aw, © © = how oD) cs oa is © — faa) wo ye pete aa) By we € *" eh Hr ey ; = bene Pee bea* ae ee i Rem ‘vanod ‘ONVINOS VWiIva ‘bz6I ‘Ol AUVNUAIA ‘NSILdya | Be THE ROAD TO> BROTHERHOOD COMPILED AND EDITED BY THE DEPARTMENT OF MISSIONARY EDUCATION ‘) OF THE BAPTIST BOARD OF EDUCATION PUBLISHED BY THE BAPTIST BOARD OF EDUCATION DEPARTMENT OF MISSIONARY EDUCATION 276 FIFTH AVENUE, NEW YORK CITY. COPYRIGHT, 1924, BY THE BAPTIST BOARD OF EDUCATION DEPARTMENT OF MISSIONARY EDUCATION Printed in the United States of America Contents My Faitru—Robert Russa Moton ForEworp—William A. Hill . PreFacE—Katherine S. Westfall . Charles L. White . INTRODUCTION—Racial Codperation—Frank L, Anderson a a pe CHAPTER I SoucHtT AMERICA FOR Gotp—Founb CHRIST (The Story of Lee To, “Mayor of Chinatown,’ New York City )—Coe Hayne , a eae II My ExXpeERIENCE WITH RELIGION—AMERI- ca’s Girt To ME (The Story of a Rou- manian’s Faith)—Vasile Prodan . III FRom SLAvery Days TO CHRISTIAN LEADER- sHip (The Life Story of Mrs. Virginia Walker Broughton)—Ada F. Morgan . IV EvGene KInckte Jones (A Negro Leader’s Contribution to Racial Adjustment )— Charles S. Johnson . V_ A Bripce ofr Fartu (An American Girl’s Memories of a Japanese Consul)— Esther M. McCollough . VI A Kiowa DaucHTErR oF THE Kinc (The Beautiful Christian Life of an Indian Girl)—Harriet R. King . [iii] Il 16 57 68 75 Contents CHAPTER PAGE VII Marro Discovers AMERICA (How God Led an Italian Boy to Be a saaaey A. It Domenica tin Fe 03 2) le a ae a VIII 1. BorpDER BrorHERHOOD (A Reliable Foun- dation for International Relations )— A Eo EMO eens tae 98 2. THE TEST OF BROTHERHOOD (oveeias ing Racial Barriers on the Mission Field)—Charles S. Detweiler . . 104 IX HIGHWAYS TO THE FRIENDLY Heart (A Three-part Story of a Christian Italian Boy)—Coe Hayne... oi LIA 1. In Bondage to the Dead Gentine 2. The Open Road 2/.Le ena a He Shall Be As I Am” X 1. THe Cristian CENTER AS AN IN- FLUENCE IN BREAKING Down RACIAL BARRIERS—John M. Hestenes : 142 2. CHRISTIAN CENTER ACTIVITIES—A dah H. Boyce ake hs) gen SS PARE Te? Sat ad A PRAYER—Jung Bahadur BecMaietid Field- brave) ; 162 Liv] List of Illustrations Baptism, iat 10, isis Palma Soriano, Cuba. |. Pide iret PRONE PLECE PAG Class in English for Chinese—Rev. Lee To, y teacher—The Bible used as textbook . . 12 Miss Mabel Lee, Ph.D., Columbia University. Daughter of a Home Missionary. Educated in America for work in China . . . I4 Roumanian Department International Baptist Seminary, East Orange, N. J. Prof. Vasile Prodan (sitting) . 20 A Negro Cabin in the Southland it ERE ARS SRN In front of the Japanese Women’s Home, Seattle, WV AGRIDULOT A yo Marui i a8 ore leila yb gr omonty CH Ops Former Japanese Consul Morinobu Hirota— Founder of a Christian Home . . . 72 The Consul’s wife and child . Parkes 72 Satonka, the old war chief, killed near ae Sil in 1873. Father of Mrs, Jule: Hunts en tmogO Mrs. Julia Hunt with catreierrsp ar Caroline RMI erry s : euro Rev. Francesco Se tk a group of aide of the Daily Vacation Bible School, First Italian Baptist Church, New Haven, Con- necticut. Women missionary workers in the background Goi) Moan NLS sila reat plat abel Ae Ever) Dispensary—Typical scene in Christian Center RINE eek gh MCh neg hr eUn ee, any EN ee OAD [v] a's ay My Faith I believe in my own people—in their native worth—in their attainments of character, accom- plishment and service—and their ultimate high des- tiny in the progress of mankind. I believe in my fellow-men of all races—in their right to an equal chance to share in all the good of this world—and my obligation to respect to the full their person and their personality. I believe in the essential goodness of human im- pulses—in the instinctive desire to do what is just and right—and the will to respond to the noblest appeals. I believe in the power of good over evil—the power of love over hate—the power of truth over error—and in the final and complete triumph of right over wrong. I believe in freedom—in freedom to live one’s life to the full—to serve wherever there is need—to achieve the limit of divine endowment. : I believe in patience—in the beneficent workings of time—that a Providence, wise and good, will, with the years, bring fruition to earnest hopes and honest strivings. [ vii | My Faith I believe in the fellowship of men of good will— in their ability to live together in peace—and to co- operate in service and in the pursuit of truth. I believe in my friends—who know my strength and my weakness—their confidence is my inspiration —their loyalty my comfort—their approbation my greatest earthly satisfaction. I believe in God—in His purposes of good toward all men—and the ultimate triumph of His justice and righteousness in all the earth. RoserT Russa Moron, President, Tuskegee Institute. [viii] Foreword WILLIAM A. Hiti The race question is no longer isolated, sectional or provincial. The very idea of an international court of justice lifts it out of obscurity. What races may do to help each other is the noble idea which emerges. It is now a well-established principle in the work of foreign missions that the training and employ- ment of native missionaries is essential to mission- ary achievement. This principle also has become operative in the work of home missions. The train- ing of native leaders is, therefore, the immediate task of the Christian church. The International Baptist Seminary, whose president earnestly speaks in the introductory chapter of this book, superbly illustrates in a most vital way the embodiment of this principle in our home mission work. This book contains the true life stories of a few Baptist leaders, who, representing different races and having received the gift of life eternal, are hastening to offer this gift to their own racial groups. These men and women are some of the living links in racial relations. [ix] Foreword Here is a series of real biographical studies, and whether told by the author or his observer,- each story has its own native setting and charm. The reader of these stories will not miss three things: the work of grace in the lives of these representa- tives of their races; their successful struggles for education against great obstacles; and their influ- ential and effective leadership among their own peo- ples in the building of a Christian Commonwealth in America. In the study of the race question we believe that the material in this book is indispensable for teach- — ers and leaders of study classes and Church Schools of Missions. We commend to all Baptists every- where this series of life pictures of those who are showing the way of Christ in race relations. © We are especially indebted to the official repre- sentatives of The American Baptist Home Mission Society and the Woman’s American Baptist Home Mission Society for their assistance in the prepara- tion and assembling of these materials. [x] Preface By KaTHERINE S. WESTFALL (Executive Secretary of the Woman’s American Baptist Home Mission Society) Heart stories are always enticing, but when the stories tell of real people, representing to some de- gree the nations of the world, they must make an appeal both interesting and convincing; interesting because they are filled with romance, achievements of the seeming impossible; convincing because they illustrate the power of the gospel unto salvation, and the helpful service of men and women who have spent and been spent for the sake of others. In imagination one can see the endless procession of people from many lands as they pass across the country, a priceless gift to America. Christian America is richer, finer, greater for their coming in- sofar as it helped them understand its ideals, to make the best use of all it has to offer, and above all to come to know Christ through his followers. The stranger to-day may be the leader of to-mor- row and it is a priceless gift to be permitted to be- friend those who in the future will return the gift in a high service for God and for the nation. [xi] hee BENT hy we Pre Al tube Hed > We q A& Ji ‘ mh Dee ¢ , . : 4a Be eek TRS ae, Preface By CuHartes L, WHITE (Executive Secretary of The American Baptist Home Mission Society) The Society finds itself facing a missionary task of world proportions in a nation more extensively polyglot than any other country in the world. In- deed our missionary work seems never to be com- pleted, even within a given area. A study of the changes of populations within a certain city shows that sections of the city which were formerly popu- lated by Germans and Scandinavians, have been suc- cessively occupied by several other racial groups, among each of which the Society and the coopera- ting Convention or City Mission Society has car- ried on missionary work; doubtless the end of such racial swarmings within that area has not been reached. Among twenty-two nationalities our missionaries are dealing with their own racial groups, and these groups are learning more and more to cooperate with each other. Friendships between missionaries of various racial groups are strong and abiding, al- [ xiii | Preface though such races in Europe have been historic enemies. The love of Christ among our missionaries has constrained them to forget their inherited prejudices. They are indeed being melted together in their spiritual devotion toa common Lord. Spir- itual processes now going forward, which result from the consecrated work of our foreign-speaking missionaries, contain within themselves spiritual po- tencies and the promise of a brighter day. What God is planning for America and for the world through America’s influence, which in the future must more and more be exerted for the spiritual transformation of the nations of the earth, will be assisted in its fulfillment by our devoted Baptist mis- sionaries who, in the face of untold difficulties and perplexities, are interpreting with fine spirit and self- denial the precious gospel of our Lord. [xiv | Introduction RACIAL COOPERATION By FRANK L. ANDERSON Dr. Frank L. Anderson is the Presi- dent of the International Baptist Seminary, maintained by The American Baptist Home Mission Society at East Orange, N. J., for the training of Christian workers among foreign-speaking peoples. The Seminary has departments for seven distinct racial groups. A great student of man has said recently that “it seems that no one can handle the question of race in cold blood. The literature of the subject is un- usually tart, bristling with thrusts and counter- thrusts. We find pro-Nordics and anti-Nordics, pro-yellow and anti-yellow, pro-hybrid and anti- hybrid, etc., engaged in a war of words and occa- sionally of deeds” (Clark Wissler, “Man and Cul- ture,” p. 284). During the Great War the great- ness of all the people on the side of the Allies was exalted to such a high point that probably the pres- ent antagonisms have come naturally as reactions [1] The Road to Brotherhood from our temporary ecstasies. We got so over- heated in our enthusiasms that our weak mortal frame could not endure the strain. However, there may be something said that will temper the present spirit with mercy. In a time when racial antagonisms are extreme there may be a few things that are clear to all who may be involved. The writer ventures to make five statements evident to the earnest man and woman who in speech and in print create at least ere in- terest in the:question before us. It ts evident that there are inequalities among mn- dividuals. ‘“To the superficial observer all birds of a given species look alike. In reality they are not alike” (Carl Kelsey, “The Physical Basis of So- ciety,” p. 276). It is true of owls; it is just as true of people, the Declaration of Independence to the contrary. The slogan of the French Revolution | was Liberty; Equality; Fraternity. That slogan modified on the basis of what the French actually believed, and the facts of life, should be changed into Liberty; Inequality; Fraternity. Surely the men of 1776 in our country did not believe in the equality of manas man. They had too much sense ~ for that. But it was a good word for the move- ment to back what the patriots wanted to have accomplished in their relation, to the British. It has been a fine sentiment in the North during past [2] Introduction decades when those above the famous Mason and Dixon Line have grown eloquent over the sins of the South. But in recent years the Negro has be- come a near neighbor of the Christian or humani- tarian orator. He has tried to give those same, once stirring orations, but the old fervor has some- how evaporated. He has had the feeling of Sam- son after a female barber had improved his looks, but not increased his strength. The specialist who works with and pleads for the foreigner in our cities while addressing missionary conventions or Kiwanis Clubs grows eloquent as he thinks of the unfair treatment given these strangers. His audience, comfortably located outside the danger zone, grows intense at the thought of the unbroth- erly treatment the Pole, Slovak, Hungarian, Italian, Russian, or Hebrew receives from the Americans famous all over the world for fair play. But when that same speaker goes into a checkered community that is increasingly becoming Europeanized he does not find that his talk is received with the same en- thusiasm. These hearers are just as honest, just as fair, but they know how their own neighborhood has changed and how their own real estate has de- preciated. | There is a sense in which no two men are equal. God working naturally, seemingly has made it im- possible. The world would be the poorer if they [3] The Road to Brotherhood were. The world is more interesting and richer be- cause of inequalities. Nature has no duplicates. Every person is a new edition of mankind, the like was never seen before. Let us recognize what is evident all about us and so build solidly. It is evident that there is inequality among the races and nations. The Negro is not the equal of the white man, the Slav is not the equal of the Latin, the Latin is not the equal of the Teuton, the Teuton is not the equal of the Mongolian. The scholar quoted at the beginning says that “in the same sense as the © individual counts, that one man is not so good as an- other, so the race counts.” Looking back over his masterly discussion he remarks that the purpose “has been to show that there are indirect evidences of racial inequality.” (Carl Wissler, “Man and Cul- ture,” pp. 295, 296.) Virgil, whose dominant pur- pose was to interpret the glories of Rome, was scien- tific enough, even while writing a great poem, to recognize inequalities among the nations, that even Rome was not equal to others in some respects. He sings : “Others will mold their breezes to breathe with a tenderer grace, . Plead at the bar more deftly, with sapient wands of the wise, [4] Introduction Thine, O Roman, remember, to reign over every race! These be thine arts, thy glories, the ways of peace to proclaim.” The Nordics, the Alpine, the Mediterranean, the Mongolians, the blacks and the whites are not equal; they are only different. Every race, every group of people has points of superiority as compared with other groups on the same point. One group may be inferior to another and at the same time superior. The Nordics are not superior to the Mongolians when it. comes to patience in hard work, nor can they compete with the Mediterranean in the fine arts. It may not be difficult on the other hand to discover where the Nordic is superior to either the Mon- golian or the Mediterranean. The Negro, who was but recently delivered from slavery, has characteris- tics that the white man might well covet. Professor Giddings calls attention to the racial differences, or we may call them superiorities, in the following comparisons: “The Mediterranean stocks are emo- tionally quick, easily excited, and as easily quieted. The Baltic peoples are slower to awaken, but their feelings once aroused are persistent. The Alpine stocks, differing from both the Mediterranean and the Baltic, are slow, contemplative, and tender- hearted.”’ (“Descriptive and Historical Sociology,” PP. 204-205. ) [5] The Road to Brotherhood You remember Emerson’s little poem on the quar- rel between the mountain and the squirrel. In a very sensible way the squirrel settled the dispute by saying : “Talents differ ; all is well and wisely put; If I cannot carry forests on my back, Neither can you crack a nut.” If men had the sense of the squirrel they would cease discussing the superiority or inferiority of the several races. They would discover the strong points in their own armor, also their weak points. Then they would compare point with point and ap- preciate that every race has its limitations and every race has its superior talents. They would soon learn that among the inequalities there are enough strong points to keep them encouraged and there are enough weak points to keep every race humble. | It 1s evident that if we are to make headway in racial cooperation we must face the basic facts of life. Advocates never see more than is prudent for their side of the argument. When vocabulary precedes thinking and scientific investigation, the people are led astray. Under those circumstances fairness and © common sense must get under cover as best they may. We must deal squarely with the differences that exist in the races. In that field we must con- quer—or fail entirely. There the discussion must [6] Introduction center. But when we are persecuted in the field of the differences we flee to the unities where there are no problems to settle for they never arise there. Fighting against facts is not the way to win vic- tories for God and humanity. Even the Christ- spirit does not ask us to do that. Whenever hu- manitarian or Christian movements have disregarded the truth as it is in the differing groups of people in the world, the very people who were expected to profit were actually injured. The tremendous changes that have taken place and are taking place in the realm of education have grown out of the study of those who are to be edu- cated. Educators face the facts discernible in the capacities of the boys and girls and then change the curriculum accordingly. What is taking place in the relation of educational agencies to human nature must permeate all instrumentalities that have for their aim the encouragement of brotherliness and co- operation among men who would bring in the “state- lier Eden,” Tt 1s evident that 1t is sheer folly to set races against one another because they are different or un- equal in capacity. One of the greatest books ever written on the relation of the blacks and the whites is “The Basis of Ascendancy.” The author, Edgar G. Murphy, was a prominent Christian layman in Montgomery, Alabama. The book helps in the under- [7] The Road to Brotherhood standing of the relations between other races as well. He says, “In the fundamental sense we can no more make a bi-racial division of our civilization than we can make a bi-racial division of the sunshine, the rain, the returning seasons.” “Just as the Negro shares in the uses of every paved street, of every well-constructed country road, of every railway, of every public utility of every sort—facilities chiefly demanded and supported by the commerce and inter- course of the stronger race—so he enters also, how- ever humbly or indirectly, into the heritage of every intellectual and moral asset of the country.” After speaking of the various agencies through which the whites cooperate he says that “these are the Negro’s. Insofar as they are ours, they are his; insofar as they are not his, they tend, in subtle, inexorable fashion, not to be our own” (p. 12). The same writer says on another page, “You cannot found the integrity of one race in the aversions of another race’ (p. 110). It has been tried but has never permanently succeeded. Social classes which are just as exclusive as racial groupings—if not more so—have proudly determined to defend their an- tagonisms in order to maintain their integrity. The Patricians of ancient Rome soon saw that they needed the Plebeians who had separated from their superiors. Gradually the two groups realized that their policy of exclusiveness was impossible. [3] Introduction What if the foreigner were to act on the spirit of some writers, speakers, and politicians, and with- draw? It would create a panic in the industries, and bank after bank would go to the wall. That is not all, our boasted democracy would become a hissing and a byword among the nations of the world. America would lose her soul, and the world an in- spiring example and a guiding light. The world— and America too—has had enough of antagonisms on the basis of differences. There must be a “more excellent way.” It is evident that the only wise way is to cooperate for the good of all and so fulfill the law of Chnst. This does not involve leveling down, nor lifting the valleys to the plane of the tops of the mountains. There will be mountains and there will be valleys; there will be racial superiorities and there will be racial inferiorities. It will not be the co- operation of equals. It will be the cooperation of men and women with one, two, and five talents, and the cooperation of races of one, two, and five talents in the making of a Christian Amer- ica and the establishment of a Kingdom of God among all sorts and conditions, among all types of mind, of culture, of social and religious values. Professor Ellwood in his searching work on “The Reconstruction of Religion,” says, “Cooperation is more dependent upon inner attitudes and ideals than [9] The Road to Brotherhood upon external forms and machinery” (p. 226). Again he says, “Our civilization still halts between the ideal of a society based upon force and the ideal of a society based upon good will or Christian love” (p. 293). Force is half brother of that autocratic, proud sense of superiority on the part of one group towards another. The Reverend H. H. Hatanaka of Japan said at the Indianapolis Convention of Student Volunteers, “The task of foreign missions is a task of uniting peoples, nations, and races in a common fellowship and brotherhood.” Is not that the task of home missions? Is it not the task of the Christian church all over the world? Professor Shirley J. Case, describing the early church in his essay on ““The Social Origins of Christianity,” says, “Racial and national differences also. disappear as Jews, Syrians, Greeks, and persons of any race min- gle together in the Christian communities” (p. 133). A new enthusiasm for humanity overcame these peo- ple as they were followers of Christ and so brethren ina larger fellowship. There were varieties of gifts, individually and racially, but one spirit. In that perfected human society on earth described by visions of the seer of Patmos the nations of the ~ world would bring their glories, their superiorities, into it, all contributing to the glorious Kingdom that could not be complete if any race or people did not give of its gold, silver, and precious stones. [10] I Sought America for Gold— Found Christ (The Story of Lee To, “Mayor of Chinatown,” New York City) By CoE HayNE One night the idols disappeared from the Chinese temple on Mott Street, Lower Manhattan. The mem- bers of the powerful Chinese Association led by their chairman had decided that the joss was no longer necessary as a feature in their council hall. The shrines with their tinsel and glitter and cheap gaudiness were un-American and un-Christian. The man responsible for this change, a Christian and ac- quainted with the best in American social and re- ligious life, was Lee To, a missionary of the Ameri- can Baptist Home Mission Society and the New York City Baptist Mission Society. He had won his fight in the face of Chinese traditions many ages old. When Lee To was asked to accept the chairman- ship of the Chinese Benevolent Association that held jurisdiction over all Chinese from Chicago to the Atlantic Coast, he told the nominating committee [rr] The Road to Brotherhood frankly that he was a Christian and would conduct the office, if elected, in a manner that accorded with his conception of Christian ideals. For many years the association had sent to China for the best man available to head the organization’s work in the United States. In view of this custom Lee To’ warned the association that old country nations must give way before acceptable western ideals. | During four years this Christian clergyman pre- sided at the conferences of the Chinese Association. After serving the first term of two years a long es- tablished precedent was broken when he was elected to serve a second term. He is to-day consulted in matters of most vital interest by his countrymen east of the Mississippi. He has been called to Chicago and Minneapolis to give the benefit of his counsel in matters relating to the dealings of Chinese with one another. His influence grows with the years. He is known in New York City as the Mayor of China- town. Mr. Lee, born in Canton, China, came to America © in 1880 and was converted in a mission in San Fran- cisco in 1890. He says: “I came to this country to get gold; never satisfied. I found Christ; was satis- fied.””’ In 1898 he was given his first appointment under the American Baptist Home Mission Society and has been in service continuously ever since. With a true appreciation of the worth of the in- [12] “MOOd-LXAL SV GaASN WIMId AHL ‘WAHOVAL ‘OL AAT ‘ATA “ASANIHO YOA HSITONGA NI SSW ‘ > . . 24 ee 2) ; .~J ww) = t q < . ; > a 1 . ’ ee ee 4 \ : 4 > J —é ~ b \ bs ; 2 J aa § , » i 4 uit sal ’ 1, cs 2 = +4 , a - ? 2 i ee , 7 3 te , ; 2 2 ; : pp ‘ = + i y ° =f ' } ‘ CS f a | ay ’ +. j i i 4 4 i" J , \ b = . Z + 3 ia? 2 6. ck ‘4 [ F ‘ ' “ a “4 = + ey ; y 2A ed ‘ t , i < i‘: = e — . + . - ie “ § «= a4 4 7 : rf r @ secs : ‘ "Ge Pi ‘ -& — a. is . ‘ ° t 44 , F Tk i - Te ‘ ‘ j ye . ‘ io , , A t rae ' s ‘ 2 ‘ + x e , ‘ : ‘ . * : - ; ‘ SS ; >) - & . . * a : 4 ' Jae st . on Pais on al ee : J a : . ; at? p “ - rad 2 on 1 7 f > . — << : rg - 4 14 ' i " ; . halle ‘ mA hi UJ . vi i bs ‘ f 4: ‘ , ae, fe J , 7 Z , 3 ee As . é “i \ e - ¥ t _ ‘ ee | - \4 : + 75, ‘ M s ‘ i». ‘ / a5 - Ts 4 : J i 4 ‘ é 5 i p ; of 4 ee a UF) ; ne ar ee oP | Pik " =* r.” s oe . y ‘ : i i. es . J ‘ ¥ n> i. | Sought America for Gold; Found Christ dividual soul Mr. Lee has made a place for himself in the hearts of his countrymen by never refusing to leave his home or office at any time of day or night in answer to appeals for help. During the years he has taught many classes in English, using the Bible as a text book. He has lent his aid in the establish- ment of Sunday Schools in the churches in Man- hattan, Brooklyn and Queens Boroughs and in Newark, N. J. Street preaching has featured his ministry. Some of his converts are members of the Trust God Club, an organization made up of Chris- tian Chinese, the initiation in which is conditioned upon the payment of $100 toward a fund to support a mission in China. Mr. Lee has long cherished the hope that a com- munity house may be erected in Chinatown where the Chinese can meet their neighbors and visiting friends in Christian surroundings for wholesome pastimes and recreation, to engage with others in the study of English and other subjects, and, best of all, to learn of Christ and His way. Mr. Lee has pleaded with the concerns owning sight-seeing busses that bring month by month thou- sands of tourists into Chinatown to require their guides to tell the truth about the Chinese. The Chi- nese have had occasion to resent the continual ad- vertisement of their community as the vice center of New York City. Much harm has been done the [13] The Road to Brotherhood Chinese by a misrepresentation of the Chinese char- acter in motion pictures. Miss Mabel Lee, daughter of Rev. Lee To, a grad- uate from Barnard College, was given the degree of Doctor of Philosophy by Columbia University in 1923. Itis her desire to devote her life in behalf of her people in China. On March 28, 1923, she went to France to study European economics, in fuller preparation of her life work in her native land. Just before sailing, in an interview, she made a plea for her countrymen who live in unfavorable conditions in that curiously neglected portion of New York City called Chinatown. “Why the proverbial Chinatown with its dirty, dingy streets and basements?’ asked. Miss Lee. “Who built these dingy, unsanitary houses and dark cellars? The Chinese or their New York land- lords? | | “One necessarily hesitates at the idea of going to Chinatown,” she continued. “Why? Not because of the Chinese, but of the place itself. The Bowery is too well known to need elaboration. A word may be added that Mulberry Park was created when the city had to burn down the houses on that site be- . cause they contained too many thieves and assassins! “The place is the worst possible without one Chi- nese. And we all unconsciously blame the Chinese for Chinatown. [14] — MISS MABEL LEE, PH.D., COLUMBIA UNIVERSITY. DAUGHTER OF A HOME MISSIONARY. EDUCATED IN AMERICA FOR WORK IN CHINA. 2 RY if aia Whi Reineal Pah ih 4 Ne ne ae Pa yea! Ks £) “iy. PSA TIKI wher aes aC Ato! i) Wh tes re f a ‘ c ' ‘ ob 4% Fol / nA a / it) is ve HVE ob 309) \ ira i ( hah D5 ee | Be \ Ns ot! » Ne : raw. Ta i ea iPr ye oe ae - (iw ees fi ey 5 + hs \ ; ’ i1 ) . 4 “Ieted ORMNE 0 -4 ih we te ; ; ‘ am P| ; ~ SAT t ' Rr eet t Fahy of #j ies Se Hh . , ey a tes ; Lhe ay ; - ohne | ’ ¢ ri bib i yy? > uae - ell go - \ _ Li ue 7 { ‘ i + - ie ' 1 a st, | at sf ny ( «9 F sf { 4 EP ’ : 1 ? rs : “e bs / ~% 1 . Ly = s y 7 plat F A ? Ce J ms 9 ; .] = : Mi ae ' tnag art t - # ra i ite 4 : B+: “ : 5% ’ +" j us i Nig) wt t id iy ck ' uF yy pe ‘ Th ebe i t : t SPO tl , 5 ‘ 44° ites : . as Tis =. * a, . es Sought America for Gold; Found Christ “It would not be strange if they indeed became a real part of the neighborhood people, for education- ists and psychologists all tell the importance of en- vironment. Once in a while you hear of a bad Chinese, and that fact becomes very prominent in the newspapers because it is so rare. The New York newspapers have murder cases every day and one never thinks anything of them, but many think all Chinese are bad because the bad one is the only one they ever hear about. “Representatives of the masses in China are al- ways coming to America to be trained and later go back as messengers to those at home. And what kind of persons have they been turned into by their experience? And you have trained them in the Bowery and in Mulberry Park and at the same time you are trying to attain world peace and bring the world to Christ. Mulberry Park was once the ren- dezvous of so many villains that the city had to burn it down to preserve the peace of New York, and now you are training, in the same place, representa- tives of the four hundred millions whom you would win for Christ. “This situation is something which I believe no one will willingly allow to continue unremedied. I believe that only Christianity and brotherly love will save the world. And the world cannot be won un- less we win China’s millions to Him,” [15] II My Experience with Religion— America’s Gift to Me (The Story of a Roumanian’s Faith) By VASILE PRODAN Rev. V. Prodan is head of the Roumanian Department of the International Baptist Seminary, East Orange, N. J. The Home of My Youth Moigrad, a small village in the heart of Transyl- vania, now a part of Greater Roumania, was my birthplace. Here, amidst the beauties of nature and | the relics of Roman civilization, 1 grew to young manhood. Although this whole valley is one of great beauty, I enjoyed my trips to Magura, the high hill a half mile east of Moigrad, more than all else. As I looked to the east from this hill, I saw the low, forest-covered mountains and the green val- _ leys alternating in endless succession until the eye could see no farther. On the north, I saw the same low mountains become lower and lower until they stretched out into a wide, level plain. Turning from the northern plains to the south, I saw, on a clear [16] My Experience with Religion summer day, the wonderful Carpathians, far in the distance, piercing the sky like a huge rooster’s comb. Beautiful as these scenes were, I enjoyed the south- west view best of all. When I turned my eyes in that direction, I saw the lower, forest-covered moun- tains rise higher and higher until they became the beautiful Western Mountains of ‘Transylvania. They never passed away, but remained there, like frozen, greenish-blue ocean waves. Another interesting place to me was the ruins of Porolissum, which were within sight of our village. They spoke to me of the sturdy stock from which the Roumanians have come. To-day, Porolissum has only a few inscriptions and the crumbling foun- dation stones of a Roman amphitheater and Roman fortifications, yet: it is a silent reminder of glorious days. After holding out successfully for years against the Roman legions, the Dacians were over- come by Trajan’s second expedition in 106 A.D. The Emperor divided Dacia, as Roumania was then called, into three divisions, naming each division from its chief city. Hence, Porolissum became the capital city of the northern part, Dacia Porolissensis. The Dacians and the Roman colonists quickly amal- gamated, and Roman civilization flourished for a century and a half. When the barbarian invaders, in 271 A.D., completely drove the Roman legions out of Dacia, the Romanized Dacians retreated into [17] The Road to Brotherhood the recesses of the Carpathians. There, for 1600 years, they have kept their national entity, even though many of them have been, until 1919, under the rule of several foreign powers. Descended as I am from such a sturdy race of people and influenced by such far-reaching views of nature which gave hints of the regions beyond, it is no great wonder that my curiosity about the world outside developed early and grew stronger as I grew into young manhood. During this period of youth- ful curiosity I lived as all ordinary Roumanian boys do. I went to school in winter and cared for the cattle of my father and grandfather in the summer time. In our periods of recreation 1 went to the social gatherings of the young people where we played our games, sang our songs, and danced our folk-dances. I knew all of the folk-songs and could sing them very well; hence I was well-liked by the young people. My Early Religious Training My father was quite proud of my vocal ability and talked to me about singing in the church and lead- ing the liturgy with the priest. Since my parents were both very religious, I knew that they would be greatly pleased to have their oldest son become a cantor (one who sings the church songs and leads the [18] My Experience with Religion liturgy with the priest). Consequently, at the age of twelve, I began to learn the church songs from my uncle, George Prodan, an aged professor who had been retired by the government on pension. As soon as | had learned the eight melodies for the complete church services, my uncle took me with him into the church strana. “That little Prodan boy” who sang with the old men in the church was quite a curiosity to those who came to the services. For seven years I sang these eight services over and over again. At the same time I had an opportunity to know the clergy and the church officers quite well and to observe the effect of their religion upon their morals. | It is the custom in the Greek Catholic Church to have an Easter meal of fine bread soaked in wine during the Easter service. A little is given to the people, while the goodly portion that is left belongs to the priest and his cantors. Although I never ate enough of this Easter meal to intoxicate me, some of the cantors did become drunk and went reeling from the church. In the morning church service we sang “All day we should learn Thy righteous will, O Lord”; but we left the Lord’s will alone when we spent the entire Sunday afternoon in the village dance. Such was our religion and that of our lead- ers! We observed rituals and feasts and said our prayers, but our moral life was not changed. [19] The Road to Brotherhood Hearing About the Pocaitsi One day—I was about sixteen then, I think—my father came home with strange stories of a new re- ligion in a neighboring village. ‘These Pocaitsi (repented men),” he said, ‘don’t baptize their chil- dren until they can believe for themselves. Then they don’t sprinkle them as we do, but push them all the way down under the water.’”’ What were these things? Who were these strange people? I was full of curiosity. Before long, however, I found out more about them; for the Pocaitsi (the repented men are now called Baptists) came to a village near Moigrad and held a meeting there. After nine or ten people had been converted they had a baptismal service. The simple announcement of: the meeting was enough to draw a crowd. People from seven or eight villages thronged along the banks of the | stream and even climbed into the trees to see these people who were becoming “‘the children of the devil.” A priest, fearing the power of the gospel, had started this story, which spread like wild-fire among these superstitious villagers. According to his story those who left the true Mother Church to become Pocaitsi really became ‘‘the children of the devil’’ and were sealed with the devil’s mark on the right shoulder while they were under the water during their bap- tism. The priest who originated this story did not [20] es Sen ROUMANIAN DEPARTMENT, INTERNATIONAL BAPTIST SEMINARY, EAST ORANGE, N. J. PROF, VASILE PRODAN (SITTING). ; ey «| ' My Experience with Religion know how soon his lie would be discovered. A few weeks later my aunt, who had been one of those baptized, came to see my mother. She arrived while my mother and a group of women were discussing the awful condition of those who became “the chil- dren of the devil.” My mother, wishing to see the devil’s mark, said, ‘‘Sister, is it true that the devil put his seal on your right shoulder?’ Baring her shoulder to those women my aunt proved to them that the story was false; but they still pitied her for leaving the true church. Repeated efforts, backed up with force, were em- ployed to stop the progress of the Baptists in Rou- mania. In another town one priest held his Bible up before his congregation and pointed out the words “Sfanta Scriptura’ (Holy Scripture). Then he told the people that they must not read this book nor even touch it. It was a Holy Book, he said, and only holy men (meaning himself, of course) could touch it. All others who touched the Holy Book would become blind immediately. One day this priest was called on to conduct a funeral service. After the burial he returned to the house of the dead person, according to the custom in Roumania, to par- take of the feast which is made so that the Lord will forgive the sins of the dead person. The priest drank so much wine and whiskey that he became drunk. He was so drunk that he forgot all about [21] The Road to Brotherhood his Holy Book when he went to his home. After he had gone the man of the house discovered the Bible in his home. He forgot his grief in his per- plexity. The holy father had left his Holy Book on the table! Neither he nor his wife dared to touch the Holy Book for fear they would become blind as the father had said. They called in two neigh- bors and told them their trouble. Standing around the table all of them looked at the Holy Book and trembled. Finally one of the neighbors said, “I am a middle-aged man and I don’t care if I do become blind. I want to see the Holy Book for myself and I am going to touch it.” The others begged him not to endanger himself, but he persisted in his de- termination. While the others held their breath and gazed at him in terror, he picked up the Holy Book. Nothing happened. He opened it and began to read. Still nothing happened. Then he began to read to the others. Miracle of miracles, none of them be- came blind! After a while he said, “Don’t you see that I am not blind? The father has told us a shameful lie!” The men went out and related the incident to all whom they met. Within two days every one knew the story. Within two weeks the priest had to leave town. He could stay no longer. To-day more than half of the people in that town are Baptists as a direct result of reading the Bible. My first experience with the Bible, however, was [22] My Experience with Religion not such a precious one. My aunt, knowing that I liked to read, gave me a New Testament and ad- vised me to read it. I did try to read it, but I could get no meaning out of it. I read the third chapter of John, which she had marked, three times. After I had finished I knew nothing of the chapter except that it told about an old man. My other books were more interesting and easier to read. In disgust I threw the New Testament in the corner by the fire- place and told mother to take it back to my aunt. How often since then have I regretted my irreverent act ! My Journey to America In the meantime my desire to see the world was growing stronger. When I first heard of America, my mother’s brother told me that it was a land full of wild beasts and that a good huntsman could earn a fortune if he escaped death from these beasts. However, the newspaper which my god-father had in his home gave me a different idea. My god- father was quite a progressive man and encouraged me to read his paper. After reading the newspaper every week for two years or more I grew impatient to see the things which I had been reading about. Accordingly, I went to Budapest when I was seven- teen to see the world and to earn some money by [23] ~The Road to Brotherhood working in the factories of that city. For two sum- mers I continued this work, but went back to Moi- grad in the winter in order to help my father, who was a carpenter, make yokes for oxen. The knowl- edge of America which I had gained in Budapest only increased my desire to go to the land where every one was rich. After I became rich I intended to return to my country and live in ease. My par- ents, however, did not approve of my youthful plans. They would not permit me to go to America. Instead of going to America in the spring of 1913, I went back to Budapest. My parents thought that I would work as before; but I had other plans. My uncle, two of his friends, and I decided to go to America. Because of the rumors of war with Serbia we could not get passports from the Austro-Hun- garian government which ruled Transylvania at that time. Passports or no passports, we had decided to go to America and nothing could keep us from mak- ing the attempt. In a round-about way, and by many pretenses, we reached Hamburg. What dif- ference did it make if we lied to the officials, telling them that we were hunting work, or using our work cards as passports and pretending that we could not © understand Hungarian when all of us could speak it? We could tell any kind of a story without hurting our consciences in the least, although we were mem- bers of the Greek Catholic Church. [24] My Experience with Religion Despite all of our fears and trepidations, we reached Ellis Island on June 19, 1913, and awaited “final judgment” before entering the “Promised. Land.” To our great joy we passed the examiners without being turned back. When I saw the heart- breaking anguish of those who were turned back after spending so much money and traveling so far, I was profoundly thankful that the examiners had not put a chalk-mark on my back. Thus we en- tered America. At last we were In tsara dolarului, _ La apusul soarelui. (In the land of the dollar, at the setting of the sun.) My first impression of America was one of won- der mingled with disgust. The train which took us. to Detroit was magnificent compared to the Euro- pean trains, especially the one from Leipsic to Ham- burg. Although it was only an ordinary American train, it seemed more palatial to me then than the Pullman limiteds do now. The size of the country astounded me. I thought we would never reach De- troit from New York. I was amazed at the numbers. of people who were chewing, chewing all the time, but never eating. This was my first sight of the American chewing gum habit. I was disgusted with the smoke and dust everywhere. The air was so [25] The Road to Brotherhood different from the clear mountain air of Transyl- vania. I was disgusted also with the first American men with whom I came in contact. In one case, a man on the train took fifty cents for a ten-cent drink- ing cup. We knew nothing of American. money and this man helped himself when one of our party held out a handful of money. Later the taxi driver charged us fifteen dollars, three dollars apiece, for a short ride in Detroit. We found out from our friends that he had charged too much. But this man took our money before we got to the house and left us before we saw our friends. Was this the land where every one was rich? At Work Disillusionment came very soon. America was a land of dollars, yes; but one had to work hard to get the dollars and work was scarce. I decided to work at anything I could find no matter what it was. Within two weeks I secured a job in the foundry of the Ford Motor Company. A man who saw the guide show me to my work said to me in Roumanian, “He is taking you to Hell.” Indeed, the work was — exceedingly hard, hot, dirty, and dangerous. Never- theless, I stayed there fourteen months before I quit to look for another job. Not finding other work to do, I took a rest for six months until I secured a [26] My Experience with Religion job in the Studebaker plant. Later I went back to the Ford Motor Company and remained there until the autumn of 1917. Learning English Naturally I lived in the Roumanian colony because I did not know the English language, which, by the way, did not sound like-a language to me. The first time that I heard English spoken, I thought the peo- ple were jabbering and making fun of each other with noises from their mouths like little children. As soon as I learned that this jabber was the language of America I desired to know it. I found a little mission near the Ford plant where English classes were taught at night. Here, after working hard all day, I learned to read and write and speak English. The kindly interest of the teachers in this mission impressed me very much. Certainly all Americans were not like the taxi driver. Contact with the Baptists Although I was making money and forming friendships in this new land I was not satisfied. I wanted something better, more like the America of my dreams. Curiously enough I found this satis- faction through my contact with the Baptists, or [27] The Road to Brotherhood Pocaitsi. Six months after I came to America I heard of these people. Six or seven of the Rou- manian Baptists had rented a house and were hold- ing services not far from where I lived. One of these ““Repented Men” invited me to go to the Sun- day morning service. Having nothing else to do at that time I went with him. [ did not care anything for the sermon or the prayers, because I could not understand them even though they were spoken in Roumanian. But the songs! I liked them. “Ah,” I said, “this is fine! TIl come back here again.” I went, too, not only the next Sunday, but many Sun- days, drawn only by the tunes of those hymns. They took complete possession of me. I hummed them all day long even in the foundry which the men called “Hell.” My favorites were “Leave me not, O gentle Saviour,’ and “Jesus, I my cross have taken,” the first two that I learned. At first the words had no meaning for me, but I learned the tunes easily be- cause I had been trained to sing as a cantor in the Greek Catholic Church. Before long these tunes drew me on to the foot of the Cross. One of the Pocaitsi gave me a New Testament which was marked at the twenty-third chapter of - Matthew. I read this chapter at once and then re- read it several times. It seemed to me that it was a picture of the Greek Catholic priests and their deal- ings with the people. More and more I became in- [28] My Experience with Religion terested in this book that I had once thrown in the chimney corner. I read it from cover to cover, ask- ing questions of my new friends on the points that I did not understand. The prayers of these “Repented Men,” or Bap- tists, also aroused my curiosity. I could say all the prayers of the Greek Catholic Church, but these pray- ers were different. I asked the Baptist man who was living at the same house with me if he would loan me his prayer book because I wanted to learn his prayers. He explained that he had no book, but that the Holy Spirit taught him how to pray. I could not understand what he was talking about then. Now I know. ' My Conversion As time passed by I became more interested in the New Testament’s message. I realized that these Pocaitsi were living out the principles of the teach- ings of Jesus. Contrasting them with the Greek Catholic Church, I knew that the Pocaitsi possessed the true Way of Life. Moreover, I was sure that I must accept Jesus and His teachings if 1 would have the peace that passes understanding. “But,” I reasoned with myself, “I am young and I want to have a good time. I'll wait until I am thirty-five or so before I go with these Pocaitsi.” In spite of my [29] The Road to Brotherhood resolution Jesus kept knocking at the door of my heart. . One Sunday afternoon I did not go to the Mission as I usually did. Instead, I took my friend’s big Bible and read Matthew 26 and 27. Never had I felt so moved. The meaning of Christ’s sufferings overcame me. Tears streamed from my eyes and I knelt in prayer. There, for the first time in my life, I really prayed. There I was born again. After that I hesitated no longer, but made an open confes- sion of my trust in Jesus Christ, the Saviour of men. When I had received further instruction in regard to the Christian life, I was baptized into the fellowship of the First Roumanian Baptist Church of Detroit. The Clinton Avenue Baptist Church opened its doors for the baptismal service because the Roumanian Baptists were worshiping in an old saloon building. I had come to America to get money; I had found eternal life, a treasure that all of America’s wealth could not purchase. When I wrote to my parents about my conversion they were very much grieved and bitterly disap- pointed to think that their son, who had been trained for a cantor, should leave the true Mother Church. They begged me to return home and continue my service as cantor. By numerous quotations from the New Testament, I pointed out to them the failure of the Greek Catholic Church to comply with [30] My Experience with Religion the teachings of Jesus. Finally they expressed their confidence in my course of action and left me to en- joy my new-found life. Church Activities From that time on my chief interest has been the progress of the Kingdom of God. Soon after my baptism I moved to another section of Detroit in order to be near the First Roumanian Baptist Church where I had an opportunity to learn to play the cornet. It was just about this time that I gave up my job at the Ford plant. As work was scarce I could not get another job. Then I decided to take a rest. For almost six months I spent my time in reading the Bible, in practicing on my cornet, and in doing personal work among the Roumanians. Dur- ing this time I read most of the Old Testament from my Roumanian Bible and much of the New Testa- ment from my English Bible, using my Roumanian Bible as a dictionary. From time to time I took up new activities in the church. I began by leading the song service; next, I joined the choir and later the band; then I led prayer meetings; and, finally, I preached in the street services, one of the evangelistic methods of the Roumanian Baptist Church. These street services were very simple, but also very effective. Our band [31] The Road to Brotherhood marched to a suitable place and drew a crowd as it went. After a few hymns were played by the band the ones in charge of the meeting read the Bible, prayed and preached. At the close of the meeting all were invited to attend the services in the church which followed soon after the street meeting. Many have been won to Jesus through these street meet- ings. 3 At one time we held our street meetings near sev- eral saloons. This provoked a certain saloon-keeper so much that he hired two loafers to break up our meeting. The next time that we came there the loafers began to throw a baseball over our heads. Some of the men in the crowd who did not belong to our number warned them and told them to stop. They stopped just long enough to go into the saloon and get a ball-bat. When they returned they were. warned again. The loafers paid no attention to the warning, but kept on playing ball. Soon a fight en- sued in which the loafers were so badly beaten that they had to be taken to the hospital. Although we were not responsible for the fight we benefited by it. No one dared after that to disturb our meeting on that particular corner. Those early days in the history of the First Rou- manian Baptist Church were days of expansion. The people who attended our services crowded our places of worship so that we had to move several times. [32] My Experience with Religion Before I united with this church, it had worshiped in the basement of the Fairy Avenue Baptist Church. From there it moved to the old saloon building in which it was housed when I joined the church. There were about thirty-eight members at that time. Later it moved to a couple of store buildings that adjoined each other. Finally the members of this church bought a Presbyterian church building on Hastings Street, between Kirby and Frederick Ave- nues. It is still located in this building and is meet- ing the spiritual need of a large Roumanian section of Detroit. While this period of church growth was taking place I had been visiting Roumanians in their homes to tell them about Jesus. I made a point of finding out the names and addresses of those who visited our mission for the first time. Then I went to see them. I was appalled at the misery, drunkenness, and low moral character of so many of them. Their need appealed to me and God blessed me in my ef- forts to bring them to the foot of the Cross. Evi- dently God was gently calling for my whole time, but I would not have it so. Call to the Mimstry After working with the Studebaker Company for a while, I secured another job with the Ford Motor [33] The Road to Brotherhood Company as a lathe-hand. My hours of work were broken because we worked in three shifts, 8 a.m., 4. p.m., and midnight. Every two weeks, just as the men were getting used to the hours, we changed shifts. As I lived a great distance from my work I decided to move back near the Ford plant. When I moved to the northern part of the city, I changed my church membership from the First Church to the Second Roumanian Baptist Church, formerly the mission where I first became acquainted with the Way of Life. | My new pastor, Rev. C. R. Igrisan, had just come to Detroit from Cincinnati. He was very much in- terested in me and soon began talking seriously about the ministry and my need for more education. L felt that I was doing all that God required of me, that I could serve Him as a layman, and that I. needed no further schooling because I could speak and read English fairly well. While this question was before me, I visited Cleveland and Akron, Ohio. The ignorance of the people who ridiculed those who were serving God in deed as well as in name, their wretchedness and their need appalled me. I wanted | to help them. After much resistance I yielded to the Spirit of God and gave myself unreservedly to the ministry. My church licensed me to preach and I prepared to go to school. [34] My Experience with Religion My Seminary Training Upon the advice of my pastor I decided to get my theological training first and then get my academical training while ministering to some Roumanian group in a city with college opportunities. With this thought in mind, I entered the Southern Baptist The- ological Seminary in Louisville, Ky., in the fall of 1917. Noone who has not passed through a similar experience can imagine the difficulties of thinking and studying all of the time in English. The work was hard; the discouragements were great; but by sheer determination and dependence upon God’s help, I passed my work and received my diploma in 1920. While I was in the Seminary I spent my vacations in Indiana working for the Indiana Baptist State Convention. During my first vacation I was at In- diana Harbor, but I went to Indianapolis the next two summers. I was employed to do missionary work among the Roumanians, and after the first year to direct a Daily Vacation Bible School. In Indiana Harbor I was not in charge of the vacation school, but took charge of the industrial classes. What an opportunity for service these Daily Vacation Bible Schools offered! Boys and girls representing four- teen nationalities came from all kinds of homes. Jews, Roman Catholics, Greek Catholics and Prot- estants were there. Many came from homes that [35] The Road to Brotherhood were without any kind of religion. Nevertheless all gathered in the Daily Vacation Bible School, and learned about their country and their Saviour. Who can tell the worth of such schools as a power for good in the lives of these boys and girls? The Daily Vacation Bible School also opened the way into new homes and the older people were reached. My after- noons were spent in visiting among the people. Our Vacation Bible School made the approach easy in many instances. During my last year in the Seminary I continued in charge of the Roumanian work in Indianapolis. It was so arranged by the brethren that I gave every week-end to this work while I pursued my studies in Louisville during the week. Besides these two lines of work, I had a third interest: the notes on the > Sunday School lessons in “Crestinul.”” Since we have no lesson helps printed in Roumanian, the Sun- day School page of our paper fills a great need among the Roumanians. For two years I wrote these notes until I became the editor and passed this particular work on to some one else. Professor at the International Baptist Seminary In the fall of 1920 I took charge of the work among the Roumanians in Chicago and Aurora, Illinois, and enrolled as a student in the University [36] My Experience with Religion of Chicago to secure my academical training. I had been there just a few months when I was asked to go to East Orange, New Jersey. The leaders among our Roumanian Baptists had recommended me to the Baptist Home Mission Society and urged me to ac- cept the calix «When I realized the crying need for trained leaders in our churches and saw that this was an opportunity to meet that need, I accepted the call of the Home Mission Society to become the head of the Roumanian department in the International Bap- tist Seminary which had just been opened in East Orange. So far as I know, this Seminary is the only one of its kind. It has five departments com- posed of students from five European nations. Each department gives instruction in its own language— Bible, history, composition, literature, etc. English courses in grammar and composition, English litera- ture, history, and theological subjects are given to all. Indeed it is a League of Nations in actual and successful operation! Not only through the class work of the Seminary, but also through the daily contacts of its diverse racial groups, the International Baptist Seminary is setting an example of Christian Americanization that is a challenge to the entire United States. This Seminary is meeting one of the great needs of to-day. It is training leaders who understand their own people and can interpret the Bible to them [37] The Road to Brotherhood in their own language. At the same time these men learn American ideals and the English language. They are fitted, therefore, to interpret the foreigner and the American to each other and to bring about a better understanding among the races. Moreover, these men can minister more effectively to their own people than the American can. They have the con- fidence of their people and understand their racial characteristics and their European background. Great as this Seminary’s contribution to the kingdom of God in America is, its influence goes beyond America. Both professors and students keep in touch with Baptist progress in Europe. Some of these men, no doubt, will go to Europe and preach the Gospel in their native land, a work which the American-born man cannot do so well. Who can measure the worth of such an institution as this? Other Activities In addition to my regular work as professor in the Seminary I have two important side-lines. One of these is the continuance of my college work, . which, by agreement with the Home Mission Society, I am keeping up. Summer schools and extension work in Rutgers College, New York University, and Columbia University have helped me on towards my final goal. [38] My Experience with Religion My second side-line, ‘“Crestinul,’”’ or “The Chris- tian,” is the Roumanian paper which I have already mentioned. It is a sixteen-page magazine published by the Roumanian Baptist Association of North America. It is published twice a month. I have served as its editor since September, 1921. For eleven years, “Crestinul”’ has been educating the Roumanian Baptists of America in the fundamental principles of Christianity and giving them news of the progress of the kingdom of God. Many copies are also sent to Roumania for free distribution as a part of the missionary program of the Roumanian Baptist Association. The influence of “Crestinul’’ cannot be measured in physical terms. Some of the articles that have appeared in the past ought to be published as tracts. They would be a valuable aid in evangelistic work if they should be reprinted. Knowing the power of the printed page and its in- fluence for righteousness at various times, I do not hesitate to say that our work could be increased many times by distributing tracts among the people who attend our church services and our street meet- ings. Funds for the purpose, however, are not avail- able at the present time; hence our work must con- tinue without the tracts which could do so much good for Christ and the people. [39] The Road to Brotherhood An American Citizen This record would not be complete without men- tion of two other important events. The first of these is my American citizenship. After I had seen the ideal side of America and had become acquainted with her institutions and life, I desired to become a citizen of this great land. Accordingly, I took the necessary legal steps and swore allegiance to the United States of America on October 2, 1923. Now, I am a Roumanian by birth, but an American by choice. My Marriage The other important event of 1923 was my mar- riage, the culmination of a friendship which began © when I was in the Southern Baptist Theological Seminary at Louisville. I was a Roumanian from Detroit; she was a school teacher from Illinois; both. of us were training for Christian service. At first her friendship was founded on sympathy and the de- sire to be kind to a foreigner. What a wonderful change would take place in this country if all the American-born citizens had this desire and put it into practice. When she had finished her work in the Woman’s Missionary Training School in Louis- ville, she entered the University of Illinois to secure [40] My Experience with Religion her college education. As we corresponded with each other, our friendship continued to grow until it blossomed into love and marriage. Since we have thus forged another link in the great chain of Chris- tian Americanization we feel that the future is full of promise and that we shall accomplish far more in it than we have accomplished in the past. [41] Iii From Slavery Days to Christian Leadership (The Life Story of Mrs. Virginia Walker Broughton) By Apa F. Morcan For nearly thirty years Miss Ada F. Mor- gan, the author of this sketch, has worked among the Negroes of the South under the appointment of the Woman’s American Baptist Home Mission Society. No one is better qualified than she to paint with bold, sure outlines the history of this Negro woman of rare achievement, Mrs. Virginia Walker Broughton. Born in the days of slavery, she has lived to lead her people into a new conception of freedom in Christ. The Fireside School, that beautiful, grow- ing memorial to the life of Joanna P. Moore, is to-day closely connected with Mrs. Broughton’s efforts and enthusiasm. At the meeting of the Woman’s Auxiliary of the National Baptist Convention of colored people, [42] From Slavery Days to Christian Leadership there may be seen sitting at the secretaries’ table a medium-sized, serious-faced, yellow-skinned, white- haired woman. Except when the minutes are read there is heard from her little more than a fervent testimony at the devotional hour, an emphatic “Amen” to the utterance of some speaker, or a “Praise the Lord” for some accomplishment noted. Her minutes show that no proceeding of the Con- vention escapes her. Miss Anna Armstrong, late secretary of the Woman’s Missionary Union of the Southern Baptists, said of them, “They are the best records I ever heard read.” A glance at this secretary, who is Mrs. Virginia W. Broughton of Memphis, Tennessee, leads to a suspicion that she was born in the days of slavery. This is true, although she was never an actual slave. Her father, Nelson Walker, hired his time from his master and, as coachman, earned enough to purchase his own and his wife’s freedom before Virginia was born. Although free, his children had no educational opportunities. It was, therefore, necessary to put Virginia in a private school taught by Daniel Wat- kins, a free colored man, who had come from the North to teach the children of free Negroes. In this school she had advanced as far as the fourth grade when freedom came, and schools began to be established for them. Fisk University was one of [43] The Road to Brotherhood these early schools which had its beginning in soldier barracks, Virginia was one of the first pupils of this school, where she remained for ten consecutive years, graduating as the valedictorian of her class, with the degree of B.A. The prejudice in the South at that time against higher education for women gave this colored girl the distinction of being the first woman south of the Mason and Dixon Line to grad- uate from college. Immediately after graduation three positions were open to her; one in her Alma Mater, another in Louisville, Kentucky, and the third, which she ac- cepted, was in the public schools of Memphis, Ten- nessee. : A little more than a year after the graduation she was married to Mr. J. A. O. Broughton of Atlanta, Georgia. He was an Atlanta University man; a member of the Georgia Legislature and later clerk of the House of Representatives. For twelve years Mrs. Broughton taught with steady promotions until she became principal of the North Memphis School. While she was in this last position Joanna P. Moore, the founder of the Fireside Schools, called on her, inviting her to attend a meeting for women for the purpose of organizing a Missionary or Bible Band. Such a meeting as Miss Moore was plan- ning was new at that time, and Mrs. Broughton was [44] From Slavery Days to Christian Leadership curious to learn what it would be. After Sister Moore’s earnest Bible lesson and clear explanation of the purpose and plan of her work, it was decided to form a Bible Band, having the object of securing the daily study of the Bible and enlisting others to do the same. This band grew in numbers, influence, and spiritual strength. Other Bands were organized in Memphis, and the women of the churches through them were instructed and inspired and encouraged to believe that they too were counted worthy to have a part in Christ’s work. Paul’s statement, ‘Let your women keep silence in the churches, for it is not per- mitted unto them to speak’ had barred women in colored churches from speaking in public. Mrs. Broughton became much interested in Bible Band work, but had not then thought of being a mis- sionary. She was employed with a comfortable sal- ary, and her school and home fully occupied her time. The death of her mother and her own failing health were the means God used to lead her out into larger service for Him. She thought that she was about to die and was resigned to go. She gave up her husband, children, and all earthly ties ; but instead of the Lord coming to bear her spirit home as she expected, she says she was overshadowed with the veritable presence of God and made to clearly see, in language spoken to the soul, that God had a definite work for her to do. She had been a Christian since [45] The Road to Brotherhood she was ten years old and had been earnest and ac- tive from a child, but this was to be something dif- ferent. This marvelous experience was accompanied with renewed strength of body that continued to in- crease till she was able to leave her bed. With re- turning health she began the study of the Bible under Mrs. Ehlers, a missionary of the Woman’s Baptist Home Mission Society, located in Memphis, who with other white missionaries began to encourage Mrs. Broughton by giving her definite work to do. Since then Mrs. Broughton has read the Bible through twenty-five times, besides studying it by periods, subjects and in other ways. With her study of the Bible her zeal for the work increased. The ignorance and superstition of her sisters was an appeal to go to them with simple Bible truths and the fundamentals of true home making, For several years, after she taught five days in the schoolroom, she would spend the other two in needy places in the country. She would often go as far as fifty miles, returning Monday morning to her schoolroom, sometimes without sleep the previous night or any breakfast that morning. The need of missionary work by colored women ~ for colored women was so great, and the results from the labors of the white missionaries sent out by the Woman’s Baptist Home Mission Society of Chicago so encouraging, that the school board of [46] From Slavery Days to Christian Leadership Howe Institute decided to began a similar work throughout the country organized and fostered by colored women. Mrs. Broughton consented to lead in this work. It was a trial of faith to give up a regular salary for an uncertain income. In her struggle to do this she was helped by the song, “Jesus paid it all, All to Him I owe,’ and Rom. 8:32. “He that spared not his own Son, but de- livered him up for us all, how shall he not also with him freely give us all things?” Her misgivings were removed, and she went forth, resting in Him who can and will supply all our needs. In the beginning of organized effort in missionary work in Tennessee among colored women, the follow- ing fundamental elements were emphasized as nec- essary in the formation of Christian character: I. Simplicity, cleanliness and neatness in dress. 2. Wholesome, well prepared food served regu- larly and in order. 3. The temperate use of all good things and total abstinence of all poisons, specifying tobacco, snuff and intoxicating liquors. 4. The education of the head, heart and hand. 5. Above all, loyalty to Christ through the daily prayerful study of the Bible. Dr. McVicar, Superintendent of Education of the American Baptist Home Mission Society, visiting Memphis and learning of the work of Mrs. Brough- [47] The Road to Brotherhood ton and her associates, was aroused to the impor- tance of colored women in religious work. Through his counsel and influence Missionary Training De- partments for women were established at Spelman Seminary, Howe Institute, Shaw University and Bishop College. Although most of the women of the churches were eager to learn and were teachable, yet there was much opposition to Mrs. Broughton’s work. There were two causes for the public opposition. One was the prejudice existing in the South, and to a greater degree among colored people, against women engaging in any public duty. Another cause was the high standard of living insisted on for pas- tor and people which was found in the study of the Bible. This was strongly opposed by a class of preachers who had low standards of life themselves - and taught the same to their people. The preaching of these men was of an emotional type, consisting largely in holy tones and moans that produced ex- citement, but left the people with no clearer knowl- edge of their relations to God. One minister se- cured authority from his Association to stop Mrs. Broughton’s work. He attended one of her meetings with this object in view. She knew nothing of this, but noticed a man in clerical garb sitting with his back to her, apparently warming by the fire. She spoke in her usual earnest, forceful way, and atthe [48] From Slavery Days to Christian Leadership conclusion of her talk, as is the custom in colored meetings, she asked if any one had anything to say. This brother immediately arose and told of his pur- pose in coming to the meeting, but said that this earnest message based on the Bible had changed him, and that he now wanted to make a confession, which he did in these words: “I have been washed, rinsed, hung up, dried, sprinkled and ironed and am now ready for service, not to destroy your work, but to do all [ can to help and as zealously as I planned to oppose.” He kept his word. Another source of opposition came from Mrs. Broughton’s relatives, who thought she should give more time to her home. When one of her children sickened and died while she was at home, giving her every attention arid having summoned all the medical aid possible, she was convinced that her presence at home could not ward off sickness and death. While battling with the question of leaving her home so much, the Lord spoke to her in these words, “Except the Lord keep the city, the watchman waketh but in vain.” At another time, when she had decided to give up missionary work and was returning from what she thought was her last trip, she heard a still small voice saying that if she allowed her children to be in the way they would all be taken from her. Had not she, when she started out, given them up to die? Thoroughly convinced of the Lord’s will, [49] The Road to Brotherhood she continued to follow where He led. A house- keeper looked well to the ways of her home. She gives much credit and praise to her who made it possible for her to work outside her home. Her hus- band, who was not then a Christian, said one day, when she was leaving for another trip: ‘When is this business going to stop?” She replied, “I do not know; I belong to God first and to you next. You two must settle that.” She little knew what that answer would mean, but she found it was inspired of God. The words, “You and God must settle it,” haunted him. He was convinced that if he opposed God it would mean death to him, and, after a desperate struggle, he yielded his will to God and accepted Christ as his personal Saviour. Since then there has been no more opposition from that source and he has been helpful in attending to much of the business connected with his wife’s missionary work. It is evident that “she looked well to the ways of her household,” for “her children rise up and call her blessed, her husband also, and he praiseth her.” Her four surviving children, one son and three — daughters, have all been educated along the lines of their natural inclinations. One daughter has special- ized in music and uses this talent to sing God’s praises. Another is a physician who spent a term in Africa as a medical missionary. [50] From Slavery Days to Christian Leadership After working for a number of years with no stated salary, taking only what the people were will- ing to give, Mrs. Broughton was greatly encouraged upon her return from a Bible Conference in Ar- kansas, where she was assisting Sister Moore, to find a commission awaiting her from the Woman’s Baptist Home Mission Society. This appointment was secured largely through the influence of Mrs. Traver, the wife of the President of Howe Insti- tute. As missionary of the Woman’s Baptist Home Mission Society, she attended the anniversaries of the Northern Baptists held at Saratoga Springs, where she spoke twice. The press spoke of her addresses as being among the best given. Follow- ing these meetings she worked in the states of New York, New Jersey, Ohio, Pennsylvania and Illinois. She writes with great enthusiasm of these experi- ences, saying, ‘““Such gracious words of cheer; such hospitable entertainment; such applause and such substantial endorsement I never expected to experi- erie: She returned South with new zeal and began to develop afresh the work she had left. As an ex- ample of the cordial treatment with which she was received, the colored women of Memphis sent a silk quilt made by them to the Woman’s Baptist Home Mission Society to be sold for missionary work. The work in the State was growing and the time [sr] The Road to Brotherhood for organization seemed ripe. Woman’s auxiliaries of Associations were formed; later the Woman’s Auxiliary to the Tennessee Baptist State Convention was begun largely through Mrs. Broughton’s ef- forts and she was elected its first President. She was also among the women who worked patiently and earnestly for a Woman’s Auxiliary to the Na- tional Baptist Convention, the largest body of col- ored people in the world. She was elected recording secretary and has served in that capacity since its organization in 1900. 3 During the later years of Mrs. Broughton’s life she has served as field worker for the John C. Mar- tin Institute. For three years she was Bible teacher in the Agricultural and Mechanical School at Nor- mal, Alabama. While there in answer to prayer, as she believes, she went to the World’s International Sunday School Convention in Rome, Italy. The trip cost over four hundred dollars, and she started with less than one hundred. Before she reached the ship on which she was to sail friends had given enough for the return trip. She says that the inspiration and help received on that trip will continue with her to the end of her life. After her return she taught Bible in Howe Institute. A new call and an entire change of endeavor came to Mrs. Broughton in 1912 through the great calam- ity caused by the flood in the Mississippi Valley that [52] ‘daNWIHINOS AHL NI NI€VO OYOAN V i he ¥ test Mh, Ni : ot Fal i ' ee eee tA : hr Po Ess hie od hist AT fe se Ph r +, * 5 & Per asprin Hi Site en MLL] ue ht ay “h f ; t SPAT “ ra Aa fh . TN, oe ein i! ‘ : - 4* - LJ - i is i) vi Wel te j Ah) ; teh ' whats | "ge ¢ +. h lees , Ne ie Tegel i & see ‘ eres rif ae ee o, ba ‘i At =~ a8 24 : eth ee ee ao) J He | ' — mrs . : j ‘ ' ] ‘ Pay : " ; 2 : ‘ ( ) <4} 7 - . : = A can tf a eo) 4 = ’ ‘ wit By " y ! : * \ + f ¢ go i] a g a j ”“~ : From Slavery Days to Christian Leadership year. Two thousand Negroes barely escaped with their lives. A camp was secured for these unfortu- nate people, and Mrs. Broughton was appointed ma- tron. The excellent management of this camp and the cooperation of the colored people led, at the close of the camp, to a proposition from the Associated Charities for cooperation of the colored people in the organized work of pub- lic charities. Such cooperation was arranged and Mrs. Broughton was appointed social visitor and secretary. This position she held four years. Through her influence the work has extended to other cities. While serving in this capacity she was appointed by the Governor of the State to represent Tennessee in the Lincoln Jubilee. When the National Baptist Theological Seminary was started at Howe Institute and later transferred to Roger Williams University, she was engaged as dean of the Women’s Department. She remained in this position five years, but spent two days a week in mission work, Through all these years of intense missionary work, social service and teaching, Mrs. Broughton has used Joanna P. Moore’s literature and methods. For a period of three years she was Miss Moore’s private secretary and assistant editor of “Hope.” During the period of several months before the man- agement and ownership of Fireside Schools was [53] The Road to Brotherhood transferred to the Woman’s American Baptist Home Mission Society, Mrs. Broughton was acting Super- intendent of the work. She speaks of this and her association with Sister Moore as unusual experiences. She praises God for the sweet fellowship with those of kindred minds and for Miss Moore, to whom she claims she is indebted more than to any other for her love for the Bible and for her inspiration to do Christian work, and for plans that were simple and adapted to the needs of the people. She speaks of the Fireside Schocls as the most effective agencies God has given to develop the home life of the col- ored people. She loved Sister Moore and traveled two nights in a Jim Crow car to be present at her funeral. Nor has she been less loyal to the present Fireside School workers. Mrs. Broughton seldom speaks of the hardships | she has encountered. Mrs. F. P. Cooper, a Memphis school teacher who has sometimes accompanied Mrs. Broughton on her missionary journeys, writes about a trip to a village where lived a sincere saint who adored Sister Broughton and wanted to show her love by entertaining her. She lived in one room, — which she used as a laundry, bathroom, bedroom, kitchen and dining room. The one window in the room was nailed up. On this particular visit it was raining and the door must be kept closed. The dear good soul knew little of the art of housekeeping, [54] From Slavery Days to Christian Leadership but she prepared her humble meal from the best she had. Mrs. Broughton drank her tea and ate ap- parently with relish, talking about the Bible and God’s many blessings. That night this one stuffy room was the only sleeping place for four. Mrs. Broughton was all the time apparently happy. The next day they rode fourteen miles in a wagon with boards for seats. When the place was reached she was called upon to speak before she could even pro- cure a drink of water, and the weather was very warm. She talked to this association and made the return journey of fourteen miles with nothing to eat. 3 A pastor who testified to her wonderful help says: “Mrs. Broughton never picked her place of service, but was often found in the country where she might not have a nourishing meal or a clean bed to sleep on.” Dr. T. O. Fuller, present President of Howe In- stitute says of her: “No woman of our race has done more effective work over so long a period of time and covering such a large field of activities.” Although Mrs. Broughton has passed her three- score years she demonstrates that they who wait on the Lord shall renew their strength. She is erect in stature, clear and active in mind and her zeal is as ardent as in the days of her youth. Her chief joy seems to be to go way out in the country where the [55] The Road to Brotherhood ignorant are found and the light is dim. There she gathers the women and children into groups teaching them from the Book, the acceptance of whose words brings light and understanding to the simple. She is fond of singing and speaks often of being guided in some trying experiences by song. The two songs that have been her constant inspiration are, “How Firm a Foundation” and “A Charge to Keep I Have.” Perhaps no better expression of the great motive of her life can be found than in these following words of the same great hymn: “To serve the present age My calling to fulfill, Oh, may it all my powers engage © To do my Master’s will.” [56] IV Eugene Kinckle Jones (A Negro Leader’s Contribution to Racial Adjustment ) By CHARLES S. JOHNSON Eugene Kinckle Jones, the subject of this study, is the Executive Secretary of the National Urban League. Mr. Charles S. Johnson, the author of this interesting sketch, is the director of the Department of Research and Investigation of the National Urban League, and editor of “Opportun- ity.” He is a graduate of Virginia Union University, one of our Home Mission Schools, and also a graduate of the Uni- versity of Chicago. That perplexing borderland of racial contacts 1s a universe in itself, a shifting procession of emo- tional interactions, a moving frontier. against the background of this restless picture some lone figure defines itself, in all its likeness just a tri- fle different in some subtle element, just different enough to impress its influence upon the whole scene. These are the statesmen, whatever they are called. They are as inevitable as conflict itself, and they are [57] Occasionally The Road to Brotherhood the balance and sedatives of conflict. There is in the lives of these men a story of the whole move- ment for race betterment, for there is scarcely a facet of this struggle that their efforts do not touch. And, conversely, these figures themselves are unintelligi- ble unless they are studied in the setting of their labors. It is in this setting that Eugene Kinckle Jones be- comes interesting. Born in 1885 at Richmond, Vir- ginia, he was the younger of two sons. His father was an experiment in education, one of the first Negro college graduates, a scholar, genial in his erudition, a born teacher who slipped quietly away from his desk into the great white Infinity after forty-six years of teaching in one institution for the education of Negro boys—Virginia Union Univer- sity. His mother, prim, esthetic and correct, is still a teacher of music in a sister institution for the edu- cation of Negro girls long after the period at which the ease and leisure of retirement offer their allure- ments. Nervous, tireless stock he sprang from; that some of this was handed down is evident in one of the family stories. Significantly or not, the first years of his life were cast in a baffling epidemic of tetanus, then a fear- somely fatal malady. He was number forty- nine in a most unpromising series of attacks, a series that had not left alive a single sufferer. He [58] Eugene Kinckle Jones read his obituary, polite but meaningless, constructed on the bold empiricism of the local editor, heard the supporting prayers of those who wished bon voyage for his youthful soul, and, with a flurry of impa- tience, scribbled a note for his mother: “‘What’s all the worry about, I’m going to get well. [ve got a lot of things to do.” For those who require that the positive faiths of later life should be foreshadowed by prophecy this story is enough. Certainly there is in the incident the suggestion of an indomitable tenacity which crops through those later struggles with problems which survive death—thousands of deaths every day. In school he was indifferently a good student and a good athlete. His textbooks had been assur- ing him that the peculiar racial mold of his mind made mathematical subjects an unthinkable aspira- tion, and with defiant perversity he entered the School of Engineering of Cornell University in 1906, completing the first term with a record which en- titled him to the rare privilege of exemption from the mid-year examinations. This was sufficient to unburden him of one of the deadly myths which are a part of the culture inheritance of Negro youth. It also marked the beginning of a search for a defi- nite outlet for his ambitions. In a statement pre- pared in 1913, at the request of his Alma Mater— Virginia Union University—he tells of this period: [59] The Road to Brotherhood “To my mind this exemption was providential as it gave me a full week of reflection over my future career. I became convinced that my prospects in the field of civil engineering would not be bright if I de- cided to remain in this country, and, frank to confess, I was wedded to the idea of abiding in the land of my nativity. It seemed to me that I could better spend my career in trying to open avenues of employment to colored people and in trying to prepare them for careers in keeping with their prospects. I decided, therefore, to further my studies in the field of social science with the view of taking up practical social service as a life work. | “In February, 1907, I entered the Graduate School of College of Arts and Sciences of Cornell, selecting Social Science as my major subject and Economics as my minor subject with Professor Walter F. Willcox and Professor Jeremiah W. Jenks, respectively, pro- fessors in charge. I was told that it would probably require two years for me to complete the requirements for a Master’s Degree and that, therefore, it would be June, 1909, before I could receive the degree, inasmuch - as no degrees are conferred in the month of February. “Without dwelling at any length upon the taxing hours of study and research required, the fact that I had to complete fifty-seven hours of work and pre- pare a thesis of 172 pages can give a slight idea of the amount of work I had to cover in order for me to complete the course in one and one-half years and receive the Master’s Degree in June, 1908.” [60] Eugene Kinckle Jones Fifteen years ago there was scarcely a trained Negro social worker in the country, social work it- self being not far beyond the first rambling stages of reckless and pauperizing relief-giving. The cycle of this order passed blissfully over the heads of the thousands of Negroes living helter-skelter in the cities. Their numbers increased and the complexion of race relations began to change with the brewing agrarian discontent in the South. There was no path to work in the field in which Jones had pre- pared himself. Just as there were no precedents for the deliberate study of the social sciences among Negroes, there were no precedents for the employ- ment of Negroes who had studied. Search, rejec- tion, disappointment and finally a position as teacher at State University, an institution for Negro youth at Louisville, Kentucky, with classes in social sci- ence, English and mathematics. But, as with many inchoate institutions of this type, funds for support were uncertain, and as regular support for his family became increasingly speculative he shifted his labors to the Central High School of the same city where the curriculum imposed even more rigid limitations to his enthusiasm. A group of liberal minded New Yorkers, in 1910, recognizing the situation of the Negroes about them, drew up a tentative program for an organization that has become known as the New York Urban [or] The Road to Brotherhood League, and in April, 1911, Jones joined them as the field secretary. The movement, funds for support, salaries, popular favor—everything was speculation save the faith in the righteousness of the philosophy of race relations which they supported. Of the rise to prominence and influence from this point, the hec- tic days of organization and education, the new friends made, the campaign launched against the forbidding barriers to Negro participation in com- munity life and labor, the tedious reports of activi- ties from year to year bear sufficient testimony. He began his work with a survey of the Negro com- munity of New York, a step so sound and sensible and scientific that it has since become the one distinc- tive policy of the Urban League which gives it pres- tige as a dependable authority on Negro life. From field secretary he advanced to assistant director, then to director of both the New York and the Na- tional Urban League. These have been the objec- tives of the organization for which he has worked: To help Negroes secure for themselves a sound eco- nomic foothold—specifically jobs in those industries that had been barring them on racial grounds, an op- portunity for promotion in these places to better positions and a higher economic level; to soften the long friction between the practices of labor organi- zations and the economic interests of defenseless [62] Eugene Kinckle Jones Negro workers; to help Negroes secure the consid- eration to which they were entitled from the existing agencies of the city by which they were slighted, not so much through intention as ignorance and indiffer- ence ; to make possible the control of the environment of these same Negroes whose death rate was notori- ously high and whose social behavior was obviously misguided ; and, most important of all, to focus upon these programs and the broad philosophy of faith in the humanity of Negroes the attention and inter- est of white and Negro persons of influence through- out the country. This last is the interracial idea which has grown with such amazing strides recently. To the personal accomplishments in the prosecu- tion of this program it is difficult to apply a statisti- cal yardstick. There is almost a career in the duties performed without the elaborate gestures of con- scious leadership which no report of the organiza- tion contains. For example, Louis Post, assistant to the Secretary of Labor, on one occasion made the assertion that it was Jones’ argument in conference with the Secretary of Labor, Wilson (under the Wilson administration), that made possible the ap- pointment of a Negro as Director of Negro Eco- nomics in the Department of Labor, one of the most important positions held by Negroes in the service of the Government. It was he who drew up the reso- [63] The Road to Brotherhood lutions asking for the office, arranged the hearings before the Secretary of Labor and War Policies Board, and when the position itself was offered him declined it that his own wider programs might con- tinue uninterrupted. Or again, the deadlock on the entrance to northern occupations of the thousands of idle Negroes in the South was not broken until employers were assured that this labor was adaptable to their work. The first recorded group experiment with these workers was conducted in the Connecticut tobacco fields in the summer of 1916, and it was Jones who directed the placement and found the workers, in many cases students from southern colleges who were engaged for the summer. The precipitation that followed was perhaps inevita- ble, but the precedent of complete and successful adaptability achieved by this rigidly careful selection and supervision without question helped sustain the patience of employers and the tolerance of communi- ties until the ribald mass of crude and unsophisti- cated southern Negroes oriented themselves. And it was with the problems which developed so rapidly and ponderously following the beginning of the mi- gration that the skilled statesmanship of Jones rose to its highest point. Similarly, it is not recorded that the bill embody- ing the State Free Employment idea in New York, as presented by Assemblyman E. A. Johnson, was [64] Eugene Kinckle Jones actually proposed by Jones. Or that it was he who influenced Mayor Mitchel to place a Negro on the Board of Education of New York City. The entire movement in 1911, when he became associated with it, required a budget of $2,500. Since that date some forty cities have been organ- ized, and in 1924 the budget had increased to more than a quarter of a million dollars, With his pen and voice he has carried the principles of peace into new country where it has commanded serious hear- ing. In 1921 President Harding wrote: ‘The Na- tional Urban League . . . has been particularly use- ful in its contributions towards the solution of the problem of races in the United States, because it has sought to secure the cooperation of leading people of both races in attacking these problems.” Cardinal Gibbons just before his death said: “The report of the work done during the past year justifies you in expecting the support so well deserved.” ‘“Admira- ble work!” says President Edmund C. Sanford of Clark University. “Wisely conducted,” says Presi- dent James R. Angell of Yale University. The movement is still young and it reflects the youthful spirit of the man who is still piloting it restlessly and eagerly. Under his general direction no less than 200,000 Negro workers have been placed in positions, the first Negro interns appointed at Bellevue Hospital, [65] The Road to Brotherhood forty-five Negro personnel workers established in industrial plants and twenty-seven Negro students trained and placed in social service positions. At conference times he is intense, ubiquitous—a natural organizer and handler of men. Maurice Moss of Toledo paints an interesting picture of him among his under-secretaries listening earnestly and cutting out programs to meet the incredibly unique problems of their local communities. In his person- ality there is an interesting mixture and frequent conflict between two dominant elements—cold prac- ticability and idealistic enthusiasm. Those who feel the first as frequently as not are chilled by it into an attitude of aloof respect. But the breezy informal- ity of actual presence just as often has broken this illusion. A keen business mind, a shrewd judge of men, and painstakingly honest. Off duty he finds time to make a thirty-mile trip at night in a snow storm to tell a men’s meeting how they may make a first step towards understanding the problems of their Negro neighbors, or to interest some person of means in helping a student in his researches abroad, or to or- ganize a group in his home town for encouraging young students to continue in school, or to win a medal in the city tennis tournament. Fortunately he began school and completed his [66] : Eugene Kinckle Jones training early, and the weight of this huge program fell on his shoulders when he was young, and after thirteen years he is still younger than most men of similar responsibility, with another reasonable life- time ahead of him. [67] ¥; A Bridge of Faith (An American Girl’s Memories of a Japanese Consul) By EstHER Mary McCoLioucH An important international figure indeed is a Japanese consul, And here is the thrill- ing tale of how Mr. Morinobu Hirota was brought to Christ over a bridge of faith which reached from the Japanese Women’s ‘Home in Seattle to the far-away Sunrise Kingdom. Miss McCollough has been working for the last six years under the Woman’s American Baptist Home Mission Society at this remarkable haven for home- sick Japanese in America. (The author is a worker in the Japanese Women’s Home maintained in Seattle, Wash., by the Worm- an’s American Baptist Home Mission Society.) As my mind travels back to that American home in Seattle wherein lived the Japanese consul, Morin- obu Hirota, his wife, and their liitle five-year-old [68] » “HSVM ‘ATLLVaS “ANOH S,NEaWOM ASANVdV{ AHL JO LNOW NI A Bridge of Faith daughter, Nobuko, a series of moving-pictures flash before my eyes. There were the many cooking- class lessons at their home when we strove to bring American and Japanese friends around a table in which the mind as well as the body were fed to the best of our ability. Mr. Hirota would say about the food, “How pretty it looks!” instead of “How good it tastes!’ How well I remember one cooking- class dinner especially, when the pastors of the First Presbyterian, the First Methodist and the First Bap- tist Churches and their wives and Mr. Corwin S. Shank, the President of the Northern Baptist Con- vention, and his wife were invited. After dinner we went to the living-room where Mrs. Hirota played beautifully ona grand piano. She had studied under the best masters.and had kept up her music while in Seattle with one of the best teachers here. Mr. Hirota also loved music and played the violin. He said, “Why, Mrs. Hirota’s music was what first at- tracted me!” She would look at him and say, “Now what shall I play?’ and he would answer, “TI like that Russian piece where one can hear the horses galloping.’ Share with me the sweet picture of Nobuko’s first Christmas in America, when all the American neigh- borhood children and a few Japanese children were grouped around the long dining room table decorated with Santa, his reindeer and sleigh, and afterwards [69] The Road to Brotherhood when the excited children jumped around the loaded Christmas tree as a real Santa Claus distributed the gifts. I remember well the joy that those parents had planning that Christmas party and the happiness they had receiving the children and mothers. I can see Mrs. Hirota now as she pored over her English lessons so diligently when I went to her home twice a week. When I praised her for her perseverance in trying to speak English all the time, she said, “I’m taking my courage in both hands.” Often I relive the quiet hours we sat around the fireplace gazing into the bright flames as we talked of the Bible and of faith. Mrs. Hirota would say, “T have faith, but I want my husband to have faith.” Nobuko would draw up her little stool, bring out her little Sunday-school book and show me the pic- tures which she had so carefully colored. How she loved those stories! Her mother said that one day when she was giving a luncheon, Nobuko looked at the sunshine streaming across the table and then an- nounced to the guests, “God made the sunshine!” _ A circumstance that has made a lasting impres- sion on Americans and Japanese alike was the will- ingness with which the Hirotas were ever ready to serve others in their own home or elsewhere. Mrs. Hirota was always glad to play for our American meetings. They shared their talents and hearts with all alike because they longed to be democratic. . [70] A Bridge of Faith Into that home of happiness and refinement came sickness. Mrs. Hirota said with patience and resig- nation, “God has always sent me sickness—first my mother, then my sister, and now my husband.” Let us pass over those weeks of illness quickly. The doctors did all in their power to restore health while a devoted and loving wife battled with disease. Then came the time when it was decided that they must leave their loved Seattle. I recall the morning we went to see our dear friends, the Hirotas, depart for Japan. The rain fell steadily and seemed to find an echo in our hearts. Hirota, who had not been able to see his friends for weeks, had been taken on board the boat the day before sailing, but to our great surprise there he stood, the thoughtful, considerate gentle- man, faultlessly attired as of old, anxious to bid their many friends good-by. Although his face and body showed the ravages of sickness yet the same kind- ness shone from his eyes. Even now I cannot re- call that parting without tears coming to my eyes. To the very last moment of departure of the Suwa Maru Mr. Hirota stood with his wife and child gallantly smiling his farewell. They went at once to Kamakura on the seashore. Soon their letters began to tell of the fight the wife, the nurses, and the doctors were making against the dread disease, of hours of suffering and nights of [71] The Road to Brotherhood sleeplessness when the devoted wife sat at the bed- side singing cradle songs as a mother does to her baby. Then came another Christmas, when the pa- tient seemed better and the Seattle Christmas decora- tions were used again, the cooking-class note-book lessons were tried again and happy Seattle memories were revived. Mrs. Hirota told how Nobuku re- membered the Bible stories and how she loved to look at her Bible book and that they were deter- mined that she must be taught the Bible in Japa- nese. | Mrs. Hirota, in one letter, said, “Mr. Hirota be- gan to read his Bible, which he did not do in former days, then he began to pray. He earnestly has tried to gain faith. He read religious books and sent for a Japanese Christian pastor to come and talk to him, which he is still continuing to do. The illness is a sad thing, but in Mr. Hirota’s case it turned out to be an incident in a religious experience. He would have remained an ordinary man had he not so suf- fered.” They went to Hakone in the mountains during the hot weather. Mr. Hirota wrote from there, “I. do not feel quite well, but believing that ‘he that endureth to the end shall be saved,’ I feel calm and happy.” We were all so shocked and saddened to hear that the Japanese consul here had received a cablegram [72] “AWOH NVILSIXYHO V AO WACNNOA ‘dTIHD GNV FIM S/INSNOD AHL ‘VLOMIH OAAONTIYOW INSNOO ASANVdVE WANWUOA Vy ifs sis a5 ii wT £ f xu WE hg? oh OR ed Fi Pio cra ef ty ‘ aid ae UM ha be “- ‘at age re, * wal bo ; : rhe AS j i ' rt ‘ ‘ = i A aie i A y? a | At * ene ’ f i a + * r i ot, | ' 3 ae ' o& tr b u LENS . ita. i r ee oo he Pat S eeere yar ly at 2 eras ites ods = ~ ~ ; txJ ' e ‘ , : ae . c= i * Pies 7 ” aA “t q ~ el Be # > . 4.4 ; ¢ a AS ; = J ¥ . 4 7 - ‘ eof res + {3-4 ' i -*% . ‘ i 2 ook { - y vei f ¥ J « - ' ~ - . : m +4 +t hs = 4 ae I y , # be e Ma Se OP he ts an a 7 5 Cw ; tH i #8 “cs : : Th a - ; » +>7 . i f 4 1 Tk Vy es ‘es A ‘4 eat d fee ¢ 4% é * ; J ha AV ak . - ,; a AE AST er? ae a Op ’ we 4 ae ‘ 2 ea 2% ‘ ! : A ; oe ro ae i Ste ri > - , Ml ’ ‘ = t ‘ re to : . + The = Hy us . B - eae d b % ’ rs » i ey yas >> 2 Pg 4 ; aud , ated as ' f i ! : i -) r; © r Ot y £ i ee jin Fe ' : ee y 4 \ ‘~ af 7 se ’ iv i i sf 4 ) a - ae, OF re,’ : : j ' \ ! ‘ ; : i ‘ ay A Bridge of Faith saying that “the ex-Japanese consul, Morinobu Hirota, had succumbed to the protracted illness on November roth.” It was the next week that I re- ceived a letter from Mrs. Hirota, dated November 7th, three days before Mr. Hirota’s death, in which she told about her husband’s condition being more serious since they had returned from Hakone to Kamakura, adding, ‘Amidst the serious time of his WIness he was baptized in bed by a pastor of the Nippon Christian Association. It seems to me like a miracle, because he has never thought about Chris- tianity, even Buddhism until now. But since he has been to Seattle and had so many chances to know Christians and earnest Christians, his mind felt af- fection about religion. After he got the illness and experienced intolerable pain of body and mind, the poor stray sheep came to God’s warm heart at last. I trust that God will save him and no doubt my strong faith will be approved by God some day.” Sorrow and sadness because of her great loss, yet tenderness and joy over her husband’s salvation, were shown by Mrs. Hirota after her husband’s death. “It has been a hard time for me these two years,’ she wrote on one occasion. “Whenever I was given big trials I took courage and worked for Mr. Hirota day and night. I trusted he would be saved at last, until his death occurred and it was realized in the heaven. Now the greatest Healer has [73] The Road to Brotherhood healed his pain and sufferings. I know he is safe in the arms of his Heavenly Father.’ | The many hours that the Hirota family and I were privileged to spend together will live forever in my heart. The year that the Hirotas spent in Seattle bore abundant fruit, due to the effort on their part to understand American language and customs and their willingness to seek spirituality by church attendance, by study and by contact with Christian friends;-in brief, their choice of the wheat from the chaff. When they left Seattle their characters shone forth as bright lights in the city, but after those months in Japan of suffering, of devotion, of faith, and of seeking, culminating in Mr. Hirota’s bap- tism, their lives shone forth in a blaze of glory. We know Mr. Hirota is in the arms of the “greatest Healer” and we feel that this spiritual bridge is help- — ing to span the distance between America and Japan. [74] VI A Kiowa Daughter of the King (The Beautiful Christian Life of an Indian Girl) “The King’s daughter ts all glorious within.” By Harriet Rocers KIneG Here is sketched the victorious life story of Julia Given Hunt, a Kiowa Indian girl who was converted under the influence of home mission work and later went back to her tribe as a missionary of the Woman’s American Baptist Home Mission Society. Mrs. King, the author, is singularly fitted to tell the tale, as she herself has lived and worked among the Kiowas for many years, first as a missionary and at present as the wife of the minister at Rainy Mountain Baptist Church. Long ago on the plains of Western Oklahoma roamed wild bands of Kiowa Indians, led by their chief, Satanka, whose name, translated into English, means Sitting Bear. A strong man was old Satanka —strong minded, strong willed and fierce. Head of [75] The Road to Brotherhood all the chiefs of all the tribes of the great Southwest, he glorified in his power over men, as again and again he led his people into battle against the white man and came to be feared as a mighty warrior. In his great love of freedom he fought fiercely against the government which was trying to enforce law and bring peace to all its peoples. But the fates held in store a Day of Wrath for old Satanka. On May 17, 1871, he and his band fell upon a wagon train in Texas, killed seven men and captured forty-one mules. Fortune deserted the warrior chief and he was caught by government officers who disarmed him and his fellow chiefs—Big Bone, Eagle Heart, Fast Bear and Big Tree. But the Kiowa courage did not desert Satanka’s strong heart. - As the wagon started, he pointed to a landmark some distance away and exclaimed in Kiowa—“I shall never go be- yond that tree.’’ Solemnly the death song of the Kaitsenke, of whom he was chief, fell on the air: “O sun, you remain forever—but we Kaitsanke must die, O earth, you remain forever—but we Kaitsanke must: die.”’ The song ended. Satanka had sprung suddenly on his guard with a knife concealed beneath his blanket. A shot rang out from a rifle in the hands of a sol- [76] ‘INNH ‘INQH @NIIONVO vIIn{ ‘suw dO YAHLivaA ‘CZQI 3 iI IWS LHOwx SALHDOVGGNVYD HIIM INNDH VIIN£ ‘SuW UVAN GATIM ‘AGIHO AVM AIO AHL ‘VSINOLVS A Kiowa Daughter of the King dier following in the cart behind, and the warrior chief dropped to the floor of the wagon. Thus lived Satanka, chief of the Kiowa, and thus did he die. Satanka, chief of the Kiowas, left something more behind him than a reputation as hunter of buffaloes and killer of men. At the Government school in Fort Sill were two little Indians—Buckskin, the warrior’s son, and a little daughter named Odele- ta-di, or “Spliced Hair.” The little orphans were great favorites of a young government physician, Joshua Given, who adopted them and gave them the names of Joshua and Julia. At the Government school the children were clothed and dressed in clothes such as any little white folks wear, the In- dian paint was washed from their faces, and their beads and moccasins were taken away. Later Joshua was sent to the splendid school in Carlisle, Pennsylvania, while Julia stayed in the home of her aunt, Mrs. Stumbling Bear. But Joshua remem- bered his sister and soon sent for her that she might be surrounded by the fine educational and cultural advantages of the East. Julia became so expert at cooking, sewing, washing, ironing and other house- hold arts that she went by request to the home of a Major Alford in New Jersey, where she soon forgot all the old Indian ways and lived as a white girl, surrounded by beauty and culture. And still she wore next to her heart the little silver cross which [77] The Road to Brotherhood showed that the daughter of a chief was now a daughter of the King as well. In the meantime old Satanka’s son had taken his theological training and obeyed the call of God to go back and teach his Kiowa people in Oklahoma the wonderful story of Jesus. Although she was all unaware of it, a chapter of Julia’s life was closing and with the coming of Maryetta J. Reeside to the Major’s home in New Jersey a new leaf slipped into place. Miss Reeside was a beautiful, consecrated girl who had felt her- self stirred as she heard of the Indians in far-away Oklahoma. The Great Spirit spoke to her heart and told her to carry to the Kiowas the story of Jesus to make glad their ways and days. . But she must have an interpreter, and where could she be found? In search of a wagon for her work she went to the Indian school at Carlisle, thinking it would be ap- propriate to buy it from these native lads who made it with their own hands. Here she heard of Julia Given, a Kiowa girl herself, and a Christian who might serve as interpreter for the story of Jesus. But new difficulties stood in the way. There were now warm ties of friendship with the East, and be- sides, her brother Joshua who had worked so bravely among their people had just died, thus weakening the bonds which held her to the Kiowa tribe. Julia did not want to go. “I could no longer live in a dirty [78] A Kiowa Daughter of the King Indian tent,” she told Miss Reeside. ‘“‘And, besides, my tongue no longer remembers the Kiowa lan- guage.’ It was too much to ask of her to give up this fascinating new life for a strange, hard under- taking among the old people and the old ways. But the voice from within grew stronger and stronger as Miss Reeside pleaded with Julia’s soul. Marvelously God answered the prayers of the young white woman and sent the gift of tongues back to his Indian daughter. Julia’s resistance broke when she once more found Kiowa words on her lips and she turned her face toward the great West and her people. Now came days of new and thrilling ex- periences. In 1893 Julia came back to the great plains of Oklahoma which she had left so many years before. With two earnest missionaries of the Woman’s American Baptist Home Mission So- ciety she lived in a little house near the Big Tree Crossing, about two miles from where the Rainy Mountain Church now stands. Only the brave- hearted three, with their implicit faith in the Great Father, would have dared remain here so peacefully, for there were no other houses on the great plains at that time, and they were entirely surrounded by the tepees of the Kiowa tribe who still followed the old heathen ways. The missionaries had neither wagons nor harness and rode horseback from camp to camp, telling the story of Jesus. Twenty-five [79] The Road to Brotherhood miles from the nearest railroad, these three went about their tasks for Christ fearlessly and with sing- ing hearts. Carefully and patiently Julia began translating many Scripture verses into Kiowa so that the Indians might “hide them in their hearts.” She put into their own tongue also the hymn “Come to Jesus,” and how their faces shone as they sang it. The Kiowas were great gamblers at this time, and the missionaries did not hesitate to walk boldly into the midst of their circle, where they knelt down and prayed that God might put an end to this evil. The young men who understood English were ashamed, and one by one crept away from the tent. So the prayers of these women did much to drive gambling out of the tribe. The old Ghost Dance, too, was largely given up through the untiring efforts of the two white women with Julia Given at their side. It was not all smooth sailing, however, for the Kiowas were intensely suspicious of julia, believing that she was in league with the Government in an attempt to bring about the allotment of land, up to this time held as one large reservation. Yet Julia never wavered. Her days were made beautiful by continued service as she traveled on horseback from camp to camp, teaching the Indian women how to make real homes, interpreting to the Kiowas not only the words of the missionaries but their thoughts as well, teaching the white women words of the Kiowa [80] A Kiowa Daughter of the King language, and helping Miss Reeside to translate a part of the New Testament into the Indian tongue. Best of all she lived Christ so consistently that she herself was the best interpretation to her fellow In- dians of what it means for the daughter of a war- rior chief to become the daughter of a Saviour King. Even as Miss Reeside came to be known as Aim- de-coe (or Turn Aside) Julia Given inspired many to turn from the old path of sin to join the pilgrims on the Jesus Road. Among those who left the old way was a young Kiowa Indian named George Hunt. He was a bright, enterprising young man with a good education who loved this young woman with the Christ love in her heart. And so Julia Given changed her name once more and became Julia Hunt. Into the new home she carried the strength, love and beauty which had characterized her work as Christian Interpreter under the Wom- an’s American Baptist Home Mission Society. Theirs was one of the happiest of Kiowa homes, a shining picture for the many Indians who visited it on business when the husband and father was engaged as Indian farmer for the government. Many changes came to the tribe and to the little church of which she was a faithful member so many years. From a small group this church grew to a membership of two hundred and thirty-eight. Mrs. Hunt was the leading spirit of the Woman’s Mis- [81] The Road to Brotherhood sionary Society, and took charge of the little folk in the Sunday school. Her mother heart and win- ning tact made her loved by these many little Kiowas as she was loved also by their fathers and mothers. She had a cheery optimism which surely was not inherited from the surly old warrior father, and must have come from the spirit of the King Him- self dwelling within her Indian heart. She always stood solidly for the thing that meant progress for her people, ever opposing what held them back. In- deed she made a recent trip to Washington in order to request of the Commissioner that a doctor for the Indians be sent to Mountain View. So sanely and firmly did she press the matter that this demand was met. PO Sie By no means the least important results of her strong Christian life are the three stalwart sons and daughters who bear testimony to-day to the strength and wisdom of their mother’s love. Ernest is ac- tive in Sunday school and B. Y. P. U. work; Mar- garet, backed with a good Christian education, has lately given herself to any work to which the King may call her; and Iolata is now in Bacone College taking the best training possible in order to prepare for Christian life service. During the suffering of the dread disease which took her life Julia Given Hunt showed the same plucky, cheerful spirit which characterized those [82] A Kiowa Daughter of the King days when she gave up ease and comfort in the East for privation and hard work among her people in Kiowa country. And when the King called, His daughter, “all glorious within,’ went gladly home. The fragrance of her life, made beautiful with the Christ love which permeated it, rises to-day like sweet incense in many Kiowa hearts. The inspira- tion of her devotion spreads out to many others also, spurring them on to a higher faith and a larger serv- ice because a Kiowa chief’s daughter turned daugh- ter of the King. [83] Vil Mario Discovers America (How God Led an Italian Boy To Be a Minister) By A. Dr DoMENIcaA Rev. A. Di Domenica, the author, is the pastor of the First Italian Baptist Church and Community House in Philadelphia, un- der appointment by the American Baptist Home Mission Society and the Philadelphia Baptist Union. He is the author of an ap- proved course of instruction in the English language for Italian immigrants. When Mario was a boy he seldom heard people speak about America. However, as far back as he can remember, his father told him that among the first emigrants from his native village who had gone to America there were a cousin and a brother-in- law of his. After a few years in America the latter returned home, and the tales which he recounted to his townsmen about the New World were as amazing to them as the stories of Columbus were to the Span- iards when he returned from his first discovery. He [84] Mario Discovers America said that in America trains were running on the top of the houses; that the greatest celebrations which the Americans had were the “Forte Gelato” (which in the Italian language means “great freezing’) and the “Feast of the Chickens.” ‘Forte Gelato” was his translation of “Fourth of July” and “Feast of the Chickens” of “Thanksgiving Day’’! Mario’s father asked information about what the Americans commemorate in these two strange cele- brations, and the answer was that on one occasion, in years gone by, on the Fourth of July it was so cold in the city of New York that the river which sur- rounds it was deeply frozen! From that day on the people of America have celebrated the unusual event every year on the same date! Concerning the Feast of the Chickens, the newly arrived American said that on the last Thursday of November the Ameri- can people kill all the chickens they have! Mario’s father retorted: ‘Then it is not the feast, but the death of the chickens!” However, the returned emigrant spoke so well of America and how easy it was to earn money there that he influenced Mario’s oldest brother to leave Italy and go to the country which “‘floweth with milk and honey.” In vain his mother pleaded with him not to leave home and break her heart! He had re- solved to go, and nothing could turn him from his determination, As he had no money for his pas- [85] The Road to Brotherhood sage, he wrote to his cousin in New York who sent him a prepaid ticket. No one can imagine the grief of his parents when they saw their oldest boy leave home to go into an unknown world, especially as he had to cross the ocean! What a fear of the sea the people of that village had in those days! When evening came, Mario’s mother went to the window and, looking toward the far horizon in the direction in which her boy was voyaging, wept bitterly and said: “My boy, my boy, where is my boy?” The rest of the children at home, seeing their mother weeping, wept with her! She stopped shedding tears after she received the first. letter announcing her boy’s safe arrival in New York. Through the influence of his cousin, Mario’s brother soon found work, and after earning enough money to provide a marriage dowry for his oldest — sister, he returned home. This was after a two years’ stay in America. Upon his landing at Naples he found that cholera was raging in that great city and he had hard work to escape quarantine. When he reached his native village, the authorities would not permit him to go » home, fearing that he had brought cholera infection. So he was put in a lazaretto outside the town. On the following day he was taken sick. He had all the symptoms of that terrible disease! No one can understand the anxiety of his mother who, not [86] Mario Discovers America being allowed to stay with him, spent most of her time in the Catholic church, praying to Saint Rocco (who, according to the teaching of the church, is the patron Saint on whom they call in all such epi- demics) to save her boy. She sent Mario to buy candles and burn them before the image of this Saint. Every member of his family prayed to Saint Rocco that he might be spared. Within a few days the young man appeared to be cured and was per- mitted to go home. After a two years’ stay in Italy Mario’s brother began to feel an unbearable homesickness for Amer- ica. Hence he decided to return to New York, not only for bettering his financial welfare, but to give a helping hand to his father, who had a large family to support. After living for three years in the great metropo- lis, one day, passing through Worth Street, he was attracted by the singing of an Italian congregation which met in the Five Points Mission House. At that time this was the only Italian missionary work which was carried on under the auspices of the New York City Mission Society. The building did not look like a church, hence he hesitated to go in. Finally he took courage and with unspeakable fear entered the hall. The pastor was preaching on the Fifth Commandment. The young man was so pleased with the sermon that in a very short time [87] The Road to Brotherhood all his fears vanished and he decided that he would go again. At the door stood a table on which there were many books. In going out he wanted to get one to learn its contents, but he did not have the courage to ask for it. Finally he decided to steal one and keep it for a few days and afterward return it to the same place without letting anybody know it. | Returning home he discovered that the book was a New Testament. As he had never seen one before he simply devoured it. He went to bed after he had read it from cover to cover. He liked the book so much that he continued to attend the church and was soon converted to Jesus Christ. The change which the gospel brought in the life of this young man was an inspiration to all who knew him. After a few months he was elected deacon of the same church. Soon after his conversion he sent for a younger brother who also became converted. They were both happy for having been brought into the light of the gospel. But the thought that their dear ones at home were still living in ignorance and supersti- tion tortured them. There seemed to be nothing for them to do except to send them a New Testa- ment, with the hope that it might lead them into a new spiritual state. As soon as they received this book Mario and his [38] Mario Discovers America sister began to read it to their parents, as they could neither read nor write. Many winter evenings were spent around the fireplace reading to them the gospel story. The life of Jesus was very fasci- nating to them all. But the news that they had received a “Protestant Book’? from America soon spread throughout the village. Mario’s mother, frightened as she was by what the people said about the book, sent Mario to a priest who was a relative of theirs, to ask him what he thought of the book. As the priest was his school teacher, Mario did not like to ask him about it. However, compelled by his mother, he took the New Testament and went to him. In a trembling voice he asked: “Teacher, my mother wishes you to tell me whether this book is fit for us to read.” He took the book, opened it, glanced at the title page and, seeing the name of the translator, turned the leaves rapidly, and, giving it back to him, said: “I think you may read it because you cannot understand it all.” Mario went directly home and related everything to his mother, who re- joiced with the rest of the family that the priest had not pronounced an unfavorable verdict on the book. In spite of the fact that Mario and his sister read the New Testament every evening, they did not take the book as the Word of the living God, but as a story book. They did not discover the treasures contained therein. So they continued to attend the [89] The Road to Brotherhood Roman church as usual and never dreamed that out- side of this church there could be salvation. Through letters received from Italy, Mario’s brothers in New York saw that their people were making no spiritual progress through the reading of the New Testament. The verse in Mark 5: 19, “Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee,” was con- stantly ringing in their ears. Hence they decided to leave America and return home to bring the good tidings to their people. On the very evening of their arrival they began to preach the gospel to their dear ones and to the people who had come to in- quire about their relatives living in New York. The first meeting lasted for nearly three hours. The people who heard this first evangelical message were | so impressed that they wept continually. On the following evening a greater crowd gathered to hear the Word. To satisfy the hunger of the people the newly-arrived Americans decided to hold services every evening. Everything went smoothly as long as the news did not reach the priest’s ear. When he was informed of the great crowds which thronged the house of the Protestants he sent for the young man’s father and reproached him in a shameful way for allowing his children to preach a strange re- ligion in their village. The poor man had nothing to answer, and to get out of the difficulty he sug- [90] Mario Discovers America gested to the prelate that he send for his oldest son that he might answer for himself. He accepted the suggestion. When the “chief” Protestant appeared before the priest he asked him what he wished. The prelate, in a threatening attitude, said: ““Who gave you permission to preach this poisonous reli- gion in our town?’ The answer was: “Jesus, who said : ‘Go into all the world and preach the gospel.’ ” The priest retorted: “You have no business to preach a new religion to our people. If you like that devil- ish religion, keep it to yourself, but don’t disturb the peace of your family and of the whole town.” The Protestant answered: “For this purpose I left America, to come home to enlighten my people with the gospel truth.” The priest said: “Go ahead, you will be sorry.” In the evening the priest stirred up a great riot around the house of the Protestants. About five hundred people gathered there and, throwing stones against the door and windows, cried out: “Down with the Protestants; death to the devils.” From this evening the Protestants became the objects of unspeakable persecution and boycott which lasted for nearly fifteen years. However, in the midst of these fierce persecutions, “the word of the Lord ran and was glorified.” Several families accepted Jesus Christ and in the course of two years a very substan- tial Waldensian church was organized. [91] The Road to Brotherhood The testimony of this first evangelical church in that region of Italy attracted a large number of people from out of town and many were converted to the gospel and established missions in their own villages. While a Romanist, Mario was addicted to card playing. One Sunday morning he began to play at nine o’clock and the game was continued until one p.m. His keen anxiety to win made him forget to go home for dinner. His family waited for him, but, growing weary, they sent his older brother to look for him. It did not take him long to find him. What a surprise it was for him to see his brother playing cards, and what a shock it was for Mario to be seen by him, particularly since he: had assured both his brothers that he had given up gambling! The only thing his older brother said was: ‘‘Mario, come home; dinner is ready.” When his oldest brother was informed of what Mario had been doing he reproached him so bitterly that the boy would have preferred a good whip- ping instead! Among many things, he said: “You are a disgrace to our family. Through your fool- ishness the Christian work we have started here makes no headway. Now, will you give up gam- bling, or would you rather be put out of the house ?”’ At this point Mario began to weep and, leaving the table, went into his bedroom, and, kneeling*down, he L92] Mario Discovers America took his Bible, laid his hands on it, and promised the Lord he would never handle cards again and prayed that He would give him strength to resist all temptations. For over two months Mario was tormented by dreams that he was playing cards and had broken his promise which was in the form of an oath. He did not know what to do! He could not rest at all, Every morning and evening he prayed to God to give him victory. Gradually Mario began to be more interested in reading the Bible and listening to the preaching of the Gospel. After three months he gave his heart to Jesus Christ, who gave him peace and rest. Now all the members of his family were converted. A year later both of Mario’s brothers left home. One had to serve in the army and the other returned to America, leaving Mario in charge of the “church which was in their house.’’ Because of his youth and lack of Christian experience Mario could do very little for the cause, but he did the best he could in holding the regular weekly services until he left for America. When he reached this country he went to live in New Jersey, where he joined an Italian church. Through the aid of the pastor he found work in a factory. His desire for learning English was so great that he began to take private lessons. During the same year his oldest brother was called to a [93] The Road to Brotherhood near-by town to do missionary work among the Italians. Mario often went to help him in his work. Later on he joined his church by letter. In the northern part of the city where Mario was residing an American Baptist church started a work among the Italians. A missionary was procured and set to work. To encourage the missionary Mario began to attend some of his services and tried to assist him in the Sunday school work. With the help of some American ladies a number of children were gathered in the chapel. Though Mario was a pedo-Baptist at the time, he was asked to become superintendent of the Sunday school. A saintly American woman became very much interested in him, and through her and the aid of her pastor Mario was baptized. After two years of labor the missionary left the city and the committee asked Mario to take charge of the work until another mis- sionary could be procured. At first he hesitated, be- cause he was too young and untrained to do the work, but as there was no one in view to take up the work he finally yielded and carried it on for six months. At this time the American pastor asked © him if he would give up his position in the factory and devote all his time to the work. Mario told him that he felt incapable of taking such a responsibility upon his shoulders, but he begged and advised him to accept the offer and put all his trust in God. Mario [94] Mario Discovers America prayed over the matter with great fervor and finally he accepted. Thereupon the American pastor began to give him lessons in the Bible and meanwhile made arrangements for him to attend a Bible School in New York. The missionary work prospered under Mario’s care and developed in a wonderful way. After seven years of successful work Mario was called to a New England state to take charge of an Italian mission in a large city. While conducting this mission work he attended the divinity school of a great university from which he received the degree of Bachelor of Divinity. In this state he started mission work for Italians in five different cities in which the gospel is still being preached and many souls are being brought to the saving knowledge of Jesus Christ. At present Mario is pastor of an Italian church to which is attached a Christian Center. Through the various activities of these two institutions a weekly average of 1,400, young and old, come under the influence of Christian teaching. One of the most interesting departments of this work is an evening school in which hundreds of newly-arrived immigrants are enrolled each year and are taught English and American citizenship. The greatest value of this work is not primarily the in- tellectual education which it offers to these people, but the religious atmosphere in which the school is Los] The Road to Brotherhood conducted and the Christian influence which the teachers exercise upon the pupils. Mario feels that if it were not for this purpose which is at the center of this work, the school would not be worth the ef- forts put forth, not because he does not believe in education, but because he believes that in so far as intellectual education is concerned it may be pro- cured in public schools. Mario is convinced that there is no real Ameri- canization without evangelization. He holds that since the American spirit is the product of Prot- estantism, anything foreign to that does not mix. He maintains that the famous “Melting Pot” of which so much has been said and from which so much has been expected has proved that the fuel advocated by some rigid social workers and civic. reformers for this melting process does not contain the energizing element to bring the Melting Pot to a liquefying temperature. The various heterogene- ous elements in America can be made homogeneous solely by the melting pot of the gospel. When a foreigner is evangelized he is brought into the realm of true Americanism. Any other melting pot has proved to be inadequate. Only in Christ there is neither Greek nor Jew, circumcision nor uncircum- cision, barbarian, Scythian, bond nor free. With these strong convictions, Mario holds that the movement for “‘forced” naturalization, such as is [96] Mario Discovers America being carried on in certain quarters in America, is the most dangerous movement ever attempted in America. He says that to naturalize those who are unfit for American citizenship is a crime against the United States, for they receive a weapon which may be employed to fight and destroy the very purpose for which they are made citizens. Mario believes with a great Italian historian that the greatest gift in the power of any nation to bestow—the gift of citi- zenship—should not be thrust upon aliens, thus cheapening it beyond measure. Alienism is not an old suit from which the foreigner must be divested, neither is Americanism a mantle with which he can be invested. Americanism, Mario believes, is a life which must be born in the soul of the individual and must develop gradually in proportion as he grows into it. Mario’s passion for the salvation of his people and the preservation of American ideas and ideals has led ten young people—seven men and three young women—to study for missionary work. Two laymen went back to Italy to introduce the gospel into their native towns. Mario’s efforts and aspira- tions are centered in one thing—to bring the Italian people to the saving grace of Jesus Christ, with the hope that their faith, like that of their brethren of old, may once more be “proclaimed throughout the whole world” (Rom. 1:8). | L97] VIll Pari I Border Brotherhood (A Reliable Foundation for International Relations ) By A. B. Rupp Rev. A. B. Rudd, D.D., of Mexico City, is one of the missionary veterans of Latin America. He has given fifteen: years of service to Porto Rico and an equal number of years to Mexico. No one has been more courteous and considerate of the feelings of the peoples among whom he has been Christ’s messenger; no one is more trusted and loved than he by hundreds of Porto Ricans and Mexicans, who have recognized in him the best type of an American. Whatever he writes on Christian brother- hood comes from his heart and is the fruit of a ripe experience.—C. S. D. Neighbors as we are—the United States and Mexico—it behooves us to cultivate friendly rela- [98] Border Brotherhood tions. Neighbors who fail to do this must pay the penalty in many ways. The “I-will-have-nothing- to-do-with-my-neighbor”’ plan has been weighed in the balance and found wanting. A few years ago an American who lived not far north of the Mexi- can border said to me: “If I had my way I would build a high wall between Mexico and the United States and cut off all communication between the two countries.” To quote him is to condemn him— national selfishness run to seed! It is true of nations as of individuals—no nation liveth to itself. Inter- national developments in the last few years have clearly demonstrated this fact. Even from Euro- pean nations, our country cannot—dare not—hold itself entirely aloof, and much less from Mexico with a common boundary of more than 1,200 miles and common continental interests which justify our much-talked-of Pan-Americanism. A considera- tion of two simple questions may help to throw light on the Christianizing of our relations with Mexico. It is heartening to observe that the great masses of our American people who have never seen Mexico are thinking about the Christianizing of these rela- tions. And to one who crossed the border thirty-five years ago and whose heart has beat in close sym- pathy with Mexico ever since, the question we are considering has but one answer—it is sorely needed. Mexico regards our country with suspicious fear. [99] The Road to Brotherhood Past history does not inspire confidence. We are frequently spoken of as El Coloso del Norte (The Colossus of the North). Some time ago this matter was discussed in an editorial in El Universal, the leading daily of Mexico City, and the statement was made that in case war should come between the United States and Japan, the sympathy of Mexico would be with Japan, though she might not feel free to say so in a practical way. Should our future re- lations with Mexico continue on a par with those of the past, these fears and suspicions will not be re- moved, She will continue to regard us as a neigh- bor to be feared rather than loved and trusted. A Christianizing of our relations will establish confi- dence, change her attitude, and thus open the way for us to become a decidedly helpful neighbor. This brings us to the more important and by far the more difficult question to answer, “How can it — be done?” I would suggest that we begin by getting better acquainted with each other. I doubt if there are two countries in the world with so long a common bound- ary that know each other so little, that understand each other so lamely. Of course there is a reason for this; difference of race, of language and of tradi- tions. But a Christian nation must make an honest effort to rise above these things in dealing with its neighbor. When the American and Mexican nations [100] “dN NOW MOVE AHL NI SYAMYOM AUVNOISSIN NAWOM ‘NNOO ‘NAAVH MAN ‘HOUNHOD LSIldvd NVIIVII Lsuls ‘IOOHOS AIMI€@ NOILVOVA ATIVG AHL AO NAAXCTIHD AO dNOUD V HLIM VTITANNVS OOSHONVUd “ATA Border Brotherhood come to know each other better, two things will be evident: first, that neither is as bad as the other re- gards it; second, that neither is as good as each other regards itself. Intimate mutual knowledge will go far toward bringing our relations with Mexico in line with Christian principles. The conscientious application of Christian princi- ples in the handling of diplomatic questions is the one great thing to be desired in our dealings with Mexico. Rarely, if ever, has the word seen a finer example of this than in the case of the appointment of Warren and Payne by President Harding to study _ with two Mexican commissioners in Mexico City the question of recognition of the Obregon government. Our procedure in. this matter has made a deep im- pression on Mexico, and the names of Harding, Warren and Payne will be held in grateful remem- brance in this land. After all, it is personal charac- ter, molded along distinctive Christian lines, that can bring about the desired results as to international relations. The intensifying of all departments of mission work—evangelistic, educational, medical—will un- doubtedly go a long way towards Christianizing our relations with Mexico; giving her the very best we have got—giving it in abundance and with a hearty good-will—lending a ready hand in the physical, educational and moral uplift of her millions. Just [ror | The Road to Brotherhood in proportion as our home-land Christians invest in Mexico’s redemption, will they be inclined to deal with her as a Christian nation should. It’s high time for us to see what we can put into Mexico, rather than what we can get out of her. A most important factor, in the problem we are considering is the attitude of our people toward the more than 3,000,000 Mexicans now in the United States. The press of Mexico is constantly publish- ing notices of mistreatment of her nationals in dif- ferent parts of our land. Of course, many of these notices are greatly exaggerated and not a few are doubtless false. Now it goes without saying that the presence of so large a number of Mexicans in the States may become either an asset or a liability when it comes to the question of the relations be- tween the two countries. They go north clothed with their racial virtues and faults. If our people can meet them and deal with them in accordance with the Christian principles we profess, a great point will be scored in favor of Christianizing our relations with Mexico. A few years ago, while attending the meeting of our Northern Baptist Convention, I looked up a Mexican Baptist who, when a lad, had been a student of mine in the Zaragoza Institute in Saltillo. For some years he had been established in business in this northern city and seemed to be doing well in his [ 102] Border Brotherhood adopted land. I asked him about his church rela- tions and his religious life. His reply, which pained me greatly, was about as follows: ‘““When I came to this city I at once began to attend the Baptist church and continued to do so for quite a while. Gradually I was impressed with the fact that no one took any special notice of me, and later I was convinced that I was not a welcome attendant in the services, and so dropped out altogether. As there was no Mexican congregation in the city where I might feel at home, I gradually lost interest in religious matters and now do not feel that I have any religion at all.” This young man comes of a good family. His father is a deacon of our church here in Mexico City, and his brother vice president of the traffic for the national railroad lines of the republic. Be- fore leaving the city in which he lives, I stated the case to the pastor of the church which my young friend attended, urging him to do what he could to remedy the situation. Later I wrote inquiring if he had succeeded in interesting the young man in re- ligious matters, but received no answer. I have given this incident as pointing out a way in which American Christians may lend a hand to Mexicans who live among them and so help forward the work of Christianizing our relations with Mexico. [103] Part II The Test of Brotherhood (Overcoming Racial Barriers on the Mission Field) By Cuarves S. DETWEILER Rev. Charles S. Detweiler, superintendent of work in Latin North America of the American Baptist Home Mission Society, has contributed many illuminating articles to the religious press in which he has set forth conditions in the “Land of the South- ern Cross.” A faithful ministry as a mis- sionary in Central America and Porto Rico and later his many journeys to the home mission fields under his supervision, have given him his justly deserved right of a hearing in matters pertaining to the local aspects of the great missionary enterprise carried on in Latin American countries. A recent writer has affirmed that while the early church rose above all divisions of race, color, or serv- itude, the modern church has never been able to maintain the same ideal, and then he added the star- [104] The Test of Brotherhood tling statement that “in practice the recognition of the tie of brotherhood between all Moslems has gone further than that between Christians since the first Christian century.” This is a challenge to our re- ligion, but a challenge that is being met every day on the mission field. Every successful missionary is one who has learned to overcome the subtle feeling of racial su- periority and official rank. He is brotherly, not paternalistic; sympathetic, not patronizing. He has had superior advantages and consequent privileges which he can only justify as he devotes himself to sacrificial service for others. If he is wise he will not apply to his helpers the term “native,” which in some languages has come to connote inferiority of race and civilization, but will find some other name, and if he has the spirit of Christ, he will do nothing to wound their natural sensitiveness, but will rather rejoice in their nationalistic aspirations. He will seek to develop a strong, self-respecting type of per- sonality, treating his helpers as responsible beings capable of intelligent self-expression; and he will eagerly anticipate the day when his leadership will be over-shadowed by the independence of the pastors and churches he has trained. A missionary is tested by his ability to adapt him- self to strange surroundings and uncongenial com- panions. He learns Paul’s secret, as brought out in [105] The Road to Brotherhood Moffat’s translation of Phil. 4: 12, “I have been ini- tiated into the secret of all sorts and conditions of life.” It is a common mistake of foreign residents to point out and dwell upon the failures and defi- ciencies of the native character. They say that the people are born liars, that none are to be trusted from the highest to the lowest, that they are all grafters, etc., etc. And some can say in addition many witty and cutting things about these national defects. We have had personal knowledge of sev- eral unfortunate instances where publicity was given to some critical observations of a missionary on the customs of the people with whom he labored. A certain young woman in Porto Rico who had the gift of writing bright and snappy letters gave her first impressions of her adopted land to a certain friend in the States. This friend thought the letter so interesting that she passed it on, and without per- mission of the writer it was published as a tract by the missionary society employing her. It soon fell into the hands of some Porto Rican students in the States who were greatly angered by it. They pro- ceeded to translate it and publish it in Porto Rico — with a bitter attack upon the author. The result was that for a time it looked as if this young woman would have to return to the States and that her use- fulness so far as concerned Porto Rico was ended. There is further word of Paul to guide one in [106] The Test of Brotherhood this connection: “It is my prayer that your love may be more and more rich in knowledge and all manner of insight, enabling you to have a sense of what is vital.” We shall never succeed in overcom- ing racial barriers and prejudices unless we have this insight of love. The writer of a recent maga- zine article in describing a trip through Japan brought out how loyal the American missionaries were to the people to whom they had come to min- ister. The writer confessed to having tried to bait them from time to time with some unfavorable re- mark concerning the Japanese character, only to see them rise promptly to the defense of their beloved Japanese. There are always some splendid points to be found in any people, and for these we must be on the lookout, seeking to cultivate them and to make the most of them. Every American will acknowl- edge that the Latins surpass us in courtesy and in respect for the personal dignity of others. It has been to many other Americans a matter of growing astonishment to note also the benevolence of the Latins—how they open their homes to orphans and how they care for one another in times of sickness and unemployment. I have known men to take upon themselves the burden of as many as from four to six children, the orphans of deceased relatives. For one who wishes to cultivate a better understanding between the races it is not difficult to discover in [107] The Road to Brotherhood those foreign to us traits worthy of our admiration and emulation. It was a wise precept of our Saviour, wherein he tells his disciples to let their light so shine before men that they, seeing their good works, may glorify their Father which is in heaven, The good works © which we are to exhibit are not our prayer-meetings and other religious services, which the world cannot appreciate, but our efforts in behalf of the children and the poor and oppressed. The ministries of the young women who conduct kindergartens, and day nurseries, and industrial classes for girls in the name of Christ and under the auspices of a missionary society are potent agencies in promoting Christian relations among different peoples. It is a delight to visit Ponce, Porto Rico, and notice how the local Rotary Club is cooperating with the Baptist mission — in the maintenance of a day nursery and a kinder- garten. For several years these have been conducted in rented quarters. Recently the Rotary Club erected a building expressly for these institutions and of- fered it for their free use. It was not a gift that was solicited, but was suggested by the club itself after seeing the good work accomplished in the Baptist day nursery. In San Salvador the Woman’s Society has recently opened a day school, and it has resulted in many expressions of interest on the part of the educational authorities of the government, [108] The Test of Brotherhood who are eager to learn of new methods from the American missionaries. The drawing together of the intelligent classes of the two peoples even in one point only is a contribution worth making to the peace of the world. In one of the Central American capitals it was my privilege to meet a German merchant, who, with his wife, is giving himself to active Christian serv- ice in connection with the American Presbyterian mission, Both of them are people of culture. The wife as.a volunteer and helper visits the mission hospital and school to play the piano for the daily religious services. He not only is an elder in the Spanish-speaking church, but also teaches a Bible class of boys one. night in the week, besides another one in the regular Sunday school. It is not usual for foreign Christians to throw themselves so heart- ily into the work of the native church. The chasm between them and the common people who make up the bulk of the membership is not easily bridged, and therefore it is all the more to their credit when they make themselves as one of them. When the Ecuadorian Minister to Washington paid a special visit to the offices of the International Health Board of the Rockefeller Foundation in New York to convey the thanks of his country for its co- operation in ridding the land of the yellow fever, he said that the Foundation through its benevolent ef- [109 ] The Road to Brotherhood forts was accomplishing more for international peace and goodwill than the labors of all the diplo- mats of the countries concerned. Said a medical missionary : “We have driven a stake about ten miles ahead of the interminable talk, the dust and the con- fusion of the discussion of international relation- ships and racial difficulties, and every inch of sub- stantial progress is an inch of approach toward the missionary position.” [r10] IX Highways to the Friendly Heart (A three-part story of a Christian Italian Boy) By Cort Hayne Rev. Francesco Sannella, the subject of this three-part sketch, is an Italian mis- sionary under appointment by the Ameri- can Baptist Home Mission Society, the New Haven Baptist Union and the Con- necticut Baptist State Convention, as pas- tor of the First Italian Baptist Church of New Haven, Conn. _ Coe Hayne, who tells this beautiful story, is on the secretarial staff of the American Baptist Home Mission Society and is the author of “Old Trails and New,” “By-Paths to Forgotten Folks,” “Race Grit,” and “For A New America.” Part I IN BONDAGE TO THE DEAD CENTURIES Nestling between verdant foothills of the Apen- nines, San Sossio, Baronia, was dozing toward the [rir] The Road to Brotherhood close of a September day, when the name “Protes- tant,” carried swiftly from house to house, suddenly brought the little town to life. A group of boys playing upon the outskirts of the town had first ob- served the stranger on the road that branched from the main provincial highway. His dress proclaimed him a clergyman, although it differed from the ha- biliments of the local ecclesiastics. The missionary, who was barely past his twenty-first year, had spoken to the boys in a kindly way, mentioning the name of Jesus. : Francesco Sannella, aged fourteen, and a leader among the boys of San Sossio, had heard members of his family speak of a missionary at Trevico, a neighboring mountain village, where some converts had been made, among them being one of Fran-. cesco’s cousins. Francesco had been the first to raise the cry of “Protestant!’ The boys followed the stranger into town and kept up their shouting as he passed from house to house to distribute tracts and announce the purpose of his visit. The street became crowded with people. The an- | tagonisms born of their traditions, combined with actual terror, transformed these peace-loving towns- people into a mob. A shower of stones fell about the stranger. Although he was the target of many, fortunately none of the missiles struck him. Fran- cesco, first to challenge the visitor’s right to enter [112] Highways to the Friendly Heart San Sossio, now became his protector in a way. ‘Moved by a vague notion of fair play he approached the missionary and advised him to leave the town at once. He called out to his companions to stand back and give the stranger a chance to defend him- self. Although he conceived the stranger to be in league with the devil, and therefore quite able to de- fend himself, he felt that he should be given leeway should he choose to fight back. A larger group of boys now followed the missionary as he made his way out of town, Francesco holding his companions in restraint. The boys were eager to continue hostilities if the stranger refused to move. The missionary retraced his way to the outskirts of the town, the boys keeping at a distance of about two hundred feet behind him, until he reached a large chestnut tree where he halted to read from a book. His composure, coupled with his occupation, infuriated Francesco strangely. He had been taught to believe that a Protestant missionary possessed superhuman powers that he could exercise in an evil way against those who engendered his wrath. The boy believed that the stranger was now plan- ning dire things against the village as he stood quietly beneath the chestnut tree. He voiced his sus- picions and advised an immediate attack. Armed with various missiles the boys charged upon the stran- ger, but again their avalanche of sticks and stones [113] The Road to Brotherhood failed to injure the wayfarer. What would have been the issue is uncertain had it not been for the interposition of a townsman who happened along just then on horseback. Thinking that the boys were up to some mischievous prank, with an inof- fensive stranger as their victim, he rode between them and the object of their attack, forcing them back. In truth, he was obliged to race his horse two or three times back and forth in front of their line before he persuaded them to let the man go on in peace. The latter hurried up the branch road to the main highway and was never again seen in San Sossio. But for months afterward there were those in the town who lived in fear of some sudden catas- trophe such as a severe hailstorm that might ruin the crops, or an earthquake, or a prolonged drought. The missionary driven that day out of San Sossio was Alfredo Barone of the Baptist Missionary So- ciety of London. The event was but one of a series of persecutions which he had been experiencing. While he did not return to San Sossio he continued his work in Italy determinedly and devotedly and later went to America to become a missionary of the — American Baptist Home Mission Society. When Barone was driven out of San Sossio the local postmaster was Liberatore Sannella, the father of Francesco. At the time of Liberatore’s marriage [114] Highways to the Friendly Heart he had been retired from the army with the rank of Brigadiere det Carabimeri a Cavallo and a substan- tial pension. He had married well, his wife being a member of a powerful family in the community. He succeeded with his business ventures and enjoyed the confidence and friendship of his wife’s kinsfolk until he opposed their efforts to get rid of the mayor of the town by electing one of their own people. He lost the credit he needed at the time. Financial troubles, which were the result of the opposition of the influential men of the place, came on thick and fast. Francesco, being the eldest child, aided his father in the post office and in other ways be- cause of the failing health of his parent. He suffered acutely whenever he saw his father in one of his despondent moods, and _ ofttimes found himself unable to eat on hearing of some fresh calamity that had overtaken his father. It was at this time that he conceived it to be his duty to assume a substantial share of the responsibility relating to the support of the large family. In his extremity America beckoned. Relatives in Haver- hill, Massachusetts, promised to vouch for him at the port of entry of the United States. They said that they would give him a home until he gained a footing in the new land. Francesco will not forget the thrill he experienced [115] The Road to Brotherhood when from the deck of the incoming steamer he caught his first view of the land which meant for him unlimited opportunities to earn money to send to his dear ones in Italy. He was so excited that morning that all desire to eat vanished temporarily. Later in the day he regretted the omission of break- fast. As it happened, his first real contact with the people of the New World was connected with the question of food. Landing at the Battery from the boat which had brought him from Ellis Island, a bag was thrust into his hands which contained a small quantity of bread and pastry. He accepted the gift gratefully, concluding that here was evidence of the hearty welcome which he believed awaited him in America. But his happy anticipation of Ameri- can hospitality was rudely dissipated when a man demanded two dollars and fifty cents. Francesco was disgusted. “Why two dollars and fifty cents?” he asked. “For the bag of food. Come, shake loose!” “But I don’t pay you two dollars and fifty cents for this.” “Then you go back to Italy.” “All right, Pll go back.” “You pay me two dollars and fifty cents!” Francesco’s answer to the demand was the bag thrown in the face of the man. He was ready to go back to Italy, if necessary, but he would not be [116] Highways to the Friendly Heart forced into buying something for which he had not bargained. This seventeen-year-old lad from Italy evidently was built of stern material. Food did not come to Francesco in the quantities he desired during those first trying months in Amer- ica. In Haverhill he was given a home by his cousin and for his lodging and meals he paid each week nearly as much as he earned in the shoe factory where he found employment. At the end of three months every fair dream which had been his con- cerning America faded. Long hours of exacting toil wrought havoc upon his poorly nourished body. One winter night he came home from the factory to be told by his cousin that there was no place for him at the table. For months this man and his wife had used every means in their power to dispel Fran- cesco’s love for his father, for they belonged to the faction that did not look favorably upon Liberatore’s family in San Sossio. The food that belonged to Francesco was placed in the ice-box and the ice-box was locked. Then the householders left and Francesco and a companion who shared his room planned how they might get food out of the ice-box. Francesco had been raised in a home where food had been his for the asking as long as there had been food in that home. Desperate now with hunger, he suggested that they use an ax to break open the ice-box, but his companion per- [117] The Road to Brotherhood suaded him not to resort to violence. They went out upon the street not knowing just what to do. They had no money. A cold wind blowing, they made their way toward the railroad station to seek shelter. Suddenly an utter darkness seemed to fall about Francesco. He staggered and would have fallen had the arms of his companion not been about him. The companion took Francesco to the home of a friend. Francesco was proud, too proud to ask for food, but the boy with him did not hesitate to sug- gest that an egg or two be broken in the coffee and this the hostess offered. When word of that night’s adventure reached San Sossio, Francesco’s mother, already in failing health, suffered a nervous shock which was soon followed by death. The news went to Italy in letters sent not by Francesco but by friends, who in former days had been servants in Francesco’s home in San Sossio. These ex-servants were outraged with the thought that one of genteel blood from their home town in Italy should be in dire want in America. At this time began an acquaintance which served — to give Francesco his first view of the friendly heart of America. Mrs. Radclif, who taught a night class in the public schools of Haverhill, patiently led him over the threshold of a liberal education. .No mechanical teaching of the English language this! [118] Highways to the Friendly Heart His old world background, the history of his dear Italy, the customs, the arts, the literature, the best in Italy’s inheritance from her cultural past were used to create an atmosphere in which his love for a new world was given birth. His hunger for knowl- edge that he might be equipped to give America his best won the attentions of a wealthy resident of Haverhill who sought to adopt him. Francesco could have had a home and all that America offered a youth of wealthy parents. The door stood open and this boy closed it. In his innocence he believed that to enter this golden door of opportunity would be an act of disloyalty. Can one say that the boy’s judgment was faulty? One Sunday afternoon Francesco was on his way to a music hall, when he saw a man speaking to a little group of people in front of a store building that was being utilized as a mission. It was a shock to him to discover that the man resembled Alfredo Barone, the missionary whom he had persecuted in Italy one September afternoon. Upon second thought he concluded that inasmuch as Barone prob- ably was a devil, he could be at more than one place at a time. Yet his curiosity led him on. He was now his own master. There was no one to forbid his venturing a bit within the realm of religious in- vestigation. His natural turn of mind was that of a student. He resolved to visit the mission some [119] The Road to Brotherhood afternoon in disguise and observe what might take place there. Many times it had been told the boy that a Prot- estant minister used sorcery. He had never doubted the slander. He wanted to see Ba- rone summon the traditional goat from behind the pulpit. His boyish spirit of adventure urged him to be on hand when the goat, according to his belief, would carry Barone to the clouds to enable him to consort with the evil powers that sent misfortunes upon humanity. His curiosity overcame his fear, but he resolved to use caution. He considered it prudent to attend the meeting in disguise. So he purchased a false mustache and a little goatee, and from a friend he borrowed a coat and a hat. Thus disguised, he went to a shoe shining establishment. owned by his unfriendly cousin, thinking that if this cousin did not recognize him certainly Barone, whom he conceived to be in league with the devils, would fail to recognize him. He chose a seat near the door at the rear of the mission room where he sat half- way on his chair and kept a firm grasp upon the door knob. It was not his intention to run any risk. If. the scene that should present itself became too terri- fying he meant to have ready access to the street. Francesco now witnessed what seemed to him a strange thing. He heard a person praying directly to God. And during the missionary’s prayer Fran- [120] Highways to the Friendly Heart cesco prayed. He made an appeal to the “saints” that he might not be brought under the power of the “devil” who was speaking in the name of Christ. He placed his hands to his ears that he might not be charmed and led astray by the man who was praying that the people assembled in the little room might see aright. And no goat came forth! Francesco could not well reconcile this circumstance with certain rumors he had heard. But he concluded that the “devil” had recognized him and in contrary mood had decided not to carry through the usual program. He must make his disguise more complete and make a second visit. The following evening found Francesco in the same chair near the door in a disguise effected by a black wig, a black mustache and a black beard! The disguise was complete, for naturally his features and hair were fair. No use! Even on this occasion the goat did not appear. He left the room with the memory of a prayer which set unknown, untried bells ringing in his soul. Part II THE OPEN ROAD The little Italian mission in Haverhill, Mass., ex- erted an influence over Francesco which he could [121] The Road to Brotherhood neither explain to himself nor resist. The following Sunday afternoon found him looking through the window to see what chance there was to slide in un- observed. His astonishment was great to see a well- dressed American building a fire in the stove. Ba- rone was not in sight and he soon learned that the man whom he had persecuted in Italy was out of town for the day. Francesco’s regard for the pro- prieties led him to debate with himself whether or not to offer his assistance as a fire-builder. The American was a clergyman and Francesco in all of his experience had seen no ecclesiastic perform such menial service before beginning divine services. It was work which servants were employed to do. Certainly this man had a desire to serve the people out in the street who, like himself, were not of his - race, but were aliens and total strangers at that. He hesitated no longer. He developed such close ac- quaintance with the Baptist minister that a friend- ship was formed that became a vital and determining factor in his life. Francesco will not forget the service he attended _ that day in the little Italian mission of Haverhill, Mass. The minister could speak no word of Italian; few in the audience could speak a word of English. There is a language of the heart readily under- standable. The American pastor used it and won attention. First he drew a large circle upon the [122] Highways to the Friendly Heart floor and by signs conveyed the idea that it repre- sented the whole world. Then he drew the outlines of the Eastern Hemisphere and located therein Jerusalem. At this point upon his map he drew a cross and there he paused. He had reached a point where he had not the vocabulary to carry him for- ward. Silence came upon the meeting. “Now you battete,” he invited. It was his desire that the people should say anything they pleased, hoping that the symbol which he had drawn might start a religious discussion. Greatly to the minister’s surprise the Italians laughed heartily, though not in a way to offend. Later he learned that he should have used the word parlate (talk) instead of battete, which means to strike, or beat with the fist. The minister’s evident desire to help more than made up for his deficiencies as a speaker for an Italian audience. As for Fran- cesco, his interest in the mission had been increased by the whole-hearted efforts of this pastor to make himself understood. He was destined to wage bitter strife against his own growing interest in the gos- pel, as well as against the missionary, Alfredo Barone. That Francesco dared to attend Barone’s mission when Barone was present indicated a transforma- tion of some kind; at least some of his fears had vanished. The first time Francesco heard Barone [123] The Road to Brotherhood preach after the boy had abandoned the idea of attending the service disguised, he stood up at the end of the sermon and hurled at the preacher a tor- rent of questions. Did the preacher believe in papal infallibility, the efficacy of prayer to the Madonna, the power of the saints as personal advocates? His soul was in turmoil as he challenged the missionary to prove that the latter was not a heretic. Barone answered the boy kindly. ‘The hour is late and to reply to all of your questions would keep us here until morning. May I not see you after the benediction? I know that you are honestly trying to discover the truth.” 7 After the service the boy resumed his conversa- tion with the missionary; he followed the minister all the way to the latter’s home. He refused the in- — vitation to enter Barone’s house through actual fear that some harm might befall him there. Francesco became very active now in soliciting the attendance of other Italian young men at Barone’s meetings. He even went so far as to resume friendly relations with the cousin who had locked away the food in the ice chest, in order that he might obtain his help in overcoming the Protestant missionary in argument. Seven Italian youths joined Francesco; the eight boys attended the mission regularly with the purpose of entrapping the missionary in his ser- mons and confounding him with their questions. [124] Highways to the Friendly Heart The result was a Bible class; every night the preach- ing service was followed by Bible discussion. Francesco became a regular caller at Barone’s home. One night he was given a Catholic Bible to read. It bore the imprint “Venetiis Apud Nicolaum Pezzana, 1706.” In this book he found recorded the ten commandments and he experienced a thrill of dismay when he discovered that the command- ments as he had learned them in a catechism did not correspond with the commandments as recorded in the Bible recognized by his church as authentic. He noted that one commandment—the second—was a new one for him. That the teachers in his church should have omitted the second commandment from their catechism was a neglect which now aroused his indignation and suspicions. He began to do some thinking for himself. Why had the teachers in his church omitted one commandment from the cate- chism and to cover this omission made two com- mandments out of another? Was not the second commandment plainly recorded in their own Bible? How much further had these teachers of his youth led him in error? He determined to find out. Ba- rone advised him to read the Bible. The task once begun gripped him with its mighty interest to such an extent that he gave himself insufficient time to sleep. Dawn often overtook him before he closed [125] The Road to Brotherhood | the book to snatch two or three hours of slumber before the working hours began. This was a time of soul upheaval, of physical and mental unrest, of constant seeking for light and peace. One night Francesco and Barone talked of Italy. Barone spoke of his early missionary journeys and recalled his one visit to San Sossio. Francesco heard a recital of the encounter Barone had with a group of boys on the outskirts of the town and of his miraculous escape from injury; then Francesco’s regard for the missionary prompted him to tell of the part he had in the stoning of the itinerant preacher, as the leader of the gang. Wonderingly the boy heard Barone laugh good-naturedly. This fresh evidence of the kindness of the missionary’s heart touched the young immigrant deeply, the more so when the missionary called his wife into the room to request her to bring refreshments and sit with him and his guest while they talked of the old days” in Italy. Barone was wise and gentle in his instruction, realizing that ideas could not be rooted out of the thinking of this serious-minded Italian at once; the youth’s preconceived notions must be bathed in other ideas, richer in content and more life-giving in their potentialities. No sacred influence of the past was held up to ridicule. Like the teacher in the night school Barone recognized and made available the [126] Highways to the Friendly Heart spiritual background that was Francesco’s. He as- sailed no past teaching but reinforced the good in that teaching by the fullness of the gospel as he had come to understand it. It may be that only the foreign-born wholly understand the foreign-born and in any transformation, socially and religiously, best know how to prevent the soul-life of a foreign- born brother from tumbling into the dust. Fortu- nate is it for the Kingdom when members of families long established on American soil have learned how to deal sympathetically with those who scarcely know how to spell out the simplest legends on our national signposts. The road to the heart of America is the road called Brotherhood, and it is paved with the gold of Christ’s gospel. Francesco’s seven young Italian companions be- came students of the Word. Barone’s Bible class became the scene of eight complete surrenders to the living Christ. The writer would be unfaithful as a narrator of the events that transpired during these constructive days should there be no record of the brotherly serv- ices of two pastors of Baptist churches in Haver- hill. Their good words and guidance during this for- mative period in the life of Francesco will never be forgotten. In time Francesco was baptized; in time his seven companions were baptized. They had come to scoff; [127] The Road to Brotherhood they remained to see and to choose the way that is Christ’s. In distant Italy Liberatore heard of his son’s de- parture from the traditions of his people and his sorrow was great. Francesco had sent the startling news, requesting a father’s blessing. “Dear Son,” wrote Liberatore, “to-day, January Ist, my soul has been made bitter by reading your letter that you and a good number of our towns- people who live in Haverhill, Mass., have enlarged the number of the Protestants. Bravo, Francesco! Even this curse has befallen upon my house; the excommunication! Woe unto you, my son; woe unto you! What good can my blessing, me you crave, bring to you? Why do you cause such sor- row to me? What ruin is upon my house! What wrath of God is against us all! What benefit can you derive from another religion? Only the perdi- tion of your soul! “T thought that something must have happened when you wrote me that you were in the company of a minister who delivered a speech at the com- memoration of the death of King Humbert the First before a large gathering of Italians. That minis- ter is he who once was in Galitri and used to go to Trevico. In the year 1895 he came even here in San Sossio where he was stoned. How had the [128] Highways to the Friendly Heart devil brought him there? Good-by the fame and the glory that you have acquired among every per- son in our town because of your constancy in behalf of my family. What shall be my answer from now on—to the question that the people will ask me, saying, ‘Is it true that your son has forsaken you now?’ “Watch out, my boy, and consider. Let us walk in the ways of our ancestors. Let us go the straight road and good will come unto us. “T would like to know from you how the false and pernicious doctrine that you profess has been introduced. Certainly by Luther, that celebrated orator who, because it was denied to the priest to marry, went around preaching a false religion. So, my son, repent and believe the way we have taught you. “With what courage shall I send to you Salvatore, my other son? Shall I allow you to lead him into perdition with you amidst the false gods? My con- science will never permit me to undertake such a step. “My paternal blessing be with you.” To this letter the son answered: “My beloved father: “Why such ruin, such loss of honor, such loss of [129] The Road to Brotherhood | fame, and such acurse? Have I brought these upon our home? What faults have I committed? “Father, my beloved father, the name is so dear, so sweet, so precious to me, that it is forever on my lips with a profound sense of veneration. So precious is the name of father that it brings to re- membrance a name above all other names: our Di- vine Father of all. That heavenly Father who, through Jesus Christ our Lord, has taught me to love you and to help you. He has inspired in me simplicity, goodness, faith, hope and charity for all mankind. ‘That heavenly Father who, according to the teachings of Christ, is Spirit and Truth, and those who worship Him must worship Him in spirit and truth. It has been by His grace that to-day I am what Iam. What a change has come to me! “During the three years that I have been in America, and even when I was in Italy, my heart was vexed; in it hatred and vendetta were bred against those who have caused our downfall and our ruin. But God has come to my help. He is my refuge. I have laid all my troubles at the foot of the Cross, knowing that ‘Vengeance is mine, saith the Lord.’ My very life is in His hands. I am so happy now that in the place of wrath, hatred and vendetta I have acquired humility and love and I am ready to forgive all our enemies. With this spirit, even though you forsake me, hate me, curse me and mis- [130] Highways to the Friendly Heart treat me, I will endure it all in the name of Him who has died for me. Moreover, I will love you more, and do more for you than I have ever done in the past. If the people of San Sossio will denounce me, will curse me, will persecute me; and if the priests will hate me and excommunicate me, and if all my friends will forsake me, I will say with Jesus and with Stephen: ‘Father, forgive them, for they know not what they do.’ “Beloved father, tell me what do you know about my faith? It has taught me to love God above all things, to love Christ, His only begotten Son, and the Holy Spirit. It has also taught me to respect the Virgin Mary, the mother of Jesus, and with her all the saints who have been washed in the blood of the Lamb. Protestantism believes in the Bible, as the Word of God, but protests against the changes made by the priests who call themselves ministers of God. “Remember, father, that there was a time when the very church which you protect shed the blood of the saints who confessed Christ as their only Saviour. But the Christians died not in vain for they know in whom they have believed. “Your most affectionate son, “FRANCESCO,” [131] The Road to Brotherhood - Part. Tif LA VENDETTA: “WHEN HE SHALL BE AS IT AM.” Word that Francesco had aligned himself with the Baptists in the Christian forces at the Italian mission in Haverhill spread rapidly among Fran- cesco’s relatives and old country acquaintances in America. One day Francesco called at the home of a cousin who had refused all invitations to go to the mission and had used every means at his disposal to prevent Francesco from associating with Alfredo Ba- rone. Francesco desired to retain this older man’s friendship and regard. He knew that his rejection of the formal faith of his parents had come to his © cousin. “Ts it true that you have been baptized into the church of these Baptists?” asked the cousin. “Yes,” responded Francesco. The other man lost his temper, drew back his fist and struck the boy a powerful blow in the face. Francesco fell bleeding from mouth and nose. As he lay on the floor in a welter of blood his spirit rose above his humiliation; words flashed to his mind which he did not utter; they defined his a attitude toward his patie Datel “I will have revenge,” he repeated to himself. “TI [132] Highways to the Friendly Heart will have my revenge when he shall be as I am.” In due time the man who thought it expedient to chastise a boy because his religious opinions and alliances differed from his own was led to attend Barone’s meetings. He heard the gospel of Jesus preached; he became a New Testament Christian and later, under appointment by the American Bap- tist Home Mission Society, became a minister of Christ among members of his own race in New England. In the meantime many letters passed between Fran- cesco and his father, the former ever declaring an undying affection for the unfortunate ex-soldier of Italy, the latter protesting continually against what he termed to be Francesco’s unfilial behavior, yet depending for the support of his family more and more upon the regular remittances from his son in America. With Liberatore in San Sossio were three sons and three daughters, the oldest a girl, being fifteen years of age; the youngest a boy of eight. At length the father yielded to Francesco’s en- treaties to come to America and spend the remain- ing years of his life with his sons and daughters, Francesco promising to support a home for all of them. At this time Francesco was twenty-one years of age and still employed in the shoe factory, doing piece work, where he had secured a job soon after his arrival in America. His work had always met [133] The Road to Brotherhood with the approval of his foremen. His desire to earn a large wage to meet family necessities was matched by his thoroughness as a craftsman. He had been advanced to one position after another un- til at the time he sent for his father and his brothers and sisters, he was in charge of one of the machines. Considerable difficulty was experienced by Libera- tore in obtaining his passports. The deputy prefect was quite indifferent to the ex-soldier’s repeated re- quests for certain signed papers until Francesco wrote to a prominent member of his mother’s family stating that he would arrive in San Sossio as soon as he could obtain passage if, after fifteen days from the receipt of his letter, he did not hear from San Sossio that his father had been permitted to leave Italy. The letter doubtless produced some effect, for very shortly after its contents had been duly noted, the deputy prefect was quite ready to sign the necessary papers. Liberatore obtained his pass- ports and left Italy with six children to join his son in Haverhill. For two years Francesco had been keeping house | with three other boys on a cooperative plan. When he received news that his father would arrive with his brothers and sisters he located a small house which he rented as his own separate establish- ment—a place that was to be home. He began fitting it up with such furniture as he could af- [134] Highways to the Friendly Heart ford to buy. In order that he might not lose a day’s wages he sent a friend with fifty dollars to New York City to vouch for the newcomers and act as their guide to Haverhill. The friend, who was quite illiterate, failed in his mission, and Liberatore, from Ellis Island, wired Francesco that he was being de- tained and would he please come with money at once. Francesco’s first view of his father was through bars that prevented him from rushing to embrace him. The old soldier in rage was a pitiful figure; his children were a sorry-looking lot. Francesco assured the government officials that he was able to provide for a family; he answered all questions. Then occurred a happy reunion. The trip to Haver- hill was begun after Francesco had invested eighty dollars in new clothing for his loved ones. Liberatore was the first one to broach the religious question. A conversation was begun by father and son on the night boat bound for New England. Francesco will never forget that night’s vigil spent with his father, the open Bible between them. Lib- eratore again and again asked the young man how he could find it in his heart to forsake his father. As Francesco recalls the interview, the following is the substance of his answer. “My physical body is yours. Iam your son, But I have another Father to whom I must give an ac- [135] The Road to Brotherhood count of my soul. I can give spiritual allegiance to Him without lessening my affection for you.” Real home life began and Francesco resolved that he could not impose his religious views upon his father, who was wholly dependent upon him for his own and for his children’s physical needs. But he did not lessen in any degree his activities in connec- tion with the Italian mission. Barone was no longer in Haverhill, and the mission work was carried forward—was actually saved— by the eight young Italian converts who, in the be- ginning, had composed the gang whose purpose it was to confound Barone in his presentation of the gospel. Francesco was the leading spirit in this gos- pel team of eight and did much of the public speak- ing. | At about the time of the arrival of Liberatore it became the custom of the eight to meet half an hour before service Sunday afternoon in Francesco’s home for prayer and the singing of hymns. They called it a “preparation service.” Liberatore and the six children at first remained | in another room while the cottage prayer meeting was in progress, with the intervening door tightly closed. But on a certain Sunday afternoon Fran- cesco saw the door slightly ajar. Little noses were thrust through the crack. Francesco attempted to close the door so that his father might not be dis- [136] Highways to the Friendly Heart turbed when his parent surprised him by requesting that the door be left open. Soon thereafter he dis- covered his father reading the Bible and learned that Liberatore had been doing this for some time in secret. Liberatore had many questions to ask about the Bible. He had happened upon the Song of Solomon. “Ts this the literature you have been reading?” Liberatore wanted to know. “It is sucha reproach!” Francesco had no treatise interpretative of the Song of Solomon to give his father, but in his own way endeavored to point out the spiritual values of that matchless poem. He begged his father to con- tinue faithfully the reading of the Scriptures. Soon thereafter the father gave his permission to Fran- cesco’s three brothers and three sisters to attend the Italian Baptist Mission. One Sunday evening after supper the old ex-soldier expressed a desire to walk with Francesco. The two strolled slowly from one street to another until Francesco paused in front of an old building that had housed a poolroom for many years; it was now a mission. “This is the place where I preach to-night,” said Francesco. “What, can you preach?’ queried Liberatore, curiously. “Yes, the meeting will begin very soon, the youth. ‘Pastor C’s people are helping.” [137] d9 replied The Road to Brotherhood Liberatore started to move on. . “T am sorry,” said Francesco, “but I must leave you here.” Liberatore hesitated, saying that he did not Swish to go home alone. People began to arrive for the service; then Liberatore entered with Francesco and took a seat in the first row. There was much sing- ing; a prayer; then Francesco preached. It was a supreme occasion for the youthful evangelist. At the close of the sermon Liberatore stood up and faced the audience. He tried to speak, but could not. He knelt. “Thank God!’ Liberatore lifted both hands. “He has given mea son, I thank ve son. He has shown me my Saviour.” Liberatore’s faith was quickly tested. A delega- — tion of friends and relatives came to Haverhill from Boston with the purpose of urging Liberatore to turn Francesco aside from the new way which he had chosen as a disciple of Christ. They came only to find Liberatore an apostle. After living seven months in America Liberatore came to the hour when he knew that the end of his earthly career was near. He called all of his chil- dren to his bedside and placing his hand upon the head of each boy and girl, uttered a blessing for each. Francesco was last. “When I came to America,” said Liberatore, “I [138] Highways to the Friendly Heart hoped to enjoy several more years of life. But I am happy to go to live with my Saviour.” Again the ex-soldier repeated the thought which he had expressed at his conversion. “T thank God for you, my son. Thank you for my Saviour. I will wait for you there.” Liberatore motioned toward the others. “From now on you are their father,’ he told Francesco, and then gave a very special command with regard to the welfare of the youngest child— the boy entering his ninth year. The Italian people came to the funeral which Francesco conducted, Pastor C. being there to help. The boy gre to the people the faith of his father. That night in the little home an Italian boy faced a difficult future bravely when he took up his duties as “father.”” He made a promise to his brothers and sisters that night which he has kept. “My life will be spent in giving you an educa- tion.” Every child remained at school while Francesco kept at his work in the shoe factory. At night Francesco studied English under the tutorship of the superintendent of the public schools of Haver- hill, the young Italian in turn teaching his instruc- tor the Italian language. He kept on with his Bible study, mailing his lessons to his good friend [139] Ihe Road to Brotherhood Alfredo Barone. He also carried on the work at the mission. ‘Two years passed. In what ways two Baptist ministers in Haverhill assisted Francesco to obtain a higher education, his courses of study pursued in schools in Boston and Springfield, Mass., cannot be recorded here. In America opportunities come to boys and girls with stout hearts and high purpose. Furthermore Fran- cesco had been a saver of money as well as a hard worker. | Francesco has endeavored to meet every family requirement implied in his father’s request that he should be a father to the brood left in his charge. Three brothers and three sisters owe their education to him. Two of the brothers are physicians; the other a lawyer; the three sisters are married, and happily situated in life; and Francesco himself ac- complished his education in the Oregon University and received the degree of Bachelor of Laws from that school. | After several years’ service as a missionary first under appointment by the Publication Society, and then under the Home Mission Society, Francesco made application to the latter Society for a year’s leave in order to engage in the wholesale candy busi- ness with his brother-in-law in Boston. Francesco had contracted some debts during that long campaign to obtain an education for himself [140] Highways to the Friendly Heart and his brothers and sisters. He wanted to liquidate. His income during that year’s leave was four times the amount of his salary as a missionary. He paid his debts. In 1923 he applied for reappointment under the Home Mission Society. His income for 1923 would have exceeded $10,000 as a wholesaler of candy, but his desire is for other riches. To-day he is in charge of the Italian work in one of our great commonwealths where the living conditions of his people are unfavorable. When asked why he gave up a lucrative business to resume his work as a missionary Francesco has one reply: | “All that I am, all good things that have come to me in this life, I owe to home missions.” The years of earnest hopes and purposeful striv- ings are bringing their rewards. Francesco has be- lieved in patience and love and the ultimate triumph of justice and righteousness. In his pursuit of truth he has developed a ruggedness of character that has brought him unscathed through many dour adven- tures in democracy. He believes in America. He believes in his Christian American friends who know his strength and his weakness. He knows why he desires to spend all the days of his life in America, working for America—his America! in the name of Jesus his Saviour. “A me la vendetta’ (Romans 12:19). [141] xX Part I The Christian Center as an Influence in Breaking Down Racial Barriers By Joun M. HEsTENEsS This is the story of Christian Center work, the enterprise supported by the Home Mission Societies, from which eman- ate those types of Christian service whose vivid description and interpretation are shown in the foregoing stories of Christian brotherhood. It is of special interest here to note that there are now in operation under Baptist auspices no less than twenty- six of these Christian Centers, from which rays of living Christian light radiate to il- lumine the social and religious darkness which hangs over certain great sections of our cities. These institutions are worthy of our most generous support. “Hunky Town” is a well-known section of indus- trial communities, and they all have them, for what industrial city in the United States can furnish the [142] The Christian Center as an Influence necessary labor to man its factories and other plants unless it has within its boundaries a proportionate population of those who have come from other lands to seek a livelihood here. They follow the indus- tries, though in recent years we have witnessed the phenomenon of the industries following the labor supply. The average American has come to look upon the alien population of his town as a distinct disadvantage from a social point of view. That there are some reasons for this attitude cannot be denied. How easily, however, the so-called “‘for- eign problem” could be solved if the American populations in these cities would absorb the alien populations by allowing them to scatter themselves throughout the community, thus making it possible for these strangers among us to become more easily Americanized. This is rarely done, and for this and other reasons we have what we have come to know as Hunky Town. The foreign colonies are located in the least de- sirable parts of our cities. The housing conditions in these parts are the worst in town, the evil of this often being due to the existence of “company houses” owned and operated by the industries. Com- mercialized amusement finds a very fertile field for the worst in its line, for no one outside the district cares much what goes on there, and those in the dis- trict live as strangers in their own community. [143] The Road to Brotherhood , What we have come to know as civic pride is rarely found and, therefore, there is no civic spirit. This does not mean that these qualities do not exist in those of foreign birth, for experiments have taught us that they are there, but they seldom find oppor- tunity for expression. Having come from lands where for centuries these people have been the prey of unscrupulous clerics and governments alike, they are by nature very suspicious, and live unto them- selves. And when one goes thoroughly into the sit- uation as regards our own country, we come to find that even here in the “land of the free’ they are beset on every hand by ravenous wolves, most of them shrewd countrymen of theirs, others supposed- to-be respectable Americans. Under such condi- tions is it any wonder that lawlessness, juvenile de- linquency and contempt for religion should be found to an amazing degree? Not at all. On the con- trary it is rather startling how many well-trained, | industrious, upright citizens come from homes with such an environment as is here described. Most of these communities are nearly or alto- gether 100 per cent foreign born, yet an increasing number are seeking American citizenship. Our citi- zenship legislation of recent years has made this more difficult, and so in the best of these communi- ties only about one fifth of the men are citizens and very few of the women, except the wives of men [144] The Christian Center as an Influence who got their citizenship papers before the present regulations went into effect. More and more these people are becoming home owners, though a recent survey in a progressive foreign neighborhood showed that only one third of the people owned their own homes. Seventy-five per cent of the homes were without bathrooms. There would no doubt be a larger number of home owners among them, were it not for the fact that these people make up the lowest paid, unorganized labor in our industries, and most of them have large families. There is little or nothing left with which to buy a home, after food, clothing and shelter have been pro- vided for the large brood. As one Italian-born man said to the School Board, when plans for a larger school building were up for discussion, “We have children foreign style, not American style.” About two-thirds of the foreign population is made up of children of and under school age. This brings up a fact which is of vital importance to our nation in the coming generations. A great many of these people since coming to our shores have found it convenient and desirable to refrain from having any contact with religion in any form, giving as their reasons their utter disgust with the church and its clergy in the old country, and taking it for granted that the same conditions exist here. This will ex- plain the difficult task of our foreign pastors and [145] The Road to Brotherhood | should help us value their work more highly. The most serious aspect of this situation is the fact that the children of these church-haters are brought up without any religious contact or instruction, the far- reaching effect of which cannot be overestimated. Any effort that will actually soften their attitude to- ward the church of the true God, and will make it possible for their children to receive instruction in holy living is well worth while, and to these people in our neglected polyglot communities, our Christian Centers make their appeal. How well may be illus- trated partly in the following narratives which are of very recent occurrence. | Two of the leading foreign-born business men in one of our Christian Center communities were en- gaged in a discussion concerning giving financial as~ sistance to this Christian Center. One, a Greek of the Orthodox faith, was trying to convince his friend, a Pole of the Roman faith, that the Center had earned such support. ‘Now look here, Joe,” he said, “do you remember some four—five years ago how the children and young girls on this very corner where we now are standing would ask the young men on their way to the movie house to take them along?” Joe said he remembered this very well. “And,” continued his friend, “you no doubt remember the many troubles we had with these young girls because of the temptations their attitude [146] The Christian Center as an Influence involved to these young men without homes, lead- ing the boarding house life?” Joe agreed that this was true. “Now,” went on the friend, “do you see any of this going on any more, and do you hear much of young girls getting into trouble?” “No, we don’t,” said Joe. “Well, why don’t we?” At this point Joe was convinced and agreed that because of the coming of the Christian Center, providing a place where these girls might spend their evenings, and where they might find wholesome recreation as well as useful occupation, juvenile delinquency in this particular community had been almost wiped out. This Center, at least, had come in as a saving and conserving influence upon the young life around it. And this is true of most of our Centers. In fact, unless our Centers do this very thing wherever simi- lar conditions exist they deserve the name “Com- munity Center” only in part. In order to function properly along the line of outside community influence, apart from the inten- sive work done inside the Center, it is necessary to establish definite contacts: first, with the leaders of the foreign local community in which the center is located; and, second, with the leaders of the com- munity at large. This work devolves mainly upon the Director of the Center, but each worker must assume a share of it. What may come from such [147] The Road to Brotherhood contacts may be aptly illustrated by the following story, only a little more than a year old. The Director of the Center we have in mind had made it a habit to visit the leading merchants and bankers of his city to enlist their financial aid for the work. This meant spending considerable time telling them about the activities of the Center, and the effect of the work upon the neighborhood. These talks are like sowing seed. Some of it is listened to with complacency, some of it creates an amused interest, sometimes they are stirred to immediate ac- tion and become active cooperators in the work, and occasionally, some of it falls deep and bears later fruit, not only a hundred-fold, but now and then a thousand-fold. Here is a concrete example. This case concerns the leading banker in this city. His active cooperation had already been secured and, besides, he had pledged himself to future gifts. When the Director on one occasion went to collect his pledge, he was asked by the banker to sit down a few minutes, as he wanted to talk a little. “The work of your Center for the boys of the © community has impressed me tremendously,” said the banker, ‘‘and it has made me realize that we as a community are not doing enough for our boys. I own a big piece of land very near the center of our city, which I have held for many years for specula- tive purposes. I have here on my desk a letter to [148] The Christian Center as an Influence the mayor and city council, in which I make a gift of this land to the city, with the provision that it be made into a public ball park. Your work has in- spired me to do this.” The land was valued at $25,000. The city accepted the gift, spent almost another $25,000 on it, and to-day this is the finest ball park for many miles around. These stories, it seems to us, bring to mind the words of Jesus, “By their fruits ye shall know them.” The last story is practically duplicated in another industrial city, where the director of our Center, a woman, influenced the owner of a big tract of land, valued at $86,000 to set it aside as a public playground and ball field. This community has not been financially able to develop the project, but the land is available whenever the time is ripe to go ahead with it. We could go on and give similar instances of the community influences of the Centers in the fields of health, education, law observance, in some places law enforcement, civic improvements, and most im- portant of all, religion. Regarding law observance, it might be of interest to know how one Center han- dled the “moonshine” question. The Director of this Center had been requested by the mayor of the city to act as an “evidence getter’’ against the ‘‘moon- shine parlors.” The mayor was rather nonplused when told that could hardly be. He was assured, [149] The Road to Brotherhood. however, that the Director was thoroughly commit- ted to the Eighteenth Amendment, but had his own plans concerning what could be done in this com- munity for the observance of it. A local civic improvement organization had been formed at the Center, composed of the merchants near by, some of whom were “moonshine parlor” proprietors. The organization published a weekly paper with editorial offices at the Center. In this paper a systematic campaign was waged for the ob- servance of the Eighteenth Amendment, giving facts and figures and using moral suasion. | Before many months, the president of the organi- zation came to the Director with a plea to show the local organization the way out of the moonshine business, so far as this neighborhood was concerned. — This opened the way for special committees, public meetings, and, further, “dry” propaganda. A half dozen of the most flagrant violators were caught and heavily sentenced, some of the places being closed for a period of a year; and with the educational cam- paign which had been carried on constantly, the . time came when many of the “moonshine parlor’ proprietors closed their places voluntarily and instead went into the grocery, dry goods, or other legiti- mate business. In this way between fifteen or twenty “moonshine parlors” went out of business in this community in the course of twelve months. [150] The Christian Center as an Influence Thus the Center had accomplished more than it would if the Director had complied with the mayor’s request, and at the same time had lost none of its prestige in the community with any faction, but rather increased it. No Center ever aspires to be or become a radical force on any community question, either on the liberal or on the conservative side, but prefers to enter the field as an educational force, counseling the use of reason and good will. Ina very literal way the Centers make real the words of Jesus, “Ye are the salt of the earth.” The function of salt is to preserve, not to destroy. The Chris- tian Centers take this attitude toward the religious affiliations of the community. The words of Jesus, “I came not to destroy” might well be inscribed above the doorway of every Center. It respects the religious preference and affiliation of the people of its locality, keeping open house for every one who cares to enter, but laying special stress upon reaching those without any religious affiliation to which class the majority in a foreign community belong. Did not Jesus long ago point out that places or structures had no significance except as the wor- shipers worshiped in spirit and truth? This is the big task of the Christian Centers. To deepen, not destroy the religious life of their own communities, thus making true the words of our Sa- viour that He came to fulfill. [151] The Road to Brotherhood And now for a word about the actual accomplish- ments in regard to reaching these unchurched masses with the gospel of Christ. In the Center just de- scribed there is a Polish department, with a Polish minister in charge. Of all the Slavic people, the Polish seem to be the most difficult to reach, and naturally therefore any results in this work loom up large. For several years the work was carried on, at first with meager returns. But as the Center more and more demonstrated its object of ministering to the needs of the community, the work of the Polish minister became less difficult, and now he can grate- fully point to thirty-eight baptized members of his church, with a Sunday school and . congregation numbering more than a hundred and fifty. And the work of this Polish minister has just begun to — bear fruit. When financial conditions will permit us to erect in this locality a chapel for this Polish congregation, his work will grow in great strides, reaching not only the Polish people, but also the other Slavic peoples living there. [152] Part II Christian Center Activities By Mrs. ApaH H. Boyce The author, Mrs. Adah H. Boyce, is the missionary superintendent of the Woman’s American Baptist Home Mission Society for the middle western states. Mrs. Boyce spends all of her time in the field surveying the work and counseling with the mission- aries. Prior to her present activities she was a teacher in the missionary training department of Miss Nannie Burroughs’ school in Washington, D. C., and later a missionary among Italians in Trenton, New Jersey, under appointment by the Woman’s Board. After observing the weekly program of a Chris- tian Center one is impressed with the variety of service rendered, and with the happy spirit pervad- ing, but the deepest impression will be that every activity is planned for the purpose of character building, Christian character. To this end, religious instruction is constantly given, not merely by letter, but by making practical application to daily living. [153] The Road to Brotherhood | Every avenue is opened for this training—in the play room where self-control and recognition of others’ rights are emphasized—in the organized games where the participants learn that the error of one causes all to suffer and cooperation is the vital lesson taught—and in the industrial classes where mind and hand are trained to work together and joy comes closely upon work well done. Spar- kling enthusiasm and loyalty are engendered by con- tests between different groups in the same house, or by competitive games with other organizations, where fair play and honesty reign. All “fruits of the spirit” grafted into the lives of the children. Our missionaries are carrying on health work through clinics, nutrition classes and health clubs. The babies in the nurseries are trained in correct habits. Often the older sister says, as she brings in the little one, “My mother say not put Johnnie to bed, he no like to sleep,” but Johnnie goes to sleep and improvement is soon seen in the appearance of these babies of ignorant, overworked mothers. The kindergarten children, through partaking of milk and conscientious observance of rest periods, are overcoming early obstacles to health and well being. In rhyme and song and story, good habits are taught. Baby welfare clinics under the direction of our own nurses, or with the codperation of public nurses are an established part of the program. Here the babies [154] Christian Center Activities are under constant, watchful care. Rickets, which seems to prevail among the children born in these homes where the penetrating rays of the sun never enter, is warded off. Puny babies grow strong, and mothers take new courage as they note the trans- formation. Often the missionary takes the mother to the Domestic Science room where she teaches her to compound the formula and sterilize the utensils. Prenatal clinics are held, and in this connection the mothers meet in a social club while they sew on the layettes for the expected little ones. Those babies will not be wrapped in the bands which bind the arms and legs close to the body and baby has no way of using his limbs. The Eye-Ear-Nose-and- Throat clinics are held. The finest specialists in the city give personal attention. As the children learn, “Know ye not that your bodies are the temples of the Holy Spirit?”, right habits and proper care of the body become a part of the daily routine. For many years the sewing school has been the medium through which the children are brought into the Sunday school, but with the large numbers in our Christian Centers the club method is proving better. So we have clubs for Junior Girls, clubs for Intermediate Girls, Little Housekeepers, Little Mothers, Worth-while Girls, Jolly Girls, and I'll Try Girls. By means of the club motto, the devo- tional service, the Bible study and prayer, the girls [155] The Road to Brotherhood are rapidly developing into strong Christian charac- ters, assuring the next generation against many evils rampant to-day. Creditable hand work is done and testimony given that many garments for their own wardrobe are made, and mother is assisted in her task with the other children. In one neighborhood the influence of the Christian Center has changed the style of dressing of the girls and women, rather a remarkable by-product. As our work becomes better established we are able to hold our groups through. In one house four successful clubs were held last year, and, to our delight, they were con- tinued this fall with the addition of two more, mak- ing a total of more than a hundred girls coming in direct contact with our missionaries. The thought that “Religion is caught as well as taught” is surely borne out here as these girls grow in womanliness and Christian graces. One girls’ worker says she would place her girls in competition with any group | of girls in our finest American churches as far as character development and high ideals are concerned, and they would make a creditable showing. Their motto, practiced daily, is, “Myself third.” These clubs are self-governing, the girls are taught to pre- side and conduct meetings, and the business instinct is aroused by systematic keeping of minutes and financial records. From rude, hoydenish girls, womanly, helpful characters are emerging. A direct [156] “MYOM YWALNAD NVILSIYHD NI ANOS TvOIdAL “AXVSNaAdSIC Christian Center Activities influence is going into the homes through the girls. Not the least benefit is that which comes through the Domestic Arts Clubs where they learn something of American home life. It is a great advance when a foreign family gathers around the table to eat to- gether. The girls introduce this custom. The transformation of the homes is one of the encourag- ing features of the work. In three Christian Centers this year our mis- sionaries are conducting week-day Religious Instruc- tion Classes. They come from the public school at regular periods: In Dayton, Ohio, and the Bethel Neighborhood Center, Kansas City, this is a part of the regular school curriculum, while in Indiana Har- bor the classes are held before and after school. Just enter one of our houses and see the tables ar- ranged for the incoming class. Bibles, notebooks and pencils at each place. Then stop to listen to the discussions of such questions as the application of the Golden Rule to a game of basketball or to the temperance teaching which is sorely needed. Hear the children as they reverently pray. No flight of imagination is needed to picture the effect of this teaching on the lives of the pupils. The last member of the family to succumb to the lure of the Christian Center is the mother, but even her prejudice is melting away. Groups of women are gradually forming who will be the supporters of [157] The Road to Brotherhood our work. Gratitude for the improvement in the children, who are constantly being taught to re- spect mother and home, and real love for the mis- sionaries are the magnets drawing the mothers into the Centers. Every worker in the house rallies un- reservedly to the task of aiding these women. When the mother comes into our circle then the entire family pledges allegiance to our house, established “Not to be ministered unto, but to minister.” Social phases are constantly being introduced, club and class parties, entertainments with slides and mo- tion pictures, song-fests, and community or family night. The young people have trodden the well-worn path to the Christian Center, but now father and mother are finding the way as they see the welcoming light and hear the invitation, “Come in, and find joy with us.” Sometimes it is an impromptu musical, when stringed instruments mysteriously appear, and they are used to play the folk songs of the nation or lead in the singing. What a wonderful tie of friend- ship is welded when voices blend in song! As these new Americans strive to catch the words and join in the refrain of “Glory, glory, hallelujah,” a spirit of peace is born. At one family night a Greek woman, dressed in her native costume, demonstrated the spinning of thread and making of the fancy hose they wear in the home land. Knitting and em- broidery are exhibited. Thus timid souls are drawn [158] Christian Center Activities out to express themselves. Again, the tables are at- tractively spread and all surround the board, after- wards playing games. See them join in ‘Happy is the Miller,” Hungarian and Roumanian, Greek and Italian, German and Mexican, forgetting old-world hatreds and rejoicing in the new friendship under the Stars and Stripes. These gatherings have be- come regular features of the monthly program in several houses. Then the English classes! Here is the great op- portunity. Jew, Greek and barbarian all come, mak- ing their first contact with American life in the friendly atmosphere of the Center. A long, long trail from the misunderstandings and struggles that many of the “Strangers within our Gates” have en- dured. Happy is the newcomer who is told by one of his fellow countrymen of the classes where the teachers are our Christian women, and a real per- sonal interest taken in each man and woman! A worker or a volunteer sometimes cares for the chil- dren while the mother studies English. It is not too great a step when the lesson on duty to one’s neighbors is followed by a lesson on duty to one’s God. Witness the bowed heads and feel the rever- ence which permeates the place while these people of many beliefs and from many lands join in the prayer offered by our missionary in charge, and hear her simple explanation of the text which she [159] The Road to Brotherhuda has previously written on the board applying it to daily living, and realize that this is the finest kind of preaching. After the experience of last winter one group at the opening of the class this fall asked when the Sunday class would begin. The Gospel of John is the textbook studied there. Will these men and women hate America and Christianity after these experiences? To what does this all tend? To our distinctively religious services. In several places the foreign-. speaking pastor is working hand in hand with our missionaries, welcoming strangers as they are brought in from English class or community gather- ing. An important part of the duties of our mis- sionaries is to assist these pastors. For those of our constituency who are farther advanced a simple gospel service conducted in English is held Sunday evening. This is becoming more and more devo- tional. But the Sunday School is the great field rapidly reaching the garnering stage, for as De- cision Day comes, boys and girls are accepting Jesus Christ as a personal Saviour. Vesper services are being conducted by the young people themselves. Crusaders and world-wide guild organizations are linking the groups up with denominational life and stimulating giving. We could cite many individual young people in high school preparing for college or girls taking training for nursing, Christian sol- [160] Christian Center Activities diers ready to enlist for life service for their people, but we can only indicate the thousands of children under training. Could we visualize them we should see a vast army, representing scores of tongues and various beliefs, being sent out strong of body, clean of mind, and ready to become obedient, law abiding citizens. Much of this spirit has been caught as well as taught as the unselfish lives of our mission- aries are multiplied in these thousands of lives. [161] A. Prayer Ry June Bawapur (THEODORE FIELDBRAVE) Jung Bahadur (Theodore Fieldbrave) is a missionary among Hindus of the Pa- cific Slope, under appointment by the American Baptist Home Missicn Society. My God, Father of all nations, Thou hast made of one blood all the races of men. Each has an equal claim on Thee. Thou judgest man not by the color of his skin, but by the attitude of his heart; not by what he makes, but by what he gives; not by the way he talks, but by the way he walks. Father, Thou knowest the hopes, longings and aspirations which I have for my people and for the work which Thou hast entrusted to me. Grant mea clear vision and understanding; also, Thy wisdom and grace to carry on my work acceptable to Thee. Do Thou be with all the Orientals in this country and guide them in a manner that they may pick out for themselves that which is best in the American life. Arouse Christian America against the evils of race discrimination which is increasingly hampering [162] A Prayer the advancement of this kingdom among the Orien- tals in this land. Guide the conscience of the politicians who so often for the sake of selfish interest create undue race prejudice. Enhearten the preachers that they may boldly preach the mind of Christ regarding race relations. Control and guide the press to represent the Orien- tals with all frankness and fairness, and create in the hearts of the American people and their Oriental neighbors and brothers, a sentiment more friendly and brotherly and a love more Christ-like. AMEN. [ 163 | PUN ~ SAL oes ay Pe hat ol Sr, awe Ae =F 45 i ; Ais, ? be fa e " i Libraries 2/ i | ical Seminar ' <@) CO} co - ial he N ae © 2 a rm Princeton Theolo