSIA C. J. SODERGREN This society, with headquarters in Minneapolis, is an independent organization consisting of interested members of various Lutheran bodies. It was organ- ized in 1919. In 1921, Rev. C. J. Sodergren, D.D., president of the society, was commissioned to visit Siberia for the purpose of selecting strategic sites for mission stations. He was accompanied by Rev. N. F. Hoijer. They planned to visit Vladivostok and the Amur River, but a severe storm of ten days’ duration drove them through Behring Strait and around the northeast corner of Siberia. After arriving at Anadyr they discovered that the war had played such havoc with the shipping that there were no means of trans- portation beyond this point. Their attention was drawn to the sad spiritual and temporal state of Tchuckchees and Eskimos in these parts, with the re- sult that the society, since that time, has made them the object of its mission work. A station was established at Nuokan, Siberia, a large Eskimo village, but the missionaries were or- dered out by the Russian Bolsheviki and their pro- OTHER LUTHERAN BODIES AND AGENCIES 249 visions were confiscated. They then retreated to Little Diomede Island, which belongs to the United States. Under the protection of our government, a Norwegian couple, Nyseter, and Victor Carlsen, of Minneapolis, are at work on the island, ably assisted by Harry Soxie, a native Eskimo, trained at the Luth- eran Bible Institute in St. Paul, Minn. Many Eskimos cross in their skin boats or on the ice from Big Dio- mede Island, a Russian possession three miles dis- tant, and from the Siberian coast some twenty-five miles away. A number of converts have been bap- tized and are receiving instruction in our Lutheran faith. The missionaries must contend with very severe climatic conditions, the stupidity of the natives, the immorality of the whalers, traders and adventurers, and the language problem. A small schooner which was used for two years and wrecked three times is no longer seaworthy. A new and larger schooner took its place, but was wrecked just below Teller, the site of the Norwegian Lutheran mission in Alaska. A young prospective worker in the field, Mr. Bohman, was drowned, and our pioneer missionary, Hoijer, died shortly after from exposure. The income of the society in 1924 was $1,420. SUDAN MISSION M. W. HALVERSON. The Board of the Sudan Mission consists of four- teen members and eighteen associate members, banded together for the purpose of making the gospel of Jesus Christ known especially among the inhabitants of the Sudan in Africa. For over two years Mr. and Mrs. A. 250 OUR CHURCH ABROAD E. Gunderson and three single women missionaries have been at work in French Cameroon. The head- quarters of this society is in Minneapolis. Dr. J. A. O. Stub is president and Rev. M. W. Halverson, of Beloit, Wis., secretary. It is supported entirely by, free-will offerings. NATIONAL LUTHERAN COUNCIL FOREIGN MISSION CONSERVATION J. A. MOREHEAD The World War immediately resulted in many dis- locations within the sphere of the Christian Church. The provisions of the Versailles Peace Treaty tended to make some of these changes more or less perma- nent. By virtue of its very nature the work of foreign missions, extending beyond national borders and con- necting the spiritual and moral life of groups within different nations, has been especially at the mercy of the dislocating and destroying power of ruthless war. Not only were communications interrupted and the power of supporting Christian missions by men and money diminished, but the missionary societies in more than one country of Europe were entirely sep- arated from their mission fields, which were left in a dangerously stranded condition. Thus the India, China and Africa missions of the Finnish and Ger- man societies found themselves uncared-for and “or- phaned.” While the Roman Catholic and Reformed Churches were in like manner affected in their work by the con- sequences of the war, the Lutheran Churches of Cen- tral Europe, which had developed splendid mission ac- OTHER LUTHERAN BODIES AND AGENCIES 251 tivity in various foreign fields, saw especially large in- terests placed in jeopardy. Even amidst the first shock and confusion of the terrible catastrophe of 1914, when missionaries in the foreign fields were interned, an effort was made to give such temporary assistance as was possible to these distressed missions by foreign missions of the same confession in neighboring fields. The friends of foreign missions in America and in the Scandinavian countries of Northern Europe were not insensible to the critical situation. But the discovery of a way for effective action for the preservation of these distressed foreign missions of European so- cieties was no easy problem in view of the impossibil- ity of realizing at first the extent of the catastrophe. Moreover, while every student of Christian missions knew that there were missionary societies of the Lutheran Church in Finland and Germany, which had been cultivating mission fields patiently and prayer- fully for years in China, India and Africa, there was in foreign mission circles in America no intimate and complete knowledge of the strength of the native Churches, preaching stations, schools, inner mission institutions, native workers, foreign missionary forces, budgets and other matters necessary to be known for purposes of sound missionary administration. The first act toward meeting the serious emergency was the appropriation on April 24, 1919, of $1,800 for famine relief among the Lutherans of India. On the same occasion the Foreign Missions Boards of the various bodies participating in the National Lutheran Council were each requested to appoint one represent- ative for the purpose of careful study in conference of the Lutheran foreign mission situation throughout 252 ' OUR CHURCH ABROAD the world. In consequence of this action, foreign mis- sion conferences were held in Chicago on July lst and again on July 29th of the year 1919. These foreign mission conferences gave expression to the conviction that the Lutheran Church bodies of America would ' doubtless feel it to be their duty to assume the control and support of distressed Lutheran foreign missions, and requested the National Lutheran Council to repre- sent the interest of Lutheran foreign missions in gen- eral and of the individual Lutheran Foreign Mission Boards in particular before the proper authorities at Washington with the assurance of their willingness to assume responsibility for these distressed missions of European societies in cases where for any reason they were unable to control and support their own work. Thus a beginning in securing an intelligent grasp of the entire problem was made and the first steps in the direction of definite action were taken. In the organization of the National Lutheran Coun- cil a specific field at home and abroad was planned for its service to each body and for the common ser- vice of the interests of the Lutheran Church as a whole. Since the Lutheran Church bodies themselves maintain Boards of Foreign Missions, it was under- stood that the field of foreign mission activity was al- ready occupied by existing machinery of the Churches. Moreover, these boards constitute the trained arm for foreign mission work. Under these circumstances the National Lutheran Council had no eall or author- ization to enter this field. Happily, in consequence of the request of the National Lutheran Council that “the Foreign Mission Boards of its participating bodies appoint representatives to meet for conference, to OTHER LUTHERAN BODIES AND AGENCIES 253 study the entire situation and to try to ascertain the present and future condition of various Lutheran mis- sions affected by the war,” the Lutheran Foreign Mis- sions Conference of America was organized. At its meeting in Chicago on January 28, 1920, a constitu- tion was adopted including the provision that any American Lutheran Mission Board subscribing to the constitution and by-laws shall be entitled to member- ship. By special provision the National Lutheran Council was also granted membership as long as its co-operation in the matter of foreign mission relief should be required. An immediate division of labor was arranged between the Lutheran Foreign Missions Conference of America and the National Lutheran Council. To the former, as a commission of foreign mission experts, was committed the task of studying the conditions and needs of distressed or orphaned ' foreign missions, the consideration of appeals for aid, the presentation of approved budgets for financial as- sistance, the procuring of men to serve as missionaries or commissioners to visit isolated mission fields, the necessary administrative oversight. To the National Lutheran Council was committed the responsibility for the representation of the interests of the Luth- eran Church in the matter of foreign missions in re- lation to governments, the Versailles Peace Confer- ence and the European Lutheran missionary societies, whose mission fields were in jeopardy. By agreement it also became the duty of the Council to conduct ap- peals to the churches for funds for foreign mission relief and to disburse them to the missions placed by recommendation of the Lutheran Foreign Missions Conference upon the budget for each year. It became 254 OUR CHURCH ABROAD the function of the Lutheran Foreign Missions Con- ference to initiate a plan; that of the National Luth- eran Council to serve as executive. With common de- votion to the great task of conserving these endan- gered Lutheran foreign missions to the Church, the Lutheran Foreign Missions Conference and the Na- tional Lutheran Council have labored together with remarkable sympathy and harmony. With God’s blessing, this simple method of organization has issued in effective action. The National Lutheran Council pushed promptly with energy the work of representation with a view to the conservation of distressed Lutheran foreign missions in an orderly way in relation to all interested parties. Representations were made through the State Department to the Peace Conference in progress in Paris. A commissioner was sent to the meeting of the Committee of the World Alliance for Promoting International Friendship through the Church at The Hague, September 30 to October 3, 1919, when the following important declaration was made: ‘‘Freedom to carry the gospel of Christ to all nations is essential to the life of the Christian Church and is one of the fundamental claims of religious liberty.” At this meeting the commissioner of the Council called to- gether representatives of the missionary societies of Denmark, Norway, Sweden, Finland and Germany to counsel in regard to the extent of the foreign mission relief problem and Lutheran forces for its solution. Personal relationships were formed here which have become more and more fruitful through succeeding years. The fact that the Versailles Peace Treaty in- cluded a provision to the effect that the properties of OTHER LUTHERAN BODIES AND AGENCIES 255 all German missions shall continue to be used for mis- sionary purposes and to be held in trust by Boards of Trustees appointed by the governments under whose jurisdiction the particular mission may come, has proved to be of fundamental importance, especially since the entire article on this subject has been con- strued to carry the principle that boards or societies of the same confession shall have the first right to occupy temporarily these foreign fields. It was nec- essary for the National Lutheran Council by corre- spondence and personal representation to establish sympathetic contacts with the European societies whose foreign mission fields were endangered in con- sequence of the war. It was also necessary in like manner to establish direct contacts with the mission fields themselves. Colonial governments, trustees or missionaries in charge of Lutheran missions in India, China and Africa, the home societies, and all others’ concerned must needs be brought to an understanding of the provision of the Peace Treaty, as well as of the principles of the Christian religion involved, in order that the way might be opened for the Lutherans of America to rescue these distressed missions and pre- serve them to the Church. At a certain critical mo- ment, for example, a cablegram was forwarded to the authorities of the British government in India guar- anteeing that the requisite men and money would be provided by the Lutherans of America for the adminis- tration and maintenance of the Gossner mission. Sim- ilarly necessary negotiations arranging for the sup- port of other Lutheran missions were carried forward to a successful conclusion with the important assist- ance of the International Missionary Council. When 256 OUR CHURCH ABROAD all questions touching the relationships of distressed missions and their support were settled, there arose the further diplomatic problem of securing action per- mitting the return of the European societies and their missionaries to the fields which they had founded and developed by the sacrifice of prayer, men and money throughout the years. To fields in Africa and China, German missionaries may now return, and there are reasons to believe that within a few months they may also re-enter their great fields in India. When, as a result of the study and negotiation in- dicated above, the facts showing the enormous task of foreign mission conservation were ascertained, it ap- peared that there were two possible methods of pro- viding for the care of these distressed missions: (1) for individual Foreign Mission Boards to undertake temporarily their control and support; (2) for the ‘National Lutheran Council as an agency of the par- ticipating Lutheran Church bodies, on the recom- mendation of the Lutheran Foreign Missions Confer- ence of America, to undertake the great work of pro- viding for them until the founding societies should be able to resume their control and support. Under the first plan the field of the Hermannsburg Society in India was taken over promptly for control and support by the Joint Synod of Ohio, that of the Breklum Society in India by the United Lutheran Church, those of the Neuendettelsau and Rhenish So- cieties in New Guinea by the Iowa Synod, which also © gave emergency relief to the Leipsic mission in East Africa. In recent years the Augustana Synod under a special agreement undertook the complete control and support, under the Board of Trustees created by OTHER LUTHERAN BODIES AND AGENCIES 257 the government concerned, of the East African field of the Leipsic Society. In the year 1924 the United Lutheran Church in America purchased the North China mission of the Berlin Society. In the years im- mediately following the war the Church of Sweden Mission assumed responsibility for the India field of the Leipsic Society. The story of the rallying of these individual church bodies for the task of foreign mis- sion conservation with the consequent devotion and sacrifice of their people for the common task is full of inspiration; but the space is not available for the telling of it here at length. For various reasons it was not possible to place many of these orphaned missions under the temporary care of the mission boards of particular church bodies. It therefore became the responsibility of the Luth- erans of America in many church bodies to provide for them through the agency of the National Lutheran Council on the recommendation of their missionary experts functioning through the Lutheran Foreign Missions Conference. The following table indicates that occasionally or regularly the National Lutheran Council has contributed by loans or gifts for the pres- ervation of the distressed missions of nine mission- ary societies to date, the total amount of $556,879.01. The chapels, churches, schools and other property of these missions and hundreds of thousands of native Christians by this work of foreign mission relief have been preserved to the cause of Christian missions and to the Lutheran Church. As political and economic conditions render it possible, the Lutheran foreign mission societies of Germany and Finland are grad- ually resuming the support of their own foreign mis- 258 OUR CHURCH ABROAD sion work. God has richly blessed these efforts of the Lutheran Churches of America to preserve these great outposts of the Lutheran Churches of Europe in non- Christian lands. 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CF 1 O ig Ey = > Q =| 3 Oe |alals a8 co) oO 8 5 @ eed es ees ee og ® S2 (Sige 5 sg |Wie| we g g 9 @ A. am | > 3 Slsi3 a= 12 taal x] = ee 3 @/la)] 8 a1 B,| % rd s 199 ae & Z eo| 8 | & ia s,s |ae a | Ge leg | @ | & 5 ee Se ee Bl & {|e 2 eo |B? 5 3. 3 a. 3 ag re} — Bo $ ” m 310300q ‘IOOHDS NI STIdNd TWOIGAN HOUNHD AAVLS FAILVN| FHVLS NOIYOA —— owner ese ere ERIE STATICS OIE T AY OAINATOOTY NMOIMINOT NVNAHINT NVOMA SOLLSTLV.LS 261 DERE GTO YY Oke (VA a Cages LUTHERAN FOREIGN MISSION BOARDS AND SOCIETIES 1. United Danish Evangelical Lutheran Church in America (1892). Chairman of the Japan Committee: Rev. V. W. Bondo, 3319 Washington Avenue, Racine, Wis. Official Periodicals: Boernebladet, Our Lutheran Youth. Fields: Asia-Japan, in co-operation with the United Lutheran Church in America. North America- United States, among North American Indians in Oklahoma. 2. Indian Commission of the Evangelical Lutheran Joint Synod of Wisconsin and other States (1893). Secretary: Rev. J. Gauss, Jenera, Ohio. Official Periodicals: Evangelisch Lutherisches Gemetin- deblatt, Northwestern Lutheran. Field: United States, Apache Indians. 38. Board of Foreign Missions of the Evangelical Lutheran Synod of Missouri, Ohio and Other States (1893). General Secretary: Rev. Frederick Brand, 3316 South Jefferson Avenue, St. Louis, Mo. Official Periodicals: Der Lutheraner, Lutheran Wit- ness. | Fields: Asia-China, Hupeh. India, Madras. 4. Board of Home Missions in Foreign Countries of the Evangelical Lutheran Synod of Missouri, Ohio and Other States (1908). Chairman: Rev. E. G. Jehn, 3650 South Honore Street, Chicago, Ill. 262 DIRECTORY 263 Correspondent for South America: Rev. August Burg- dorf, 2546 Cortez Street, Chicago, IIl. Field: South America, Brazil. Also work in Argen- tina, Australia and Europe. 5. Board of Indian Missions of the Evangelical Lutheran Synod of Missouri, Ohio and Other States. Secretary: Rev. George F. Fierke, Box 171, Witten- berg, Wis. Field: United States, North American Indians. 6. Lutheran Board of Missions of the Lutheran Free Church (1893). Secretary: Rev. Johan Mattson, Augsburg Seminary, Minneapolis, Minn. Official Periodicals: Folkebladet, Lutheran Free Church Messenger. Fields: Asia—China, Honan. Africa—Madagascar. Women’s Missionary Federation of the Lutheran Free Church (1916). Office: 1511 East Thirty-fifth Street, Minneapolis, Minn. 7. Board of Missions of the Church of the Lutheran Breth- ren (1905). Secretary: Rev. E. H. Gunhus, 2422 Thirty-fifth Ave- nue, South, Minneapolis, Minn. Official Periodical: Broderbaandet. Fields: Asia—China, Honan and Hupeh. Africa— French Sudan, Nigeria. 8 Inter-synodical Evangelical Lutheran Orient Mission So- ciety (1910). Executive Secretary: Rev. N. J. Lohre, 425 4th St. So., Minneapolis, Minn. Official Periodical: Kurdistan Missionary. 9. Board of Foreign Mission of the Evangelical Lutheran Joint Synod of Ohio and Other States (1912). Secretary: Rev. J. H. Schneider, 383 Thurman Avenue, Columbus, Ohio. 264 OUR CHURCH ABROAD Official Periodicals: Kirchenzeitung, Lutheran Youth, The Lutheran Standard. Field: India, Madras Presidency. 10. Board of Foreign Missions of the Evangelical Lutheran Synod of Iowa and Other States (1917). Secretary: Rev. W. Kraushaar, Aberdeen, S. D. Official Periodicals: Lutheran Missionary, Die Mis- sionsstunde. Field: Australia—Melanesia (New Guinea). Mission Auxiliary Secretary: Rev. J. G. Baermann, Palmer, Ia. 11. Board of Foreign Missions of the Norwegian Lutheran Church of America (1917). Secretaries: Rev. J. R. Birkelund, M. D., and Rev. M. Saterlie, 425 South Fourth Street, Minneapolis, Minn. Official Periodicals: Lutheran Church Herald, Luther- aneren. Fields: Asia—China, Honan, Hupeh, Shantung. Africa—Union of South Africa (Natal), Mad- agascar. Women’s Missionary Federation of the Norwegian Lutheran Church of America (1917). Corresponding Secretary: Mrs. Edward Johnson, 120 Van Brunt Street, Mankato, Minn. 12. Board of Home Missions and Church Extension of the Norwegian Lutheran Church of America (1917). Executive Secretary: Rev. C. S. B. Hoel, 425 Fourth Street, South, Minneapolis, Minn. Fields: Alaska, North American Indians and Eskimos. United States, North American Indians. 138. Board of Foreign Missions of the United Lutheran Church in America (1918). General Secretaries: Rev. George Drach, D.D., and Rev. Luther B. Wolf, D.D. DIRECTORY 265 Office: 18 East Mount Vernon Place, Baltimore, Md. Official Periodicals: The Foreign Missionary, Der Mis- sionsbote, The Lutheran, Lutherischer Herold. Fields: Asia—Japan; India, Madras Presidency; China, Shantung. Africa—Liberia. South Amer- ica—British Guiana, Argentina. Women’s Missionary Society of the United Lutheran Church in America (1920). Executive Secretary: Miss Amelia D. Kemp, 1228 Fulton Building, Pittsburgh, Pa. Official Periodical: Lutheran Woman’s Work. 14. Society for Lutheran Missions in Russia (1919). Secretary: Rev. J. G. Hultkrans, 2449 Fremont Ave- nue, North, Minneapolis, Minn. Field: Alaska, Little Diomede Island. 15. Board of Foreign Missions of the Augustana Synod (1923). Secretary: Rev. A. F. Almer, D.D., Bethesda Hospital, Ninth and Wacouta Streets, St. Paul, Minn. Field Secretary: Rev. Fred W. Wyman, 4627 Stevens Avenue, South, Minneapolis, Minn. Periodical: The Augustana Foreign Missionary. Fields: Asia—China, Honan, Hupeh. Africa—Tanga- nyika Territory. India in co-operation with United Lutheran Church. Women’s Missionary Society of the Augustana Synod Executive Secretary: Miss Alice Johnson, 1247 East Forty-sixth Street, Chicago, Ill. Periodical: Missions Tiding. 16. Board of Indian Missions of the Evangelical Lutheran Church of America—Hilsen’s Synod. Chairman: Mr. N. T. Peterson, Taylor, Wis. Official Periodical: Den Kristelige Laegmand. Field: United States, American Indians. 17. Santal Mission American Committee (1891). Secretary: Rev. Prof. J. H. Blegen, Augsburg Sem- inary, Minneapolis, Minn. 266 18. 19. 20. OUR CHURCH ABROAD Official Periodical: Santalmissionaeren. Field: Asia—India. Sudan Mission. Corresponding Secretary: Rev. M. W. Halverson, Beloit, Wis. Field: Equatorial Africa, French Cameroon. The National Lutheran Council, (1918). Has furnished funds for the preservation of European Lutheran for- eign missions. Executive Director: Rev. J. A. Morehead, D.D., 437 Fifth Avenue, New York City. The Lutheran Foreign Missions Conference of America (1919). Annual meeting of representatives of American Luth- eran Foreign Mission Boards on the first Wednes- day of February. Officers: President, Rev. G. A. Brandelle, D.D.; Vice- President, Rev. Johan Mattson; Secretary, Rev. George Drach D.D.; Treasurer, Rev. J. H. Schneider. BIBLIOGRAPHY FOREIGN MISSIONARY MAGAZINES ENGLISH: The Foreign Missionary, monthly, United Lutheran Church. Lutheran Woman’s Work, monthly, United Lutheran Women’s Missionary Society. | The Lutheran Missionary, monthly, Synod of Iowa. The Lutheran Pioneer, monthly, Missouri Synod. The Kurdistan Missionary, monthly, Orient Mission Society. The Augustana Foreign Missionary, monthly, Augustana Synod. GERMAN: Der Missionsbote, monthly, United Lutheran Church. Die Missionsstunde, monthly, Synod of Iowa. SWEDISH: Kina Missionaren, monthly, Augustana Synod. Missions Tiding, monthly, Augustana Women’s Mission- ary Society. The Augustana Foreign Missionary, monthly, Augustana Synod. NORWEGIAN: Santal Missionaren, monthly, Santal Missionary Society. BOOKS ONLY LUTHERAN AUTHORS LISTED CRONK, Katharine Scherer. Brave Adventurers. 1925. Women’s Missionary Society, United Lutheran Pub- lication House, Philadelphia, Pa.................cccccssscsssccceees $ .75 267 268 OUR CHURCH ABROAD DRACH, George, and Kupmr, C. F. The Telugu Mission. 1914. United Lutheran Publication House, Phila- Clalr bias WP any iiisohsvedicgeses de sevcscauscowoscavaseurcs ge treteoitene nenuaneanamntee DrAcH, George. Forces in Foreign Missions. 1925. United Lutheran Publication House, Philadelphia, Pa. Foss, C. W. Glimpses of Three Continents. Augustana Book Concern, Rock Island, Ill. 1912............ DLeeseeejadators Goupes, C. B. Christian Frederick Schwartz. 1922. Lutheran Book Concern, Columbus, Ohio ................s00008 KEISER, A. Lutheran Mission Work Among the Amer- ican Indians. Augsburg Publishing House, Minneap- OLIS Se ITM WL OOS oie il ecdean souks aeedoavenpatecesd teuteees etcataer a ame LAuURY, Preston A. A History of Lutheran Mission 1905. Second edition. Pilger Publishing House, VS7cr Teh b Ab gid of: RIN CHU ee ERE RUINE Pan OURO MoD My uipn ate WORE) J og Or LEWARS, Elsie Singmaster. The Story of Lutheran Mis- sions, 1917. Women’s Missionary Society, United Lutheran Publication House, Philadelphia, Pa............. LIPPARD, Emma Gerberding. Leaves from a Japanese Calendar. 1924. Women’s Missionary Society, United Lutheran Publication House, Philadelphia, Pa LUNDEEN, Anton. In the Hands of Bandits. Augustana - Book Concern, Rock Island, Tb. ..............ccccssessesccsceeesees Our First Decade in China. Augustana Book Concern, FLOCIE PUSLANIG ) Lilcslascsctecsecssceilessneshey cvccpocczesea sha sateas suas maeesaaaee PFEIFFER, Edward. Mission Studies. History and Prin- ciples. Third edition. 1920. Lutheran Book Con- corm, i Colymbiay Oo Auisssschacvesavecps cocgeeeuetentahoran cite reet Emma PFEIFFER, Edward. Missionary Stories for Juniors. 1925. Lutheran Book Concern, Columbus, O. ............ SATERLIE, M. Foreign Missions in the Bible. Augsburg Publishing House, Minneapolis, Minn. ..........cccccceceeeees SCHNEIDER, J. H. Hans Egede. 1923. Lutheran Book Concern, Coltambag) Qe sci sacensuloor seas tedsed eedbrape then teaeeaneaee ScHuH, H. J. David Zeisberger. 1923. Lutheran Book Concern, Columbus; Oss aiiii ts cca ak ct iiscnenetsaeeaeiaee SEEBACH, Margaret R. Other People’s Children. 1920. United Lutheran Publication House, Philadelphia, Pais: sdaccssaatschuataneiedvcwes pee Lasnesavdd deddakonns conddapecedeeemneescistaet an anna 1.00 1.25 50 BIBLIOGRAPHY 269 SEEBACH, Margaret R. Marigold Horse. Women’s Mis- sionary Society, United Lutheran Publication House, CELTIC EG ehh OU af RS UE SR SAT AIDA CE i ei Li ELC nN BO DDR $1.25 SHEATSLEY, C. V. Our Mission Field in India. 1921. Lutheran Book Concern, Columbus, O. ..........cescseseee 50 White Unto Harvest. China Mission. Norwegian Luth- eran Church. Board of Foreign Missions (1919), BPETETIGO OLNS RIVE SINT Cy eee eeepc ica etaies idasets basedecseccuscatsoctbese 1.00 WHITE, Ralph J. Six Years in Hammock Land. Our British Guiana Mission Field. 1928. United Luth- eran Publication House, Philadelphia, Pa. ................ HAW PAMPHLETS ENGLISH: Annual Report of the Foreign Missions of the United Lutheran Church in America. The Lutheran Foreign Missions House, 18 East Mt. Vernon Place, Balti- BTEC Ry ct eca vs srece rede ta teets seleeesrestsdormtatiaavetvecporsvacace cntuandge Free Annual Report, English and Norwegian, of the Foreign Missions of the Norwegian Lutheran Church of PAMPER OE er Gree ccecagsentcocecce sdenaatocadackveskexeveselectostonshassanesseadesosdee Free Tanganyika, Our Opportunity. Augustana Foreign Mis- RT sot ty aac) ce dacnssaloastvbuesesedanvace yesh coens cds ea oaanacenbeas’ $ .10 Our Mission in Honan, China. Augustana Synod............+. Free The Augustana Synod Across the Seas. Augustana ERE MAMEE RCL ESUEYANG. ugced cay dp sive ohsbevaceenes ¥ansercebsohel cote dueansssaeteasansss Free Come Over and Help Us. Augustana Synod ........ccccceees Free What You Should Know About the Augustana Foreign Migsionse, Augtstana Syd \..s.ssssessejeotscoadesscsoonesseseasee 10 India Booklet. Women’s Missionary Society, U. L. C. RAMEN VLD PU Ce Le Laee tats anes adtie nak eran dade uhersaeeenbverecbens 25 Japan Booklet. Women’s Missionary Society, U. L. C. MNSRPCLCSITI TDSC EA a! au hes osaees sodtcdscsven co ceddant edonechse detcoatenesaseyee sents 15 Liberia Booklet. Women’s Missionary Society, U. L. C. PASE EACLORUY TTA UNE Elo! Wok piv cwc ace WA cancca oes aaeaccesades dante riage cba ecedeebeahes 15 South America Booklet. Women’s Missionary Society, Bereta re R TITAC GI NIG. 7A. py dasccackcsedovwsosbaverccecceevsses cess 15 270 OUR CHURCH ABROAD Hinduism. Rosalyn S. Sease. Women’s Missionary So- ciety; (Use CiiPhiladelphiagh ani Ans akensiemeteavenes $.05 Buddhism. Rosalyn S. Sease. Women’s Missionary So- sionary Society, U. L. C. Philadelphia, Pa. ................ .05 The Hope of Islam. Caroline E. Young. Women’s Mis- sionary Society, U. L. C., Philadelphia, Pa...............0 05 Anna S. Kugler, M.D., Women’s Missionary Society, Una Philadelphia. Pa siiisintccatintaccteea nee .05 David A. Day. Women’s Missionary Society, U. L. C. PRITAM eas PP iieiecds scebevenven coageadeaaeesoabitwecwei sch asnettkeeteetels .05 Bartholomew Ziegenbalg. Women’s Missionary Society, UT Co ePhiladelphigs: Pacis io isscaegisceceeiaep ree enee .05 Christian Frederick Schwartz. Women’s Missionary So- ciety; Us. Os) Philadelphia; \ Pao ae eens 05 The New Guinea Mission Our Sacred Trust. Mission Auxiliary; Synod of! Towa iii ia scesemtemeetenete 10 Brands Plucked Out of the Fire. Mission Auxiliary, SV NOM OL OWA > 605i shicecevockveldesthopbsuesastedasceay tatustersebene akavameane 10 Sowing and Reaping Among the Azeras. Mission Aux- ary. Synod: of Towa i. wi.iectaienesuyemieenenes 10 Short Stories for Children. Mission Auxiliary, Synod WE GLO WG ices cee boanceh cvaccudahess cues hu sdceptovechaneed tat ce eentsoak ean naianenm 10 Our Synod at Work in India. Joint Synod of Ohio............ Free Our Mission in India. Joint Synod of Ohio................sese0e .06 A Girls’ School in China. Martha Kulberg. Augsburg Publishing House, Minneapolis, Minn. ..............scceceeee 15 Program Manual for Training Schools and Societies. Women’s Missionary Federation, Norwegian Luth- eran Church of America, 425 South Fourth Street, Minneanolisy Alinin sihisticececoghis cases sacdavestaceccaccetuns haaemae namie 25 PAMPHLETS GERMAN: Bilder aus dem papuanischen Heidentum. Mission Aux- Wary, 4s SYNOG, OL) LOW ic icnciciocevscbencasonadlulll elt tet coketedeae ae $ .10 Ankunft und Anfangseindruecke in New Guinea. Mis- sion); Auxiliary, Synod. of Towa iis dccsisvevateetceaes 10 BIBLIOGRAPHY 271 Bai, der Zauberer. Mission Auxiliary, Synod of Iowa........ $.10 Sane, der letzte Wasahaeuptling. Mission Auxiliary, Cs ER bed Toe” anid ROU Dc ne te atin he DA aeRO he OL APR) OR PR 10 Sungangny, ein Grosser unter den New Guinea-Christen. BHIBEION DAURINAT YY (OVNOG) O17 LO WA Wietcivescccivicnccdgieocoosce 10 Jahrbuch der Ev. Luth. Mission in New Guinea. Wart- burg Publishing House, Synod of Towa ..............scseseeees .30 MAPS Maps of the Guntur and Rajahmundry, India, mission fields of the United Lutheran Church. The Lutheran Foreign Missions House, 18 East Mt. Vernon Place, PEMLUAPIFOT Ar VTGhew re Cel uteri her) drei ce ap a chcdasavovonebucesvescevasnecavnass Free Outline Map of the World and Outline Map of North America on paper of strong texture, size 35 by 44 inches. Women’s Missionary Society, United Luth- eran Publication House, Philadelphia, Pa..............00 $ .30 Map of India and Ceylon (showing mission stations of North American Missionary Societies), size 37 by 47 inches. Women’s Missionary Society, United Luth- eran Publication House, Philadelphia, Pa.............ssses0 .60 Outline Map of India and Burma, size 25 by 30 inches. Women’s Missionary Society, United Lutheran Pub- Pema PTOUSe,, PHUadelphia, ! Pa. :s..cecsesccsscecessecaresvecssoees 30 Outline Maps of China, South America, Africa, size 28 by 32 inches. Women’s Missionary Society. United Lutheran Publication House, Philadelphia, Pa............. .30 Maps of India, Africa, Japan. Size 35 by 44 inches. Each map shows the Lutheran stations of Lutheran mis- sionary societies in Europe and the United States. Women’s Missionary Society, United Lutheran Pub- lication’ House, Philadelphia, Pa...c.cs....ccccccrssssssseessveses 70 Map of India Mission field of the Joint Synod of Ohio. Size 32 by 42 inches. Cloth backed. Lutheran Book RELY. COLITIS, CPTI ed dnceectnsdennsestevacs sdiectsabacepestese aces 2.00 Map of New Guinea mission field of the Synod of Iowa. Size 18 by 21 inches. Wartburg Publishing House, CL LLL Ua 11, ts don cavcunesthdionteadecteosne cates te udebaresklentssvcaconvone 15 272 OUR CHURCH ABROAD Map of New Guinea mission field of the Synod of Iowa. Size 29% by 35 inches. Wartburg Publishing House, Chieago, (TE) eee sl Norn nae tener teucaet ewan ted $.75 Atlas. A geographical survey of the former fields of the Rheinisch (Barmen) and Neuendettelsau societies by Prof. G. J. Fritschel, D.D., 7 maps. Wartburg Pub- lishing. “House, ‘Ghicago, Eb. si.ccicyeskedescacck Nesvedasapascasbaterss 1.25 The China Mission Field, with an inset map of China, size 82 by 44 inches, in colors, cloth back, on rollers, pub- lished by the Board of Foreign Missions of the Nor- wegian Lutheran Church of America, Minneapolis, MAR a ielees SiR cesdccwvesel tadetebedacathceauitadasvabhecbtebielcks ets et ho man amnee 2.00 Map of China, Madagascar and South Africa. Each map shows the stations of the Norwegian Lutheran Church. Board of Foreign Missions, Minneapolis, WEED TI Eh i ots sicdsectcens vetoes vocsedeedaie vena toneusntereieenvtcelsdsce tell ies a aentnaes Free PAGEANTS AND PANTOMIMES Published by the Women’s Missionary Society, United Lutheran Publication House, Phila., Pa. Hanging a Sign, 15 cents, 6 for 50 cents, 75 cents dozen. A presentation of Medical Missions. Time, 25 minutes. Nine participants Waiting for the Doctor, 5 cents, 50 cents dozen. A Medical Mission. dialogue for eight juniors or older girls. The Search for the Light, 25 cents. Pageant. A man’s quest for God. Time, about 60 minutes. Cast from 117 to 277 participants. The Way, 15 cents, 6 for 75 cents. A Pageant of Japan. For small cast, 40 participants, or 83 for large cast. Time, 25 to 80 minutes. Japanese Costumes and Decorations, 10 cents. The Way of Peace, 25 cents. Pageant to show that peace can come to the world. Cast, 70 or more participants. INDEX PAGE PEST LTO: ics eisseessskeiess saducenons 38 PPT SS IA» fel seseevactsibdovediaveyien 12.2) Adolphus, Michael Gustavus.. 12 Piricay SOU aus 9,110 Albrecht, Georgevehini a 38 All-India Lutheran Confer- ence 55 American Board of Commis- SOSH RET EO SESS EET ESOS ES ODSOTOSTED SSIS UOO® SOHO Sey ae, Andhra Christian College, i 1: Rea A A RELA i ee PRIN PAT PCRIRIINS, © Letscigctelcsckeiuccroecedcens 96-98 Atlas, World’s Missionary .... 12 Augsburg Seminary ............... 222 Augustana Students’ Mission- PR OOCIELY. claire, sdcatacese 178 Augustana Reds Missions, 69, 157, 168, 180ff. Augustana Weed Mission [2a 7 bole e iPaieg io 170, 176, 186 Augustana Women’s Mission- BEI CISEM Ics escolissedsesscoenecnns 178 Australian Lutheran Church 214 PASM OCECET | cldsscvveacetcessscoecetecs 19 Becicet Allee 1 O).- cccsesstecascevenss 38 PERE FOIA 1, sasosenschuqocas epodseed 36 Berlin Missionary Society 19, 99 Birkelund, J. R 138 © PARE ee eeoeroseresese Boards, American Lutheran Foreign, beginnings of .22, 102 Boggs, Miss Kate ..........ccssecoee 39 TROLERDSOT, EL Fiat teceescennse 20, 243 Branelles oG. . Aji .kisssecseass 184 ff. Brethren, Lutheran .............. 247 DERE ORAL E accor tecegchere cage ecntys 39 PAT RUM x ULI ©) finsoine-s oars atcescante 98 Brotherhood, United Luth- eran Church PAGE Brown, ChasioBuycu... 83, 86, 103 Buenos Aires, Argentina, MAZES We eon et Slee co ae 9 Campanius Rey. John ............ 22 eae Verdi VWALITAINY ti ccesiv rates vazlorcocshes 18 Catechism, Luther’s Small, LGsiee, toe: 92, 151 Catholics, Roman, in India... 45 Central Missionary Society, General Synod ......cccccsssssecese Ghairs) of Missions) isc cts 135 China, Augustana Synod, Mission 18 China, Lutheran Free Church, Mission 28 China, Missouri Synod, Mis- Caf la Weis bial bls NEUES! Sik gD) LE 239 China Mission Society ........... 128 China, Norwegian Lutheran Church, Mission .......... China, United Lutheran Church, Mission’ .............. 99 ff China, Lutheran Church of, 154, 175 Christian VI, King of Den- ee hy abhor ie LE LE dps AER ES 17 Church Missionary Society, SUA et sea tecicctese , 34, College, Guntur, India ............ 38 Colony of Mercy, Kumamo- Teva ALL otis eat hniennocs ev yteecses 89 Copenhagen in-cecreee 1S Ie 20 Council, India Mission, of the United Lutheran Church.... 56 Danish Evangelical Lutheran Church SETA O OH EEE E TOE HEHE O OEE ETHD HOOD 274 PAGE Danish Church, United .... 25, 91 Danish-Halle Mission, ee ’ Danish Missionary Society... 20 Day, David A. and Emma He Apo UL CSIR GUT 78ff. Department of Mission Work, phate CE ge ON CT al ee UME ol Dober it eonhard ick ou ieteciss Drach, George ......... 4, 103, 104 PE MANO RAN GOT iiuovstivcsscesdeeess BAGEC He ctiiatid Vee oe ticle teats 12 Rarthanake Japan sac 3 Bast sindial Company) isc Educational Work, India.. 62, és MUAWILIG RCN WV Ci cetecseeater ties 161, 172 DOUG PLANTS Tow vrccpraticetcscheccoestone 17 RE RICLER Nt yori seme s uae cyepiae 17 Evangeliska Fosterlands Stiftelsen SOROS CO SEES SEL ORES ESSE OTHE OSES Ewald, Emmy, Girls’ Schoen asses cuss 168, 177, 179 Wanhs AC @tnerine tive ea Paneer to nina vitsscustuece 132 Fields, American Lutheran GE Ee Fe blo LE SIN an CR AI eo Finland, Church Missionary SCH OS cctv tanan cp ecsusbasecs Finland, Lutheran Evangeli- Cal (ASROCIQUON |.) ctr cce css Ze Finschhafen, New Guinea.... 203 PHI CLIStrOeM, EL | atetesccicestuesness 17 Flierl, Johannes .........c000 203 ff. Foreign Missions aria Cntheran (e004 i | is USP eh a she Dy y hyo) shhs Wager muir Chesaon ye BOSS UT ITs cole shih ocsaecnenes DAS Francke, August Hermann 13, 16 Frederick IV, King ............ 2 ae BE aia Lutheran, Mis- FN IR 40) 088 WILLS, le 221ff. Friends of Augsburg ............ 229 Functioning of India Mission Of UL ALG 5 SCO eR ewer ereerereneereree OUR CHURCH ABROAD PAGE General Council.... 24, 38, 90, 102 General Secretaries, U. i. GC Board ee ea a 103 General Synod, ee aR Societies ve Boar Reef 24, oe 74, 102 George I, al AUREL He Les 15 German Missions .........ccsss0see 25 Girls’) Schools."India ia 63 Girls’ ‘School, ' Japan ‘csdJcsccscess 89 Girls’ School, Liberia ............ 82 Gold Coast, jal ucanuacmence ees 20 “Gospel Witness, The’ .......... 55 Gossner Missionary Society.... 20 Gossner Church in India... “66, 71 Greenland, Mission to ........0. 17 Groenning, Chas. Wm. .... 31, 33 Gruendler, | Karl’ 3s: otk ae 15 Gruétzlaff,\ Karl ptt nf Gunn; Walter th ccc eee Guntur, India.... 30, 37, 46, 57, 7 Halle Institution 420i. 14, 16 Hankow, China 129, 153, 177, 239 Hatms, Lous icin. 0, 34, 192 Harpster) John H. ..2. S700 Harris; (Roy Gi eee tee 38 Hasselquist Boys’ School, hina Oe a ea 168, 176 Hauge Synod Mission....130, Be Heiling:)./ Peter: EAS ocoere Seeeens Sores bela ein se. Sud VECENE Lh OROR AU PUBR ORS C482 OEOEMAAUALAHSEONENS HE OSERSE DS 24 EYES ODED ENERED ED EAPEORS AN PS RO He IR LP BETHPET CO RSERENR WEA AE AUONTAS COEF LEAP OMENL tip 4rAeSOLTTE a Am SEPRS APO TE EEOOET HS AD ADOEE Bb LAWS LEAS SEES ELEDE DOE LE RRETT RS ALON DED OE EL! AD OROTET ROOe ELEMENT k Mowery Looe: ran ene-tssed ahs—¢ve snryeulert vs uf sa el tat ofr nend Me EROS CS et RESET AAA OE EL EO NRONFNEDL 21 ALLA SESE LETELALADRACEON PRI ASD ASN ESDAS EEDA ERARARIN EY ONERELY OC MRREHNERD 40 ROOT PLEOS LOSE TEORGE Ln TERM CARSON EHR AMAA SEERE RSA OEE AROrOSI WR AOAPOLS be LEOEE Ae OE TTI DLoeeFELLSIECETREASEEE in Aw dee hRAD EPS DR = . eee heen pte emp te mee hem yee eg totes exenevensy: auacanesreenrcoafisanasonsnesae test san saweriehtis sated athsseversshsenbetasusancerysssenedises 7 poorrorrrerretiirr tere stati rer ser ratte oon ioc es te snapendanserecnnnaseruaasonowrcssgpuciesuaarensseer esesevsnend rea ane ve Raoe Wecpticapes sesststtpbirte CARRERA Rh RIG AL OATI GAAS SePO AL eOROTENERHAE POSETEHTRLAASTON PUPA RLAMSSDN ON MENTED Shr AHDeOVSOSCET TAM ASEOOT EVES AbAEAh DEY Arne BeO RES LE BUCS! baambeeUd Kn ncdeBrery eehRey sin aee rete anonsusnesnensasarnnpssanpeesaagnenie rest + a Sey pete te meteor OTE ESTE AAIRALAS OD ALEACHOR PEERS UF MODETKEAPSOON-ONG HERE AAARRADRTLL EE be OODRG DEERE S AFUSEMANRS ALA ODEOTEAE ASSERT KE SATE PTH RS AODOSL ED DEOONT LU ROS ENE UY UR aOELS An Sebel tak 42ee FUL SOCKE REDEE khOL ISIN TEs AS SROCESE Oe OEP EE towed siba bese bn arhs Ad} APS4d 1d Lede Deere Ln sree UPRe dat hd HOEe SOP Lede La Pns Rew ehederus bef yrnn ae: cthaeiaasewees mroy pee es 92 NS by Der seowdy? to-oet is: FIRE YEE Ee Adne REOORONO ERED OM Amd RATER OL EE BRADEARU SOY CHAD SEM EN4 16 AEDCEOEDINENELON LAE SEER REESE UPYL EAOME PERS EPETEN RAP RE SOORT SHAG LOSOY Si LORNON MOLLE bwEET Us ASDAPLFEE wer in eeeet fed beer en deerad: ae eehacey te plete eet hyo hte cn bubehhenes babar: eagugtoavisisiesssasesentatsannnsnaueisnesasepenuetsnonsenevonensesashnanersnnenensrgennetsanttootenesiececentaesemsonerentencoseeeeneeeneeeee Seer enter eTeet ere ere eee eal eaeenrnn wan sseentuaseenepest ens sareeasests teuasenbas Sestett meSetens pence he Re wen eh nw tay dag Rd AP OL ONIN ONE PRONE AE DO NAARETLOTL LAE SPOTAOEA TEA SEMIOREG Teka ee POYn EEN He ERE SE ASSROHEH HODAIL PER OS SHIN TATOO AMT 2K I EH ENTRE DS RES As Ln ASORTIPUA ROLLED REASE RN Ao oe MEAD Ae SONtS BEBOE ke READE TE eC dade ae ewe RFD ELS Peeheess sess craig oe mete bie oy by 0O mines AE ARR OLE SHS UE AAAS AHPESREDSIEUT LEAP PEOER NAAR EHEN FEEe ERNE SEE DEET HERS HEAE CARAS OOD TEPER ERANS COIS i LAR AeeT URIS RROOHAL RADEEDERNAEDERD dhe ODED SOTA MRTEE RE ARADD EY, Ane h AROSE OK UDON FT EHAROR ENT AR peeeow ey estoteptaces ave bese pe nnden Seeaiaslahesonpereaiasseeateatencesearareseeseneeeeperereet ieee MCaeT RTE S ee ee an ena nEuaeeuscanonapnenualasunspcoertsncetenetstcnesusonssananssssuhnennanreteaseiacsnesishasesngnenechsanousssseasseseeneeGnssary 24 ap Re 1083 be MNS AP UE ROROT ys MA Ony ae ARSE PRA OU TRS pe us aares acheret puots tun Aas et basase Desoeses ensnbe Ph PRPR TACT LAK LS AROEPA ARID SAM HEARAEAENOTDS TNE be SO SEEIES HERAEON DALY ELS AAPOR PS OCI IN ER DETER OLAS AIEEE ENE LDROEDONS OER IETREE ARAB AMALIL EASES SHAREL THY RRURASODE Leeees TAs SHEE RING AROS HHS LOPE EAE ASAD DNS ESL ROO Ri RebOTaS BR DET HE ‘etethel ~ ene Che ee rente te we Oe hme MAb RSeheoamareesed OE Nd Le AeEO ROOTED NY REL KEL MACH LOL YAN ASIA LISRY RSI H CAPE OALIDANSMNOLENER EMER GLA RA URHO PA WEE DELTEEOP Ee DAEHN Oe LARS DOP TE eePeR eh | amee paruseanuoenssoreh see eansedeahererncacousussnonoyrecassonssaconausnesstesenses ster esnsseessnibesyessansnsubas asses usuabanstoesyenassnnreduliestenenseraetsiurrgeeseeeye voyt be ouhadbeyat meow evs bebal Ud So eusereyl eeu: Hx I Alaa t deemaetaueteteleetenael HALLO OD PIONS ARAL PEOOPYS NADEEM ITY, Lbdlataendclddemdaatapititardtntadaetaeamel belch ke esis os menatonbieee cee tid leenae CQL ATONE Ae Ee PHORELD RRGOPT Fe PEF am OF} Ly CARO HHE Re DTOE TER ARRAS > POH Om 7 ts inoer en. bes eet tere cree et cee tente erp nr thy AMEE APNE Hb OSAORSID ON SOM DALAT HD ORLO SY HEC LES DERIETNG STES BNCRHO PK RAE DOONEY Ce Ail nos RL ODMODH BENGEAY LG EREOONERK INS SHOP HEHE HOUSES OPPIP A Sieh Th fURAM Eh SONTS RAO S LHEHDOERING ESE C ee BPOeK| parent rceece eigenen tay tee er toner ne yee Aver eeees pln seoyousnote qeetepteadtoederattesy sores oe Mf peeees rs r nesaeen vichar ne bi piamrerreeerytetreres pansenowsne usb ahasanen aes ~- ot asasearepanseny ckwepennisnereens! ht RE ? hd ha. See Venn noes bpd Om bt PUES ae Ide BOM ELY TNE REAR THE ONENARELENS Up Ab OODEY AT ETA COEPCON UND BEDEOHT EDADASE Loananenen’ rere eet teeter eet ha ms eee ~ tee. ERReH Lee ONE RE SEMEAH, Pendederiaseery ar eesernens ba POracenmers ry nde been bipbaen ety reprises phere EAP PABAL SERED OUT Wil Ki OR POHDE AM PL IEP KN dw Ot DEPLETE LEAS ORE® 1 TUE ARASEOOM EES RA ORO OLO WEY EWEL EASES EROS DE POTED ALTA OE RUNS AERO OPK Te WOON AMEE THLE ne OF PEST ALAOENE DEORE ERY Robe ie permite enter enn ener fa ean to eS ey ee ky ee et ’ hdat |