[
A

iv

....... ...

if
i , : , !"<
I

p»

?f;tf

SMaJBfisSBSaiiSi

''' L/ WH

HHIII

¦
1
s
11
Jill

MANUALS OF RELIGIOUS EDUCATION
FOR PARENTS AND TEACHERS
Edited by Charles Foster Kent
In collaboration with Sidney A. Weston

MISSIONARY EDUCATION IN
HOME AND SCHOOL
By RALPH E. DIFFENDORFER

THE PILGRIM PRESS
BOSTON - CHICAGO

NS-S.5

Copyright, 1917, by
RALPH E. DIFFENDORFER

The Bible text used in this volume is taken from the American Standard Edition
of the Revised Bible, copyright, 1901, by Thomas Nelson & Sons, and is used by
permission.

TO
MY WIFE
WHO LOVES AND UNDERSTANDS
A LITTLE CHILD

CONTENTS
PAGE
Introduction: The Place op Missionary Education  7
PART I— PRINCIPLES
CHAPTEK I. The Aims op Missionary Education  IS
II. The Significance and Cultivation op Friendliness. 41
III. The Awakening and Extension op Sympathy  65
IV. The Development of Helpfulness  93
V. Learning How to Cooperate  113
VI. Stewardship and Generosity  141
VII. Training in Loyalty to the Kingdom  175
VIII. The Sense op Justice and Honor  207
IX. The Matehials op Missionary Education  233
X. The Bible and Missionary Education  247
PART II— SPECIAL METHOD
XI. The Missionary Education op Children (Under
Nine Years op Age)  265
XII. The Missionary Education op Girls and Boys
(From Nine to Twelve Years of Age)  283
XIII. The Missionary Education op Girls and Boys
(About Thirteen to Sixteen Years op Age) .... 297
XIV. The Missionary Education op Young People
(Fifteen to Eighteen Years of Age)  317
XV. The Missionary Education of Young Men and
Young Women (Eighteen to Twenty-four Years
of Age)  339
XVI. The Missionary Education of Adult Men and
Women  369
XVII. Religious Education for the New Day  389
Index  401
5

INTRODUCTION
THE PLACE OF MISSIONARY EDUCATION
Some time ago the following letter was received
from the director of an institute for the training of
Sunday school teachers in one of our large cities:
"You will note that the Training Institute is solely
for the purpose of religious education. The question
of arranging to have missionary instruction included
another year in the curriculum is for the Board of
Managers and the Teacher Training and Graded Work
Committee to decide."
In the mind of this Sunday school worker missionary
education and religious education are thought of as
two quite distinct processes. In general, this was the
attitude of most religious workers ten years ago when
the author began an investigation of the relation of
missionary education to religious education, and espe
cially its place in the home and the church school. This
distinction between religious education and missionary
education was so marked and so persistent as to make
certain results inevitable. The mission boards recog
nized more and more that the maintenance of their
work depended upon rearing a generation of Christian
people in thorough sympathy with missionary work,
and with full conviction that its expanding needs must
be met thoroughly and efficiently. For many years
7

8 INTRODUCTION
these boards had been reaching down into the local
church for the purpose of organizing special groups
for training in missionary interest and for added sup
port. Mission bands, junior missionary societies, girls'
and boys' clubs with a missionary purpose, and volun
tary mission study circles were organized wherever
there were sympathetic leaders to assume the responsi
bility. Then the mission boards began to see that
these special organizations reached only a small pro
portion of the children and youth in the churches. The
local Sunday school was the most permanent organiza
tion in the church dealing with boys and girls. Cases
were rare where it did not include within its member
ship practically all the children and youth in the
parish. It was natural, on this account, that the
mission boards should desire to interest the Sunday
school in their work, and many attempts were made
to break into the Sunday school organization.
The policies and the methods in missionary educa
tion ten years ago, arose out of this necessity. Mis
sionary committees were organized in the Sunday
school and special missionary Sundays were introduced
into the calendar, at which time missionary programs
and special missionary lessons were taught, sometimes
by specially prepared teachers. The material used
came from the mission boards, but rarely, if ever, had
the indorsement of the general Sunday school leaders,
secretaries, and editors. There was also the tempta
tion to exploit the Sunday school for the purpose of
raising money. Collecting devices of various sorts
were offered for use, and appeals were made to classes
and schools for the support of special objects in mis-

INTRODUCTION 9
sion fields. Many conferences were held to discuss
missionary giving in the Sunday school, and whether
or not it would be right to take five minutes each
Sunday or once a month, or substitute a missionary
lesson for the review lesson once a quarter.
On the other hand, it was natural that the Sunday
school leaders, not being in touch with the pressing
needs of the mission boards, should oppose and in some
cases resent these attempts to break in upon their
schedule with a new program of study, giving, and
service. These religious educators were providing
Bible study in cycles of lessons known as the "Uniform
Lesson System." All the publications were devoted
to the treatment of these lessons, and all the time of
the local schools was spent upon their study and dis
cussion. The funds collected in the local Sunday
school in the regular offering were used largely for
the purchase of the lesson papers and supplies for the
school. As a rule, children were not given any instruc
tion or training in the habits of systematic giving, or
in relating their gifts to the work of the local church
in its community, or to home and foreign missions.
Sunday school teachers were trusting that the pupils
themselves would apply the principles of the Bible to
everyday life. They were hoping also that the pupils
would relate their Sunday school teaching to the need
for gifts of money and service. Those who were direct
ing regularly the religious education of the churches
did not regard missions as we think of it in this book
as the main business of the church, and they made
little or no attempt to create a generation of Christians
who would so regard it.

10 INTRODUCTION
The effect of this situation upon the pupil and upon
his conception of missions was logical. He looked
upon an interest in missions as something special or
optional, or something in addition to his religious
thought and life. This conception was heightened by
the efforts to organize mission bands and other mis
sionary groups. Children were asked if they would
join the mission band which was to meet some time
through the week. These appeals were zealous and, in
many cases, convincing, but, after all, it was optional
with the children. To them it was something in addi
tion to the regular requirements of religious education
in the home and in the church school. The baneful
effect of this procedure throughout the churches can
hardly be overestimated. A delegate to a missionary
summer conference went home to her Sunday school
class of junior pupils with the resolve that she would
change her whole point of view with reference to their
religious training. She had learned in her Conference
training course that the normal result of her teaching
should be Christian conduct especially in all social
relations. She felt also that these relationships would
have increasing significance in the growing lives of her
pupils, and finally comprehend community, national,
and international interests, all of which should become
Christian. Enthusiastic over her new ideals, she pro
posed to her class a course of lessons with related
activities which the pupils soon discovered were mis
sionary. Evidently, they were labeled. In a common
quick response, those pupils reminded their teacher:
"It is not your business to teach missions. Mr. A.
does that on the first Sunday of the month!" This

INTRODUCTION 11
remark was the logical conclusion to be drawn from
our conception and procedure in times past
Fortunately, there appeared, in time, a group of
religious leaders who saw that religious education was
failing to meet the requirements. It was too academic.
Functional psychology, as taught in our colleges and
universities; pedagogy based upon learning by doing;
the principles of child development as revealed in
child study; the changing conceptions of the church
and its work; and the newer ideals of social service
were making it increasingly apparent that there must
be some radical adjustment in the aims, material, and
methods of religious education.
In recent years the emphasis on social evangelism
and the social gospel has had a wholesome effect upon
the conception of missionary education, even as it has
more and more affected the work of missions itself.
If missions are to be considered an organized enter
prise for the purpose of selecting individual missiona
ries and sending them to the needy places of the
world, missionary education must directly train our
boys and girls to support this enterprise. It must also
make an appeal to them to offer themselves, after due
meditation and prayer, for service in these fields. On
the other hand, if we are to include in missions the
process of Christianizing all our social relationships
in the community, in industry, in national life, and in
international affairs, then the scope, the aims, the
methods, and the material of missionary education will
be greatly broadened. It is the writer's feeling that
we can never hope to establish the kingdom of God
on earth by depending exclusively on special agents,

12 INTRODUCTION
however well qualified, sent out by our churches in
order that all the people may hear the gospel. The
world now finds itself in closer relations than ever
before. The peoples of the earth form a great family,
and are in normal contact in trade, government, edu
cation, the pursuit of the arts, and in pleasure travel.
The next generation, therefore, will face the problem of
making effective in every relationship of life the impli
cations of the gospel of Christ. If this be true, the
aims of missionary education for the present growing
generation of children must be comparable with the
task which they are expected to meet. Religious edu
cation, therefore, will more and more approximate
the conception which some of us have of missionary
education. This much is certain, missionary education
will be an essential part of all religious education.

PART I
PRINCIPLES

CHAPTER I
THE AIMS OF MISSIONARY EDUCATION

God of the nations, hear our call;
Thou who art Father of us all;
Show us our part in thy great plan
For the vast brotherhood of man.
In plastic form the nations lie
For molding, unto us they cry;
May we their urgent summons heed
And gladly go to meet their need.
May we, a nation blessed with light,
Be ever truer to the right,
That nations in our life may see
The power which we derive from thee.
Let us with earnestness of youth
Care only for pursuit of Truth.
O, may we feel thy guidance still
And heed the impulse of thy will!
Thus, as thy kingdom cometh here,
Shall it throughout the world draw near;
And loyalty to country then
Shall reach out to include all men.
— Vera Camplell, 1913,

CHAPTER I
THE AIMS OF MISSIONARY EDUCATION
The Popular Conception of the Term "Missionary."
Recently a normal class composed of students prepar
ing for religious work was asked to take pencil and
paper and to write down the first thought suggested
to their minds by a certain word. The leader then
said, "missionary," and the following words and
phrases were written: a messenger of Christianity,
the mental picture of a certain man, service, A. M. A.
(After Money Again), one sent for service, China, Miss
C. (a student in the room), cannibal, ships, a man with
a red beard, a typical old maid, a peculiar person,
a man who lives the spirit of missions, one sent forth,
"Go ye into all the world," a sent one, India, China,
Japan, consecration, Burma, Mary Reed, not a man
with a green umbrella, Strait's Settlements, a certain
man, and one who helps others.
A study of these phrases shows that most of these
students associated the word "missionary" with cer
tain particular people, countries, travel, money, and
queerness. Similar experiments have been made at
other times and places with practically the same re
sults. It may be said that a majority of people think
of "missionary" in these imperfect and misleading
terms. It is as a qualifying adjective that the word
17

18 MISSIONARY EDUCATION
"missionary" is most frequently used. In the mind of
the average Christian it describes boards, societies,
candidates, secretaries, libraries, books, meetings, col
lections, offerings, committees, or bulletins, all of which
are impersonal and apart from his own individual life.
A Dictionary Definition. "Missionary" is derived from
the Latin mitto, "to send." It describes the act of send
ing, or being sent, that with which the messenger is
charged, an association of those who have been sent
or are sending others, an organization dependent on
another, or special services or a series of addresses for
the influencing of others in a creed or faith. A "mis
sionary" is the person who is sent, or the word may
qualify anything which has to do with the above mean
ings. Are These Conceptions Correct or Adequate ? The great
enterprise known as missions, with its boards, com
mittees, funds, buildings, representatives, literature,
and special methods, is all possible simply because of
a certain quality of character which, when truly de
veloped, is the spirit of the missionary himself. It is
not necessarily membership in a society, or Board, or
the giving of money, or the going out to a foreign land,
but something behind all this — a power in the life of
the individual Christian, an attitude toward the world
and its needs ; in short, the spirit of Christ, one "sent
with a message" embodying in himself the meaning of
the message. The fundamental problem for the reli
gious teacher is whether or not these characteristics
are to be reserved for a few, our "missionaries," or are
to become the normal product of our whole process of
religious education,

THE AIMS OF MISSIONARY EDUCATION 19
Every Christian a Missionary. The world will scarcely
become Christian through the efforts of several thou
sands of special representatives sent out by more or
less self-contented churches. Mohammedanism to-day
has 200,000,000 adherents in the world, and Chris
tianity had a start of six hundred years. Mormonism
in less than a century has largely dominated the life
of a half dozen or more States and has influenced the
entire fabric of our national life. The Christian
Scientist is an enthusiastic propagandist, a radiating
center of his belief. In a few decades these people
have extended the knowledge of their faith to every
part of the world. Whatever we may say regarding
their methods and ideals, these forms of religion have
never set up a special machinery for extension as has
Christianity. Their propagation is the task of the
whole body. Each person is constituted a missionary
and all relationships of individuals and groups come
under the sway of the impulse toward extension. The
missionary ideal and spirit is an essential part of their
faith. "But it is probably true that the masses of Islam
have more generally, both geographically and as to
periods of time, been undivided toward missionary
work, toward the spread of their faith by one means
or another. . . . The impulse in Islam is to spread
and propagate itself through direct movements of the
people and not through the efforts of a class especially
set apart thereto."1
"Any study of Mohammedanism which overlooks the

1 Duncan B. Macdonald, Aspects of Islam, pp. 269, 270.

20 MISSIONARY EDUCATION
intense zeal of the Moslem in the propagation of his
faith is sadly defective."2
"The Mormons are, above all, propagandists. This
idea is inculcated into them from childhood."3
"It was somewhat in consequence of the forming of
the national association, somewhat in the gradual mis
sionary work of the Journal, and largely because of
the healing work of the students, who went out from
the college, month after month, that Christian Science
spread to every part of the country."4
Historically, this is equally true of Christianity.
Gibbon assigns as one of the principal causes explain
ing the rapid spread of Christianity in the Roman
empire the fact that each convert regarded it as his
great privilege and responsibility to disseminate among
his acquaintances the inestimable blessings which he
had received. Harnack, in his Mission and Expansion
of Christianity in the First Three Centuries, has
strongly enforced this point.
After showing in great detail the rise, work, and
influence of apostles, prophets, teachers, and missiona
ries, Dr. Harnack says :
"The most numerous and successful missionaries of
the Christian religion were not the regular teachers,
but Christians themselves, in virtue of their loyalty and
courage. . . . Above all, every confessor and martyr
was a missionary. . . . The executions of the martyrs
must have made an impression which startled and
stirred wide circles of people. ... It was character-

1 E. M. Sherry, Islam and Christianity in the Far East, p. 51.
8 Bruce Kinney, Mormonism, p. 77.
« Sibyl Wilbur, The Life of Mary Baker Eddy, p. 303.

THE AIMS OF MISSIONARY EDUCATION 21
istic of this religion that everyone who seriously con
fessed the faith proved of service to its propaganda.
Christians are to 'let their light shine, that pagans may
see their good works and glorify their Father in
heaven.' If this dominated all their life, and if they
lived according to the precepts of their religion, they
could not be hidden at all ; by their very mode of living
they could not fail to preach their faith plainly and
audibly. . . . We cannot hesitate to believe that the
great mission of Christianity was in reality accom
plished by means of informal missionaries. Justin
says so quite explicitly. What won him over was the
impression made by the moral life which he found
among Christians in general."5
"The inner spread of Christianity comes out pri
marily and preeminently in the sense, felt by Chris
tians, of their own strength. Evidence of this feeling
is furnished by the zeal they displayed in the extension
of the faith, by their consciousness of being the people
of God and of possessing the true religion, and also by
their impulse to annex any element of worth and
value."6 To train every Christian to be a missionary, nay,
more, to identify the two is the conception which
offers a challenging opportunity to the religious edu
cation of to-day and to-morrow.
The Missionary Spirit. The attitude of Jesus toward
the world is the missionary spirit. When scarcely out
of his youth, fully conscious of his divine mission and
of the meaning of his message for the world, Jesus
'Vol. i, p. 366-8.
« Vol. ii, p. 33.

22 MISSIONARY EDUCATION
began to proclaim the kingdom of God to the people in
whatever place he found them assembled. This spirit
has also characterized every great missionary. In
terms of individual attitude, the missionary spirit may
be said to consist, in the first place, of faith in this
world as God's world, and a conviction that it is
grounded in no blind and barren mechanism, but in
an eternal and patient purpose for good not unlike
that of a wise father for his children. Then it is a
great, deep sense of justice, a quality which answers
the demand of conscience and adjudges our relations
to others on a basis of righteousness. It is also a life
of friendship or comradeship, acknowledging all people
to be the children of God, thus pinning its faith to
the dignity and worth of humanity. There is also a
broad sense of sympathy and a desire to help, serving
the common good and others for their own sakes.
Ability to cooperate loyally in the establishing" of the
kingdom of God on earth is an essential element.
These characteristics and attitudes constitute what is
meant in these pages by "missionary," and a discussion
of them forms the chapters of this book.
Missionary Education Is a Complex Process. It is mtfre
than telling a story, reading a book, or joining a mis
sion study class. It deals with life impulses, attitudes,
ideals, and breadth of knowledge and experience. In
order to produce a missionary church as indicated
above, religious education must more and more develop
those fundamental qualities of character which func
tion normally in everyday living. It must cease to
be academic and become practical. We must come
out of the old rut of thinking that the meaning of

THE AIMS OF MISSIONARY EDUCATION 23
education is exhausted in formal instruction, or in
cramming the intellect. In this connection we may
observe the change which is rapidly occurring in the
conception of secular education. There was a day when
it was regarded chiefly as learning the facts of a text
book. Now it is looked upon as including all of those
factors and influences which prepare for complete liv
ing. In a notable address before the National Educa
tion Association, in convention in 1915 at Oakland,
California, Mr. L. B. Avery, assistant superintendent
of the schools of Oakland, pointed out the danger of
making efficiency in getting things done the final test
of the teacher. "The trouble with the efficiency system
is that it asks, not 'Is he honest?' but 'Can he deliver
the goods?' not 'Is it right?' but 'Is it scholarship?'
Thus it tends to a material basis and material ends in
education. But the real end of education is not merely
efficiency in getting things done, but character. No
doctrine of efficiency can take the place of human love
and loyalty and devotion ; no material accomplishments
can take the place of inspiration and aspiration mold
ing human life." "Education is the preparation for
life. It is a large and a noble part of life itself, and
yet it finds its particular aim and purpose in the
preparation for the life which is to come when the
happy school days are over. Hence the purpose of
education is to make the boy and girl willing and
able to help in the realization of ideal values."7
"Education, in short, cannot be better described than
by calling it the organization of acquired habits of

7 Hugo Munsterberg, Psychology and the Teacher, pp. 63, 65, 70.

24 MISSIONARY EDUCATION
conduct and tendencies to behavior. You should regard
your professional task as if it consisted chiefly and
essentially in training the pupil to behavior: taking
behavior, not in the narrowed sense of his manners,
but in the very widest possible sense, as including every
possible sort of fit reaction on the circumstances into
which he may find himself brought by the vicissitudes
of life."8
How to live — that is the essential question for us.
Not how to live in the mere material sense only, but
in the widest sense. The general problem, which com
prehends every special problem, is the right ruling of
conduct in all directions under all circumstances. In
what way to treat the body ; in what way to treat the
mind, in what way to manage our affairs, in what way
to bring up a family, in what way to behave as a citi
zen, in what way to utilize all those sources of happi
ness which nature supplies — how to live completely.
To prepare us for complete living is the function which
education has to discharge.9
Religious Education, therefore, Must Be Truly Prophetic
in Spirit and Method. It cannot do less than to interpret
to children and youth the significance of Jesus for the
world of to-day. It must do more; it must point out
as clearly as it is given us to discern them the implica
tions of the world's changing life for the Christianity
of to-morrow. To do this the religious leader cannot
have his eyes wholly on the past, but, with the forward
look, will try to make available for to-day and to
morrow the lessons from God's dealings with men in
8 William James, Talks to Teachers on Psychology, pp. 28, 29.
9 Herbert Spencer, Education, p. 30.

THE AIMS OF MISSIONARY EDUCATION 25
the past. As some have heard Professor George A. Coe
say in his classroom lectures :
"The essence of Christian education is in continu
ous development of the child's present social experience
toward and into appreciation of and devotion to the
ideal of Jesus Christ, which includes God and men in
social unity."
All will agree that the core of Christianity is per
sonal devotion to Jesus Christ. It is only when we
come to interpret what that means that we find the
necessity for changing conceptions. In each age Christ
means something different as men try to interpret
him for the life of their day. The religious education
of to-day will not be less evangelistic than in any past
generation. It will put devotion to the ideal of Jesus
Christ first and it will also direct its most intelligent
inquiries to determine the meaning of the child's grow
ing social experience.
If every Christian is to become a missionary, we will
not only increase the interest in and support of our
national mission boards, but will also train a generation
of men and women who will acknowledge their normal
social contacts as offering the greatest opportunities
for Christianizing the world. A number of classifica
tions of these contacts of the individual with society
have been made. For our purpose, we will take the
following, indicating also the particular problem for
religious education.
The Family. The conviction that the family must
be maintained and loyalty to the home as a Christian
institution have first place in any scheme of mission
ary education. From every foreign mission field comes

26 MISSIONARY EDUCATION
the testimony of missionaries to the effect that one of
the most potent influences for propagating the Chris
tian ideal is the life of the Christian family. All
through his well-known work,10 Dr. Dennis shows that
the reconstruction of the family, next to the regenera
tion of individual character, is the most precious con
tribution of missions to heathen society, and is one
of the most helpful human influences which can be
consecrated to the service of social elevation. In the
effort to hallow and purify family life Christian mis
sionaries stir the secret yearnings of fatherhood and
motherhood ; they enter the precincts of the home, and
take childhood by the hand; they restore to its place
of power and winsomeness in the domestic circle the
ministry of womanhood; and at the same time they
strike at some of the most despicable evils and desolat
ing wrongs of the fallen world. If parental training
can be made loving, faithful, conscientious, and help
ful; if womanhood can be redeemed and crowned; if
childhood can be guided in tenderness and wisdom ; if
the home can be made a place where virtue dwells, and
moral goodness is nourished and becomes strong and
brave for the conflicts of life, one can conceive of no
more effective combination of invigorating influences
for the rehabilitation of fallen society than will there
in be given.
"The Christian home is to be the transforming center
of a new community. Into the midst of pagan masses,
where society is coagulated rather than organized,
where homes are degraded by parental tyranny, marital
multiplicity, and female bondage, he brings the leaven
10 James S. Dennis, Christian Missions and Social Progress.

THE AIMS OF MISSIONARY EDUCATION 27
of a redeemed family, which is to be the nucleus of
a redeemed society. . . . This new institution, with
its monogamy, its equality of man and woman, its
sympathy between child and parent, its cooperative
spirit of industry, its intelligence, its recreation, its
worship, is at once a new revelation and a striking
object-lesson of the meaning and possibility of family
life."11 Dr. Robert Evans12 has written that "the missionary
and his family have a wonderful influence for the
elevation of domestic life among the natives of Assam.
They see how he respects his wife and treats his
children. They are also taught that woman is not
inferior to man as an intellectual and responsible
being, and learn to. exercise patience and protect her
as the weaker vessel. This change is seen first in Chris
tian families who are more intimately associated with
the missionaries, and come under the influence of
Bible teaching. But it is fast extending to those
heathen families who are more directly in contact with
missionaries and native Christians. I know many
Hindu families in which the wives are treated very
differently since the men have become acquainted with
the missionaries. A feather will show whence the wind
blows." Another missionary13 says that the happy homes of
Christians affect the heathen very favorably. Once a
man came to a friend of his bringing his idol, the "God
of Riches," which he presented to him, saying: "We

11 Edward Alexander Lawrence, Modern Missions hi the East, pp. 196, 197.
12 The Rev. Robert Evans (W. CM. M.S.), Mawphlang, Shillong, Assam.
13 The Rev. Joseph S. Adams (A.B.C.F.M.), Hankow, China.

28 MISSIONARY EDUCATION
have never any peace in our house. I am told if I
give up idols and believe in Jesus, my home will be
come a little heaven on earth. Here is my idol." The
cleanliness, sanitary improvements, and decent ar
rangements for sleeping (instead of the usual inde
cencies) impress the heathen favorably.
In his series of Adult Bible Class lessons on Poverty
and Wealth, in the chapter in which is discussed "The
Breakdown of Family Life," showing the influences of
poverty in the family, Professor Harry Ward says that
the family is the first social group. Its health and
permanence is, therefore, the first concern in the effort
to secure social welfare. It is the first school of morals.
Within the family the power of social living, of con
tributing to the common welfare, is developed or de
stroyed.14 What, then, is to be the attitude of the Christian
toward all the factors which make for the maintenance
of the family as a social institution? On the foreign
mission field and among primitive and neglected peo
ples at home, the church has answered this by some
times initiating and always fostering the factors essen
tial to the permanence of the family. Medical, in
dustrial, and educational missionaries and the mothers
and daughters of missionaries have been the pioneers
in many non-Christian lands of a new family life.
The Christian evangelist has preached a standard of
marriage and family morals which has almost revolu
tionized the Orient's social order.15 Such work is now

" See Harry F. Ward, Poverty and Wealth, p. 85.
m Shailer Mathews, The Individual and Social Gospel, Chapter II, "Christianiz
ing the Home."

THE AIMS OF MISSIONARY EDUCATION 29
recognized as an integral and necessary form of the
Christian propaganda. But what of the established
body of Christians in our home churches? Have we
systematically cultivated intelligence regarding the
principles upon which the family is founded? Have
we taken seriously the significance of eugenics, child-
training, the awakening of adolescence, love-making,
social purity, poverty, intemperance, and divorce, as
factors in the permanency of the family? The sanctity
of marriage is the foundation of the Christian's family.
Yet much of the fun-making capital of moving-pictures,
vaudeville shows, and the theater is directed against
the higher ideals of married life. If love-making is
referred to among high school students and employed
young men and women, they are liable to greet the
remarks with snickering or, being blas6, they may
appear indifferent, or attempt to smother their deeper
sentiments and emotions. The churches, as the organized
Christian body, by a widespread, constructive educa
tional movement could change the present apparently
indifferent and mocking attitude toward the family as
a social institution, and could preserve it for those
Christianizing influences of which it has always been
the center.
Loyalty to the home as a Christian institution will
make the walls which inclose the family more than the
marking off of a place in which to eat and sleep. The
home will become in its own organized life and in its
attitude toward the community a positive Christian
influence. It will be a social example of integrity, jus
tice, and service. All that Christ demands of the in
dividual Christian will be found in the collective life

30 MISSIONARY EDUCATION
of the members of the family group. Here in America
too, just as in a non-Christian land, the Christian home
will become a silent but ever-living influence for propa
gating the Christian ideal.
The Community. The educational problem here is
the development of the community spirit and a sensi
tiveness to community needs. A community is a group
of people living together having common needs and
common interests, and is one of the most fundamental
social units. Because people live in communities
they form certain organizations, our community insti
tutions, which in their activities affect the life of the
whole people. Among these are the municipal govern
ment, with its police, fire, garbage-removal, building,
street-cleaning, and city-planning departments, the
public library, the schools, associations, clubs, play
grounds, and athletic organizations. Here are normal
social groups and contacts which the Christian people
have more or less neglected in times past until many
of them are in the control of unscrupulous persons, and
the entire community has suffered thereby. The local
church is also one of these community institutions.
What shall be the attitude of its members and all
Christian people to these common interests, needs, and
problems? Can the will of God be realized through
these agencies as well as through the group which
meets once a week in a church building? Are these
institutions not vitally related to the life of all the
people? Can we not make religion serve the whole
life of the whole group? These are some of the ques
tions which religious education should answer for the
growing life of the coming generation.

THE AIMS OF MISSIONARY EDUCATION 31
The State. A new patriotism and a new attitude
toward the State is an urgent need. Our strong Amer
ican emphasis on the complete separation of the church
and state has led us into the fundamental error of
failing to carry Christian principles into government.
The corruption of our local, State, and national govern
ment is too widely known to need any elaboration here.
The important questions for us are, How is it possible
in a so-called Christian democracy? and How may the
state of the future be led to recognize the welfare of
the group as its chief objective?
The new patriotism will put righteousness first. It
is only a superficial love of country that leads men
blindly to toil and sacrifice for a nation openly un
righteous. President Wilson, in his Philadelphia
speech to four thousand newly naturalized American
citizens, said : "My urgent advice to you would be not
only always to think first of America, but always, also,
to think first of humanity. You do not love humanity
if you seek to divide humanity into jealous camps.
Humanity can be welded together only by love, by
sympathy, by justice, and not by jealousy and hatred."
What must be the emphasis in religious education if
the commandments of Christ are to be binding on
diplomats and rulers, and not mere texts to be memo
rized? Can the preacher, superintendent, teacher, and
parents remain silent if the Golden Rule is to be for
empires as well as for individuals? Maybe there is a
different law for men when they are statesmen !16
This is not arguing for the union, once more, of
church and state. We are not asking that the salaries
» Christianity and World Peace, by Charles E. Jefferson, p. 102ff.

32 MISSIONARY EDUCATION
of the clergy shall be paid from the State treasury,
with the consequent dominating of policies and mes
sage. But it does mean that in home, church, and
school, in any place where boys and girls are being
taught, they will be led to think of the State as a
divine institution for meeting the needs of the people,
and a force working for the coming of the realm of
God in the hearts of men. As they approach the age
when they will be called upon to exercise the right of
franchise let our youths be instructed in the meaning
of citizenship, its obligations, and opportunities for
service. Let them be trained in statecraft by legislat
ing for their own community needs. Let them learn
in practice that our Christian doctrine of brotherhood
is based on a democracy which does justice, loves
mercy, and walks humbly before God.
The Industrial Order. The awakening of a sense of
justice for the reconstruction of the industrial order is
a fundamental educational problem. The social out
reach of industry is larger than the community and
the State. The industrial order knows no geographical
or racial bounds. It constitutes the economic basis
of society. In it men, women, and children find the
means of daily living. Out of it arises the provision
for all the good things of life and the cruel arm of
oppression as well. It is the great horizontal cross-
section of life. It affects all classes. Can we Chris
tianize it? Can groups of Christian men and women,
utilizing their normal contacts with industry, bring
justice and honor and brotherhood to prevail in the
realm of daily toil? Must we not educate the coming
generation far differently from the one just passing?

THE AIMS OF MISSIONARY EDUCATION 33
There are in every church loyal and sincere men
and women who, under the first spell of a commercial
age, did not regard as necessary, or at least as consis
tent, the application of Christian principles to busi
ness. Many a deacon of long and pious prayers, with
perfect conscience, sought personal advantage in a
business deal, or grew wealthy on false representations
or labor exploitations. They are not wholly to be
blamed. Their lives are, to a large extent, the result
of their early training.
Christianizing the industrial order will be a boon
to foreign missions. The very propaganda into which
our business men and women are pouring their thou
sands of dollars and are giving up their strong sons
and daughters, is being neutralized, or at least seriously
embarrassed, by unscrupulous business methods and
the exploitation of ignorant people by our industrial
emissaries throughout the world. The manufacture
of opium in China, the silk industry in Japan, the
exporting of rum to Africa stare at the missionary,,
God's messenger of love and justice.
Every Arab trader is a missionary for Allah and
his prophet, Mohammed. Would that every commer
cial traveler would practice and teach the ideals of
Jesus !
International Affairs. The cultivation of the inter
national mind is the latest and biggest note in educa
tion. In his report for 1914 to the Board of Trustees
of Columbia University, President Nicholas Murray
Butler called attention to the opportunities of a great
university to educate its students in international
relationships. "The great war," wrote President But-

34 MISSIONARY EDUCATION
ler, "which is devastating and impoverishing Europe,
has taught millions of men who have never before given
thought to the subject how interdependent the various
nations of the earth really are. These international
relations are only in part diplomatic, political, and
legal; they are in far larger part economic, social,
ethical, and intellectual. In seeking out the facts which
illustrate these interrelations and interdependences,
and in interpreting them, there is a new and hitherto
little used field of instruction which is just now of
peculiar interest and value to the American. If the
world is to progress in harmony, in cooperation, and
in peace, the leaders of opinion throughout the world
must possess the international mind. They must not
see an enemy in every neighbor, but, rather, a friend
and a helper in a common cause. To bring this about
implies a long and probably slow process of moral
education. The international aspect of every great
question which arises should be fairly and fully pre
sented, and, without dealing too much with the specula
tive aspects of a future internationalism, stress should
constantly be laid upon the world's progress in inter
dependence." Our problem for religious education is to help to
create this quality of mind and to relate it to the
church's present world task. It is inherent and funda
mental in the mind of Jesus, and in his teaching con
cerning the Kingdom. He comprehended the race in
his thinking, his living, and his dying."17
In the Gates Memorial Lectures, delivered at Grin-

17 Compare Charles Cuthbert Hall, Christ and the Human Raoe.

THE AIMS OF MISSIONARY EDUCATION 35
nell College in February, 1915, Dr. Jefferson called
the building of the world brotherhood the greatest
problem of the twentieth century. "We are living in
a new world. Columbus in the fifteenth century dis
covered a world which historians call new, but that
world was not so new as the one in which we now
live. America is newer now than it was in 1492. What
America was in 1492 it had been for centuries. The
whole world has been transformed within the last
hundred years. There is a situation now which never
existed before. There is a set of conditions to-day of
which men of preceding generations knew nothing.
Steam and electricity are the twin magicians which
have made all things new. They have annihilated space.
The ancient walls are all down. There are no hermit
nations. Around the planet there is nothing but open
doors. The continents have been linked together, first
by electric wires, and now by the more subtle wires
of the ether. We can see around the world and hear
around it. What is done in one country is seen by all,
what is whispered in one capital is published in all
the other capitals. This annihilation of space has
brought all the races for the first time in history face
to face with one another. The nations all are neigh
bors. A thousand new points of contact have been
established, every point of contact a possible source
of friction. Traders go everywhere. Every nation is
represented in every market of the world. The oceans
are so many highways along which the nations drive
their chariots in quest of pleasure and of gold. The
world is now a city, the various nations are so many
city wards. The streets are crowded with representa-

36 MISSIONARY EDUCATION
fives of all kindreds and tribes and breeds. Science has
made the earth a neighborhood. The neighborhood can
never be destroyed. Nations can never go back into
their former isolation. Races can never hide them
selves behind mountains or seas. For richer, for
poorer, for better, for worse, all the nations must live
together until death overtakes the world. The neigh
borhood is here. The problem is how to convert it into
a brotherhood. That is the supreme task of the Chris
tian religion; that is the cardinal problem of the
twentieth century."18
The Aims of Missionary Education. Missionary edu
cation will, therefore, seek to reach the springs of
action, the native social impulses and feelings, and to
strengthen and direct them through use. It will en
deavor to inculcate high and adequate missionary ideals
as the goals of Christian living, and will train a grow
ing generation to be loyal to a world-wide brother
hood. It will relate individuals and groups to the
needs of the world in service, and will endeavor to
produce a generation intelligently in touch with the
principles, history, and present status of the kingdom
of God and to enlist every Christian as an active agent
tirelessly working for the establishment of that king
dom.
FOR FURTHER STUDY AND DISCUSSION
1. Make the experiment with the word "missionary"
with a class in the church school, young people's so
ciety, missionary society, or any other group who have
i8 Charles E. Jefferson, Christianity and World Peace, p. 23.

THE AIMS OF MISSIONARY, EDUCATION 37
not read this book or who do not know the experiment.
Note the results and compare with this chapter.
2. Make a list of all the work in your church which
is termed "missionary," and then a list of all the other
activities. What is the difference between the two
lists? 3. Consult a number of adult church members who
do not believe in missions and ask for their reasons.
Determine, if possible, what influences or lack of train
ing in their childhood and youth may have a bearing
on their present position.
4. What reply would you have made to the class of
Junior pupils referred to on page 10 ?
5. Let the members of your class consult fifty per
sons in your church, and inquire whether or not during
a year past they have definitely endeavored to com
mend Jesus Christ and his church to non-Christians,
and if so with what results? From all who have not
so endeavored secure, if possible, their reasons and
note any evidences of early religious training.
6. Make a list of your own community needs. Note
the ones with which you have direct contact. Through
these contacts, how could you improve these social
conditions? 7. Is a Christian traveling salesman in a non-Chris
tian foreign country under any obligation to "let his
light shine"? Suppose it interferes with his business?
8. How would you justify a propaganda on the part
of your Foreign Mission Board to stop the importation
of liquor to Africa ?
9. Is the missionary education policy in force now
in your own local church adequate? Why?

38 MISSIONARY EDUCATION
REFERENCES
The Mission and Expansion of Christianity in the
First Three Centuries. Adolph Harnack. Two Vol
umes. A comprehensive and scholarly treatment of all
the evidence available on this subject.
Aspects of Islam. Duncan B. Macdonald. A recog
nized authority on all phases of the Mohammedan prob
lem. Islam and Christianity in the Far East. E. M.
Wherry. Enlarges upon and contrasts Christian and
Mohammedan methods and results of religious propa
gation. Mormonism, The Islam of America. Bruce Kinney.
An intelligent, broad, and just treatment of this in
creasing factor in our national life.
The Life of Mary Baker Eddy. Sibyl Wilbur. The
standard biography of the founder of Christian Science.
What Is a Christian? John Walker Powell. Stim
ulating dicussions of the "deeper essentials" of Chris
tianity, its way of thinking about life, its spirit and
moral ideal.
Psychology and the Teacher. Hugo Munsterberg.
Aims to present the essentials of all which modern
psychology may offer to the school.
Talks to Teachers on Psychology. William James.
Informal discussions of some of the elementary prob
lems in psychology and the teaching process.
Poverty and Wealth. Harry F. Ward. A series of
lessons for adults with Bible references, questions for
discussion and bibliography.
Christian Missions and Social Progress. James

THE AIMS OF MISSIONARY EDUCATION 39
Dennis. The most complete discussion of the social
aspects of the missionary enterprise.
Modem Missions in the East. Edward Alexander
Lawrence. Comprehensive chapters on the methods,
successes, and limitations of Christian Missions in
China, Korea, Japan, India, and the Turkish do
minions. The Individual and the Social Gospel. Shailer
Mathews. Discussion in textbook form of the relation
of the individual to society and Christianizing the
home, education, and the social order.
Christ and the Human Race. Charles Cuthbert Hall.
From a broad view of the world, an attempt to answer
the question, What shall be the religious attitude of
the West toward the East?
Christianity and World Peace. Charles E. Jefferson.
A most vigorous appeal for Christianity's duty in the
present world crisis.

CHAPTER II
THE SIGNIFICANCE AND CULTIVATION OF
FRIENDLINESS

In Christ there is no East nor West,
In him no South nor North,
But one great fellowship of love
Throughout the whole wide earth.
In him shall true hearts everywhere
Their high communion find.
His service is the golden cord
Close-binding all mankind.
Join hands, then, brothers of the faith,
What'er your race may be!
Who serves my Father as a son
Is surely kin to me.
In Christ now meet both East and West,
In him meet South and North,
All Christly souls are one in him
Throughout the whole wide earth.
— John Oxenham.

CHAPTER II
THE SIGNIFICANCE AND CULTIVATION OF
FRIENDLINESS
A few years ago a woman was telling a group of
friends about two young Chinese boys who were stu
dents in the same college which she attended. These
boys had been plucked out of the Boxer Uprising "as
brands from the burning." They were products of the
work of Christian missions in China, and were sent to
the United States for their higher education. They
were cultured young gentlemen, one of them being a
well-known representative of the ancient Confucian
family. After their college days they completed
postgraduate work in one of the leading Eastern uni
versities, and then returned to China in time to par
ticipate in the recent political and social reconstruc
tion of their country. Both are now holding positions
of trust and honor, and are discharging their duties
with great ability.
In this conversation with her friends the woman
said that she expected these two young men as guests
on a certain date. Immediately there came a reply
of surprise and wonder: "Invite a Chinaman to your
house? I should think you would be afraid."
All of the persons in this conversation were mem
bers of Christian churches, and many of them were
43

44 MISSIONARY EDUCATION
active workers. They were from Christian homes, and
had been in Sunday school from earliest days, some hav
ing been teachers. They had attended conventions and
conferences. Their response was, therefore, the more
amazing. Why should this be the attitude of these
people toward two Chinese students ? Why should they
feel afraid of the Chinese? Why should they evidence
surprise that some one cared enough for these two
men to invite them to her home? Later it was dis
covered that there was little or no interest in missions
on the part of this group. Could there be a connection
between their reaction as noted above, and their in
terest in missions? Did it have any relation to their
religious training in the home and the church school?
How far did the ideals of the community affect it?
During "The World in Boston," a missionary exposi
tion which stirred the whole of New England, one of
the stewards made the acquaintance of a Burmese girl
of rare charm and beauty. Her family for several
generations were Christians. She had received her
early training in a mission school in Burma. During
her student days in America she made many friends
in summer conferences, conventions, local churches,
expositions, and other public places, where people
thronged to hear her sing beautiful Karen songs, and
tell about the people of her native land. The Boston
young woman and the Burmese girl soon became fast
friends. The novelty of a friendship of two women of
different races soon gave way to a genuine affection
which was constituted as would be the friendship be
tween any two American persons. When it came time
for the Burmese girl to leave Boston a company of

FRIENDLINESS 45
interested people were bidding her good-by, and the
two girls, American and Burman, embraced and kissed
each other. This showing of their affection was re
ceived by many in the group with astonishment. Was
it only because they were not used to it? Is the
Orient still such a novelty? Or, was there a lurking
prejudice against the East and the West thus joining
in friendship?
When I was a small boy and lived in a little town
in the center of a township of a thousand people, off
from the main arteries of travel, eight miles from the
nearest railroad, there came one time to the town
two men with a band of Indians. The public hall
in the town was rented for a week, and every night
the Indians sang Indian songs, and gave exhibitions
of Indian dancing, and then sold a patent medicine.
I was away from home in a near-by village for the
first two or three days the Indians were in town.
When I came home and met for the first time some
of my playmates, I was greeted with threats and
warnings of all sorts which they said had come from
these Indians. There was one of them in particular
who was "a terrible savage." It was dangerous to
pass him on the street, and all the boys avoided his
path. I was curious about these Indians and asked my
father to take me to see them. This he did one day
when they were all at their boarding place. I found
myself fascinated with the big Indian, and soon dis
covered that he could speak English, a fact which
none of my boy friends had made known. He soon
took me on his lap, told me stories, and showed me
trinkets from his pockets. He was giving me my first

46 MISSIONARY EDUCATION
lessons in racial fellowship. I discovered later that the
warnings of the boys came from an incident which
happened on the second day after the arrival of the
Indians. A number of grown men in the village sport-
ingly gathered all the boys they could find around the
big Indian, and then, having arranged with him before
hand, he gave the boys a terrible scare.
Why was it that through all of my boyhood days I
was a friend of the American Indian? Why did I take
his part against other boys in school debates? As
I look back now I realize that in this incident there
was laid the foundation of my admiration of the Amer
ican Indians which has since brought me into contact
with some rare Indian personalities.
The Gregarious Instinct. Companionship is one of the
manifestations of the social instincts. We are told that
the tendency to seek the companionship of others is
born within us.1 This tendency, therefore, is a part
of the teacher's working capital in the pupil. It is
already within the pupil to be used and strengthened
and directed into those channels that will make for
the largest and noblest living.
The Elements of the Universal Man. It is a common
observation that little children make companions out
of their dolls, and in doing this they are without the
prejudices of adults. Our children own and play with
dolls representing nearly all the peoples of the earth.
I have observed that their favorites are not chosen
from the standpoint of peculiarities of dress, or color
of the skin or mode of dressing the hair, but because
of certain human qualities necessary to friendship
i Edwin A. Kirkpatrick, Fundamentals of Child Study, p. 118ff.

FRIENDLINESS 47
which the children have imputed to them. I once knew
a boy whose favorite was a Japanese doll almost as big
as himself which he had named Nessima. This doll
was taken to bed with him every night. Children love
their dolls, and other children because they are chil
dren. The imagined activities of the dolls are the
things which children do the world over. They play,
eat, sleep, cry, must be punished, and go to school. The
religious teacher's opportunity is to nurture these ele
ments of the universal man and strengthen them . in
every way possible.
The Races of the Earth are To-day Intermingling in
Nearly All of the Affairs of Life. In this respect, at
least, the world of to-day is different from that of the
pioneer missionary who became an explorer as well.
Our own land is rapidly becoming a home for all the
different peoples of the world. We cannot escape com
ing into contact with peoples of other races, and they
cannot escape us. More and more, through business,
education, the arts and religion, we*are to form rela
tionships with the people of every land, regardless of
race. Improved methods of transportation, commerce,
communication, and the press have actually asso
ciated the different races of the earth, to an un
paralleled extent, and will continue still further to
mingle these races in the years just ahead. Are we
adjusting thought and conduct, with any reasonable
adequacy, to this inescapable future? When one re
calls, for example, the significance of the problems of
immigration in the United States, in Canada, in Aus
tralia, in South Africa, -in the tropics, in Manchuria,
and Formosa, when one recalls the tremendous reach

48 MISSIONARY EDUCATION
of the Negro problem alone in the United States and
in South Africa, and the significance of the other un
avoidable race and caste problems involved in the
commercial, diplomatic, police, sanitary, intellectual,
philanthropic, and religious relations of the races, he
cannot shut his eyes to the deep seriousness of the
challenge which is brought to the civilizations of the
present day by this enormously increased association
of the races.2
What is the significance of this fact for our friend
ships? What does it hold for the mutual understand
ing of the races and for international peace? What
new opportunities does it present for making Christ
known to the world? .
The Basis of Friendship. The best elements in our
lives are released only in friendly relations. We reveal
the deepest and noblest parts of our natures to our
closest friends. In fact, the degree to which we reveal
our real selves is often the indication of the strength
of the fellowship. Miss Grace Dodge, a sketch of whose
life is found in Miss Burton's Comrades in Service,
often said, "A friend is one who knows all about us
and loves us just the same." This fact, which is so
evident in our own homes and with our neighbors, is
also true of our personal and group relations to the
other peoples of the world. We ourselves will reveal
the best elements of the American people, and in turn
will release those great vital human forces for good in
other peoples, only when we have established friendly
relations with them. Suspicion must be cleared away,
and there must be spontaneous contributions of each
» Henry Churchill King, The Moral and Religious Challenge of Our Times, p. 3a

FRIENDLINESS 49
group for the welfare of the other in real friendship
before the world will have given to it the best in all
the races.
The Choice of Companions. A little fellow who is in
clined to be companionable must be taught to be dis
criminating in the choice of his friends. But what is
to be the basis of the choice? What will to-morrow
demand of us in the choice of our friends? Is it to
be according to race, wealth, station in life, or inherent
worth? Starting with the simplicity of the child's
friendships, can he be taught to choose those who are
honest, upright, and noble without reference to racial
distinctions? "Shine on me, Secret Splendor, till I feel
That all are one upon the mighty wheel.
Let me be brother to the meanest clod,
Knowing he too bears on the dream of God,
Yet be fastidious, and have such friends
That when I think of them my soul ascends."*
The Cultivation of Friendliness. How, then, may we
strengthen this tendency to seek the companionship of
others and make it a force in religious education ?
1. Let us teach respect as the basis of true friend
ship. While recognizing their need of Christ, let us
in all discussions, stories, and observations, emphasize
the best in all people of whatever race. Do not magnify
the differences in dress, speech, living conditions, and
other nonessentials which are likely to savor of "the
holier than thou" attitude. Much of our missionary
instruction has in times past been composed of com
parisons between the way foreign people live and the
> Edwin Markham, The Shoes of Happiness and Other Poems, p. 103.

50 MISSIONARY EDUCATION
way we live, and sometimes with the flavor that we
have the best way, and these poor little creatures on
the other side of the world are far inferior to us. If
curiosity is aroused by such differences, it should
lead to further investigation of a sympathetic sort
rather than become a factor in the spirit of aloofness
which sometimes characterizes our children. Much of
the prejudice of our people to-day against the Chinese
is due, no doubt, to the fact that the only Chinese our
people have known is the laundryman, and they have
not genuinely known him, and also that years ago the
only current Chinese story was that the race was given
to eating rats. Would not these two factors help to
explain the attitude of the women to the Chinese stu-
dens referred to above?
The extent to which we may be mistaken and the
danger of drawing generalizations may be realized
from the following composition which an American
teacher in Peking secured from one of his pupils when
a class submitted their impressions of foreigners and
of Americans in particular.
What I Think About Americans, Etc.
Japanese customs are nearly the same as our country, but
they love cleanness and also fond of swimming. The German
people so love their moustache that every morning they do
nothing but comb their moustache. The English soldiers play
football every day, but the well educated people are fond of
tennis. The Americans are a country of much interest. They
are famous for their baseball and dancing. Turks, Fins and
Laplanders all have dirty clothes on and are not so wise as
French, etc., that they are hired for waiters and slaves.
That Americans are quite clean, like the Japanese, and eat
clean food so they have little time to catch ill. Americans

FRIENDLINESS 51
take their wives whenever they travel. Most of the Europeans
have beards, but the Americans shave every day.
Women of America bind their waists very tightly so that the
short circumference appear. There are two very wonderful
customs, that is the Chinese women binding their feet and the
foreign women binding their waists. Each of these customs is
very bad. I hope Chinese and foreign women abandon these
customs. Also American men have strange custom to go high
under the chin with very hard cloth which is called collars.
Dresses and ornaments are exceedingly nice in America.
The English have no means to that but their good eating is
much more expensive than the Americans.
2. Let our boys and girls understand that practically
all the peoples of the world have made some contribu
tion to its progress. They may find a basis for respect
in the important contributions to literature, music,
art, science, and the interpretation and ideals of life
and religion which have come to us from all the
nations of the world.
No one recognized this truth more clearly than the
late Booker T. Washington. He clung tenaciously to
his cardinal principle, that the peaceful relations of
his own race with the white people could be founded
only on the basis of mutual respect, and that the only
way for the Negroes to win the respect of the whites
was to attain self-respect through self-support, and the
qualities essential to self-support. He looked on every
Negro home, however humble, in which dwelt industry,
honesty, and the domestic virtues as a center of hope
and safety for the race. It was his good fortune to
see thousands of such homes founded by the men and
women for whose schooling in manhood and woman
hood he had labored. And he saw also steadily in-

52 MISSIONARY EDUCATION
crease the percentage of whites in the South who recog
nized the soundness of his idea, and were ready to aid
in extending it. Since the two races must live to
gether, this contribution to a peaceful and orderly
common life must be held to be of substantial and
enduring value, for which both races are deeply in
debted. Writing of quietism in India, an ideal of life which
extols the passive virtues as distinguished from the
manly, aggressive ones, Dr. Jones says: "I am in
clined to believe we of the West have few things of
greater importance and of deeper significance to learn
from the East than the appreciation of such graces of
life as patience and endurance under evil. We stand
always prepared to fight manfully for our convictions,
and to obtrude them at all points upon friend and foe
alike. It is not the nature of the East to do this. We
say that he has no stamina. We call him, in oppro
brium, 'the mild Hindu.' But let us not forget that he
will reveal tenfold more patience than we under any
trying circumstances, and will turn the other cheek
to the enemy when we rush into gross sin by our haste
and ire. He is one of the hemispheres of a full-orbed
character. Ours of the West is the other."4
Dr. Charles Cuthbert Hall, writing of the possible
liberation of the latent powers of insight and worship
is the glowing soul of the East, quotes the following
prayer, from the Prayer Book of Babu Keshub Chunder
Sen, a Hindu, to whom, in part, the vision of Christ
came, written by his own hand, as a symbol of reli
gious insight and experience outside of Christianity,
* John P. Jones, India, Its Life and Thought, p. 233.

FRIENDLINESS 53
which seemed prophetic of greater spiritual unfoldings
yet to proceed from the heart of India. It is called
a "Congregational Prayer," for the Brahmo Samaj, one
of the reform movements in Hinduism :
We thank Thee, O Beneficent God, that Thou hast gathered
us again in this sacred place of worship to glorify and adore
Thee. The blessed hour to which we were earnestly looking
forward amidst the anxieties and troubles of the week has now
arrived. Permit us to approach Thee, and prepare our hearts
that we may feel Thy sacred presence. O Thou, Light and
Love, Thou art everywhere; Thou art before our eyes in all
the objects we behold; Thou dwellest in the inmost recesses
of the heart. Everywhere is Thy benignant Face, and Thy
loving arms are around us all. Help us so to concentrate our
souls in Thy all-pervading Spirit, so to feel Thy holiness and
purity that each corrupt desire, each worldly craving may
perish, and all the sentiments and feelings of the soul may be
brought to Thy feet. May not the pleasures which we now
enjoy in Thy company be transitory; may they sweeten our
whole lives and continue to endear Thee to us everlastingly.
Vouchsafe to keep us always under the shadow of Thy pro
tection, and guide our steps in the thorny paths of the world.
Amidst the woes and sufferings of the world be Thou our joy;
amidst its darkness be Thou our Light; amidst its tempta
tions and persecutions be Thou our Shield and Armor. Pro
mote amongst us goodwill and affection, sanctify our dealings
with each other, and bind us into a holy brotherhood. May we
aid each other in doing and loving that which is good in Thy
sight. Teach us, O Lord, to spend all our days in Thy service,
and aspire to be partakers of the rich bounties and lasting
joys of the next world. Be thou with us always, Thou Affec
tionate Father, and enable us to grow steadily in Thy love.
Bring all men under the protection of the true faith. May
Thy dear Name be chanted by every lip, and mayest Thou find
a temple in every breast. And unto Thee we ascribe everlast
ing glory and praise.1
6 Charles Cuthbert Hall, Christ and the Human Race, p. 231.

54 MISSIONARY EDUCATION
3. We must frankly inform our boys and girls re
garding the causes of the shortcomings and weaknesses
of those peoples whom some may deem inferior. In
after life such information may become the basis of
interest in moral and social problems. If some of our
foreign-born children are uncleanly and unattractive,
we owe it to our American boys and girls to inform
them of the real reasons for these conditions. This
cannot be done in a sentence or in a "fiveminute talk."
It must be considered adequately enough to prevent
such facts from becoming elements in forming racial
prejudice. Furthermore, the foreigners we see about
us are not always representative of the highest quali
ties of racial character and cannot interpret correctly
their people as a whole.
4. Let us give our boys and girls a chance to play
the games of the world. In such play, the child will
find one additional bond of human fellowship. It is
reported that the American game of baseball has been
a most positive civilizing influence in the Philippine
Islands, China, and Japan. American and English
athletic games in the universities of the Orient have
created a new human touch with the West. The same
influences may reach our own boys and girls through
the playing of the games of other nations. In Children
at Play in Many Lands, by Katherine Stanley Hall,
are descriptions of fifty-six games adapted for use
among American children.
5. We of the old American stock (the name of the
author of this book is Diffendorfer, although his ances
tors came in 1768 and participated in the American
Revolution) must forsake our clannishness. Mary

FRIENDLINESS 55
Antin's The Promised Land, and They Who Knock at
Our Gates, Professor Steiner's numerous books, and
many other similar appeals, ought soon to impress us
with the significance to the immigrant stranger, of
early friendly approaches on our part.
6. In cosmopolitan communities, such as exist now
all over America, it would be desirable to arrange for
community celebrations or meetings in which all the
people of the community may take part. This would
make it easier to develop friendships and to liberate
the forces which are inherent in many groups of people,
but which never have any opportunity for expression.
"In the recent holiday season, there were municipal
Christmas trees in many places over the country. In
some communities, questions arose as to whether those
Christmas trees were religious or civic. Churchmen
often insisted that they must be regarded as religious,
while the civic authorities contended that they were
secular. As a result of such controversy, it may have
happened (as so often and so tragically happens) that
the good thing itself was made impossible by the con
tention over it. But these Christmas trees could not
be civic in the best sense without being religious, nor
could they be most truly religious without being com
munal. The Christmas tree embodies the ideals of
community life at its best. It is representative of
youth, of cheer, and of good will. It is a symbol of
the new civic conscience, of the new ideals permeating
the whole people. Were religion divorced from civic
and patriotic interests, it would become a meaningless
travesty. These two things are one. The aspirations
which pulse through civic life, toward neighborhood

56 MISSIONARY EDUCATION
and individual welfare, toward more adequate living,
and more satisfying conditions for all the people of
the community, these are the objectives of religion.
They express the quest for life, the embodiment of the
dreams, longings, and aspirations of our nature, upon
which religion founds itself and upon which alone it
can keep itself fresh, vital, and significant."6
7. Let each American child, wherever possible, have
several friends among the peoples of other races. With
proper caution as to health and morals in youths and
warning regarding undesirable mixed marriages, there
is no greater enriching factor in life than friendships
among widely differing races. Usually parents and
educators are on opposite sides of this policy, but un
less some mutually satisfactory ground may be found,
what is our outlook for the necessary intermingling
of the races in the world of to-morrow?
Foreign Students in the United States. A new atti
tude and basis of interracial friendship is now to be
found in the foreign students who come to America to
study in our institutions, or on government commis
sions, or for religious meetings.
Fully six thousand students from abroad are en
rolled in the colleges and universities of the United
States. They represent practically every one of the
twenty-one Latin-American republics, the Philippine
Islands, China, Japan, India, Africa, the Turkish
empire, and many European nations. Over three hun
dred have registered in the University of California,
nearly as many in New York, Philadelphia, and Balti
more, while scores are crowding into the great State
• Edward Scribner Ames, The Higher Individualism, p. 122.

FRIENDLINESS 57
universities and technical schools. The immediate
future will no doubt show a much larger number of
students of all nations attending college in Uncle
Sam's domain. Five years ago there were about one
thousand; to-day there are six thousand, five years
from now there will be fully ten thousand.
The foreign students in the United States are the
best of their native lands, for they are the pioneers;
they have left home, family, and friends to come to
a strange land for training that will enable them to
accomplish greater results in their professions, and
render better service to their fellow men. Practically
every course offered by our universities has been fol
lowed by these students; courses in engineering, agri
culture, medicine, dentistry, commerce, and economics
are the most popular.
When they go home these students are authorities
upon America. Naturally, their impressions of Amer
ica become the accepted view of the United States in
all parts of the world. More and more each year the
attitude of the Far East and of Latin America and,
to a more limited degree, of all Europe, is influenced
by its American students who, returning, have spread
abroad their ideas about us.
These students, not intending to settle in America,
impose upon us the added obligation of giving them
the best in ourselves and in our Christian civilization.
We want them to see the inner springs of our life and
not its surface simply. In one of our schools the visits
of Oriental student girls to some American homes
were curtailed because the influences were disappoint
ing, and in some cases degrading.

58 MISSIONARY EDUCATION
A man who knows said not long ago, "One American-
educated Chinese who comes back to us a strong, con
secrated Christian is worth more than a whole mission
station." Here also is an opportunity for modifying the
thought and attitude of almost our entire student popu
lation, and through them homes, schools, and churches.
At a recent student summer conference, a delegate
heard for the first time a speech from an Oriental
student. He now testifies that his whole attitude to
ward the Orient has been changed. An indemnity
student from China matriculated at one of our great
universities. His first entrance to the men's dining
hall called forth a storm of protest. "This dining-room
is for white students only," was the cry, and the Chinese
boy, downcast but courageous, went to a nearby restau
rant and worked harder than ever. "I'll overcome
this prejudice," was his resolution. Midyear exams
found him at the head of the class, and before the year
was out he was popularly proclaimed by all the student
body. The Committee on Friendly Relations Among For
eign Students in New York desires to be practically
helpful to these students from abroad now enrolled in
the institutions of the United States and Canada. To
this end they have invited the cooperation of all who
have social contact with them.
This committee has prepared a series of suggestions
for our American students, which in their spirit and
main principles could be adopted by all who live in
communities where there are "foreigners" :
1. Do all in your power to get well acquainted with foreign

FRIENDLINESS 59
students; address them by name; be sympathetic and call on
them frequently in their own rooms.
2. Appoint a committee on work among foreign students. Be
sure that one or more foreign students are on this committee,
and that all others are free from the spirit of patronage.
3. See that foreign students have satisfactory living accom
modations. 4. Assist them with opportunities for employment and self-
help, if needed.
5. Promote their acquaintance with other students.
6. Provide assistance in their studies, especially by tutoring
them in English.
7. Arrange receptions for them in the Association, and in
private homes.
8. If you hear of offensive conduct on the part of American
students or professors, go to the offender at once, and if pos
sible see that matters are adjusted.
9. Facilitate the investigation by foreign students of indus
trial, social, moral, and religious problems.
10. Acquaint them with agencies and means employed to
regenerate society; for example: Churches, Christian Associa
tions, Playgrounds, Welfare work, Settlements, Charity Organ
ization Societies, etc.
11. Give vocational guidance and advice regarding lifework.
12. Avoid disparaging remarks concerning foreigners, their
morals, ideals, religion, and customs.
13. Advise foreign students regarding the best devotional
and apologetic books and pamphlets.
14. Endeavor to promote fellowship among all of the foreign
students. 15. Be prompt in rendering every possible attention and
service to foreign students who are ill or in special need.
8. Let us always teach God as the Father of us all,
and that the children of whatever color or place of
birth belong to his great world family.
9. It is becoming more and more evident that "we
are members one of another." Saint Paul in this verse

60 MISSIONARY EDUCATION
(Eph. 4. 25) founded his argument for truthfulness of
speech on the interrelations of men. We must point
out continually that the welfare of each is bound up
with the welfare of all, and that this is just as true
of towns, States, and nations, trades, schools, and
churches, as it is of individuals.
10. Finally, in presenting Jesus Christ to boys and
girls for their allegiance and loyalty, we must continu
ally teach Christ as the Saviour of the entire human
race. A Letter from a Chinese Student. The following is an
extract from a Chinese student's letter to his friend in
the United States educated with him at the University
of Pennsylvania : Tientsin, China.
Esteemed Friend:
... I detect in the tone of your letters an adroit solicita
tion on your part for what you will no doubt treat as a Chinese
viewpoint of the lamentable sanguinary conflict — the war.. I
give it you only because you know that my views are not
begot of any disposition other than to enter frankly into a
discussion you invoke and which I myself would fain forego.
We Chinese have never adopted the theory that trade rela
tions will or can beget peace. A market for commodities is
nothing other than a bone for hungry canines, and, like
canines, the nations, other than our own, fling themselves
upon the bone, then one upon another. Markets beget rifles,
powder, guns, taxes. Trade relations instead of engendering
peace, beget strife. When first the world beyond our own
came to us it was for trade — opium, which they brought, we
by Imperial Edict made contraband, a drug we found deleteri
ous to our people. Smuggling ensued. We took drastic meas
ures, and a seizure by us of the forbidden drug was made by
England a pretext for war, and as a logical sequence of trade
— war — England took from us our island of Hong-Kong. But

FRIENDLINESS 61
why review history of which you are conversant? Only in
order that I may not draw conclusions from premises un
founded in fact.
If commerce engenders strife, what is there in the warp and
woof of your civilization that begets this menace to the uni
verse? Let me by comparison explain my point of view. With
you the family is only a means to an immediate end — the
protection of the child. Forthwith on arriving at the age of
discretion the instruction of the child is intrusted not to the
family, but to the state. The end of the state is to instruct
the child how to "get rich"; when the child marries, the family
ties are broken, and you thus become a nation of units, each
going his own way, but all in the one direction — toward wealth,
ambition, strife, war.
With us the child is taught by the parents to worship its
ancestors (Were not the saints yours?) ; to honor and obey his
parents. In marriage the family ties are not broken, the wife
becomes a member of the husband's family, and the family in
its ramification becomes with us, the nation. We are not a
nation, we are a family. As units we may have our internal
discords, but as a family we have a stability unparalleled in
the history of the world.
With us the individual may not have opportunity to accu
mulate wealth, but, unless there be famine in the land, he will
not starve; and, free from the apprehension of starvation, he
has time to contemplate something other than machinery and
schemes to surmount, and thereby depress his neighbor.
Our religion is Confucian, yours Christian. With us the
moral relation — that is, the relation of one to the other — is
primary; with you the commercial relation comes first. Gain
say not this, "for the tree is known by his fruit." In fact, I
but give expression to a fact when I say that your nation was
not founded on the moral code, but in an effort to stop a raid
on your money-bags. The early colonial relations were the
antithesis of "love one another." The Puritans of Massachu
setts detested the Cavaliers of Virginia, but when England, the
same England that took from us our island, Hong-Kong, dipped
her fingers in your pockets to extract therefrom taxes, the

62 MISSIONARY EDUCATION
touching of the pocketbook proved more efficacious than the
precept of the Christ, in bringing into existence the confedera
tion of States that now typifies materialistic civilization.
And these things I state as a preface for my viewpoint of
this war. Christianity has had but little influence on govern
mental affairs. To us of the East the reason is obvious. Never
was there a more lovable exponent of superhuman ideas than
your Christ, and never was there a leader of thought who so
emphatically repudiated your entire system of government.
He repudiated the production, and therefore ignored the prob
lem, of the distribution of wealth — the ultimate end of the
state. No, your nations are not founded on Christ. They are
anti-Christ. Today it is not the desecration of the tabernacle
within the cathedral of Rheims your public press and maga
zines deplore, but, rather, the destruction of the architecture
inclosing it.
If the thought and expression of "the press" of your nation
is a reflex of that of the citizens, then Christianity in precept
to-day is one thing and in practice another, for sentiment is
as expressive of a mental condition as is the overt act.
And, frankly, is not this your knowledge from observation?
Who among you hold in contempt the world's prizes?
And of what avail are virtues that leaven not the entire loaf?
In concluding this, a Chinese viewpoint of the war, I am con
strained to say that to us of the East it appears to be but the
logical sequence of your civilization, the basic principle of
which is avarice on earth and happiness in heaven. And as
day by day, free from the strife and turmoil of ambition, the
Chinese enjoy that peace of mind which your philosophers
describe as "passeth all understanding," we can but invoke the
hope that your expectations of the future may be sufficiently
great to justify the debauchery of the now.
I have thus written, my friend, not to chide. I believe I
express the thought of the East, and with it I send you my
felicitations and love. Nothing will strain the ties that bind
us to our Alma Mater, and nothing lessens my regard for my
friend. (Signed) Mot Culey Lum.

FRIENDLINESS 63
FOR FURTHER STUDY AND DISCUSSION
1. If we cannot establish friendly relations with the
people of all races, what other course are we to pursue?
2. What would you include under "friendly rela
tions"? 3. Do you know a young man or woman who finds
it difficult to make friends? What has been the early
training? 4. Does being an only child have any effect upon
social development? What effect?
5. Observe instances of chums. On what basis are
they constituted?
6. What contributions in the arts, sciences, and
literature have come to the world from the American
Indians, from the Negroes, the Japanese, the Chinese,
the Persians, and the Indians?
7. What do the parents of your community say re
garding the association of their children with those of
foreigners ?
8. If a young man should show you the prayer by
Babu Keshub Chunder Sen, and should say, "Is it not
a real prayer?" What would you. say? How could you
use the prayer in your class or church school?
9. What would be the probable effect upon Americans
if the suggestions of the Committee on Friendly Rela
tions were carried out?
10. If you had received the letter from the Chinese
student, would you show it to your friends? Would
you read it in the church school or church services?
How would you preface it?
11. What difference will friendship based upon re-

64 MISSIONARY EDUCATION
spect make in our proclamation of Jesus and his teach
ings?
REFERENCES
Fundamentals of Child Study. Edwin A. Kirk-
patrick. Chapter VII, Section II, treats of the develop
ment of the Social Instinct.
The Moral and Religious Challenge of our Times.
Henry Churchill King. A presentation of world con
ditions in which we are, and a thoughtful interpreta
tion of their problems. The book had its nucleus in a
paper read before the Religious Education Association,
upon "The Future of Religious Education."
India, Its Life and Thought. John P. Jones. The
first sentence of the Preface is : "To the people of the
West, the inhabitants of India are the least understood
and the most easily misunderstood of all men."
World Outlook. A new monthly missionary maga
zine published by the Board of Foreign Missions of
the Methodist Episcopal Church.
Children at Play in Many Lands. Katherine Stanley
Hall. Accurate descriptions of games of different peo
ples which may easily be played by American children.
The Higher Individualism. Edward Scribner Ames.
A series of essays giving a philosophical interpreta
tion of the relation of the individual to society.
Christ and the Human Race. Charles Cuthbert Hall.
Already noted.

CHAPTER III
THE AWAKENING AND EXTENSION OF,
SYMPATHY

BROTHERHOOD
A brother of all the world am I,
Over the world I find mine own,
The men who come from the lands that lie,
In the bitter belt of the frozen zone.
The men who come from the dreamy South,
Under the glowing sun's caress,
With swarthy skin and smiling mouth
All brothers mine in a bond to bless.
I honor the land that gave me birth,
I thrill with joy when the flag's unfurled,
But the gift she gives of supremest worth
Is the brother's heart for all the world.
So come, ye sons of the near and far,
Teuton and Latin, Slav and Jew,
For brothers beloved of mine ye are,
Blood of my blood in a world made new.
— Willys Peck Kent, 1913.

CHAPTER III
THE AWAKENING AND EXTENSION OF
SYMPATHY
There lived a few years ago in a village of the middle
West a good woman who was known as "Aunt Emm."
Young and old, rich and poor, and town and country
folk all called her by that name. It indicated the place
she had in the affection and esteem of all the people.
Her personal character was irreproachable. She was
honest, sincere, faithful, generous, and always helpful.
She knew everybody in the community, and called them
by name. She apparently had distinguishing charac
teristics which set her apart and made the people say,
"There's nobody just like Aunt Emm." If there were
sickness in any home, she was the first to offer help.
If death brought sadness and sorrow, Aunt Emm was
always present to bring hope, comfort, and courage.
Her baskets of provisions found their way to the homes
of the poor. She discovered work for the unemployed.
She opened her home for meetings and gatherings of
all sorts. Her flower gardens yielded their fragrance
and color to sick room, library, and church. She could
settle disputes and petty neighborhood quarrels and
calmed the factions in school and church. She enter
tained lecturers, concert singers, and visiting clergymen.
She gave generously to all good causes, supporting the
church and all its enterprises. Her missionary zeal was
widely known and she was envied because of her ac-
67

68 MISSIONARY EDUCATION
quaintance with missionaries who had labored among
strange people. These missionaries visited her on their
furloughs, and were refreshed by rest in friendly sur
roundings. She was neither "home" nor "foreign."
She knew no difference between the two. In all of these
intimate contacts with the community, this good
woman never imperiled the esteem and confidence
which the p-Jople gave her. She was never in the way.
Her "self" never protruded. The people always said,
"Aunt Emm understands."
What was the dominant quality of this rare Chris
tian character? Was it something entirely instinctive?
If so, can it be developed in every person ? Some have
said that Aunt Emm was "naturally" sympathetic.
She herself recalled certain factors in her own religious
training which made her particularly sensitive to the
needs of others. In this beautiful life sympathy was
not only strong, but its range was broad. It had been
extended until it touched the whole circumference of
experience. In order to answer these and other questions, let us
consider in this study the nature of sympathy, how it
may be awakened and how it may be strengthened and
extended. The Nature of Sympathy. Sympathy is the tendency
to feel as others feel. It is classed by some psycholo
gists as one of the social instincts. Professor James
includes it in his list,1 and Professor Kirkpatrick gives
it extended discussion along with companionship, love
of approbation, and altruism.2 Others state that sym-
> William James, Principles of Psychology.
2 Edwin A. Kirkpatrick, Fundamentals of Child Study.

SYMPATHY 69
pathy is not an instinct or a tendency. Ribot says,
on the contrary, that it is a highly generalized psycho
physiological property. "Sympathy, in the etymolo
gical sense, which is also the complete one, consists,
in the existence of identical conditions in two or more
individuals of the same or different species. If we try
to follow the evolutions of sympathy, from its most
rudimentary to its highest forms, we distinguish three
principal phases. The first, or physiological, consists
in an agreement of motor tendencies; the second, or
psychological, consists in an agreement of emotional
states; the third, or intellectual, results from a com
munity of ideas connected with feelings and move
ments."3 Sympathy is closely related to, and probably,
to some extent, the product of reflex imitation. The
child reflects the emotional expression of others and,
as a result, feels somewhat as they do. In a home where
there are several children, if one is being punished, the
others may cry as loudly as the one punished. One
may smile or laugh with glee if he hears or sees a group
enjoying a joke, even though he does not know what
was said.
All agree that sympathy is one of the most impor
tant manifestations of emotional life. It is the basis
of the tender emotions and the altruistic feelings and
constitutes one of the foundations of social and moral
existence. Whether instinctive or an emotional
property, sympathy is developed in accordance with
our ability to call it forth and give it expression.
In the deepest sympathy, a person consciously repre
sents others as having feelings like his own. Sympathy
8 Theodule Armand Kibot, Psychology of the Emotions, p. 230£f.

70 MISSIONARY EDUCATION
is not only reflecting in ourselves the feelings and atti
tudes of others. It is more than putting ourselves in
the other fellow's place and imagining how we would
feel if we were in his condition. It is a step farther.
It is representing the other fellow as having feelings
like our own if we were in his situation. This is the
sympathy that "understands." The lack of it is appar
ent on every side.
One of my theological seminary classmates was a
Chinese student of rare ability. With his wife, a shy
little creature from our American point of view, and
their beautiful little girl, he lived "out in town." It
was before the Chinese revolution, and he wore the
Chinese dress of the student class and retained his
queue. One day, he and his wife came to our home to
make a call. At once I noted that he had donned
American clothes and his queue was gone! I had al
ways admired his dress, and rather envied the privilege
of wearing, at least for formal occasions, something
like the exquisitely beautiful garments of a Chinese
gentleman. I tried to secure from my friend reasons
for the change. After much hesitancy he admitted that
he had withstood the taunts and insults of our Amer
ican boys as long as possible. They hooted at him on
the streets and called him "chink." They threw mud
on his garments, pulled his queue, and then ran away
to hide from his sight. Grown men, also, stared and
remarked at him as he passed. No one of them could
either put himself in his place, or could imagine that
Hwang felt just as we would in similar circumstances.
A few years ago, in the day coach of a crowded pas
senger train, I observed three Italian women with some

SYMPATHY 71
children, who, judging from their immigration tags, had
probably just arrived in America and were journeying
to join their husbands in one of our large manufactur
ing cities. They sat in the forward end of the coach
near the door. Everything was strange to them. Evi
dently, they were perplexed and worried for fear they
would not get off at the right station. Each time as the
trainman called a station in words which the most ex
perienced of us could scarcely understand, one of the
women would repeat to him the name of the city of
their own destination. This tried the patience of the
trainman. He endeavored to make them understand.
He explained in long involved sentences, and then he
grew louder in tone of voice, and finally was gesticula
ting and yelling wildly at these increasingly frightened
women. They just sat and looked at him blankly, at
which he was the more enraged. He, like so many other
Americans, thought people who did not know English
were stupid, and the way to communicate with them
is to yell at the top of the voice. Later, I was bold
enough to inquire of the trainman if he had ever
traveled in a foreign country where he did not know
the language. He had not. I asked if he had ever read
of the plight of any of his fellow countrymen in such
circumstances. He had not heard of such a thing..
Americans would have better sense than to get into'
such experiences !
Missionaries everywhere assert that the task of evan
gelization is made the more difficult, because some from
a so-called Christian country have not revealed the
simplest elements of Christian character.
The Awakening of Sympathy. Sympathy is aroused

72 MISSIONARY EDUCATION
by modifying the pupils' environment through a widen
ing and deepening of experience. The tendency to
sympathize is not strengthened through any academic
discussion of the word. No dictionary definition or
encyclopaedia article well mastered, or the mere learn
ing of verses or phrases about sympathy will insure
a sensitive heart. Boys and girls must be given an
opportunity actually to sympathize, and this can come
only through everwidening experiences. The hermit
or recluse may have read all the books on the subject
and still be without human sympathy. An only child
is liable to lack breadth of sympathy. One of the
saddest characteristics of the institutional orphan is
the lack of appreciation of the joys and sorrows of
others. A struggle for a livelihood or other economic
pressure, especially when it begins early in life, is
likely to harden the heart and prevent an appreciation
of the finer sentiments. The protected children of the
rich, if scattered through the masses of the people,
would probably be lonely. When Marie Antoinette
was told that the starving peasants of France had no
bread to eat, she asked, in all simplicity, "Then why
do they not eat cake?" She lacked the social experi
ence necessary for sympathy. On the other hand, one
cannot fail to note the keen appreciation of those ex
periences in others which at some time or other have
been ours. The poor respond to the appeals of the
poor. The rich are likely to rejoice in the excesses of
their kind. The laborers pour out their savings for
the relief of their friends. A mine owner once said to
me in his own home, "I have a strong feeling for the
poor fellows [his miners]. Theirs is a hard lot. To

SYMPATHY 73
lie on your back or crouch on your knees with pick
in hand and dig out a day's wages from a dark, narrow,
and damp tunnel in the depths of the earth is earning
your bread in sorrow. I know, because I was there
once myself !"
The Expression of Sympathy. When once aroused,
sympathy must be given expression. The native ten
dencies, like sympathy, manifest themselves eafly in
life. "A child's sympathies," says Elizabeth Harrison,
"can be attracted toward an object, person, or line of
conduct much earlier than his reason can grasp any
one of them. He can love before he can understand."*
Each manifestation of sympathy must be utilized in
some way. The feeling must not evaporate before it is
directed into some practical outlet. It is through ex
pression that the impulse grows strong, like the
muscles, in exercise. If aroused and no such oppor
tunity is given, it will be more difficult to get the same
response on another similar occasion. In the course of
time, under the same conditions, the impulse will
atrophy and the result will be the man indifferent to
human joy and sorrow, hard-hearted and cold and
unmoved by all the glow of life about him. "Not to
put the feeling into action is to weaken its impulsive
power when next felt ; to concrete the feeling in action
is to form a pathway of discharge for future similar
deeds of service."5
The little shepherd, in the old day-school reader
story, just for sport cried again and again, "The wolf !
the wolf !" when there was no wolf. At last, when the

4 Elizabeth Harrison, A Study of Child Nature, p. 62.
* Herman H. Home, Psychological Principles of Education, p. 234.

74 MISSIONARY EDUCATION
real danger appeared, the countryside did not respond.
So it is with sympathy.
Sympathy and Reverence for Personality. Sympathy
is given added meaning through the cultivation of ap
preciation for one's own inherent worth. The value
we have in our own eyes is bound intimately with our
feeling toward others. President Henry Churchill King
makes reverence for personality the guiding principle
in ethics and religion. "The only measure of other
men too that one possesses is himself. One can inter
pret the Golden Rule itself, and the measure of his
obligation to others, only in terms of his own claim on
life. To put that claim low, to despise one's self, to
turn one's back on one's divinely given task, is to end
with a like contempt for others and to surrender the
very basis of character."6 There is a vast difference
between appreciation of one's inherent worth and that
which we call self-centeredness, self-conceit, and selfish
ness. The latter do not regard the rights of others.
True appreciation of one's self is the measure of our
value of other selves, and the basis of our regard for
their rights. A study of the biographies of men and
women who have understood the deepest human needs
and worked to relieve them will reveal that they not
only "counted their lives not dear unto themselves,"
but they also did count life in its fulness and abundance
as the richest inheritance of the children of God. For
example, study Lincoln, Tolstoy, Livingstone, Lord
Shaftesbury, Clara Barton, Chinese Gordon, Ion Keith
Falconer, Coleridge Pattison, and Jacob Riis. The

• Henry Churchill King, The Moral and Religious Challenge of Our Tunes, p. 10

SYMPATHY 75
latter wrote How the Other Half Lives, because he him
self had learned to know what life meant. Further
more, our sympathy with backward and struggling
races is sometimes increased by a knowledge of the
long, hard road over which our own ancestors have
trod, and the price they paid for that degree of civiliza
tion and religion which we ourselves now enjoy. Simi
larly, an acknowledgment of our own shortcomings,
rightly appraised in the light of our highest ideals, is
an important factor in breadth of sympathy and toler
ance. It was this which gave significance to the
breadth of the sympathy of Jesus. The unique con
ception of life which Jesus brought to the world is the
worth of every individual, and the value of human life
for its own sake. Plato's ideal republic gave the gov
ernment of the many into the hands of a few. Jesus
alone recognized the worth of every man — an idea not
to be found elsewhere in the Roman empire. The final
responsibility for the acts of life is with the indi
vidual. Men must, therefore, not only be independent
in their thinking, but also more tolerant, more sympa
thetic in their attitude toward others. On this basis
there is added significance to the breadth of the sym
pathy of Jesus as evidenced in his attitude toward
publicans and sinners, the woman of Samaria, the
Syrophcenician woman, the rich young ruler, and the
motley crowd of poor, sick, and sinful folk.
We will teach, therefore, the dignity and worth of
life to our boys and girls. We will show them the
significance of all that life yields to them. We will
help them to grow in self-respect and personal in
tegrity.

76 MISSIONARY EDUCATION
The Range of Sympathy. The range of the pupil's
sympathy may be enlarged until it is as big as his
world. One frequently observes a man whose business
makes it necessary for him to think in terms of his
own city, his State, nation, and other countries of the
world. He may either be buying or selling among all
the different races of men. It is not uncommon to find
such a man saying, "I do not believe in foreign mis
sions." Conversation will usually show that he has
not considered carefully the problems of comparative
religion, or the argument for or against foreign mis
sions. He may have abundant and accurate informa
tion regarding foreign peoples, but his knowledge of
their need of Christ is probably very limited. The
range of his sympathy and the circumference of his
religious outlook have never grown commensurate with
his world. The we-feeling never prevailed in the
larger phases of his life. In the growing days of child
hood and youth, while all the rest of his world was
enlarging, his religion and his impulses to unselfish
service were either neglected or limited in range. The
author has personally investigated a number of such
cases of missionary indifference among adults, and has
found the above to be true in each instance. The obli
gation, therefore, upon Christian leaders is to present
the needs of the world in accordance with the expand
ing social and intellectual life of the child. "Here,
then, we reach the statement of our problem in de
veloping the altruistic feelings. It is, namely, to effect
widely and surely the transition from the characteris
tic egoism of childhood to the altruism of youth and
manhood, to supplement regard for self by regard for

SYMPATHY 77
others."7 In a recent attractive and valuable discus
sion I find one of the results to be striven for in moral
education stated in a fashion to illustrate the idea of
altruism, "The gradual extension of sympathy (or of
personality) over an ever-widening area of life, so that
the individual comes to feel the pain and the joy of all
other lives as somewhat like his own."8
Before we can ever hope for the we-feeling to extend
to the remotest interests, the sense of personal achieve
ment must be more and more allied with fellow-feel
ing. As long as each one pursues success for its own
sake, amasses money for his own satisfaction, or wins
admiration for his own glory, there can be little or no
extension of sympathy. "The sort of ambition con
genial to the we-feeling is one directed toward those
common aims in which the success of one is the suc
cess of all." The Hungarian patriot, Kossuth, ex
plained the ardor of his public speeches by saying, "I
have millions of Magyars on my heart." "We must
demand," writes Jane Addams, who lives close to the
heart of the people, "that the individual shall be will
ing to lose the sense of personal achievement, and shall
be content to realize his activity only in connection
with the activity of the many."9
Sympathy and the Social Imagination. The broaden
ing of sympathy awaits the cultivation of the social
imagination. The needs of people which occur under
our own eyes usually receive the instinctive response.
Our aim in missionary education is to extend this

7 Herman H. Home, Psychological Principles of Education, p. 228.
8 E. H. Griggs, Moral Education, p. 43.
9 Jane Addams, Democracy and Social Ethics, p. 275.

78 MISSIONARY EDUCATION
response so as to cover the needs of far-off individuals
and groups. It can be done only by training the pupil
to imagine the experiences of those who, though far
away, suffer the evils of famine, flood, fire, war, or the
ravages of religious superstition. How the imagina
tion is to picture to us both the needs and values of a
distant life is a difficult problem.
Imagination is the process of forming images.
Images are copies of percepts. One must have had ex
periences out of which the new image can be formed. A
child imagines only that which enters his mind through
sense impressions; that is, that which he sees, hears,
touches, tastes, or smells. It is through these sense
impressions that we form percepts, and when we revive
these percepts we are imaging. We cannot here go
into the whole question of cultivating the imagination
and its relation to education. The subject has been
covered thoroughly by Bolton in his Principles of Edu
cation, Chapters XVIII and XIX.™
The Extension of Sympathy, The question for us here
is to help the child to revive his experiences in his
relation to others, and his impressions of those far
away, about whom he may have read or heard. How,
then, may we utilize these images to extend the child's
sympathy ?
1. We have already mentioned the effect of an ever-
widening experience on the broadening of sympathy.
If a child has been frightened by an imaginary spirit,
then he may appreciate the child-like experiences of
the Africans who live continually in the dread of un
seen foes. If a boy complains of the loss of school
10 Frederick E. Bolton, Principles of Education, p. 464.

SYMPATHY 79
through sickness, then he may understand how a
Chinese boy would feel if he could not go to school at
all. If he has broken his leg while coasting and has
had it treated in a scientific modern way, he may
imagine the need of those without modern surgery. In
the same way, the joy of knowing that this is God's
world, and that we are his children, may be contrasted
with those into whose lives the light has never come.
The point for the teacher is to connect the experience
of the child by imagination to something either similar
or in contrast to the child afar off. This visualizing
of far-away needs after the analogy of well-known ex
periences brings the remote near.
2. Cases of far-off needs, used as the basis of appeals,
should be presented as vividly as possible, and in such
concrete terms as to enable the child to construct his
own mental pictures of them. The use of photographs,
lantern slides, and objects with concrete stories make
vivid pictures. In this connection note the following
appeal. Do you think boys and girls would make the
mental images asked for? Why?
"SUPPOSING" IN CHINA
Supposing you lived in a big county where there were only
three Christian churches, and none of them within fifteen miles
of your home, and no trained worker to send to your town,
would you not feel the need of
Another Evangelistic Missionary?
Supposing you were a Chinese Christian father and you
wanted to send your little boy to a Christian school, but there
were not trained teachers enough to go around, and the nearest
primary school was twenty miles away, would you not feel the
need of Another Educational Missionary?

80 MISSIONARY EDUCATION
Supposing you were a woman with bound feet in one of the
many towns of that county, and all your life long you had only
once seen the lady missionary, who left a great desire in your
heart for better things, but you did not know how to realize
them, would you not feel the need of
Another Evangelistic Missionary?
Supposing your little boy was very sick, and there were no
foreign doctor within a hundred miles, and no Western-trained
Chinese in all the length and breadth of your county, would
you not feel the need of
Another Medical Missionary?
Supposing you were a Chinese Christian worker in that
county, and the missionary adviser and counselor only had
time to visit you twice in a twelve month, and then only
stayed overnight, would you not feel the need of
Another Evangelistic Missionary?
Supposing you were a missionary doctor, with the pain and
suffering of all this great region on your heart, and yet so busy
at your dispensary and hospital that you could not stir from
the city, would you not feel the need of
Another Medical Missionary?
Supposing you were one of three missionaries who had in
charge a boarding school, a trading school for Chinese workers,
and the organizing and visitation of the evangelistic work in a
region as big as Massachusetts, and that half the time there
were only two of you, because the other one was home on fur
lough, would you not feel the need of
Immediate and Adequate Reenf orcements ?
3. One of the strongest factors in the broadening of
sympathy is the use of educational dramatics. The
pupil in a little play or demonstration must put him
self in the other fellow's place, think another's

SYMPATHY 81
thoughts, act according to another's impulses, and as
sume another's attitudes. In such a cultivation of
the social imagination lies the justification for the
use by the church of this method of education now
being increasingly recognized in all schools. In
order that such dramatics may truly educate and
broaden the sympathies, the following suggestions
are offered, especially for use with boys and girls and
young people.
(1) The right kind of a play should be chosen. It
must accurately represent the phase of life portrayed.
It must not be overdrawn as if to produce a melo
dramatic effect. For use with boys and girls, it must
not attempt to interpret, philosophically, experiences
beyond their comprehension, or to make generalizations
out of a few glimpses into the lives of a small number
of people. On the other hand, the play may represent
others, especially those of other races in different sur
roundings, in those simple concrete situations which
arise naturally out of our human relations, experiences
analogous to their own or at least possible for them
to appreciate at their own age. A good example is
the little play, Just Plain Peter, by Janet Prentiss.
(2) The first value in educational dramatics accrues
to the player more than to the audience. "We are not
to 'give a play,' but we are to study Chinese home life,
and school life, and if we can master them, we may
demonstrate them to our friends some evening in the
future," would be the sort of attitude on the part of
a group which would prevent exhibitions of vanity and
personal self-glory in which lies the greatest danger of
the method of dramatics.

82 MISSIONARY EDUCATION
(3) The educational value, therefore, lies in the work
of preparation and not in the performance. The dif
ferent parts are studied and discussed by the whole
group. All conversations are explained and all re
actions are noted. Peculiar expressions and attitudes
are investigated and reported. There is little com
mitting of the parts, but instead the movement and
meaning is mastered and then expressed in the pupil's
own language. Missionary dramatics become the best
sort of a mission study class, not so much for the study
of history and geography, although it may contribute
considerably to such knowledge, as of the manners and
customs of the people including their attitudes and
aspirations. (4) A whole evening, during the course of the prepa
ration, should be given to the study of the costumes and
make-up. For most educational dramatics there need
be little or no painting of the faces, a device necessary
on the professional stage. When the costumes are first
donned a social half -hour will help to make the players
feel comfortable and overcome the funny aspect of
seeing "John" dressed as a Burmese priest ! The acces
sories and stage settings should also be kept very
simple. (5) At the time of the demonstration, before the
play begins, let one of the participants go on the plat
form before the audience and tell the story of the play.
Then, let him introduce the players, each one coming
to the platform and making a characteristic bow as his
name is called. When all have been introduced, let
those participating in the first part arrange themselves
for their performance. This device relieves tendency

SYMPATHY 83
to self-consciousness, and the embarrassment which
always comes when a pupil first appears, especially in
costume, and his friends in the audience discover him
in a new role. The way is then cleared for an interpre
tation of the part assigned, which is the important
thing in educational dramatics as well as on the pro
fessional stage.
(6) With little children the possibilities of a varied
development and of the extension of sympathy are
greatly increased by using "dramatic imitation." There
is nothing from the preaching of a sermon, or the lead
ing of the choir to the running of a locomotive, or put-
ing out a fire that a child will not imitate by the use
of make-believe and symbolic movements. Dramatic
imitation is spontaneous and original. The wise
teacher merely stirs the imagination, supplies the
material for dramatic representation, and gives occa
sional suggestions as they are needed. The great Bible
stories, as well as those of missionary history and care
fully chosen stories of our present-day human relations,
may all be dramatized by children. In so doing,
through the cultivation of the imagination, we are
helping children to put themselves in the place of
others, to gain their point of view, and to understand
the simple, homely, everyday acts of life, thus greatly
increasing their usefulness in the world.
4. Take advantage of current sympathies. When the
ravages of fire, flood, disease, war, or unemployment
stir the hearts of the people, the pupils in all of our
schools should share in the opportunity to help. The
amount of money is often comparatively small, but the
reflex influence in the lives of the pupils cannot be over-

84 MISSIONARY EDUCATION
estimated. Current sympathies may lead to periods
of self-denial, which, if utilized, should be offered to
both rich and poor.
5. As a rule, a kindly feeling always follows under
standing. With the enlargement of the range of knowl
edge there is a broadening of sympathy. Almost the
first law in the development of sympathy is the giving
of a thorough understanding of the persons and insti
tutions with which the pupils ought to sympathize.
Suppose we should take our pupils into our confidence
a little more in the organization and plans of home,
school, and church? Would there not follow a keener
appreciation of these institutions and what they stand
for? I do not mean the imparting of information in
an academic fashion, learning facts merely for the sake
of knowing something. Information, in order to pro
mote understanding of right action, must be given in
connection with the consideration of the act. Utilize
the desire to organize a class to make known what
the purpose and plan of work is to be ; take advantage
of the church elections and permit the pupils to dis
cover what it is all about; when the church budget is
being discussed and pledges are being made, every item
should be explained, and full information given. It
will readily be seen how this principle may be applied
to the work of our missionary societies and various
church organizations. The information is available,
and the material is now attractive and convincing.
The problem of the teacher is to connect the teaching
of a lesson with some significant functioning on the
part of the pupil so as to insure a proper understand
ing of both the conditions to be met and his own act.

SYMPATHY 85
There never was such opportunity to increase un
derstanding for the promotion of the we-feeling as now.
Once distant peoples, Chinese, Japanese, Latin-Ameri
cans, and all others are now close at hand. Alienated
classes, criminals, vagrants, the defective and the de
pendent, were never given so much attention. Maga
zines and daily papers abound in discussions of every
phase of life in every land. World Outlook is the
name of a new missionary monthly; The National Geo
graphic Magazine definitely aims to spread knowl
edge of the world's people and places; Everyland has
the gist of its significance for boys and girls in its
name, adding to knowledge a Christian interpreta
tion of our interrelations as God's great family in
every land. Through travel facilities and intercom
munication the world is being pervaded by a con
scious community of sentiment which tends toward
kindliness. But, in spite of the growth of world sympathy, our
life is still filled with a blighting individualism. Every
man seems conscious only of his own struggle. Com
petition is so keen that it seems a celestial diameter
from the realization of justice and cooperation for
the common good. Our problem is more and more to
bring a thrifty exploitation of private advantages to
square with our world idealism and the sweep of
democracy. 6. An appreciation of the power to do things breaks
down caste. Let us open our eyes to the presence of
caste in all of our communities, and especially in our
churches, where it hampers and hinders the efforts to
establish the kingdom of God on earth. A local church

86 MISSIONARY EDUCATION
may be dominated by the rich, or the "first families,"
or a particular nationality. Any attempt to relate it
to a cosmopolitan community — and where is there a
community that is not such? — is usually attended by
severe strain, if not disruption. I know of a church
whose membership was reduced to a tenth of what it
was in its former days of power and influence, while
its community or parish increased its population ten
fold! The iron fence in front of its entrance was
sarcastically typical of its own spirit. Its parish house
was open to a few, the children of the old families,
while hundreds roamed the streets and crowded the
fire escapes of adjoining tenements. The problem of
opening up that church, not only the building but the
hearts of the people as well, was, first of all, the break
ing down of the caste spirit in the minds of its mem
bers. In the measure in which it has been accom
plished, it was done by promoting respect based upon
a tactful display of the inherent qualities and the
power to do things of the foreign children who were
invited to its clubs and its Sunday school.
A few years ago, a Chinese boy entered the high
school of a New York suburban town. It was an
innovation for the pupils to have a Chinese among
them. None of them had ever had such an experience.
Naturally, his associates looked askance at his coming,
and were inclined to ridicule him. However, W. began
his work and soon won the approval of his companions
because of the good English he used. In fact, his lan
guage was of a better quality than that of many of his
associates. His work in the schoolroom was of such
a character that the students learned to respect his

SYMPATHY 87
mental ability. He completed his first course in three
years. When candidates were called for the football team,
W. responded. He had not had much experience, and
although he was physically much smaller than any of
the other young men, yet as a sprinter he far outdis
tanced the other fellows. His agility soon won for
him the position of quarter-back, and before the season
was half over he was the chief star on the team, play
ing quarter-back and giving signals. After the football
season he also joined the basket ball squad, and before
many weeks he was acknowledged by all of his com
panions as the finest player on the team, holding the
position of forward. In the spring he entered baseball
and played second base or shortshop, making a splen
did record. He was also a swift and accurate tennis
player. During the spring of his graduation year,
1915, he won the oratorical contest, declaiming "Hora-
tius at the Bridge." As a fitting expression of his
ability and popularity he was elected president of the
High School Alumni Association. W. gained the
respect of his fellow students by sheer ability in the
classrooms and on the athletic field. His judgment
was prized by all of the students, and in every respect
he was a real leader.
Thus, one of our high duties in religious education
is to broaden the sense of kinship by wiping out all
conventional distinctions, leaving only the functional
ones. 7. We must teach the unity of the race. By revealing
the common nature of all men, by showing the com
mon purpose in all, and by offering opportunity for

88 MISSIONARY EDUCATION
conscious unity of action, we promote the notion of
common fellowship, a feeling that, after all, we are
made of the same stuff. Such teaching need not mean
that we shall agree with everybody, lose our discontent
with things as they are, or that it is incompatible with
opposition. A sympathetic world need not be a flabby
one. But it does mean that our opposition will be in
telligent, that prejudice will be removed and our efforts
constructive. "But how far, after all, is this brotherly and peaceful
sentiment, ancient or modern, applicable to life as we
know it? Is it feasible, is it really right, is it not a
sentiment of submission in a world that grows by
strife? After what has already been said on this, it is
perhaps enough to add here that neither in the life of
Christ nor in modern democracy do we find sanction
for submission to essential, moral wrong. Christ
brought a sword which the good man of our day can
by no means sheathe; his counsels of submission seem
to refer to merely personal injuries, which it may be
better to overlook in order to keep the conflict on a
higher plane. If we mean by Christianity an under
standing and brotherly spirit toward all men and a
reverence for a higher life behind them, expressed in
an infinite variety of conduct according to conditions,
it would seem to be always right, and always feasible,
so far as we have strength to rise to it."12
"O Blessed Son of God,
In love and faith we plead,
That thou wouldst bind our minds and hearts
In Brotherhood of need.

1! Charles H. Cooley, Social Organization, p. 204.

SYMPATHY 89
"Our Elder Brother thou,
Whose heritage we share,
Our kindred lives we offer thee,
In Brotherhood of prayer.
"Thou didst the will of Him
Who sent thee from above;
Thou sendest us, as he sent thee,
In Brotherhood of love.
"To serve thy kingdom, Lord,
To quiet sin's turmoil.
Do thou ordain and consecrate
Our Brotherhood of toil.
"Thou Man of Galilee,
O wilt thou live again!
Abide within, control, inspire
Our Brotherhood of men." — H. L. Grain.
FOR FURTHER STUDY AND DISCUSSION
1. Compare the lives of Robert Louis Stevenson and
Henry David Thoreau as to narrowness and breadth of
sympathy, especially in their relation to their early
training. (Referred to by Stratton, page 61.)
2. Observe and analyze instances of sympathy in
children. How was it aroused? For what objects or
persons? In what situations? How was the pupil's
response expressed? Did he receive pleasurable satis
faction from the response? How did he indicate his
feeling ?
3. Would the appearance of a strangely dressed for
eigner arouse more or less curiosity in the average

90 MISSIONARY EDUCATION
American city than in the capital of Switzerland?
Why? 4. Can you preach the gospel to a group who are out
of sympathy with you? Why? What does this suggest
as to missionary method?
5. Observe cases of persons who have apparently
lost their self-respect. How do they evidence such loss?
In what ways does it affect their regard for others?
6. What does the gradual extension of sympathy in
a growing child imply as to the nature of the curricu
lum of religious instruction?
7. Is there any caste-feeling in your church? If so,
what are its sources? How does it manifest itself?
How does it affect the evangelistic spirit of the church ?
8. How is breadth or narrowness of sympathy re
vealed in the prayers of the people?
9. Would you charge admission to a demonstration
of educational dramatics, and would you use it in any
way for the raising of money? For what purposes?
State your reasons.
10. How would you justify the part of the medicine
man, the witch doctor, the temple priest, the slanderer
of Christ, or the "villain" which might occur in a mis
sionary play?
11. Select a number of persons who are interested in
missions, and a few who are not, and compare their
breadth of sympathy, as shown in ordinary relation
ships.
REFERENCES
Social Organisation. Charles Horton Colley. This
entire book is a discussion of our life as one human

SYMPATHY 91
whole. If we are to have any real knowledge of it we
must see it as it is. Chapters XVI and XVII treat
"The Trend of Sentiment."
Principles of Education. Frederick E. Bolton.
Chapter XIX deals with "Imagination and Education,"
referring to dramatization as a method of cultivating
the imagination. Chapter XXV, "Emotional Life and
Education," contains a few pages on sympathy and its
cultivation especially as it is related to school organi
zation. The Psychology of the Religious Life. George Mal-
com Stratton. Chapter II, on "Breadth and Narrow
ness of Sympathy," shows how religion produces and
sanctions opposite results both in the individual and
in groups of men.
Psychology of the Emotions. Theodule Armand
Ribot. Part II, Chapter IV, concerns "Sympathy and
the Tender Emotions," giving special attention to the
different phases of its development.
Fundamentals of Child Study. Edwin A. Kirk
patrick. We refer again to Chapter VII, on "Parental
and Social Instincts," a simple yet thoroughly scientific
study. It should be read by every teacher.
Social Hymns. Collected by Mable Hay Barrows
Mussey. One hundred and eleven hymns of the new
day of social evangelism and service. There are hymns
of aspiration and faith, liberty and justice, peace, labor
and conflict, brotherhood and patriotism. It is from
this collection, that the poem "Brotherhood" has been
selected. A Study of Child Nature. Elizabeth Harrison. A
study so simple and yet so comprehensive and scientific

92 MISSIONARY EDUCATION
as to commend it to both the home and the classroom.
Psychological Principles of Education. Herman H.
Home. Already noted.
Moral Education. Edward Howard Griggs. An at
tempt to study the whole problem of moral culture, its
purpose in relation to our society and all the means
through which that purpose can be attained. One of
the two principles of moral evolution discussed in
Chapter V is the gradual extension of sympathy.
Democracy and Social Ethics. Jane Addams. One
of the volumes in the Citizens' Library of Economics,
Politics, and Sociology.
Educational Dramatics. Emma Sheridan Fry. A
handbook, in a rather technical phraseology, on the
fundamental principles of educational dramatics.
How to Produce Children's Plays. Constance D'Arcy
Mackay. Intended as a guidepost on the road that
leads to the adequate producing of plays for children.
It includes a history of the children's play movement,
a chapter on its sociological aspects, and suggestions
for new fields, as well as chapters on play-producing,
scenery, costumes, and properties. It also contains a
complete bibliography.

CHAPTER IV
THE DEVELOPMENT OF HELPFULNESS

One of the greatest pleasures which is offered to a little
child is that of being allowed to "help" somebody. ... To be
a "little helper," whether he is assisting his companions or
the grown up people about him, grows to seem the highest
honor within his reach. He knows the joy of ministering unto
others, and he feels that "to help" is to do the work of the
world. — Kate Douglas Wiggin, Children's Rights.
The law of life, a principle which has really governed the
existence of men in all human societies, is that individuals
brought up and sustained by the social groups to which they
belong owe themselves more or less, or even altogether, to the
collectivity which carries them.
M. Alfred Loisy, Mors et Tita (Fr.)
And Jesus went about in all Galilee, teaching in their syna
gogues, and preaching the gospel of the kingdom, and healing
all manner of disease and all manner of sickness among the
people.— Matt, k- 2S.

CHAPTER IV
THE DEVELOPMENT OF HELPFULNESS
Instinctive Altruistic Feeling. Helpfulness is the im
pulse which prompts us to serve the common good and
others for their own sakes. We serve the common good
when our acts have a direct beneficial result to our
selves as well as to the other members of the group.
What we do for home, neighbors, school, church, com
munity, State, or an industry in which we are inter
ested or to which we are related is service for the
common good. As the different races of the world are
brought closer together, and as the welfare of the one
becomes the welfare of all, it is not to be doubted that
all service will become of this kind.
Helpfulness has its root in an instinctive impulse.
"All actions," writes Professor St. John, "that are un
selfishly directed to the helping of others, the reliev
ing of their wants, the lessening of their pains and
sorrows, are prompted by one kind of feeling which
is as distinct as anger or fear. This is called altruistic
feeling. Altruistic feeling manifests itself in a great
variety of ways. The love of a mother for her helpless
child who demands so much of purely unselfish service,
is a typical form. Generosity is this feeling manifested
in relation to property. Humane feeling is its mani
festation toward the lower animals. Mercy or forgive-
95

96 MISSIONARY EDUCATION
ness is altruistic feeling, triumphing over anger. Its
manifestations in the ordinary relations of life we call
unselfishness. The missionary spirit is its manifesta
tion in relation to religion. We may plan to develop
each one of these separately, but it is possible so to
train the root impulse of all that the development of
each of these phases will be greatly aided."1
The common expression that all men are "naturally
selfish" is only partially true. Man is also "naturally
unselfish." To call all men self-centered, argues Pro
fessor Home,2 is a poor interpretation of devoted love ;
it makes gratitude meaningless ; it is poor psychology ;
it is poor ethics. To say that men are also altruistic
is far better morals and accords with the observations
of nature, which is itself unselfish. The question has
been considered carefully in an interesting volume,
entitled The Duty of Altruism, by Ray Madding Mc-
Connell, Ph.D., an instructor in social ethics in Har
vard University. Dr. McConnell's conclusion is that
the final result of all the separate investigations shows
that egoism and altruism do not rest on rational
grounds. If a man makes a distinction between the
interests of self and others and prefers his own, he
cannot be convinced that he ought to prefer the in
terests of others. To one who is not by nature self-
sacrificing it can never be demonstrated by any process
of logical reasoning that self-sacrifice is obligatory,
and it is not a case of convincing intellect, but selfish
will. The conclusion is that we must accept human
nature as we find it. Egoism and altruism are natural
> Edward P. St. John, Child Nature and Child Nurture, pp. 67, 68.
2 Herman H. Home, Psychological Principles of Education, p. 227.

HELPFULNESS 97
qualities or characters. The will is fundamental, and1
egoism, altruism, goodness, badness, and the other
moral phenomena must be accepted as they are given
in the essential nature of a man, and as not subject
to change under the influence of reason. The direction.
of the will is the primary fact, the intelligence is secon
dary and superservient to the will. There is no way
of making a man good by command or argument. If
he does not naturally love others, it is useless and
hopeless for you to command him to love them, or to
try to reason him into loving them.
Because of the instinctive character of the altruistic
feelings there is an increased obligation upon all
parents and teachers to give them an opportunity for
expression. This is especially true in a country
which has been dominantly individualistic, and where
the current ideals are of the sort which could be ex
pressed in such terms as "Look out for yourself," "Get
all you can," "Do the other fellow first," "What do we
care about the people on the other side of the world?"
Stages of Growth in the Development of the Altruistic
Feelings. The kind of feelings developed in an individ
ual at any particular time depends upon the object,
whether idea, act, or person, to which the feelingsattach
themselves. In childhood, the feelings center about the
self ; in adolescence, about other selves ; in late adoles
cence and maturity, about certain ideals. Thus, as
the individual develops, we have in succession the
egoistic feelings, the altruistic feelings, and the ideal
feelings. The dependence of the little child makes
prominent all of those feelings which are aroused
through his necessary self-preservation; that is, his.

•98 MISSIONARY EDUCATION
dependence upon others for protection, shelter, and
food. This does not mean, of course, that the teacher
is to disregard any possible training of the unselfish
impulses. The very fact that a child is born into the
home in the midst of certain social relationships and
lives all of his younger life in a home, school, and com
munity circle, means opportunity for training in these
social relationships.
In these periods of growth, however, there is un
usual significance in adolescence, for it is the time when
some of the most profound instincts of life appear,
and some of the strongest feelings are manifested. We
note particularly those altruistic feelings such as love
and hate, friendship, respect, sympathy, emulation,
patriotism, and religion.
The Motive for Helping. The desire to help arises
out of an appreciation of need.3 This principle is
apparent when one thinks of the generous response
which is prompted by the public appeals in times of
great disaster. Such needs as arise out of the devasta
tions of flood, fire, tornado, plague, and accidents call
forth the most remarkable instances of the deeper
altruistic impulses of the human race.
One of the first problems of missionary education
is to determine what the needs of the world are and
then present them in such a way as to make it possible
for the people of the Christian Church to realize them.
The needs of the world may be thought of as physical,
mental, and spiritual. They are found as truly in one's
own community as among some far-away strange peo
ple. The appeal of the church should be the needs of
¦ Edward P. St. John, Child Nature and Child Nurture, p. 68.

HELPFULNESS 99
the entire man, physical, mental, and spiritual. If it
were possible to divide human need strictly into these
divisions, some discussion and debate on this question
might be possible. Life, however, is a unity, and man's
fundamental need is never merely physical or mental
or spiritual. Christian missions have long since recog
nized the obligation to minister to the whole life of
man. While formerly it may have been thought that
"the teaching of religion," which was usually inter
preted to mean sectarian propaganda, fulfilled the obli
gation of Christians, the tendency to-day is toward the
inclusion of every human need within the range of the
church's activity. The new social emphasis to the
work of the church in its own community, the new
appeals of home missions based on the fundamental
problems of our national life and the appearance of
educational, medical, industrial, and other forms of
foreign mission work are evidences of this change. "All
social organization is based primarily upon needs that
are felt in the community, and begins its life only after
these needs have been intelligently understood by some
one in the group who takes the initiative, and when
they have been made known in an intelligent way to
others of the group."4
"The world needs Christ to-day as much and as truly
as it needed him nineteen centuries ago. It needs the
physical wholeness, the fitting of life to its conditions,
which, as a matter of fact, nations get just in pro
portion as they get Christ. The world needs the social
message and redemption, of Christianity. . . . The
world needs, moreover, the moral idea and the moral
* Edwin L. Eaip, The Social Engineer, p. 16.

100 MISSIONARY EDUCATION
I power of Christianity. ... It needs the knowledge
and life of the good and fatherly God."5
The Effective Presentation of Need. Having decided
upon the group to whom an appeal is to be made, and
the particular needs which are to be set forth, leaders
should study those arts of the teacher which will aid
in bringing about a thorough realization of the needs.
A need will be recognized more quickly through per
sonal observation than in any other way. Children,
youths, and adults are apt to give much more to relieve
the situation which they have actually seen than one
which is more remote to them. The possibilities of
such personal observation depends upon the com
munity and the opportunities it offers. With little
children it must be confined to those cases which come
within the range of their experience. Older boys and
girls may be sent on investigating excursions, and men
and women may take definite, well-planned trips to the
centers of human need in both our own and other
countries. Where personal observation is impossible, the story,
full of concrete detail, illustrated by pictures and
objects, will be most effective. Especially those needs
which have to do with the physical and mental welfare
of people may be graphically represented. Pictures
may show the need for a fresh-air camp, a playground,
social parlors, gymnasiums, schools, a hospital, indus
trial training, and many other forms of relief. The
great moral and spiritual needs of the world, however,
must be made known largely through the spoken and

6 Robert E. Speer, Christianity and the Nations, pp. 24-26.

HELPFULNESS 101
written story, and through vivid description of the
moral and spiritual ravages of sin. While generalities
and philosophizing may fail to convince, simple stories
full of concrete detail arouse to action.
The needs most easily appreciated are the universal
ones. As in the case of sympathy, to be really helpful
one must put himself in another's place. One must be
able to understand the conditions which produce the
need. The needs of children are very much the same
the world over, and the bond of sympathy between our
own children and those of other races may be strength
ened, and the desire to help may be awakened just in
so far as our children realize the common needs of all
children. A schoolboy in America understands the
desire of a boy in China to have all of the experiences
and advantages of going to school. Little Sister Snow,
by Frances Little, has made its appeal to hundreds of
thousands because it is the story of a universal longing
of the human heart.
Right Feeling through Acts of Service. In addition to
being aroused by an appreciation of another's need,
the altruistic feelings may be secured through unselfish
deeds. Professor Home goes so far as to suggest that
if kind action be secured toward others, even cold
bloodedly at first, the proper feeling will tend to follow.
The author knows of a group of boys and girls whose
entire feeling toward a colony of Italians was changed
by being induced to help to provide for them a church
school. By appealing to a number of different inter
ests the act was secured with great enthusiasm, and
then there followed in its train a corresponding feeling
with reference to these people. A young woman who

102 MISSIONARY EDUCATION
said she despised a certain race of people, among whom
some settlement work was being conducted, out of kind
ness to a friend, one of the helpers, rendered some
assistance in this particular form of practical Chris
tian work. After her first experience she said that
she did not feel half as bad as she thought she would.
This principle, if logically followed, places an added
responsibility upon Christian leaders and teachers
everywhere in order that opportunities may be sought
and definitely planned in which children and growing
youth may render service.
"There is no emotion which cannot be educated by
attention, will, suggestion, initiation — in short, by all
those factors which change the motor response."6
"There is no more valuable precept in moral edu
cation than this, as all who have experience know; if
we wish to conquer undesirable emotional tendencies
in ourselves, we must assiduously, and in the first in
stance cold-bloodedly, go through the outward move
ments of those contrary dispositions which we prefer
to cultivate."7
There are those who doubt the value of this principle
which is based upon the Lange-James theory of the
emotions. It is said that kindly feeling does not fol
low acts of service unless associations have already
been established. The method is justified because it
enables one to secure first-hand knowledge of needs.
When once aroused, the impulse to help must be given
opportunity for expression. As already noted in the
discussion of sympathy, the impulse to help grows with
• Hugo Milnsterberg, Psychology and the Teacher, p. 207.
' Frederick E. Bolton, Principles of Education, p. 641.

HELPFULNESS 103
exercise and atrophies through disuse. A missionary
just home on his furlough was addressing a church
school in which he was well known in his boyhood days.
He was a good story-teller and knew how to select
material for boys and girls. He interested them espe
cially in the distribution among his Chinese pupils of
a box of colored picture cards which had been sent to
him by a neighboring school. His Chinese boys and
girls had never seen colored pictures, and their joy
in response to these gifts was intense. All through
the missionary's story the pupils before him were get
ting more and more interested in picture cards for
Chinese Sunday school pupils. All of them had numer
ous collections of cards at home. They knew what it
was to have pictures. The missionary finished and the
pupils were eager. The superintendent then arose and
thanked the missionary for his most excellent address,
told him how favored his school was over the others
in the village, because of such visits from great men
and women, and then dismissed his session. This pro
cedure was an educational crime of the first degree.
With several repetitions of this sort, the sympathies
of any group of American boys and girls for the needs
of their Chinese cousins would have atrophied. By and
by these pupils would have become blas6. The superin
tendent on the following Sunday could have had a
barrel of picture cards heaped high on his platform
and as a result, and what is far more important, a
strengthening of the impulse to help.
Knowing How to Help. The desire to help needs to
be controlled as well as stimulated.8 To seek control of
impulses and emotions, rather than either their repres-

104 MISSIONARY EDUCATION
¦sion or undue growth, is the main principle underlying
the education of the emotions. All children should be
taught to be helpful ; but in order to be so, they must
not only desire to help in the presence of need, but
they must know how and when to help, and their efforts
must be in desirable directions. There are plenty of
people — alas! our churches are full of them — whose
impulses to help are strong, but who make a mess of
it every time they take hold of anything. The impulse
to help needs the refining effect of broad and accurate
knowledge. Each process of helping needs to be ex
plained. Adequate information and especially signifi
cant interpretation should accompany each appeal. In
the last analysis, the development of the impulse to
help, especially in its higher forms, depends upon in
tellectual expansion.
The Test of Unselfishness. Willingness to meet a con
crete need, and not merely loyalty to the altruistic
ideal, is the test of the growth of unselfishness. To love
all men is a thrilling sentiment, but it often suffers
sudden blight by finding a particular individual on
the doorstep. "To feel the universal human life and
not neglect one's neighbors ; to widen one's personality
to cover sympathetically distant famines, persecutions,
atrocities, disasters, and not forget one's poor rela
tives ; to love humanity and help the uninteresting men
one knows — to bring naturally egoistic children into
this good estate is our practical problem."9
Personal and Social Service. The needs of the world
will be met by both individual and group or social serv-
ice. Personal service is in behalf of the needs of the
8 Frederick E. Bolton, Principles of Education, p. 663.

HELPFULNESS, 105
individual and is rendered by an individual. Visiting
the sick, feeding the hungry, clothing the poor, housing
the homeless, befriending the unfortunate, reclaiming
the down-and-outs are examples of service in behalf
of the individual. The type is the same whether one
feeds the stranger at the door, or sends a check to the
charity organization.
Social service is that form of effort for men's better
ment which seeks to uplift and transform his associated
and community life. There are also some forms of
service to the social needs of the individual which may
properly be called social service.10 Social service adds
to the effort to help the individual lives of people, the
effort to establish proper conditions for the develop
ment of those lives. It adds to the relief of the poor
and the sick and the prisoner the effort to discover and
remove the causes of poverty and disease and crime.
Its goal is social salvation, "the deliverance of human
society from disease, poverty, crime, and misery; the
development and perfection of the institutions of men's
associated life; and the construction of a social order
that is the city of God on earth."
A good illustration may be found in a supposed case
of the breaking out of a typhoid fever epidemic in a
community. The Christian's ideal would immediately
arouse the churches to service both in behalf of those
afflicted families connected with the church, and those
outside of its membership. The organized life of the
church, as well as different individuals, would care for
the needs of the families, whatever they might be.

* Herman H. Home, Psychological Principles of Education, p. 228.
M> Harry F. Ward, Social Service, What Is It?

106 MISSIONARY EDUCATION
Visiting the sick and comforting the sorrowing have
always been recognized forms of Christian service
through the organized church. Suppose also that it is
discovered that the cases of fever are traced to a
polluted source of water or milk supply, and further
to an inefficient Health Department in the city gov
ernment. The epidemic may be stayed and a repetition
prevented by quick action. What, now, is to be the
attitude of the organized church, or all of the churches,
in the community? Any action which these groups
might take with a view to improving conditions either
in the Health Department or the dairy in question
would be a social service. Would not the latter be
even more truly Christian than the former?
The social service movement is no new thing in
organized Christianity. The fires of Pentecost kindled
such a mighty passion to help all human need that it
soon resulted in organized service. The first Chris
tians met by common action every need of their group,
and the organized ministrations of the early church to
the needs of the age were the marvel of Roman histor
ians. In the ministry of Jesus much time was devoted
to doing good and to the relief of suffering. His open
ing proclamation announces a mission to the needs of
neglected individuals and groups — the poor, the cap
tives, the blind, the bruised. His standard of judgment
is that of service to the sick, the poor, the prisoner.
His whole thought of religion is social ; it is the father
hood, the brotherhood, the Kingdom.
Here Jesus fulfilled the law and the prophets. He
was the successor of those men who revealed God in
terms of justice and righteousness in the community

HELPFULNESS 107
life, who denounced the injustice and oppression of the
rich, who sought to build a community life with God
all through it.
Every great awakening in the church has emphasized
the social nature of Christianity by its results in social
service. Our modern program of philanthropy and
of social and labor legislation was started in the Evan
gelical Revival led by Wesley and his associates. The
great missionary awakening of the last generation
developed city evangelism, the settlement, and the in
stitutional church. The attempt to minister to the
whole life of the young people of the slums developed
into the wider program of removing those social and
industrial conditions which are behind the slum and
its imperfect lives.
The present social movement in the churches was
organized with thirty denominations joining together
through the Federal Council of the Churches of Christ
in America behind a common social creed, and with
organized agencies in the leading denominations co
operating with other social service agencies to develop
plans and secure the measures that will carry out this
creed. For the guidance of parents and teachers, we print
below in full the Social Creed of the Churches, which
is the pronouncement on social service of the Federal
Council. This creed may become the guide for our
discussions and actions in both home and school.
The churches must stand:
1. For equal rights and complete justice for all men in all
stations of life.
2. For the protection of the family, by the single standard of

108 MISSIONARY EDUCATION
purity, uniform divorce laws, proper regulation of marriage,
and proper housing.
3. For the fullest possible development for every child, espe
cially by the provision of proper education and recreation.
4. For the abolition of child labor.
5. For such regulation of the conditions of toil for women
as shall safeguard the physical and moral health of the com
munity. 6. For the abatement and prevention of poverty.
7. For the protection of the individual and society from the
social, economic, and moral waste of the liquor traffic.
8. For the conservation of health.
9. For the protection of the worker from dangerous ma
chinery, occupational diseases, and mortality.
10. For the right of all men to the opportunity for self-
maintenance, for safeguarding this right against encroach
ments of every kind, and for the protection of workers from
the hardships of enforced unemployment.
11. For suitable provision for the old age of the workers, and
for those incapacitated by injury.
12. For the right of employees and employers alike to organ
ize; and for adequate means of conciliation and arbitration in
industrial disputes.
13. For a release from employment one day in seven.
14. For the gradual and reasonable reduction of the hours
of labor to the lowest practicable point, and for that degree of
leisure for all which is a condition of the highest human life.
15. For a living wage as a minimum in every industry, and
for the highest wage that each industry can afford.
16. For a new emphasis upon the application of Christian
principles to the acquisition and use of property, and for the
most equitable division of the product of industry that can
ultimately be devised.
The Church a Community Force. This conception
needs to be emphasized. More and more as the church
takes its rightful place among the forces for social
regeneration, this conception should be taught to the

HELPFULNESS 109
coming generation. We have emphasized almost ex
clusively the building up of the church in the com
munity, adding to its membership, improving its plant,
and increasing its gifts, all largely for its own sake.
Many people have come to regard the church as a
place to get something, and are disgruntled if their
desires are not satisfied or anticipated. Jesus's law
of spiritual growth for the individual applies equally
to churches. "He that loseth his life for my sake shall
find it." Whenever the church becomes sensitive to
the needs of all the people, and in humility of spirit
gives herself to efficient service on their behalf, the
masses will once more turn their steps toward her place
of worship and will give to her their allegiance.11
Service Among the Nations. International altruism,
the service of one nation for another, is the ulti
mate evidence that Christ has come to the nations. It
will take the combined efforts of home, school, and
church to erect this national ideal. If Christ's law of
love is ever to apply among the nations, it will not be
by accident or incident, but only through the long proc
esses of education during which the whole conception
of the meaning of the state will be changed, and the
ideal of national righteousness and altruism implanted
in every citizen. "Racial war," said Viscount James
Bryce in a recent London address, "has now led to a
war conflagration on a scale vaster than the world has
ever seen. However much we condemn reckless leaders
and a ruthless caste who live for war, the real source
of the mischief is the popular sentiment behind them,

u See The Church a Community Force, Worth M. Tippy.

110 MISSIONARY EDUCATION
the exaggeration of racial vanity and national preten
sions that has been the real source of mischief, for
without such sentiments no caste could exert its bale
ful power. Such sentiments are not confined to any
single country, and they are even more widespread in
the more educated and wealthier classes than in the
humbler. As it is largely by students and writers, as
well as by political leaders, that the mischief has been
done, so it should be the function and privilege of
thinkers and writers, as well as of practical men, to
enforce a broader and saner and more sympathetic
view. Every race and nation must learn that it ought
not, even in its own interests, to desire predominance
or seek to enforce its own type on the world. It must
recognize that it exists not solely for its own good
but for that of all its fellow creatures also, and owes
a moral responsibility to all mankind."12
FOR FURTHER STUDY AND DISCUSSION
1. When you are training a child in helpfulness, are
you training him in religion ? Why?
2. If you search through the biographies of great
missionaries, you will find no instances of cruelty to
animals on their part. Why?
S. From your acquaintance, select a number of men
and women who are deeply interested in missions. Are
their lives at home and in the community marked by
unselfishness, forgiveness, mercy, generosity, and hu
maneness? Are there any who manifest these qualities
and are not interested in missions, or the church, or
u From a statement authorized by Mr. Bryce in a letter to the author.

HELPFULNESS 111
maybe are not professing Christians? How would you
account for them ?
4. How would you interpret to-day, "Go ye into all
the world and preach the gospel" ? What are the ways
by which you can get people to believe in Christ ?
5. A church is responsible for the support of a mis
sion station in India near Calcutta (or, for that mat
ter, in any other country) and only forty per cent of
the members are contributing. How would you try to
interest the remainder? Be specific in your sugges
tions. 6. If you had been the superintendent mentioned on
page 103 what would you have said? Conserve the im
pression of the speech, and offer a plan for collecting
the cards. Also, write out for use one month later
an appeal for some work in China as administered by
your Mission Board.
7. Do you think the church as such should engage
in social service? How will your reply affect the
training of your boys and girls and young people?
REFERENCES
Child Nature and Child Nurture. Edward P. St.
John. Chapters VT and VII. Practical suggestions on
training the lower impulses and on the education of
the child in unselfishness and kindness.
Psychological Principles of Education. Herman H.
Home. Chapter XVI, on "Principles of Educating the
Feelings," states the elementary principles which are
necessary for the training of the altruistic feelings.
Chapter XIX discusses the development of the altruis
tic feelings from the earlier egoistic feelings.

112 MISSIONARY EDUCATION
The Duty of Altruism. Ray Madding McConnell. A
study of the obligation to be altruistic. Chapter X,
on "The Will to Live the Longest Life," and the "Con
clusion," are valuable.
Psychology and the Teacher. Hugo Miinsterberg.
Chapter XXI discusses the education of the feelings
as the chief motive determining human actions.
Moral Principles in Education. John Dewey. Chap
ter V, on the "Psychological Aspect of Moral Educa
tion," has guiding principles on training both the in
tellectual and emotional side of men.
Principles of Education. Frederick Elmer Bolton.
Chapter XXV concerns "The Emotional Life and Edu
cation." The Tear Book of the Church and Social Service.
Edited by Harry F. Ward. Contains adequate informa
tion and references for the guidance of all in the
church who may desire to engage in social service.
The Church a Community Force. Worth M. Tippy.
The story of socializing a church during a nine years'
ministry with deductions of value for the church.
Christianising Community Life. Harry F. Ward and
Richard Henry Edwards.

CHAPTER V
LEARNING HOW TO COOPERATE

He that planteth and he that watereth are one: but each
shall receive his own reward according to his own labor. For
we are God's fellow workers. — Paul, 1 Corinthians S. 9.

CHAPTER V
LEARNING HOW TO COOPERATE
A ntjmbee of years ago a group of friends were dis
cussing the church situation in their little town. For
a total population of five or six hundred people there
were three churches. All three congregations had a
struggle to maintain themselves. The three buildings
were without modern equipment. The Sunday schools
could not be graded, or have departmental meetings.
None of the churches had good music, and the ministers'
salaries averaged scarce six hundred dollars. The town
was without a social center of any sort for its young
people, and no one church could provide it.
It was a situation which could be duplicated in hun
dreds of American communities where the churches,
separated by the demands of a sectarian propaganda,
or by class divisions on an economic basis, have spent
their efforts in trying to build up themselves out of
the community instead of endeavoring together to
realize as far as possible the ideals of the kingdom of
God in the normal life of the people.
Some one proposed that the three churches unite,
erect one modern church building with an adequately
equipped parish house for religious education and a
social center for the community, secure a pipe organ
and a good organist, or train one of the town's own
115

116 MISSIONARY EDUCATION
young people, furnish good music to the community,
pay a salary sufficient to secure a higher grade minis
ter, and employ one or two additional specialized
workers in order to meet certain community needs.
At the close of this rather lengthy proposal, one of the
persons present said, "Do you think we [Methodists];
could ever work with those Presbyterians?"
It will be observed that the reply was not on the
plane of the proposal. It did not controvert a debat
able point — the union of three different denominations.
It was aimed at cooperative or possible federated activ
ities. The remark caused an inquiry into the cooperative
aspects of the work of those churches through an ex
tended period of years. While it was found that the
three churches represented three different classes in
the community, a fact which ought not, however, to
prevent cooperation, it was pointed out that the his
tory of the town's church life yielded no single impor
tant effort to train the children and youth to work to
gether. Every "union" effort was attended by more or
less friction and hurt feelings. The joint choirs could
not succeed in providing music for a community occa
sion. The Sunday school picnics were always held
separately. The young people's societies had no com
munity organization and met together not oftener than
once a year. The ministers were accused of proselyting
if any serious attempts were made to get the people
together. Is it not a reasonable inquiry to ask if this state
of affairs is necessary? Can the work of building up
the kingdom of God progress with such attitudes in

COOPERATION 117
our churches? What does cooperation mean? What
are its necessary conditions? How may the spirit of
cooperation be developed in the coming generation?
Does cooperation imply a certain quality of personal
character, and can it be developed by education? To
answer these and similar questions growing out of the
typical illustration mentioned above is the purpose of
this study.
Cooperation Is "Together-Working." It is more than
meeting together or conferring together. It is work
ing together. Cooperation forms and maintains the
family, community, and State. Cooperation shelters^
feeds, and clothes mankind. Cooperation connects
farm, factory, store, and bank ; it joins home to home,
and links country to city, city to State, State to nation,
and the nation to the world.
Where it is lacking, lawlessness reigns. Where it is
pretended, hypocrisy is added to contempt for law.
Where it is half-hearted, the home breaks, city and
State divide, and wretchedness begins to undermine
the whole. But when men and women work together
and with God, they make an end of disregard for the
rights of others, commercialized vice, cut-throat com
petition, the imperfect distribution of capital, labor,
and food, the liquor traffic, and all other causes of
human misery. They reach the highest goal — the hap
piness of all.
In every real cooperative effort the following six
conditions must be complied with to insure success.
1. The appreciation of a common task or objective.
Not only must there be a task, but it must have inter
est and value for all those who are to work together.

118 MISSIONARY EDUCATION
It must be a common task. The persons who are to
cooperate must also appreciate the fact that it is a
common task. To discover such objectives or tasks,
and then to aid all the coworkers to appreciate them,
to see their significance for the whole group and to
secure the personal appropriation of the task by each
one in the group, are the first steps in cooperation.
2. An estimate of the difficulties to be overcome and
the necessary force to be exerted in accomplishing the
task. This preliminary survey is always made by an
individual before undertaking a piece of work. It is
even more necessary when the objectives concern the
whole group, when it undertakes a task too large for
any one individual.
3. An estimate of the combined strength of the co
workers, either groups of individuals or federations
of groups. What will the task demand of the workers?
Have they the necessary resources, the ability and
leadership to achieve? Much effort has been wasted
by failure at this point, and such failure always breeds
discouragement and discontent. If for the accomplish
ment of a given task it were found that the coworkers
were not adequate, would it not be statesmanlike to
deliberately strengthen the forces, even though that
meant years of apparently unfruitful endeavor?
4. The discovery of a method of working which will
enlist all the coworkers. They may not all be engaged
at the point of actually doing the work, but in any
true and successful cooperation all the workers or
groups have some part in the work — its initial discus
sion, the forming of its policies, the designation of the
leaders or representatives, and the moral and financial

COOPERATION 119
support of the work. Real cooperation is possible only
on the principles of democracy.
5. A willingness on the part of the coworkers to lay
aside selfish interests. There is a lot of the co in co
operation. In a sense, this is implied in the apprecia
tion of a common task, but is so important that it needs
special emphasis. Cooperation is rooted in the we-
feeling. As Professor Rauschenbusch has put it : "The
instinct and capacity for cooperation among work
mates is one form of the great social instinct of love in
man. The same pervasive force which draws man to
woman, friend to friend, and countryman to country
man expresses itself in economic labor by the pleasure
and stimulus of combined work. Wherever men work
out a smooth and effective system of cooperating in
their labor, love has found an organized social expres
sion, and as such a group works in common the capacity
for mutual understanding and good will is strength
ened. But to increase the strength of love and to
make it effective in all human relations is also the great
aim of Christianity. 'Love is the fulfillment of the
law.' Therefore an effective cooperative group is a
Christianized segment of humanity."1
6. A willingness on the part of each one to play his
part. In every case cooperation is opus as well as co.
The end of education is individual as well as social. It
involves an increase of personal appreciation for those
things which make for race, for beauty, and fqr right
eousness. It also involves the kindling of personal
devotion to the impersonal love of truth.

1 Walter Rauschenbusch, Christianizing the Social Order, p. 169.

120 MISSIONARY EDUCATION
The end of our goal, as well as its beginning, lies
in these personal values ; for human cooperation, even
up to its widest development, is a striving that use and
beauty, truth and righteousness may prevail among
men, that they may be followed intensely and freely
by men acting in endless diversity and acting also in
perfect unison.2
The Need of Cooperation. The need in the churches
for cooperation is increasingly apparent. From the
standpoint of establishing the kingdom of God on
earth, it is shortsighted, to say the least, to give no
heed to the opportunities for training in cooperation
during these years when such habits of action are being
formed. In mature life the actual constructive work
must be done. There is not time then to spend years
in changing the attitudes and habits formed in child
hood and youth, granting that such changes could be
effected. The adult members of our churches are con
fronted with an immediate task. If they are to render
their contribution to making the world a fairer and
godlier place for them and their children to live in,
the work must be done now. Fortunately, in our own
day many leaders and members of our churches have
begun to appreciate our common task, many are willing
to lay aside self-interests, and there is discernible a
growing desire to render our service more effective.
On the other hand, the most distressing burdens of
the world are not being lifted. Concrete proposals for
united effort in community betterment, industrial re
construction, the awakening of a new civic conscience,
8 Chancellor Elmer E. Brown before The International Congress on Education
Oakland, California.

COOPERATION 121
and the application of the law of brotherhood to inter
national policies are embarrassed by sluggishness or
self-interest. The whole situation is put concisely in
the reported utterance of a well-known brewer: "If
these church people ever get together, the game is up
with us."
To become "Living forces of faith, courage and co
operation," is the aspiration of Worth M. Tippy in his
prayer, "For the Church in its Community."5
O Christ, thy church is planted in the heart of great and
mighty cities where thy children dwell in multitudes. The
need of these cities taxes the power of human organization and
goes beyond the reach of unawakened love.
Thy church has vast resources for the healing of these multi
tudes, for the awakening of citizens, for strengthening the
hands of those who would transform their communities into
cities of the living God.
But we, the people of thy church, are not aroused. "We
content ourselves too often with conventional and inadequate
service. We do not give ourselves with passion to the move
ments of democracy. "We have not as yet opened our hearts
with generous love to our brothers from other lands who have
thronged to our shores. The menace of disease, the wretched
ness of poverty, the anguish of unemployment, the cry of neg
lected children, the shame of inefficient government trouble
us, but we do not rend our hearts.
Arouse thy people, O Lord. Cause the trumpet to be
sounded to thy church. Say to her again, Lift up thy voice.
Give us vision, and strengthen us that we may hearten those
who are battling for the life of the people. Send us into our
communities as living forces of faith and courage and coopera
tion. Keep before us the vision of a redeemed society in which
Christ shall reveal himself in the devoted lives of his followers.
We ask it in his name. Amen.

' Thy Kingdom Come, a Book of Social Prayers, compiled by Ralph E. Diffen-
dorfer, p. 48. See also The Church a Community Force, by Worth M. Tippy.

122 MISSIONARY EDUCATION
The program of the new Home Missions challenges
the churches to unite for their common task, that of
making America Christian. "And now," writes Dr.
Douglass, "the indictment must be faced: denomina
tional home missions have made a profound social
failure. First, they have made the American people
more different than they were, and have kept them
more different than they might have been if subjected
to other nationalizing influences without the pullback
of sect. Denominations have caused extra and arbi
trary social divisions, have sometimes fixed hurtful
schisms, have prevented assimilation. Not all of the
sects have been guilty of all of these sins, and perhaps
none of them has been guilty all of the time ; but these
have been their collective results. In the large the
charge stands. The church has hindered as well as
helped the Americanization of Americans.
"In supplying the religious needs of the nation the
church has, in the second place, flagrantly disregarded
the law of supply and demand, congesting privilege
in the more desirable places denominationally speak
ing, and leaving vast numbers of obscure places without
the adequate gospel. Besides, the church has been so
preoccupied with self -propagation as not easily to sense
many of its newer social duties as they have appeared.
It has, therefore, now belatedly to cure evils which a
socially minded church might have prevented."4
The need for cooperative efforts in the larger world
wide task of making Christ known to the ends of the
earth has been set forth fully by Arthur J. Brown,
secretary of the Presbyterian Board of Foreign Mis-
* H. Paul Douglass, The New Home Missions, pp. 199, 200.

COOPERATION 123
sions, in his recent volume, Unity and Missions. Dr.
Brown summarizes as follows : "The task of evangeliz
ing the world is so enormous, it must be conducted in
so many different and widely separated lands, it re
quires such vast resources, and is confronted by such
stupendous obstacles, that there is no likelihood what
ever that it will be achieved, unless the people of God
combine more harmoniously and effectively than they
are combining now. A sundered church, battling
against the united forces of evil, is fighting at a fear
ful disadvantage. If God shall give the victory in such
circumstances, it will not be because he approves our
divisions, but because the salvation of the world is too
precious in his sight to be definitely delayed by the
failure of man to discern the signs of the times."3
Training for Cooperation. Training for cooperation
consists in applying the necessary conditions and
principles mentioned above to the group activities of
boys and girls and young people. While the life of
the child may be necessarily individualistic, and while
most of his acts may arise from egoistic motives, and
while the spirit of rivalry may dominate his name and
play, we believe that the cooperative spirit may be
developed in his earliest associations. At any rate,
the child should be given an opportunity to participate
as largely as possible in cooperative activities. In
adolescence, however, the newly awakened social con
sciousness, the gang spirit, team play, and the desire
for organization, and the welfare of the group mark
these years as the strategic and most fruitful time for
training in cooperation.
'Arthur J. Brown, Unity and Missions, p. 307.

124 MISSIONARY EDUCATION
The opportunities for such training are to be found
in the normal social relationships of boys and girls.
The problem for parents and teachers is to utilize these
normal groups, and to secure actual participation in
cooperative efforts. In addition, in order that all co
operation may be intelligent, full discussion of the
factors involved should be encouraged and adequate
explanation be made especially of the reasons for co
operation. It is only necessary here to point out some of these
opportunities. Others will be discovered by observing
and inquiring leaders. In each suggestion the princi
ples outlined above may be applied.
1. In the home. The doing of chores is the simplest
and best opportunity for training in cooperation.
(May chores never be superseded!) Then too there
may be added the participation of children in solving
home financial problems, among both rich and poor;
frank discussions of income and expenditures; plan
ning by the children of social functions for the hap
piness of the whole family group ; working for the care
and improvement of the property ; permitting children
to plan for their own parties with the help of their
elders rather than having them all ready-made, and
participation in the saying of grace before meals and
in family worship. It will be observed that each one
of these suggestions has in it phases of some of the
most fundamental and most important problems of
present-day life.
2. On the playground. The gradual and successful
transition from individualistic play, "one old cat," for
instance, to team play is the best opportunity. This

COOPERATION 125
transition, however, does ,not always just happen.
Some children never get beyond the "one-old-cat" game,
for it is the spirit which characterizes some of them
in the bigger game of life. The meaning of sacrifice
hits should be fully explained, not by exhortation or
the pointing of its moral, but by showing just what
it means for the success of the particular game that
is being played. Sacrifice hits will be required of many
people, churches, and denominations, before we are
successful in the greatest game we have ever played,
and the playground of youth is the best training camp.
All true sport has an element of cooperation in it. The
desire to win for the sake of the reputation of the
team or school or community when it becomes a domi
nant desire, may easily lead to the taking of selfish
advantage, cheating, and what the schoolboy knows as
"dirty athletics." To overcome these tendencies in
the team games of youth is to help to develop a type of
man or woman much needed to-day.
"A team game is a game that is played with a team
spirit for a social victory. In order to have real team
games the teams must be permanent, for team play in
volves leadership, loyalty, and friendship, and these
cannot be secured from scrub teams. In order to secure
permanent teams the members of the teams must be
friends, or at least agreeable to each other."6
3. In the public school. The opportunity in the pub-
lice school is not different in kind from that in the
Sunday school and church. Through class and school
social and athletic functions, interclass, interschool,
and intercommunity events the boys and girls may
• Henry S. Curtis, Education Through Play, p. 276.

126 MISSIONARY EDUCATION
learn how to work together. Through both school and
church the pupils may be introduced in simple ways
to cooperation with community enterprises and local
municipal government. There are many ways by whieh
boys and girls may help the street-cleaning, fire, police,
health, and public service departments of the town and
city. 4. In industry and agriculture. Here is an oppor
tunity which challenges every Christian business man
or woman. Cooperation between employer and em
ployees, between capital and labor, is the note of to
day. But some are unwilling and some are simply
unable to cooperate in industry. When and where
shall both groups get their lessons in working together?
How and when is the common task and objective of
industry to be discussed and appropriated by both
sides? How are both capitalists and laborers to ap
preciate what each puts into a business or industry?
How early may these things be taught and practiced?
Boys and girls in most States may go to work at
fourteen, just after adolescence has begun. It is the
time when individual initiative and self-will some
times lead to rebellion against conventional rules and
formal demands. At the same time a new sense of
justice appears, and there arises a high regard for law,
especially when it is the expression of the will of the
pupil. The sympathies become broader or they atrophy.
Cooperation may be secured or a breach between em
ployees and employer may prejudice one against the
other forever. It is during middle adolescence, when
the social impulses are dominant, that the largest per
centage of our boys and girls go into industry. Many

COOPERATION 127
decide the choice of a profession as a lifework, or the
kind of a business where one can "be in business for
himself," that is, an employer of labor. It is during
these same years that the attitudes of one group toward
the other, and the attitudes of both toward the purpose
and place of industry are to be determined. Whatever
may be our ideals regarding the future reconstruction
of industry, we believe that such reconstruction will
come to pass only through the cooperative efforts of
all who are now factors in industry. Can the church
help to mutual understanding at the very start? Can
the Christian business man, an employer, help in the
work of reconstruction, and then teach the new ideals
to growing youth?
There is probably no aspect of our American life
where cooperation is more sadly lacking and yet more
needed than in agriculture. The American farmer's
individualism is a result of the intense struggle for
existence in the opening of new lands. The churches,
largely through the lack of adequate leadership, have
failed either to inspire the spirit of cooperation in the
work of the farmers, or to band them together for com
munity betterment. Only recently has this opportunity
challenged the community church, and in the present
day there are signs of a more vigorous approach to this
fundamental factor in rural life.
5. In the Church. It is the development of coopera
tion within the local church and among the churches
of different communions that is of most concern to our
study here. The local church offers as many possibili
ties for training in cooperation as any other organiza
tion. In it are to be found young and old, rich and poor,

128 MISSIONARY EDUCATION
learned and unlearned, rural and urban minds, em
ployees and employers, mystics and pragmatists, and
conservatives and radicals, with all the varying shades
between the extremes. To get all these different people
to work together for a common objective, the establish
ing of the kingdom of God on earth, may require a
broader and deeper foundation in loyalty and training
than is now revealed to us.
(1) The first opportunity is to train the members
of the different organizations in the local church to
work together for those objects for which each group
exists. These objectives, of course, must be clearly
defined and realized by all the members in a given
group, and the principles stated above must be applied.
It is taken for granted, of course, that these different
organizations are necessary in order to accomplish
the varied tasks of a church in a local parish.
(2) The different groups must learn to work to
gether, as for instance, the various classes in the church
school for the good of the whole school, and the church
school, young people's society, official board, trustees,
and other groups for the good of the whole church.
These groups, like individuals, must appreciate the
large objectives and be willing to lay aside selfish ad
vantages before cooperation is possible. The objec
tives must be comparable in significance to the size,
strength, and importance of the groups cooperating.
The work must also engage all the workers. To be
real training in cooperation the groups must work to
gether as groups, the group consciousness dominating
the effort. What functions are possible to a church
echool, for instance, which will actively engage all the

COOPERATION 129
different classes and departments? What ones are
possible for all the different organizations in the local
church ?
This opportunity may be illustrated by the story
of a Christmas celebration in a certain Sunday school
where the spirit of working together had never been
fostered. Each department of the school was asked if
it desired a Christmas celebration, and was asked to
think of some form of celebration which would have
a large purpose and engage the whole school. Then,
representatives were chosen, from all the classes, ex
cluding Primary and Kindergarten grades, which were
enlisted separately, to discuss and decide the plans.
Previous to this the Christmas celebration had always.
been the burden of four or five mature people, who
struggled each year to provide something new for the
pupils. These class representatives elected pupil
officers and appointed committees. A number of
teachers, the superintendent and pastor were the
advisers. A "Giving Christmas" was decided upon,
and gifts were requested for the relief of the poor in
the parish, or for a neighboring mission church or for
foreign missions. Each class determined what particu
lar gift it should bring. In presenting these plans to
the different classes the representative had to learn
the different needs and reasons for the gifts, and in
open class discussion each gift was determined. The
program of the celebration was unique. It consisted
of an original method of presenting the gifts by each
class, and some method was used which engaged all
the members of the class. The superintendent was
the only one who knew what the program was. The

130 MISSIONARY EDUCATION
classes informed him, but no one else. He was thus
able to secure a variety in the methods and to con
tribute to the general interest. The working up of this
celebration practically changed the attitude of the
Sunday school, and the chief factor, next to the bless
ing of giving, was that it had an objective for the whole
school, all appreciated it as a common task, and it
engaged all the pupils. The plan could easily be ex
tended to cover all the organizations and the entire
membership of the local church.
The annual field day of many country parishes is a
good example of training all the different groups to
work together. Raising money for new church build
ings and improvement has had the same effect. Choral
singing in the older countries has always been an im
portant factor in promoting the spirit of working to
gether. The problem here is to extend the objective
to the welfare of all the people in the community. If
there is only one church, such an objective is a neces
sary one for that church. If there are several churches,
the cooperation desired is interchurch. It will readily
be seen how other all-church functions may be ar
ranged on Rally Day, Thanksgiving, Easter, patriotic
days, field days, and picnics.
(3) As to interchurch activities, our interest here
does not lie so much in cooperation for the solving
of immediate community problems as in training the
boys and girls and youths of the different churches to
work together. The lack of attention to interchurch
fellowship necessary for cooperation is apparent. In
almost any community, we could vainly seek for the
occasion when the little children, boys and girls, and

COOPERATION 131
young people from aU the churches of the community
or neighborhood are brought together in a joint func
tion. We have used the word "function," and not
"meeting," for there is a difference. The "union meet
ings" and interdenominational rallies, while desirable
in themselves and for other reasons, do not contribute
largely to developing the spirit of cooperation. "Func
tion" implies a purpose or objective to be worked out,
a common task. The principles in the Christmas cele
bration described above may be applied to interchurch
activities. Could not the Beginners' Departments of
the Sunday schools of a community work out an inter
denominational function of some sort which would give
all the children a chance to contribute something to its
success? The same question could be asked for boys
and girls and young people. The boys from different
churches who work together in the Y. M. C. A. may
develop cooperation within the Association groups,
but there is little interchurch fellowship unless they
work together as different church or denominational
units. The Cook County Sunday School Association (Chi
cago, Illinois) through its interchurch athletic league
is rendering a notable contribution to interchurch fel
lowship. A good example of training in interchurch
cooperation among young people was a recent confer
ence of the young people of the Sunday schools of an
Eastern suburban city. There were twenty-five differ
ent Sunday schools in this community. Representa
tives of the young people (seventeen to twenty years
of age) of eighteen of them responded to a call for
a discussion of the need of getting together. This

132 MISSIONARY EDUCATION
group organized itself and planned the conference,
calling to their aid a half dozen sympathetic adults.
The conference met for an afternoon and evening. Four
general topics were discussed, these topics being de
termined by the needs of the young people in the com
munity. The schools were divided into four groups,
and one topic assigned to each group. Each local
school in a given group was assigned a phase of the
topic for that group. The young people of each school
in a special meeting discussed the particular phase
of the topic assigned to them and appointed three of
its members to represent them and their views at the
joint conference. All the young people of all the
churches were invited to the conference, and two hun
dred responded. The program was in their hands, and
there was no lack of discussion on the various topics.
At the close they formulated some policies for their
guidance and organized the Young People's Federation
of the Sunday schools of that community. These poli
cies called for further cooperative activity on the part
of the different groups.
The Interdenominational Christian Endeavor or
Young People's City Union has been an important
factor in developing cooperation among the churches;
so also the organized Sunday school work of States,
counties, and townships, even though it is unable to
reach all the people in the local church.
Probably one of the most effective beginnings in
interchurch cooperation was that of the Federation
of Adult Bible Classes of Ashland, Ohio. One of their
former leaders, a man interested in the movement from
the beginning, Mr. W. D. Stem, has told the story:

COOPERATION 133
"Getting men into the church is not the difficult
problem, but the training of them for active service is
the part that requires careful handling, and this con
dition gave rise to the Men's Movement in our city.
Men's classes that already existed were taken as a
nucleus and organized for aggressive work. These
classes were officered with a president, vice-president,
secretary, and treasurer, and the class divided up into
three or more committees, about as follows: Member
ship, Reception, Social, Devotional, and Financial, and
in addition such special committees as were found
necessary. We aimed to build up only such an organi
zation as would help us to hold what we gained.
"These groups in the various schools became active
centers. Each man began to look for men who properly
belonged to their groups, and it was not long until the
Sunday school idea was the prevailing topic of conver
sation in the shops and on the streets. Men everywhere
were prevailed upon to join some one of these groups.
The object was not numbers, but souls for the Master.
Had numbers been the main object, there would soon
have been strife, but that is an unknown thing among
us. These groups grew larger every Sunday, and soon
larger quarters were required. Some of the men were
asked to look for new members, others were to be
ready to receive them at the doors, and give them the
'glad hand,' others were busy providing for their social)
welfare, and last, but not least, another committee
was to take care of the financial side of the class.
While the work was in a sense delegated to committees,
care was taken not to hinder individual work in any
way. Each member was urged to bring in new mem-

134 MISSIONARY EDUCATION
bers and help keep them in. It is comparatively easy
to get a man to start, but the genius of the work is to
provide for his requirements when he is once in. He
must be given something specific to do, and it must be
such work as he can do.
"After these groups had demonstrated the prac
ticability of organization, it was suggested that while
they retained their individuality, they might increase
their effectiveness by combining their efforts. This
met with the approval of the representatives of the
various classes who were called to consider the pro
priety of such a move. While each class could direct
the activities of its members, a union effort would give
momentum to the one object in view — the bringing men
into proper relation with Jesus Christ as their personal
Saviour. It was agreed that a strong pull and a
steady pull be made for sixty days to bring men into
the various classes, and at the end of that time to
hold a banquet. This called into action many men who
up to this time were rather indifferent to the work.
This organization was called 'The Ashland Men's Fed
eration of Sunday School Classes,' and was officered
the same as individual classes. The committees were
composed of a representative from each school, so that
the small school had equal representation with the
large one, based on the 'square deal' idea. At this time
the real work began, and the whole town was astir.
Men everywhere in the office, in the stores, in the shops,
and on the streets were being persuaded to go to Sun
day school wherever they rightfully belonged. The
Christian forces were marshaled as one man, and the
spirit of unity in itself attracted men who, up to this

COOPERATION 135
time, had taken refuge behind the church differences.
When a man of this type was approached by two or
three men representing different churches, his argu
ments would not support him. The motto, 'Get Right
With God,' was in evidence everywhere. We went where
the men were, instead of waiting inside of our church
walls for men to come to us. At the outstart we
anticipated a possible two hundred at the banquet, but
when the plates were counted it showed that in a
town of seven thousand population, eight hundred men
in round numbers had sat down together at a Sunday
school banquet. The plan was voted a success and a
permanent organization was effected.
"This was May, 1906. The effort did not stop after
the banquet, although there were those who intimated
that it was just a flash and would soon be over. The
work kept steadily growing, and in 1907, during Janu
ary, February, and March, the Federation held a series
of Sunday afternoon gospel meetings, to which all
men were invited, and a special effort was made to
get men who did not attend the regular church serv
ices. The attendance at these meetings ranged from
five hundred to eight hundred men.
"In the month of May, 1907, another banquet was
held and one thousand one hundred men attended. In
June we held our second local option election and the
result of training for service never showed better than
it did during this campaign. Night after night scores
of men would meet and canvass the polls, and through
the day would seek to persuade men to vote to keep
the saloon out of our beautiful city. On election day,
June 22, the men took their stand for the right in

i36 MISSIONARY EDUCATION
open active work on the streets, and when the vote was
counted had a majority of three hundred and five for
the right."
(4) Larger cooperation and increased opportunities
for training in cooperation await an adequate common
program of action for all the churches.
In the chapter on loyalty we stated that the estab
lishing of the kingdom of God on earth was such a com
mon objective. It needs, however, to be concreted in
a specific program of action. This the Federal Council
of the Churches of Christ is endeavoring to do. It
already has a social program formulated by its Social
Service Commission. Its newly organized Commission
on Federated Movements has for its goal the establish
ing of cooperative movements among the churches in
every State, community, city, and village. Already the
rapid multiplication of local town, city, or country
church federations is making possible the realization
of parts of this national program in cooperative com
munity effort.
The Moral Significance of Cooperation. In the last
analysis cooperation is a moral problem. In the great
ecumenical Edinburgh Missionary Conference, the
Commission on Cooperation and Unity in Christian
Missions placed themselves on record in this matter
as follows : "Whether we have regard to the union and
federation of native churches, or to the reaching of
agreements between different missions, or to the work
ing of schemes of cooperative effort, we believe that
the real problem to be faced is a moral one. Schemes
of cooperation sometimes break down because the basis
on which they are attempted is an impossible one;

COOPERATION 137
but more often the failure lies in ourselves. If the
movement toward unity in the mission field is to
gather strength and volume, the supreme need is not
for schemes of union, but, as has been well said, for
apostles of unity. Men are needed with sufficient large
ness of mind and breadth of sympathy to understand
the point of view of those with whom they cooperate.
Most of all, men are needed who have seen, and who
can lead others to see, the vision of unity; men who
know that love is the fulfilling of the law, and who
have a living faith that God is able to do exceeding
abundantly above all that we ask or think. We can
not too often remind ourselves that no large progress
either in the unity of the church or in cooperative effort
can be made with our present spiritual conception and
capacity. The true path does not lie in treating our
differences as unimportant, and impatiently brushing
them aside as unworthy hindrances, but in finding
through patient self-discipline a higher point of view
which transcends them and in which they are recon
ciled. On the intellectual side this is a task that calls
for strength and perseverance; and on the moral side
we need the power of a mighty love, which, by the clear
ness of its perception and the flow of its energy, il
luminates and transforms the situation and makes all
things new."7
FOR FURTHER STUDY AND DISCUSSION
1. Are cooperation and denominational loyalty in
compatible ? Why ?

7 Report of the Edinburgh Conference, vol. via, Cooperation and Unity, p. 142.

138 MISSIONARY EDUCATION
2. How far can you secure cooperation among the
members of a group and still preserve an efficient sub
committee organization ?
3. What is "democracy," and what is the relation
of cooperation to it?
4. From Professor Rauschenbusch's Christianizing
the Social Order, do you think the spirit of working
together is waning or increasing?
5. Mr. John Graham Brooks tells of a New Hamp
shire dairyman who, irritated by the standard of clean
liness which the milk inspector submitted to him,
burst out in reply: "Yes, I have read a good deal
in the agricultural paper about this foolishness; but
I am an American, and I propose to stay on bein' an
American." How would you have dealt with this
farmer ?
6. On the basis of the six principles outlined in this
chapter, how would you secure the cooperation of
parents in the work of the church school?
7. What are some of the definite lines of work in
which all the members of a church school can co
operate? 8. What are some of the common tasks of the
churches in your community?
9. Do the churches look upon them as such ? If not,
why? How would you attempt to get them together?
If they do appreciate them, are they working at these
tasks? 10. What opportunities have the boys and girls of
the different churches in your community to work to
gether as different denominational groups?

COOPERATION 139

REFERENCES

The History of Cooperation. George Jacob Hol-
yoake. Two volumes. Chapter I of the first volume
discusses the nature of cooperation, and Chapter XX
applies the cooperative principle to industry.
Christianising the Social Order. Walter Rauschen
busch. "My sole desire has been to summon the Chris
tian's passion for justice, and the Christian's powers
of love and mercy to do their share in rending our
social order from its inherent wrongs." Part III,*
Chapter IV, concerns "The Love of Tooth and Nail,"
a study of cooperation or, rather, the lack of it. Part
II, Chapter V affirms cooperation as the economic basis
for fraternity.
Thy Kingdom Come. A book of social prayers for
public and private use. Compiled by Ralph E. Diffen-
dorfer. Unity and Missions. Arthur J. Brown. Unity and
Missions are indissolubly connected. In proportion as
the church becomes missionary, it feels the need of
unity, for it is futile to expect a divided church to
evangelize the world.
Cooperation and Unity. Vol. VIII of the Report
of the Edinburgh Conference. A most comprehensive
treatment of the need for cooperation in the foreign
missionary work of the churches.
The Church a Community force. Worth M. Tippy.
A pastor's preconception of what a church ought to
be; a church as he found it; the social awakening of
the church ; developing social workers ; the church and
its charities; a new attitude toward city government;

140 MISSIONARY EDUCATION
the church a neighborhood center ; and the church and
public morality — the story of a ten years' ministry in
one church makes a most constructive and stimulating
document, marking a new path for the church as a
social force.
Education Through Play. Henry S. Curtis. A dis
cussion of those aspects of the play life of girls and
boys which affect their moral development.
The New Home Missions. H. Paul Douglass. Treats
the social by-products of pioneer effort, the new social
program in country and city, social justice in industrial
life, a social restatement of race problems, the social
reaction of home missions, and the social realization
of Christianity in America.

CHAPTER VI
STEWARDSHIP AND GENEROSITY

He that is faithful in a very little is faithful also in much:
and he that is unrighteous in a very little is unrighteous also
in much. — Luke 16. 10.
Not one of them said that aught of the things which he
possessed was his own. — Acts 4. 32.
It is required in stewards, that a man be found faithful.
— 1 Cor. 4- 2-
I will place no value on anything I have or may possess,
except in its relation to the kingdom of Christ.
— David Livingstone.

CHAPTER VI
STEWARDSHIP AND GENEROSITY
Methods of Giving Now in Use. Thirteen different
methods are in use to-day to obtain money for church
work, according to the Rev. Frederick A. Agar in his
recent book entitled Church Finance. In some places
one method obtains, in others several may be found.
Sometimes nearly all of them are combined. Dr. Agar
enumerates the pew-rent system, donations, subscrip
tion papers, "Begging Bees," the individual collector,
hit-or-miss plan, free-will offerings, assessments, tith
ing, the simplex plan, the duplex plan, the spasm plan,
and church fairs, suppers, and entertainments.
The methods used in the church school to train boys
and girls in the support of the church and her enter
prises are almost as numerous and are certainly as
varied and complicated. No estimate has as yet been
made of the number of pupils who do not give regularly
to the local school, and those who give both to the
church school and the local church, or the number of
different organizations to which the same children of
the same local church are giving money, or what has
been the result of the present rather ineffective and hap
hazard methods. If there is any argument for better
methods of giving and for the gradual elimination of
nonsupporters, there are certainly strong reasons for
143

144 MISSIONARY EDUCATION
undertaking seriously to appraise the present methods
of giving in the Sunday school, and to attempt to look
at the whole problem from an educational point of
view. In the following list of financial methods in the
church school no attempt has been made to condense
into a single phrase a name for the different methods
employed. They are described, and an effort is made
to point out their educational bearings.
1. Presumably the large majority of church schools
still follow the method of collecting from the pupils
voluntary contributions to be used to pay the current
expenses of the school. These expenses consist largely
of the supplies for teachers and pupils, including lesson
papers, books, reading papers, maps, charts, and other
material and, sometimes, the song or hymn books, al
though in many cases any unusual item of current ex
pense is raised by some special appeal. In such cases
the only moneys available for benevolent purposes are
over and above these voluntary contributions for the
school expense. It would be safe to say that the pupils
only occasionally are reminded that their contribu
tions are used for the purposes stated. Sometimes they
are stimulated by contests or by publicity given to
the offerings of different classes. Very seldom do these
schools present an opportunity in a democratic way
for the pupils to participate in the expenditure of their
offerings. They only hear the report of the treasurer
from Sunday to Sunday. Only occasionally is any
report ever made to them of the amount secured
throughout the fiscal year, and the items for which
their money was expended. The treasurer's report is

STEWARDSHIP 145
usually made to the Sunday School Board of Teachers
and Officers. Inasmuch as little or no attention is given
to the cultivation of the school for such offerings, it
is hardly to be expected that the offerings mean very
much to the children. In many homes the money is
provided by the parents, who faithfully supply their
children with "pennies" to take to the Sunday school
collection. 2. There are church schools in which all of the money
contributed by the pupils is given to "benevolences."
If this principle is adopted, it has usually been dis
cussed in the Board of Teachers and Officers, and then
the plan is announced to the pupils. The proportion
of the funds given to each object is arranged, either
in accordance with a general denominational plan, or
with the needs as interpreted by the local officers.
The money is contributed regularly from Sunday to
Sunday, and then is given to the general treasurer, who
in turn sends it to the different benevolent agencies.
The supporters of this plan claim that this gives oppor
tunity for training children in benevolent giving, and
fixes in their early days the channels through which
the offerings are applied. In all such cases the amount
needed for the support of the local school is included
in the budget of the local church and is provided either
by a special offering in the regular church services, or
is voted outright from the treasury of the church as
the money is needed.
3. A regular offering for current expenses and an
occasional and periodical offering for benevolences.
The schools of certain denominations are required by
their general governing bodies to set aside an occa-

146 MISSIONARY EDUCATION
sional collection, once a month, once a quarter, semi
annually, or annually, for missionary purposes, the
money being distributed among the various missionary
and other benevolent agencies. There is also the annual
offering for the different missionary societies, and for
the local home and foreign missionary agencies. These
offerings are usually preceded by a more or less
thoroughgoing campaign in missionary education, and
may be stimulated by all sorts of collecting devices
and contests, and may result in a steadily increasing
amount of money for these purposes. The annual offer
ing often arouses more interest than the periodical
collection, as the once-a-month plan. If a given Sun
day is "Annual Home Mission Day," it is possible to
set a goal for the schools' giving, and work up to the
day by education, appeals, and contests, so that the day
itself may really become a significant occasion in the
lives of the pupils. The arbitrary plan of setting aside
the regular collection, say on the first Sunday of each
month, is bound to yield a certain sum of money, but
it may or may not represent any real interest in mis
sions on the part of the pupils unless persistent and
adequate means of missionary education are employed.
4. Some schools have a regular offering for current
expenses as described in 1, with a pledge to raise a
certain amount of money for various special occasions
and objects; — "special gifts," as they are called. These
objects may include local charities, mission churches
and schools, missionaries, native workers, orphans,
school children, and shares in mission stations, both at
home and abroad. In some cases all the benevolent
money is given to one special object. This is some-

STEWARDSHIP 147
times done by the school as a whole, and sometimes
a special object is assigned to an organized class or
department. This method of "special gifts" has cer
tain definite advantages. The object to which the
money is applied can be presented concretely and defi
nitely to the children, and they may become genuinely
interested in the welfare of the agency to which they
are giving their money. There also can be more or less
discussion of the amounts to be raised and appraisal
of the results of the work to which the money has been
applied. It is also possible through special gifts to
more or less grade the appeals and the objects. The
little children may be asked to give to some local need,
to some children's hospital, day nursery, children in
need, or to maintain a kindergarten in some needy
place, or a Daily Vacation Bible School. To the
younger boys and girls there may be assigned the
support of some children in a mission school, or a
teacher who is working with children of their own age,
or a room in a hospital, or any one of the similar other
activities. With the older boys and girls and the young
people and adults the gifts may take an appropriate
significance. In the Union School of Religion, connected with
Union Theological Seminary, in New York, there is a
systematic attempt to train the pupils in giving and
other forms of service. The plan is described in the
following statement received from Professor Hugh H.
Hartshorne, the director of the school :
"The Union School of Religion has been maintained
by the Union Theological Seminary since 1910. The
funds for its support have come in part from gifts to

148 MISSIONARY EDUCATION
the school, and in part from the treasury of the semi
nary. The pupils of the kindergarten and first three
grades are charged an annual registration fee of $1.00,
and those above the third grade a fee of $2.00. This
pays approximately for the texts and materials used
in teaching. All the money brought by the children is
left free for benevolences.
"The children of each class place their contributions
in the class treasury. The causes for which this money
goes are determined by the children themselves. In
most cases the children suggest the causes, and they
frequently make personal investigations of the worthi
ness of the object suggested. The teacher's part is
simply that of the more experienced member of the
group. She never decides for the children, but relies
on their judgment. It is believed that only by thus
suggesting, analyzing, and selecting the objects to
which money is given can the children receive real
training in Christian giving.
"Two causes of a nature to appeal to the intelligent
sympathy of all the children are continued from year
to year as School Causes, and the children are helped
to feel responsible for them year after year. One of
these is a local Day Nursery, and the other is related
to the educational work connected with the University
of Nanking, China. No pressure beyond that of the
worth of the causes and the fact of their dependence
on the gifts of the school is brought to bear on the
children, and if they decide not to contribute to either
one, their decision is accepted. It is found in practice
that in almost every instance the children will of their
own accord come to the desired decision. If the school

STEWARDSHIP 149
were connected with a church, assistance to the church
would be one of the permanent School Causes.
"When the development of the pupils permits, each
class adopts a class budget, in which it outlines for
itself its probable receipts and desired expenditures.
This adds to the value of choosing the objects of ex
penditure the decided value of knowing ahead the
things for which the money is to be spent.
"The need is felt for individual as well as class
choices, and for the opportunity of making and keep
ing pledges. The latter is provided for when the class
regards its collections as club dues for which each is
held responsible. An envelope system, or its equiva
lent, providing for the division of the collection into
two parts, one for the class treasury and one for causes
decided upon by the individual, would take care of
both needs. Experiments in this direction are under
way. "In addition to the school enterprises mentioned
above, each class has some interests of its own to sup
port, appropriate to its stage of social development.
Attention is given to the cultivation of habits of in
dividual service at home, at school, on the street, and
so on. In all, the fundamental value of personal asso
ciation, of sympathy, of good will, and the democratic
spirit is not forgotten."
A brief summary of activities by classes during the
two years of 1914-1916 follows.
TRAINING IN SERVICE
Note. — The Manhattanville Day Nursery and the Nanking
Scholarship Fund are school enterprises.

150 MISSIONARY EDUCATION
KINDERGARTEN
School Christmas gifts to school helpers.
Neighborhood Toys, clothing, money, for Manhattanville Day Nursery.
Flowers for hospital children.
Fasting pictures for hospital children.
The World
Money for kindergarten in Japan.
Contribution to Nanking University Scholarship fund.
Grade I
School Christmas gifts to helpers.
Flowers to classmates and injured schoolmate.
Neighborhood Toys, mittens, money for Nursery.
Thanksgiving basket for K. family.
Christmas gifts for boys of K. family.
Money to Mrs. K. at Christmas.
Easter flowers for lonely aged person.
The World
Made picture books for children of Foo Chow.
Money to Nanking Scholarship Fund.
Contribution to Red Cross work in Europe.
Grade II
School Christmas gifts to helpers.
Neighborhood Money, clothing and toys to Nursery.
Thanksgiving dinner.
New shoes given to a child.
Money and food to X. famijy.
The World
Money to Nanking Fund.
Money for Belgian Babies.
Money for Red Cross work.

STEWARDSHIP 151
Grade III
School Christmas gifts to helpers.
Neighborhood Money, clothing, toys to Nursery,
The World
Money to Nanking Scholarship.
Money to Red Cross work. Grade IV
School Christmas gifts to helpers.
Neighborhood Money, clothing, mittens, toys to Nursery.
Flowers to elderly people.
Clothing for X. family.
Money and clothing to pupils of Industrial School No. 6.
The World
Money to Nanking Fund.
Money for war sufferers.
1 Comfort bags, handkerchiefs, etc., made for Red Cross.
Society. Grade V
School Christmas gifts to helpers.
Flowers to sick classmates.
Singing in school choir at the service of worship.
Neighborhood Money, candy, toys, milk, and mittens for Nursery.
Quilt pieces collected and sent to poor woman.
The World
Money to Nanking Fund.
Comfort bags for soldiers made and filled.
Grade VI
School Christmas gifts to helpers.
Singing in the choir.

152 MISSIONARY EDUCATION
Neighborhood Money and game for Nursery.
Christmas dinner, clothing, toys, for B. family.
Easter flowers for lonely aged persons.
Valentines to children in Sheltering Arms Home.
Money for Mrs. H.'s rent.
Postcards pasted together for children in Bellevue Hospital.
Flowers and pictures for children's ward in St. Luke's
hospital.
Magazines and papers collected and sent to needy schools.
Lamp sent to crippled old lady.
Grade VII
School Christmas gifts to helpers.
Flowers, letters, valentines to sick classmates.
Weekly visits to injured classmate.
Singing in choir.
Ushering. (Assisting in distributing and collecting Song
Books.)
Neighborhood Money, clothing, toys, for Nursery.
Overcoat for 14-year-old boy, only wage earner of family.
Clothing, toys for two families (7 children).
Money for food for family of 8 children.
Christmas box (warm shawl, slippers, candy, fruit, etc.) for
crippled old lady, Mrs. F.
Down quilt and lamp for Mrs. F.
Year's subscription to magazine for Mrs. F.
Collecting magazines and pictures for hospitals and homes.
Pasting postcards for hospital children.
Valentines and letters to class proteges.
Easter flowers to lonely- person.
The World
Money for Nanking Fund.
Postcards of American Industries sent to missionary in
China.

STEWARDSHIP 153
Class book for Mr. Coleman's exhibit in Japan.
Money to an Alaska Indian at Haines.
Grade VIII — Girls
School Christmas gifts to helpers.
Singing in choir.
Ushering (before the service of worship, while classes are
assembling).
Serving on Student Council.
Helping at Christmas party.
Neighborhood Money for Nursery.
Thanksgiving dinner for B. family.
Christmas tree and gifts for each member of the B. family
of five.
Good winter clothing for B. family.
Valentines for B. family.
Easter basket and plant for B. family (girls, colored eggs
and delivered basket).
Easter flowers for sick person in hospital.
Class picnic with B. children as guests.
Clothing for mother and baby.
Articles made for Nursery Fair.
Money for Home for Crippled Children.
The World
Money to Nanking Fund.
Money to Polish Relief Fund.
Letters and gifts sent bi-monthly to French soldier.
Class book for Mr. Coleman's exhibit in Japan.
Grade VIII — Boys
School Christmas gifts to helpers.
Candy taken to classmate.
Ushering (assisting in distributing Sunday School supplies).
Helping with Christmas party.
Serving on Student Council.

154 MISSIONARY EDUCATION
Neighborhood Money for Nursery.
Money to the Association for Improving the Condition of the
Poor.
Clothing and food for X. family.
The World
Money for Nanking Fund.
Money for Red Cross.
Class book for Mr. Coleman's exhibit in Japan.
High School I — Girls
School Christmas gifts to helpers.
Helping at Christmas party.
Serving on Student Council.
Neighborhood Money for Nursery.
Dressing twelve dolls for settlement children.
Canned fruit for working girls' camp.
The World
Money for Nanking Fund.
Money for poor student at Grant Lee Hall in the Tennessee
Mountains. High School I — Boys
School Christmas gifts to helpers.
Flowers, letters and visits to sick classmate.
Serving on Student Council.
Planning and taking charge in turn of High School Service
of Worship.
Neighborhood Money to Nursery.
Thanksgiving dinner to S. family.
Money, candy, books, clothing, toys for P. family.
Boys of P. family taken to Museum of Natural History.
Money to Children's Aid Society.
Weekly aid to X. family.

STEWARDSHIP 155
The World
Money for Nanking Fund.
Money for Red Cross High School II — Boys
School Christmas gifts to helpers.
Serving on Student Council.
In charge of Christmas tree and serving refreshments.
Planning and taking charge in turn of High School Service
of Worship.
Neighborhood Money for Nursery.
Weekly provisions bought and delivered to Mrs. G.
The World
Money for Nanking Fund.
High School III — Girls
School Christmas gifts to helpers.
Serving on Student Council.
In charge of Christmas tree and serving refreshments.
Helping plan and manage High School party.
Planning and taking charge in turn of High School Service
of Worship.
Neighborhood Money to Nursery.
Shawl and cap for lame girl.
Visiting the lame girl.
Candy made for lame girl.
Flowers and other gifts taken to lame girl.
The World
Money for Nanking Fund.
Class book sent to Sunday School in Japan.
High School III — Boys
School Christmas gifts to helpers.

156 MISSIONARY EDUCATION
Serving on Student Council.
In charge of Christmas tree and serving refreshments.
Helping plan and manage High School party.
Planning and taking charge in turn of High School Service
of Worship.
Neighborhood Money for Nursery.
Thanksgiving and Christmas dinners for Mrs. S. (bought
and delivered by boys).
The World
Money for Nanking Fund.
High School IV — Girls
Neighborhood Money for Nursery.
Fuel for a family.
Clothing and food for a family.
The World
Money for Nanking Fund.
High School IV — Boys
School Ushering in chapel.
Assisting in service of worship.
Neighborhood Clothing and food for a family.
Christmas gift to Seminary helpers.
The World
Money for Nanking Fund.
Money for Red Cross.
Subscriptions to National Child Labor Association.
TRAINING CLASS I
School Christmas gifts to helpers.
Contribution of money to the school budget.
Assisting teachers of younger classes.

STEWARDSHIP 157
Neighborhood Money for Nursery.
Eggs and milk bought weekly for sick woman.
Christmas gifts, money, clothing and food for same family.
Young son in this family placed in night school and helped
to secure a better position.
Regular calls made in this home.
Helping an old lady to keep her own belongings and room
to avoid entering an institution.
The World
Money for Nanking Fund.
5. One offering is taken from the pupils and is then
divided on a percentage basis between local church
support and benevolences on a schedule adopted by the
teachers and officers. Sometimes a single pocket en
velope is used, or the offering may be taken in class
envelopes and placed upon the plates by each pupil.
Dr. Agar says that when this plan is used it is open
to the objection that it removes from the individual
contributor his decision as to the division of his con
tribution, and that it always invites a misuse of mis
sionary money for local church support.
6. Many church schools are adopting the use of the
duplex envelope. A budget is made by the governing
body of the school for both local church current ex
penses and benevolences, and this budget is presented
to the pupils who make subscriptions, indicating the
amount to be paid each Sunday for both purposes.
The double pocket or duplex envelope is used, each
pupil being given fifty-two envelopes, and is expected
to return one envelope each Sunday in which he has
placed the amount of his offering. The money for the
current expense is then expended as the governing

158 MISSIONARY EDUCATION
board and school desire, and the offerings for benevo
lences are divided either according to the denomina
tional plan, or to a schedule adopted by the local school.
This method is also sometimes used in the Primary
Department, special small envelopes being provided for
that purpose. The plan has the advantage of training
the pupils in systematic giving for all of the interests
of the church school, and leads to businesslike habits
in dealing with the Lord's treasury. n
7. In recent days some schools have adopted the
duplex plan just described, with the exception that the
offerings are applied to the general church budget.
In this case the current expenses of the Sunday school
are included in the local current expense budget of
the church, and the gifts from the Sunday school to
benevolences are included in the estimated gifts of
the church. Under this plan one treasurer receives all
the funds, and the pupils are given the same envelopes
that are used by the church, and are told that their
gifts are to apply to the expenses and benevolences of
the entire church.
Need for an Adequate Educational Policy. The effect of
this survey is confusing. For such an important aspect
of the business of the kingdom of God as its financial
support it may be well to attempt a simple, but yet
more or less comprehensive statement regarding the
educational objectives in training of pupils for the
Christian use of money, and in presenting the relation
of money to the extension of the Kingdom. No problem
is more difficult than to change the financial system of
any organization. The church school and church are
not peculiar in this regard, especially when, from the

STEWARDSHIP 159
ordinary standards, they may be said to be in a pros
perous condition. Our problem in religious education,
however, is more than the adequate support of the in
stitutions of religion. We must take into account a
theory of property (of which money is the measure of
value) that is in accord with the principles of the
kingdom of God. Then there is the individual Chris
tian's attitude toward whatever money he may possess
regardless of the economic system under which he may
live. Thus there emerge three main objectives in a
religious educational policy dealing with the use of
money: an adequate method of financing the church
and her enterprises ; the teaching of a Christian theory
concerning property; and training in generosity and
effective giving. It makes little difference which of
these three is considered first. In any concrete instance
of giving all will have a share in determining the
motive, method, and extent of the response.
Training for the Support of the Church and its Work.
If we examine the educational policy with reference to
giving in any of the local churches with which we are
familiar, we fail to find any adequate plan for training
all the members in the church to support adequately
all the enterprises of the church, local, State, national,
and world-wide. The first hindrance in the way of such
a policy lies in the organization of the local church it
self. If you speak of the "church" to many persons,
it means either the church building or the services of
public worship. "I must support both the church
school and the church" indicates the general attitude
toward the local church and its organizations. There
might also be added, the Young People's Society, the

160 MISSIONARY EDUCATION
Woman's Missionary Societies, and the Junior organi
zations. All of these have an existence apart from
the church as an organization, largely because they are
independently managed and financed. The idea of the
church as a parish organization, uniting all the people
both old and young for common worship and joint
action in a consistent constructive policy of Kingdom
extension is hardly possible as long as the membership
is thus disunited. A pastor recently said, "When I
desire to get my 'church' as such to undertake a piece
of work, I have to consult eighteen different organiza
tions." To preserve the individual initiative and re
sponsibility represented by these various organizations,
and at the same time secure united and effective service
by the whole group, is but another way of stating a
problem that is well-nigh universal in this age; it is
that of harmonizing government by and through the
people in a real democracy, with strong central or
federal control and action.
It is, of course, clear that the first requirement for
such united action is a program for the local church
which is comprehensive enough for its entire mem
bership. Such a program will include the church's
responsibility and opportunity for parish, community,
national, and world-wide service. The whole plan must
not be mechanically devised, but should be largely
determined by the social point of view. It is not with
in the scope of this treatment to present such a
policy, but it is the author's contention that adequate
financial support for the church will not be forth
coming until such a policy is outlined.
The features of such a program will then determine

STEWARDSHIP 161
the educational policy of the church, for its prime
objective will be to acquaint all the members with the
entire program, and to enlist them in its support. Con
certed and cooperative effort will not be possible as
long as our church membership, for instance, is divided
into "Home" and "Foreign" camps, with a large pro
portion indifferent to any missionary program at all.
Even with the present division of program and re
sponsibility, it is possible to do far more for the edu
cation and enlistment of our boys and girls in the total
task of the church. Of all the financial methods pro
posed, the last mentioned seems to offer this oppor
tunity. A Unified Budget. The following statement of the
plan adopted by the Hackensack Methodist Episcopal
Church, which has a membership of two hundred and
ninety and a Sunday school of one hundred and sixty-
five, was prepared by the pastor, the Rev. Staley F»
Davis. In introducing the new financial plan into the church
in Hackensack it was decided to unify the budget of"
the church and Sunday school.
How We Did It
The plan was outlined to the official board by the
pastor. 1. Make two complete budgets, one for current
expenses, another for all benevolences, including the
Sunday school in both. 2. Use identical duplex en
velopes for all. 3. Conduct an Every-Member Canvass,
including all men, women, and children, members of
the Sunday school, church, and congregation.

162 MISSIONARY EDUCATION
The official board adopted the plan after a lengthy
discussion. There was practically no opposition.
The Sunday School Board concurred in the action.
A committee of five and the pastor were appointed
to put the plan in operation.
The committee appointed one of their number gen
eral manager, and selected the canvassers.
A double card index of all "prospects" was prepared,
one card for each individual, with full name, address,
church and Sunday school relationship, amount pre
viously contributed, and other data useful to can
vassers. The usual methods of the Every-Member Canvass,
•careful assignment of names and teams, distribution
of literature, training of canvassers, letters of explana
tion to the membership, a church dinner, and a time
limit, were adopted.
The motto adopted and used as a slogan was: 1.
"Every member of the church and school a subscriber
on a weekly basis; 2. Each one a subscriber to both
;sides of the envelope; 3. Each subscriber increasing
his subscription if possible. Those who were members
of both church and school were asked to subscribe at
least as much as they were in the habit of giving to
both. The Plan in Operation
Subscribers were permitted to give their offerings
at either Sunday school or the morning or evening
preaching services. Most of those who attend Sun
day school put their envelopes in the class collection.
Some tear their envelopes in two, putting one part

STEWARDSHIP 163
in at Sunday school and the other at church. Some
put in a loose collection at one of the other services.
All envelopes are turned over to the church financial
secretary, who records all contributions, turning the
money for current expenses over to the current expense
treasurer, and that for benevolences over to the treas
urer of benevolences.
The church treasurer pays each month to the Sunday
school treasurer the appropriation for the Sunday
school, which is disbursed by the latter under the direc
tion of the Sunday School Board. The superintendent
reports monthly to the official board all expenditures
of the Sunday school. The missionary society of the
Sunday school continues, but dispenses with its special
treasurer. It still provides a monthly program, but
seeks to broaden its interest and to instruct the school
about all the world-wide work of the church, repre
sented by all the benevolent causes. Formerly the mis
sionary offerings of the school were divided by the
Disciplinary method, between foreign missions, home
missions, and the Board of Sunday Schools, but our
subscriptions were solicited on the basis of the church
budget embracing all regular benevolences. The sub
scriptions were so greatly increased that the three
boards mentioned received a forty per cent increase
from the Sunday school, and there was money left for
distribution among all other causes. The experience
of one year indicates that subscribers are keeping paid
up very well. We issue a quarterly financial statement
to all subscribers, showing the state of each account
and the condition of the church treasury. We ended
the year with practically all bills paid, including a

164 MISSIONARY EDUCATION
$400 note for last year's deficit: The children of the
Sunday school are paid up better than the adults of
the church. Advantages op the Plan
It ties the church up to the Sunday school and
makes the official board responsible for it as it should
be. It ties the Sunday school up to the church. Each
child is made to feel that he is a part of the church.
He gives to the church and to all the work of the
church. "Where your treasure is, there will your heart
be also," applies to children. This is a great help in
the most pressing problem of Sunday school adminis
tration. Is it not better to treat a child as a part of
the church, and from the beginning train him up in the
practice of church membership, rather than to train
him to think that the Sunday school is a thing apart
and an end in itself, and the matter of church relation
ship is a minor consideration ?
It interests the unchurched parent. One eleven-
year-old girl after receiving envelopes came back to
ask, "Can papa have a set of envelopes or shall he
put in his money with mine?" He got a set and
has since joined the church on probation with his
daughter. It increases the offering from the Sunday school. If
the duplex envelope is good for the church, it is better
for the Sunday school, because it accomplishes the
same- result and starts the training in systematic giv
ing where it should start, namely, where attendance
on church and school begin. It secures an offering from

STEWARDSHIP 165
the absent pupil and makes rainy Sundays and vaca
tion Sundays as good financially as the best. It in
creases the total offering. Our official board received
from Sunday school members for current expenses
$264 net, against $136 received by the Sunday school
the previous year, an increase of $128, or ninety-four
per cent. They apportioned to the Sunday school for
their expenses $150. The Sunday school thus had $14
more to spend on itself and the official board received
an excess of $114. For the next year the appropriation
for the Sunday school is increased to $200. The benevo
lent income from the Sunday school increased from
$108 to $159, or forty-seven per cent. It pays both
school and church, local parish and world parish.
It results in incidental benefits as valuable as the
financial results. These are vastly increased by in
cluding the children in the individual canvass. Parents
have been interested, lukewarm people revived, family
conditions discovered, new acquaintances begun, the
calling habit formed, the solidarity of the church real
ized, all activities stimulated, and confidence increased.
After three years, the plan is operating with unabated
success. Christian Stewardship. It is now becoming clear that
leaders and teachers of the church must face the con
sideration of a theory of property which will at once
become the basis of a possible readjustment of our
economic system, and at the same time be thoroughly
Christian. In the centuries past Christian leaders were
courageous in pointing out the religious obligations
of the individual. In these later days, following the
lead of devoted and open-minded prophets, the church

166 MISSIONARY EDUCATION
has begun to socialize her program, and to train her
members in the duties of man to man. But we are
discovering that there is too much unrest in the world
to explain it all by inconsistencies and irregularities
in the personal dealings of men. The economic plan
on which society is now based is emerging for fresh
appraisal in the light of God's eternal purpose and the
requirements of justice and honor.
No religious leader need fear to say that he has not
thought this problem through for himself to a satisfac
tory conclusion. The best students of economics have
not yet professed that. The best we can now do, and
the important thing, is to create an attitude of con
cern and investigation regarding it, and to point out
its religious significance. Every teacher of religion
can be open-minded in the discussion and can lead his
pupils, especially the young people, courageously to
pursue their studies in this field. We can take the
side of sympathetic understanding of these problems
rather than that of dogmatic aloofness, and the peril
ous conviction that they are of no concern to Chris
tianity and the church. The best contribution to this
discussion that the church has thus far made is its
doctrine and principles of Christian stewardship. At
Saratoga, New York, in May, 1916, the General Con
ference of the Methodist Episcopal Church adopted a
statement of Christian stewardship which may be used
by all religious teachers as the basis of their study and
teaching on this matter. Christian Stewardship
1. The following principles should be recognized by the

STEWARDSHIP 167
individual Christian who would relate himself intelligently
to property, income, wages, and wealth:
(1) God is the owner of all things.
(2) God Invites men to subdue the earth and possess it.
(3) Under grace, man is a steward to hold and administer
his possessions as a sacred trust.
(4) God's ownership ought to be acknowledged.
(5) Biblical history records, and extrabiblical history recog
nizes the setting apart of the tenth of the income as
that acknowledgment; there is indicated a divine
sanction for the practice and the amount.
(6) God's ownership and man's stewardship are best evi
denced by the systematic application of this portion
of income to the advancement of the Kingdom, and
by the faithful use of the balance of income not set
aside.
1. The following methods should be pursued by the individ
ual Christian who would administer wisely his stewardship
of material possessions.
(1) Actual or constructive separation of the proportion of
income which complies with the foregoing principles.
(2) A written pledge in advance for the regular work of
the church (local and benevolence budget).
(3) A weekly payment of the amounts prescribed; offered
as an act of worship at a public service if this is pos
sible; otherwise held until offering may be made.
(4) Payments from time to time, out of portion set aside
but not previously pledged, to special causes.
(5) Careful, intelligent, personal, and prayerful considera
tion of the uses to be made of the whole of income and
wealth; this will require study of the local, national,
and world-wide program of the church, and of the
full stewardship of life itself.
(6) Freewill offerings, thank-offerings, and gifts.
It is realized, after a man acknowledges that he is
a steward, and that he must "hold and administer his

168 MISSIONARY EDUCATION
possessions as a sacred trust" there yet remains the
problem of working out a just and possible plan of
using our possessions as a sacred trust, which implies
far more than a system of tithing as the "public ac
knowledgment of God's ownership."
Generosity. "The Lord loveth a cheerful giver" — a
"hilarious" giver, as it is sometimes and quite properly
translated. Hilarious giving is giving with joy and
gladness, taking supreme pleasure in the act which is
untainted by any stint or stinginess or even regret.
The generous giver not only gives much, his tenth or
more, but gives hilariously. The quality of generosity
arises out of the feeling which is attached to any
specific act of giving. To make all giving and service
pleasurable is to train in generosity. Let each act of
giving, individual and group, be accompanied by state
ments as to the good which will result from the gifts
and the joy they will create. Jokes about taking a
collection or apology for making appeals for money
and schemes for making the offering appear other than
it really is, all tend to take away the pleasure of giving
and to make it an odious exercise.
The Standard of Success in Life. In order to support
the teaching of Christian stewardship, the standard of
success in life which is held before growing youth must
become something more than making money. As long
as everything gives way to the one passion, dominantly
American, to accumulate wealth, it will be difficult
to teach God as the owner of all things and men as
stewards holding their possession in sacred trust.
Said one young man to another, a college mate whom
he had not seen for a good many years, "Well, John,

STEWARDSHIP 169
are you making lots of money?" "No," came the reply
from the other, a social worker in a large city, "I'm
not in that line, but I'm making history in my com
munity." In this connection some who read these pages will
remember the story of the little Karen girl as told by
Dr. L. W. Cronkhite of the American Baptist Mission
in Burma: Two Mites
I have never found a heathen Karen child. They are Just
children without the "heathen." God does not make heathen.
One little experience was typical of many such in my own
field among the Two Karens of Burma. Entering a heathen
village one morning for the first time, I set my typewriter
under some tamarind trees. Soon it drew a little crowd. I
was especially attracted by the very round, very sweet, and
very dirty faces of two little girls, evidently sisters, and per
haps four and six years of age. Dirt is only skin-deep with
children. Of course it strikes in with grown people, but not
with little children. Wanting to make friends, I extracted a
milk biscuit from my food basket, and while I sat tight in my
chair — for they would have run had I moved their way — I
held it up as an offering. They had probably never seen a
white man before. They were certainly not reassured by my
monstrous looks. The younger would none of me, but the six-
year-old began to move, very slowly at first, about the pace
of a snail not feeling as well as usual. When yet perhaps three
feet from me there was a lightning dash, and a part of a sec
ond later she again stood by the little sister with my biscuit
in her hand. I cannot positively say that she took it, for if
she did, the duration of the act fell below the sixteenth of a
second, which my teacher once assured me is necessary to the
visibility of an action. Still, I have always felt that logic com
pelled a belief that she did take it. Now, of course, you
trained in a Christian Sunday school, would have said: "Thank
you, dear Mr. Cronkhite. How kind you are!" But she, being

170 MISSIONARY EDUCATION
a heathen, didn't I watched her to see what she would do.
The situation, of course, was serious; my property was in the
hands of a heathen. If it had been you, I need not say there
could have been no worry. You have been trained and are
what you ought to be. You remember how, when you were
little, and a man gave you an orange, you always divided it
into two equal parts — only you made one part just a little
larger than the other part — and then you gave the larger part
to your little brother or sister. But this little Karen girl had
risked her life, she thought, to get that biscuit, so she went
just as straight as she could to her four-year-old dot of a sister
and gave her — the whole thing. I did feel so sorry for her.
You see, if only she had had a proper training it would have
saved her half of that biscuit. Then, while I watched them,
the little sister broke the biscuit in two and gave back half,
and they munched away together in peace and plenty. I
don't half believe that the angels stood around, as perhaps
we would, and said, "O, gracious! see those two dirty little
heathen." But if they did, I believe that the Lord Jesus put
up his hand and said, " 'Sh! of such is the kingdom of heaven."

FOR FURTHER STUDY AND DISCUSSION
1. Make a study of the giving in your local church.
List all the organizations, their appeals, the amount of
money collected in each, the method used, the per
centage of members contributing, organizations making
appeals to the same persons, and study especially the
children's giving.
2. Make a list of the items for which money is needed
for local church support. How are the children being
trained to meet such needs?
3. Make a similar list of home and foreign mission
needs. Are the children giving intelligently to meet
these needs?

STEWARDSHIP 171
4. Where do your pupils get the money they give to
the church?
5. Discuss allowance money and earned money from
the standpoint of the effect upon giving.
6. How soon would you teach the principle of stew
ardship to boys and girls?
7. How far do your pupils help to determine the ex
penditure of their offerings?
8. What are the educational advantages of the duplex
envelope system and the weekly offering?
9. How many organizations are there in your local
church claiming membership among the same girls
and boys? What are the plans of giving in each?
What education in the principles of giving in each ?
10. What standard of success in life is being im
parted by your day-school teachers? Consult both
principal and teachers?
11. What observations have you to make on Dr.
Cronkhite's story?
12. If you teach tithing, what are you saying as to
the use of the nine tenths ?
REFERENCES
Church Finance. Frederick A. Agar. The book is
not a mere recital of right and wrong methods of church
finance, although it is strong from this standpoint.
It tabulates the various methods and lack of methods
now in vogue and points out the utter inability of the
church to achieve its task by following such plans.
Mr. Agar has personally conducted or supervised the
financial visitation, and reorganization of financial

172 MISSIONARY EDUCATION
methods in thousands of churches, many of them in
churches of other communions than his own. He
speaks, therefore, with authority.
A Man and His Money. Harvey Reeves Calkins. A
study of stewardship in its fundamental aspects. It
attempts to answer questions regarding ownership,
tithing, the obligations of honor, life and loyalty.
Property, Its Rights and Duties. Various authors,
with an Introduction by the Bishop of Oxford. A
series of essays dealing with the historical evolution
of property, in fact and in idea; the philosophical
theory of property; the principle of private property;
the biblical and early Christian idea of property;
property and personality, and some aspects of the law
of property in England.
The Every-Member Canvass and the Sunday School.
A pamphlet published by the Board of Sunday Schools
and the Department of Missionary Education of the
Methodist Episcopal Church containing the account of
the unified budget in Hackensack, New Jersey, referred
to on page 161.
The Bible and Social Living. Harry F. Ward. The
fourth year Senior Graded Lessons as written by Pro
fessor Ward and published by several denominations.
Professor Ward's treatment of various aspects of the
"Stewardship of Property and Life" in the first and
second quarters is modem and constructive and, upon
the whole, the best presentation for class use yet avail
able. Poverty and Wealth. Harry F. Ward. A compelling
message in terms of facts — facts of starvation, disease,
drunkenness, dishonesty, class hatred, unemployment,

STEWARDSHIP 173
degeneracy, inefficiency, the dangers of wealth, profit-
sharing, a living wage; arranged for daily study and
weekly class use.
The Social Principles of Jesus. Walter Rauschen
busch. An attempt to formulate the fundamental con
victions of Jesus about the social and ethical relations
and duties of men. Chapter VIII treats "Private Prop
erty and the Common Good."

CHAPTER VII
TRAINING IN LOYALTY TO THE KINGDOM

I have told you this, that my joy may be within you and
your joy complete. This is my command: you are to love one
another as I have loved you. To lay life down for his friends,
man has no greater love than that. You are my friends — if
you do what I command you; I call you servants no longer,
because a servant does not know what his master is doing;
I call you friends, because I have imparted to you all that
I have learned from my Father. — John 15. 11-15. (The words
of Jesus: James Moffatt's translation.) -

CHAPTER VII
TRAINING IN LOYALTY TO THE KINGDOM
"No servant can serve two masters : for either he will
hate the one, and love the other; or else he will hold
to one, and despise the other. Ye cannot serve God
and mammon." The story of the unrighteous steward
portrays the failure of divided loyalty. The divided
mind and heart cannot yield the largest satisfaction
to the soul. The factor or steward of whom Jesus
spoke was observing the outward forms of the service
of his master while in his heart he was giving alle
giance to the masterful dominance of low ideals. From
the standpoint of Jesus there can be no hyphenated
Christians. When President Wilson addressed four thousand
newly naturalized citizens in Philadelphia on May
10, 1915, he appealed for a single allegiance to the coun
try of their adoption. The President said : "You have
taken the oath of allegiance to the United States. Of
allegiance to whom? Of allegiance to no one, unless:
it be God. Certainly not of allegiance to those who
temporarily represent this great government. You
have taken the oath of allegiance to a great ideal, a
body of principles, to a great hope of the human race.
. . . We came to America, either ourselves or in the
persons of our ancestors, to better the ideals of men,
to make them see finer things than they had seen be
fore, to get rid of things that divide, and to make sure
177

178 MISSIONARY EDUCATION
of the things that unite. . . . The man who seeks to
divide man from man, group from group, interest from
interest, in the United States is striking at its very
heart." What is Loyalty? Loyalty is true allegiance to con
stituted authority. A loyal person is constant and
faithful in any relation implying trust and confidence.
Professor Royce, in his Philosophy of Loyalty, gives as
his preliminary definition : "Loyalty is the willing and
practical and thoroughgoing devotion of a person to
a cause. A man is loyal when, first, he has some cause
to which he is loyal ; when, secondly, he willingly and
thoroughly is devoted to this cause ; and, thirdly, when
he expresses his devotion in some substantial and prac
tical way by acting steadily in the service of the cause."
We must not think of loyalty as merely adoration of a
cause, nor even of deep affection for it. If we merely
lift up our cause before our fellow men with laudatory
phrases and expressions of devotion, we are not truly
loyal. A loyal man actually serves his cause. It com
pletely possesses him and guides and directs his con
duct. As Professor Royce further points out, only in
loyalty to a cause can the conflicting tendencies in
conduct be harmonized. The man who has a cause and
serves it never hesitates as to what he ought to do. For
him conscience is loyalty to his cause. His life is
unified by means of an ideal determined by his cause,
and then he compares the ideal to life's everyday ex
periences. The Christian's True Cause. Our problem, then, in
the study of loyalty is to determine what cause we shall
set before our boys and girls, and then how we shall

LOYALTY 179
train them in loyalty to this cause. The Christian's
true cause is the extension of the kingdom of God
in the world. In defending this point we shall need
to inquire into the essential characteristics of a cause
to which we can ask all men to be loyal, then what
our conception of the kingdom of God is, and whether
or not it meets these requirements. A cause worthy
of loyalty must have value in itself. If it means noth
ing more than my own personal interest in it as such,
how am I to give my loyal devotion to it? A true
cause is also always something outside of myself. I
may be a part of it and involved in it, but it must be
something bigger and beyond myself. Our country
to which we give our patriotic loyalty is something
quite outside of my private self. I may own in it an
acre of land, or may be serving it in public office, but
the "country" which holds my loyalty is far more than
either. It is what President Wilson called "A great
ideal, a body of principles, a great hope of. the human
race." This was the "country" which was in the
thought of Mary Antin, when a little immigrant girl.
"This George Washington, who died long before I was
born, was like a king in greatness, and he and I were
fellow citizens. . . . What more could America give
a child? Ah, much more! As I read how the patriots
planned the Revolution, and the women gave their
sons to die in battle, and the heroes led to victory, and
the rejoicing people set up the republic, it dawned
on me gradually what was meant by my country. The
people all desiring noble things, and striving for them
together, defying their oppressors, giving their lives
for each other — all this it was that made my country."

180 MISSIONARY EDUCATION
Furthermore, a cause must be social ; that is, it must
involve a group of persons. But it is not the persons
themselves, it is the tie that binds all my fellow men
with myself in loyal service. The true cause cannot
be temporary and subject to the varying conceptions of
truth which we might desire to give it. It must, in a
real sense, be eternal, for only an eternal cause can
unify all the experiences of this life. In his final defi
nition of loyalty, Professor Royce says: "Loyalty is
the will to believe in something Eternal, and to express
that belief in the practical life of a human being.-'1
Is not the kingdom of God as taught by Jesus such a
cause? The Kingdom as conceived by Jesus may be
thought of as an ideal social order in which all men
stand in relation to God as sons, and to each other as
brothers. Was not the establishing of such an ideal
of life to which he could summon all men in common
loyalty the objective of the public ministry of Jesus?
This Kingdom as the goal for the living of all men had
such intrinsic value that Jesus himself devoted his life
to it, and finally died for it. It was quite beyond his
personal interest. He prayed that it might come. It
was not temporary or temporal. It was the "realm of
God,"2 and its central fact is the superiority of spirit
ual power. But the Kingdom was also quite personal.
"The kingdom is within you," said Jesus. "America"
is within all our loyal countrymen. All that it means,
its richest heritages and its highest idealism, is within
the loyal American. So also it is with the Kingdom.
It is within each loyal subject; it is his own ideal which

i The Philosophy of Loyalty, p. 357.
2 James Moff att, A New Translation of the New Testament.

LOYALTY 181
ever guides him in organizing his daily living. This
Kingdom, with its two focal points, the Fatherhood of
God and the brotherhood of man, is the only cause
which can unify all the experiences of man. Loyalty
to this ideal will harmonize conflicting interests and
impulses of life. Furthermore, in seeking to establish
this Kingdom on earth, no man's true loyalty will be
violated, but instead be preserved and strengthened.
"All authority hath been given unto me in heaven and
on earth," said Jesus in the great commission. The
authority of his own absolute loyalty to the Kingdom
is uncontested.
Training in Loyalty. Before the Kingdom can become
the object of loyalty it must be voluntarily accepted as
the goal of life, the ideal toward which life shall move.
How can we get our boys and girls to accept willingly
the Kingdom as their cause? How can we help them
to devote themselves thoroughly to it and express their
devotion in practical life?
1. Loyalty for the Kingdom is awakened, trained and
kept alive by personal leaders who themselves are
loyal. Loyalty will respond to loyalty. No father who
is disloyal to the family tie can engender true devo
tion to the family in his children. He has lost his
own primary cause or ideal to which he can be loyal.
How can he, then, inspire his children to be loyal to
an ideal which for him does not exist? The leaders
who can awaken loyalty to the Kingdom are the eager,
enthusiastic, convinced and aggressive people who
have proven their loyalty in practical and sustained
activity for the extension of the Kingdom. It is at
the point of sacrifice that loyalty is most contagious.

182 MISSIONARY EDUCATION
In sacrifice, both the Kingdom and loyalty are given
significance and compelling power.
2. For boys and girls, especially those under adoles
cence, the Kingdom must be idealized. This process
of idealization lifts a cause up and beyond the self, and
makes it a true goal. An ideal is an idea plus an I, and
the I is the feeling of loyalty. When ideals are ex
pressed in formal declarations we sometimes call them
convictions. When a person or persons, leaders in a
cause, present the cause with conviction, and attach
unusual significance or meaning to the cause, they tend
to idealize it. Ideals are formed out of meanings,
especially when an appeal can be made to some of the
deeper motives, like that of sacrifice.
Some of the ways of idealizing the kingdom of God
may be suggested by analogy from the development of
patriotism, loyalty to one's country.
(1) Use the flag as the symbol of all that our coun
try signifies. The flag is displayed, treated with
dignity, and is saluted because it represents our ideal
country. It engenders loyalty when its meaning is
understood and respected. For idealizing the King
dom, there can be no better method than the use of a
symbol, and we have no hesitancy in recommending
the Christian flag. There have been a number of
attempts to secure the general adoption of a symbol of
the Kingdom. The church flag, the chaplain's pennant
(for use on board government vessels during religious
services), the Conquest flag, and the Christian flag have
been used.
The Christian flag originated on September 26,
1897, at a "Rally Day" in the Sunday school at

LOYALTY 183
Brighton Chapel, Coney Island. A speaker had been
engaged but failed to reach the meeting on time. Al
ways ready to meet emergencies, Mr. Charles C. Over
ton, who then had charge of that school, undertook to
give an extemporaneous talk. Not having prepared
anything special, he took for his text the American flag
which chanced to be draped over one corner of the
pulpit. While he was speaking, an inspiration seemed
to come to him. Why, thought he, should we not have
a flag for our Sunday schools and churches? Before
he sat down he had outlined to the audience a plan for
such a Christian flag which should not be restricted
by any geographical boundaries, but would remind all
men of their allegiance to God just as their national
flag reminds them of their neighbors. Drawing upon
his imagination he pictured a flag, the field of which
would be white, the color for purity, innocence, and
peace. White is recognized as the flag of truce on every
battlefield, and as soon as a flag of this color is seen
the cannon's roar is silenced. In the corner of his
white flag, Mr. Overton proposed deep blue, the color
of the unclouded sky, the symbol of faith, trust, and
sincerity, and on this a red cross, the recognized em
blem of sacrifice, Christianity's central doctrine and
life. Such a firm hold did his own suggestion take that
Mr. Overton immediately had a flag made correspond
ing with the one he had described, and on the following
Sunday this was draped over the other corner of the
pulpit, alongside the American flag. This first Chris
tian flag was made by Mr. Annin, a well-known flag
manufacturer of New York, who has done much to

184 MISSIONARY EDUCATION
aid Mr. Overton in securing the wide adoption of the
flag for the purpose for which it was conceived.
Its use increased by leaps and bounds. It is found
in nearly every city and village in the United State,
and has spread across the seas until it has encircled the
world. The Christian flag is not patented, and is free
from commercialism. Anyone may manufacture it,
and it may be used on all proper occasions.
Christian flags may be displayed at conventions, con
ferences, church demonstrations, and parades, and with
the American flag may be used for general decorative
purposes. For boys' and girls' societies and clubs and
for the church school, especially on program occasions,
the two flags may be presented and saluted. For the
American flag most boys and girls know the following
salute :
"I pledge allegiance to my flag and to the country
for which it stands, one nation indivisible, with liberty
and justice for all."
For the Christian flag, the following salute is appro
priate :
"I pledge allegiance to my flag and to the Saviour
for whose kingdom it stands, one brotherhood, uniting
all mankind in service and love."
The Christian flag had been in existence for more
than eleven years before a pledge of allegiance for
it came into existence. The author was conducting
a conference of Sunday school workers in Brooklyn,
when he was interrupted by the Rev. Lynn Harold
Hough with the suggestion that a pledge of allegiance
be prepared for use in saluting the Christian flag, just
as the well-known pledge of allegiance was so effec-

LOYALTY 185
tively used in the case of the American flag. Dr. Hough
was asked to prepare such a pledge, and while the
meeting was still in session wrote the salute as it is
printed above. This pledge was used for the first time
by the author on Christmas Eve, 1908, in the Third
Methodist Episcopal Church, Long Island City, New
York, of which Mr. Hough was the pastor. Patriotic
loyalty and self-sacrifice are common topics. The
Christian flag bears no symbol of warfare or conquest.
It is equally significant to all nations. It stands for
no creed nor denomination, but for Christianity. It is
a banner of the Prince of Peace, and the Christian
patriot who salutes it pledges allegiance to the kingdom
of God.
(2) Idealize the heroes of the Kingdom, both of the
past and the present. Much of our patriotic idealism
comes from the hero stories which we learned in school
as our first American history lessons. In our present
system of religious education there is little or no atten
tion given to any history of the growth of the kingdom
of God from the end of Bible times to the present day.
The present generation of young Christians is almost
totally lacking in that background of historical stories
which is productive of high idealism. The history of
the conquest of the world for Christ without a doubt
contains sufficient story material. There are no greater
examples of devotion to a cause than those found in
missionary annals. Those stories have the best ideal-
forming quality which tell how men and women have
expressed their loyalty, even unto great sacrifice, for
the extension of the Kingdom. These more or less
isolated stories may be supplemented by an intimate

186 MISSIONARY EDUCATION
acquaintance with the biographies of a few loyal ser
vants of the Kingdom.
(3) Express the aspiration, faith, and loyalty of the
Kingdom in song. Such hymns would have the same
place in idealizing the Kingdom as have the great
national anthems in fostering the patriotic spirit.
Only great poetry which sings of the deepest meanings
of the Fatherhood of God and the brotherhood of man,
set to music which uplifts and abides, can idealize the
Kingdom. The hymns named below may be used in
orders of worship to arouse the spirit of loyalty. Con
sult also the sections on "Loyalty," "Service," "The
Church," "Missions," and "National Occasions" in the
regular church hymnals. Each hymn will be more
effective if commented upon by the leader in appropri
ate explanations.
Stand up, Stand up for Jesus! Jesus, and Shall It Ever Be.
I Love Thy Kingdom, Lord. O Jesus, I have Promised.
O Church, Arise and Sing. Love Thyself Last.
The Banner of Immanuel. O Brother Man, Fold to Thy
O Church of Christ! Our Heart.
Blest Abode. For All the Saints.
Faith of Our Fathers. Lord Jesus Christ! For Love
Glorious Things of Thee Are of Thee.
Spoken. The Whole Wide World for
The Church's One Foundar Jesus.
tion. We've a Story to Tell to the
Jesus, with Thy Church Nations.
Abide. O Zion, Haste.
Lord, as We Thy Name Pro- Jesus Shall Reign Wher'er
fess. the Sun.
The lack of the right sort of hymns in our regular
church hymnals is painfully apparent when one en-

LOYALTY 187
deavors to select appropriate hymns for a public meet
ing where the theme is some present-day issue in the
task of establishing the kingdom of God on earth. The
Survey Associates rendered a notable service to this
method of idealizing the Kingdom when they collected
and published New Social Hymns,3 consisting of more
than a hundred new hymns set to familiar tunes ; and
also the Missionary Education Movement when they
made available a selection of twenty of these hymns
in pamphlet form4 for pasting in the back of regular
church hymnals. Thus it is possible for all churches
to have the use of the new hymns before they are in
cluded in new editions of the standard hymnals.
(4) Give a prominent place to pictures of epoch-mak
ing events in the extension of the Kingdom, and to
portraits of its more notable loyal and devoted leaders.
"In the home of a man and woman newly married, was
fastened on the wall a newspaper print, whose black
lines indistinctly portrayed a woman's face. Some one
entered the home who recognized the face and inquired
of the bride if she too knew Mrs. Gamewell. "No,"
was the reply, "I have simply heard her speak, but I
have felt the power of her personality ; and I want her
ideals to dominate my home. That I may not forget, I
keep her picture before me."5 Many such pictures are
now available. Our homes, and especially our school
rooms and public institutions, contain pictures and
portraits to aid our boys and girls to remember every

' A. S. Barnes & Co., New Social Hymns.
4 A Selection of New Social Hymns, Missionary Education Movement of the
United States and Canada.
6 Ethel Daniels Hubbard, Under Marching Orders, p. 198.

188 MISSIONARY EDUCATION
event and every life which added to the significance of
our country's history. Can we not do as much for the
ideals of the Kingdom ? To be effectively used for such
purposes all pictures should be of good quality, well
framed, and hung in conspicuous places with appropri
ate ceremonies. A good example of an unveiling exer
cise adapted to a church service is found in the Easter
concert program for churches and church schools, The
Hope of the World.6 The climax of this program is the
unveiling of the picture "The Hope of the World," a
reproduction of the recent painting by Harold Copping,
an English artist. It was painted especially for the
London Missionary Society in 1915, with which the
Missionary Education Movement has arranged for its
production in America.
The picture, which may be framed and hung later
upon the walls of the church or in a class or depart
mental room, should be arranged before the audience
arrives. It may be covered with a flag, preferably, the
Christian flag. A convenient method of draping is as
follows: Place the picture on an easel, banked below
with flowers — Easter lilies if possible. Fasten the flag
to the bottom of the frame or to the base of the easel,
placing the blue field at the lower left-hand comer.
Then attach a ribbon to the middle of the flag at the
lower edge and draw the flag up until the picture is
covered. Attach the ribbon at the top with a pin or
thumb-tack so that a gentle pull will cause the flag to
fall and hang below the picture. An Intermediate
pupil, who is to unveil the picture, should stand near
the easel and recite the following lines :
• Alice B. Hamlin, The Hope of the World. An Easter service and supplement.

LOYALTY 189
"Thy kingdom come, O Lord,
Wide-circling as the sun;
Fulfill of old thy word,
And make the nations one;
"One in the bond of peace,
The service glad and free
Of truth and righteousness,
Of love and equity.
"Speed, speed the longed-for time
Foretold by raptured seers,
The prophecy sublime,
The hope of all the years;
"Till rise at last, to span
Its firm foundations broad,
The commonwealth of man,
The city of our God."
At the conclusion of the recitation he should loosen
the flag, taking care that it hangs evenly. Then he
should step to one side and say: "This picture is a
reproduction of a painting by Harold Copping. It is
called 'The Hope of the World.' It represents the
living Christ, gathering to himself the children of all
the races of the world. We look to-day for the signs
of his living in the hearts of the children of men."
(5) Celebrate the anniversaries of epoch-making
events and birthdays, and recognize current events
which affect the extension of the Kingdom. Much of
our patriotism is kept alive by such recurring anni
versaries, although it is to be regretted that the cele
bration of many of them is anything but patriotic.
During the two thousand years of the growth of the
kingdom of God there have been many significant dates

190 MISSIONARY EDUCATION
marking turning-points and momentous occasions. The
birthdays of devoted leaders offer excellent opportuni
ties to recall their contribution to the Kingdom and
to encourage others to similar loyalty.
After commenting on several anniversaries which
were to be observed in our national life in the early
days of 1909, the editor of The Outlook wrote of the
educational value of these anniversaries.
"The educational uses of these anniversaries cannot
well be overstated. In a practical country where
material achievements are so constantly emphasized and
so eagerly celebrated too much attention cannot be
paid to public services of the higher kind — artistic and
spiritual achievements. Patriotic feeling in England,
which is especially intense, is greatly fostered by the
monuments of heroism erected at every point, so that
an English boy is rarely out of sight of some memorial
of English courage and sacrifice. Every literary or
artistic anniversary ought to be made the most of in
this country, in order that life may become better
balanced; and that Americans, who are so largely
given to concentration on one plane of living, may
have kept before them the other and higher planes of
living."7 For our American churches the following list shows
the many and varied occasions which may be celebrated
or referred to in our churches.
RED LETTER DAYS IN MISSIONARY EXPANSION
October 2, 1792, organization by English Baptists of First
Modern Foreign Missionary Society.
October 9, 1800, organization of Boston Female Society for
» The Outlook, December 26, 1908.

LOYALTY 191
Missionary Purposes (Home and Foreign), first woman's mis
sionary society in the world and first missionary society in
America contributing to foreign missions.
October 31, 1517, Martin Luther at Wittenberg.
November 3, 1869, Miss Clara Swain, first woman medical
missionary, sailed for India.
November 11, 1793, William Carey arrived in India.
November 25, 1819, translation of the Bible into Chinese
completed. November 29, 1875, the Doshisha (a Christian University)
was founded in Kyoto, Japan.
December 4, 1829, official abolition of suttee in India.
January 1, 1863, the Emancipation Proclamation.
January 15, 1782, birth of Robert Morrison, pioneer mission
ary to China.
February 12, 1809, Lincoln's Birthday.
February 22, 1782, Washington's Birthday.
March 10, 1872, first Christian Church organized in Japan.
March 19, 1813, birth of David Livingstone.
April 20, 1718, birth of David Brainerd, missionary to the
Indians. April 23, 1611, the completion of the Translation of the Bible
into English.
May 31, 1792, William Carey's great sermon at Nottingham.
June 8, 1819, Dr. John Scudder, first American medical mis
sionary, sailed for Ceylon.
June 29, 1810, the organization of American missions.
June 30, 1315, Martyrdom of Raymond Lull, the first mis
sionary to the Moslems.
July 8, 1663, the Granting of the Rhode Island Charter with
its provisions for religious liberty.
August 9, 1788, birth of Adoniram Judson.
August 17, 1751, birth of William Carey.
September 8, 1807, Robert Morrison arrived in China.
September 25, 1835, Consecration of the first Episcopal
missionary bishop, Jackson Kemper.
September 28, 1834, first Protestant sermon preached on the
Pacific Coast by Jason Lee.

192 MISSIONARY EDUCATION
In addition, Labor Sunday, the home missionary
significance of the Thanksgiving season, the significance
for Christians of every race of Christmas and Easter,
Lincoln's and Washington's Birthdays, Independence
Day, and other national days may be utilized to pro
mote the idealizing of the Kingdom. When any of
these celebrations are community-wide, they in them
selves become factors for promoting the spirit of broth
erhood and universal good will.
The following is the kind of a sketch which may be
told on an anniversary occasion either from pulpit or
desk.8 It will be noted that the sketch idealizes Living
stone as well as emphasizes the heroic faith and loyalty
of this pioneer of the Right :
Livingstone's Faith
A little more than a century ago David Livingstone was
born. You all know who he was and you know how, as mis
sionary and as naturalist, he explored the African continent
from sea to sea. If there is one quality about David Living
stone that stands out above his many splendid qualities, it is
his faith — his courage in choosing big tasks and his persever
ance in finishing what he set out to do.
He delighted in undertaking what seemed to everyone else
to be impossible. It seemed as though nothing could stop him.
The natives called him the White-Man-Who-Would-Go-On.
When people told him that the Kalahari Desert could not be
crossed by a white man, he crossed it. When they said he
could not pass the territory of a hostile tribe, he not only
passed through but made friends with the chief. When they
declared that he could not penetrate to the coast from Linyanti
in the center of the continent, he did it, and what is more, he
came back again. He was the White-Man- Who- Would-Go-On.
From Linyanti to the Atlantic coast was one thousand five

8 Hugh Hartshome, Manual for Training is Worship, p. 86.

LOYALTY 193
hundred miles of unbroken wilderness. It took six months and
more for him to cover the distance, traveling day after day,
sometimes in canoes, sometimes walking, sometimes riding on
the back of an ox. The forests were dense with tropical under
brush and infested with wild animals. The rivers were treach
erous and alive with snakes and crocodiles. The rain fell so
constantly that his clothes rotted on his back. Hostile natives
disputed his passage and wanted to levy toll, but no toll would
he give them. Frequent sickness left him thin and weak. But
still he went on and on, till at last, with his faithful black
friends, he reached Loanda on the coast. And when the black
men saw the sea stretching away to the horizon, they cried:
"We thought the world had no end, but now the world has said
to us, 'I am finished. There is no more of me.' "
Here the people all gave him a warm and friendly welcome.
Ships were waiting in the harbor which would gladly have
taken him back to England to see his family and to rest after
his many years of arduous toil. But to him onward
meant not England but Africa. To go on was to go back to
Linyanti, for he had promised to guide the faithful black men
back to their home. So back they went over the long, hard
journey, repeating its hardships and dangers, till they came
again to Linyanti in the heart of Africa.
But that was not his only journey. He made many others
even more difficult than that. He had set his heart on finding
out about the unknown continent, and on opening a way for
missionaries and traders to come in and bring the message of
Christ and civilization to Darkest Africa. He would not stop
until his work was done and his last journey taken — till the
White-Man-Who-Would-Go-On had crossed the border into the
land of heavenly promise, into the life beyond.
All the world has brought honor and love to David Living
stone. It is the honor and love due all those who, in faith,
have labored so gloriously for the coming of God's kingdom.
Prayer: O God, our heavenly Father, help us to do our work
with courage and devotion. May we not be afraid of trying
to do things which seem to be impossible or disagreeable.
When we find something worth doing, may we give ourselves

194 MISSIONARY EDUCATION
to the doing of it, and think nothing of the drudgery or the
hardship which is necessary to its accomplishment. In the
discipline and hard routine, as well as in the joy of every day,
it may be that we are achieving thy purpose for us. And some
day, when we have finished the work, we shall know how our
sincere efforts have been mysteriously working out thy won
derful plans.
Help us, then, to be faithful in every little duty. In our
work in class, in our singing, in our play, in our marching,
teachers, pupils, and officers, may we all, O Father, help one
another by doing well all that we have to do. And so, perhaps
"in ways which we do not now understand, may we share in
bringing thy kingdom as we work together in the spirit of our
Master, Jesus Christ. Amen.
(6) Acquaint boys and girls with the great docu
ments which are the records of stages in the develop
ment of ideals of the Kingdom, and the more notable
sayings of great missionaries and others of like pas
sion for the establishment of the rule of God on earth.
Among the quotations from the writings and sayings
of loyal Christian leaders, the following, fully explained
and their historical meaning thoroughly realized, will
aid in idealizing the cause.9
Every young man and woman should be a junior partner
with the Lord Jesus for the salvation of the world. — Jacob
Chamberlain. While vast continents are shrouded in almost utter darkness,
and hundreds of millions suffer the horrors of heathenism or
of Islam, the burden of proof lies upon you to show that the
circumstances in which God has placed you were meant by
liim to keep you out of the foreign field. — Ion Keith-Falconer.
If Christianity is false, we ought to suppress it; if Chris
tianity is true, we are bound to propagate it. — Archbishop
Whateley. 9 George H. Trull. For a longer list, see A Manual of Missionary Methods for
Sunday School Workers.

LOYALTY 195
I will place no value on anything I have or may- possess,
except in its relation to the kingdom of Jesus Christ. — David
Livingstone. God had an only Son, and he was a missionary and a phy
sician. — David Livingstone.
Our remedies frequently fail, but Christ as the remedy for
sin never fails. — John Kenneth MacKenzie.
We can do it, if we will. — Samuel J. Mills.
We can do it, and we will. — Samuel B. Capen.
Expect great things from God, attempt great things for
God. — William Carey.
Anywhere, provided it be forward. — David Livingstone.
Let me fail in trying to do something, rather than to sit still
and do nothing — Cyrus Hamlin.
Prayer and pains through faith in Jesus Christ will do any
thing. — John Eliot.
Nothing earthly will make me give up my work in despair.
I encourage myself in the Lord my God and go forward. —
Words of David Livingstone shortly before his death.
I declare, now that I am dying, I would not have spent my
life otherwise for the whole world. — David Brainerd.
I see no business in life but the work of Christ, neither do I
desire any employment in all eternity but his service. — Henry
Martyn. If you want to serve your race, go where no one else will go,
and do what no one else will do. — Mary Lyon.
Emotion is no substitute for action. — George L. Pilkington.
The prospects are as bright as the promises of God. —
Adoniram Judson.
Indifference to missions is the worst kind of treason. En
thusiasm for missions is the measure both of our faith in
Christ and of our love to man. — Henry van Dyke.
Home missions does not mean home missions for home
alone. It means missions that begin at home and continue for
all the world. We want America for Christ because we want
America to help win the world for Christ. — Henry van Dyke.
My country is the world; my countrymen are all mankind.
— William Lloyd Garrison.

196 MISSIONARY EDUCATION
The Spirit of Christ is the spirit of missions, and the nearer
we get to him, the more intensely missionary we must be
come. — Henry Martyn.
What we need to discover in the social realm is the moral
equivalent of war. — William James.
Do not pray for tasks equal to your powers, pray for powers
equal to your tasks. — Phillips Brooks.
For every dollar you give away to convert the heathen
abroad, God gives you ten dollars' worth of purpose to deal
with your heathen at home. — Jacob Riis.
(7) Keep alive the memory of great names, dates,
places, and significant events by means of memorials,
tablets, and monuments. There is no greater environ
mental factor in the development of the deep spiritual
life of the Silver Bay Missionary Conference than the
presence in the Auditorium of the memorial tablet to
D. Miner Rogers, Silver Bay's first missionary martyr.

In Memory of
Reverend Daniel Miner Rogers,
The First Silver Bay Martyr.
Born at New Britain, Connecticut,
April 25, 1882.
At Silver Bay during 1903 and 1904.
Appointed Missionary of the American Board
Of Commissioners for Foreign Missions
June 4, 1907.
Sailed September 8, 1908.
Killed at Adana, Turkey, April 15, 1909,
During the Armenian Massacres,
While Protecting the Girls' Schools.
"Be Thou Faithful unto Death, and I Will Give
Thee a Crown of Life."

In the service of dedication, the significance of his

LOYALTY 197
death in a massacre of Armenians at Adana, Turkey,
April 15, 1909, was impressed upon every person in
attendance, through the appeal to the motive of sacri
fice in a loyal leader. So also is the effect of the pic
ture in Dwight Hall, and the bronze tablet in Woolsey
Hall, at Yale, of Horace Tracey Pitkin, who died at
the hands of a furious mob during the Boxer Uprising
in China while he was protecting the honor of Ameri
can womanhood. It is the opportunity of all Chris
tians and others interested in the promotion of brother
hood, and especially world peace, to counteract some
what the idealization of war which comes so largely
through the recognition by tablets and monuments of
the scenes, events, and heroes of battlefields. May we
not more and more, through the proper permanent
memorials, idealize the efforts to spread the good news
of peace and good will to all men ?
8. The order of worship offers an opportunity to
develop loyalty to the Kingdom. In the Pilgrim
Teacher (Pilgrim Press, Boston) for April, 1911, and
in the Hymnbook, "Worship and Song," there was pub
lished an order of worship for the Sunday school on
the theme "Loyalty." This was later published in
pamphlet form, both pupil's and leader's editions.
This order of worship is reproduced below in an abbre
viated form :
An Obdeb or Wobship fob the Church School.
Theme: Loyalty
1. Greeting by the Leader: Hear the words of the Lord
Jesus: "Ye shall be my witnesses both in Jerusalem, and in all
Judaea and Samaria, and unto the uttermost part of the earth."

198 MISSIONARY EDUCATION
2. Hymn: True-hearted, Whole-hearted.
3. Invocation.
4. Responsive reading: the conversation between Simon
Peter and Jesus as found in John 21. 15-22.
5. Hymn: The Son of God Goes Forth to War (stanzas 1
and 2).
6. Responsive Reading: Hebrews 11. 32 to 12. 2.
7. Response: New occasions teach new duties;
We ourselves must pilgrims be.
8. Hymn: The Son of God Goes Forth to War (stanzas 3
and 4).
9. United States Flag Salute. The Vow of Allegiance:
I pledge allegiance to my flag
And to the Republic for which it stands.
One nation, indivisible,
With liberty and justice for all.
10. Christian Flag Salute. The Vow of Allegiance:
I pledge allegiance to my flag
And to the Saviour for whose kingdom it stands,
One brotherhood uniting all mankind
In service and love.
11. Hymn: Fling Out the Banner.
In commenting upon the above order of worship in
the leader's edition, the following suggestions are given
for the leader on the supposition that it may be used
in the period of worship for a church school.
1. It is desirable that this service be used without one word
of exhortation or direction after the plan has been properly
explained to the pupils. If the responsibility for following the
service is placed upon the pupils, their attention will be greatly
stimulated. Especially should the leader avoid urging the
pupils to read or to sing. If the anecdotes are interestingly
told and then the leader suggests that the hymn be sung, or
the prayer offered, in the same spirit, and especially if the
organist plays the hymn through with some sense of its mean-

LOYALTY 199
ing in mind, children will want to sing; and if they do not
want to sing, no urging can make them.
2. After the opening chords of the organ or piano, let the
leader pause for a moment until there is perfect silence and all
eyes are fixed upon him. Then let him read the Greeting.
3. Then let the organist play, without announcement, the
first strains only for the hymn. The school will soon learn td
rise with the chord. It is important that the organist play
this with vigor and enthusiasm, as this hymn is the keynote^
of the service.
4. All will be seated after the hymn, and the leader will
immediately lead in the Invocation. It is suggested that thi&
be made very brief, taking its theme from the Scripture Greet
ing and the preceding hymn, and generally omitting here the.
Lord's Prayer. Make the prayer personal and definite. «
5. Introducing the Responsive Reading, the leader may once
or twice call attention to the fact that the scene describes a
test of Peter's loyalty after Christ's resurrection. Attention
may also be called to the appropriateness of the hymn which
follows the reading. (Two stanzas only.)
6. After the hymn there is an opportunity for the leader to
impress the thought of the noble army of prophets, apostles,
and martyrs. This need not be done every Sunday that this
exercise is used, and usually not twice with the same illustra
tion. Once or twice a month should suffice to give point and
enthusiasm to the next Responsive Reading, which is intended
to give expression to the thought suggested by a story, which
should be told by a pupil, teacher, or the superintendent.
7. After the reading, let the reader pause a moment, then
invite all to join with him in the Responsive Reading.
8. Let the organ strike at once the chord, when the school
will rise and sing verses three and four of the hymn. After
these verses it may be necessary to pass directly to the Flag
Drill. On the Sundays, however, when the stories from Church
History are not given and on every Sunday when time permits,
one selection should be made from the following material, de
signed to make more concrete and personal the idea of loyalty.
Not more than three minutes need be given to any one selec
tion:

200 MISSIONARY EDUCATION
Describe a heroic incident or some thrilling scene in recent
history of home or foreign missions.
. Extract from a missionary letter.
Map exercise.
The story of a veteran minister.
A word about the denominational missionary societies.
A chapter from a missionary book.
A Bible Story. The story of the unrighteous and disloyal
steward in the parables of Jesus may be used.
Introduce a feature of special interest to little children, a
story illustrated by pictures or object-lessons.
The flag may be reserved for the closing service, or there
may be a few words explaining the meaning of loyalty. The
story of "A Man Without a Country" may be told.
9. A covenant of loyalty may serve as a constant
reminder and spur to increased devotion.
In "Services of Worship for Boys," arranged for the
Y. M. C. A. by Mr. Gibson, there is the following cove
nant of loyalty which is to be memorized by the boys,
and repeated in unison, all standing : "We believe that
the best and happiest life is the one spent, not for self,
but for others. With this for our ideal, we will pledge
our hearty loyalty to our [church, church school, or
given organization], and to its principles. We will be
earnest seekers after truth, we will be friends not only
to each other but to all, and we will stand everywhere
and always for purity and manliness and strive to make
our life a blessing to others. Amen."
10. The most important moral training which play
gives is the development of loyalty.10 Perhaps the
greatest need of every country is that its citizens shall
acquire a community sense, that they shall be able
to think in terms larger than those of their own in-
•o Henry S. Curtis, Education Through Play, p. 78.

LOYALTY 201
dividuality, and be willing to work unselfishly for the
city, the country, or the organization to which they
belong; in other words, that they should acquire the
spirit of loyalty. Professor Royce says that loyalty is
the most fundamental virtue, more elementary even
than love in the moral code. A person who thinks only
of himself and his own welfare is a bad citizen. A
person who always conceives of himself as a member
of a larger whole to which his loyalty is due is a good
citizen. How does a boy get this training? There
can be no question that the easiest way to develop in
a boy this community sense, this feeling of loyalty to
some organization larger than himself, is through team
games. But the boy who is playing a game on a vacant
lot does not acquire this spirit, for the reason that the
scrub team has no permanent organization, no captain,
and no future. It is team only in name. There is no
reason a boy should be loyal to a ball team of which
he is chosen a member for the afternoon, and which is
dissolved as soon as the game is over. When, on the
other hand, the boy comes into the playground, and
becomes a member of a permanent team, he takes part
in a series of contests with other grounds. Just so far
as these contests become important to the team, all of
the members are practically compelled to acquire
loyalty. A boy who still seeks to play the individual
game, to make the long hit or throw to attract atten
tion to himself in playing the game, soon finds that
this sort of play does not win applause. The judgment
on his play is a social judgment. It is estimated by its
effect on the team. He must bat out in order that
the man on third may run in. He must take the un-

202 MISSIONARY EDUCATION
desirable position, he must practice when he wants to
go fishing — in short, he must do many things that he
does not wish to do in order that the team may be
successful; and this spirit of loyalty, which the team
creates, we call good citizenship as applied to the city,
we call patriotism as applied to the country, and, if
we agree with Professor Royce, it is the most funda
mental of all virtues.
11. During adolescence give boys and girls an oppor
tunity to develop and maintain their loyalty to ap
propriate groups and causes. Between the loyalty of
adult life expressed in actual service, and the idealizing
of the Kingdom during childhood, there is a period of
transition. In adolescence the ideals of earlier train
ing are tested in the normal life experiences of the
pupils, and compared with their own new ideals ex
pressed in the decisions and activities of their social
and play groups. Who has not observed the shock
and the consequent tendency to disloyalty when the
critical studies, increased knowledge, and practical ex
perience of high school and academy students or work
ing young men and women disclose some fault in a
cherished ideal of childhood ? This is particularly true
of ideas concerning the religious life, the Bible, and the
practices of the churches. The loyalty of youth is given
to those causes in which youth is expressing itself in
discussion, decision, and action. We may hope, there
fore, to retain the loyalty of our boys and girls to the
ideal of the Kingdom by democratizing as largely as
possible the management and activities of all the church
organizations in which they are grouped. In addition,
we must reinterpret their ideals in the terms of their

LOYALTY 203
new experiences and their new outlook on the whole
of life.
12. In mature life, loyalty is maintained through
devoted service for the Kingdom. With adults it is
unnatural to develop first a high and noble loyalty and
then expect its expression in action. It is a charac
teristic of adult life for a person to be devoted to the
cause to which he is giving himself in constructive
effort. His service may be secured by other means than
appealing to his loyalty. The latter may be effective
for the time being, but it is an appeal that quickly loses
force. To expect a class, society, or congregation to
be loyal just for the sake of being loyal secures only a
temporary and more or less superficial response. To
engage them in an effort to realize the Kingdom in the
solution of some concrete problem is to maintain true
loyalty. In these practical experiences, the idealiza
tion process is also furthered by broadening the signifi
cance and universalizing the meanings of the ideals of
youth. In accomplishing the tasks of the Kingdom, our
loyalty is not the spirit of bondage. "No longer do I
call you servants," Jesus told his disciples; "but I
have called you friends ; for all things that I heard from
my Father I have made known unto you." To the
Christian the loyalty of the slave is replaced by that of
the friend. It is the willing devotion of the disciple
to the Kingdom.
FOR FURTHER STUDY AND DISCUSSION
1. What, if any, is the difference between training
in loyalty to the church and loyalty to the kingdom of
God?

204 MISSIONARY EDUCATION
2. How can you preserve the principle of personal
liberty and still train in loyalty to some constituted
authority ?
3. Are you satisfied with the author's definition of
the "Kingdom"? Why?
4. What is the relation between loyalty to one's
denomination and loyalty to the Kingdom ?
5. To what institutions, organizations, or causes are
you yourself most loyal ? Why ? How did you come to
be loyal to them ?
6. What relation has loyalty to the Kingdom to the
standards of personal success in life?
7. Are the American people, as a whole, loyal to the
development of the common good? Why?
8. Examine the collection of hymns now in use in
your Church school, and note the proportion of those
purely individualistic in point of view to the social
hymns. What hymns express the dominant aspirations
of the people of your community?
9. How may the observance of the special days and
occasions in the church year develop loyalty?
10. It is reported that many young people and adults
have lost their loyalty for the church. Do you find that
this is true? If so, what causes do you assign for it?
REFERENCES
The Philosophy of Loyalty. Josiah Royce. The most
complete discussion of the principle of loyalty in print,
especially as it affects the philosophy of life.
, Manual Training in Worship. Hugh Hartshorne.
Pages 110-125 are given to suggestions for training in
the attitude of loyalty through the order of worship.

LOYALTY 205
Missionary Methods for Sunday School Workers.
George H. Trull. Practical suggestions to those who are
seeking in reference to missions in the Sunday school
answers to the questions, "Why?" "What?" "How?"
New Social Hymns. Compiled and edited by Mabel
Hay Barrows Mussey. This selection was first pub
lished in the Survey, January 3, 1914.
Loyalty to the Church. Ralph E. Diffendorfer. A
pamphlet applying the principles of this chapter to
training in loyalty to the church.
Education Through Play. Henry S. Curtis. This
book is written with the conviction that the play of
school children is a school problem, and that no other
city department can deal with it satisfactorily.

CHAPTER VIII
THE SENSE OF JUSTICE AND HONOR

He hath showed thee, O man, what is good; and what doth
Jehovah require of thee, but to do justly, and to love kindness,
and to walk humbly with thy God? — Micah.
But seek ye first his kingdom, and his righteousness; and
all these things shall be added unto you. — Jesus.

CHAPTER VIII
THE SENSE OF JUSTICE AND HONOR
In the common speech of the ancient Hebrews, the
words "righteousness," "justice," "right," "righteous,"
and their different forms were practically indistin
guishable. The terms occur in the Old Testament in
nearly five hundred passages. In any legal case, the
person who was in the right was "righteous" (Deut.
25. 1; Isa. 5. 23), and his claim resting on good be
havior was "righteousness" (1 Kings 8. 32). A judge
who decided in favor of such a person judged "right
eously" (Deut. 1. 16; 16. 18). The Messianic King, the
ideal Judge, would be "swift to do righteousness"
(Isa. 15. 5), he would "judge the poor" "with righteous
ness" and would have "righteousness" for "the girdle
of his waist" (Isa. 11. 4, 5) . A court of justice, at least
in theory, was a place of "righteousness" (Eccl. 3. 16).
The purified Jerusalem would be a "city of righteous
ness (Isa. 1. 26).
From these legal uses of the terms, there was easily
developed the general meaning of "what was right" and
"what ought to be." In Proverbs 16. 8, we read
"Better is a little with righteousness
Than great revenues with injustice."
"Righteousness" here means right conduct. Balances,
209

210 MISSIONARY EDUCATION
weights, and measures which came up to the standard
were "just balances." Others were "wicked" or "bal
ances of deceit" (Amos 8. 5). Righteous speech was
truthful speech, and "righteous lips" were the "delight
of kings" (Prov. 16. 13).
For the most part, the ancient Hebrew regarded
righteousness as a religious term. To him, it usually
meant conformity to the will of God. The thought of
God was scarcely ever wholly absent from his mind
when he used the word (Ezek. 18. 5-9). As the divine
will was revealed in the law, "righteousness" was
obedience to its rules (Deut. 6. 25 ; 24. 13 ; Psa. 1 ; 11.
7; 106. 31). Since righteousness is conformity to the
divine will, and the law which reveals that will is right
eous in the whole and in its parts, God himself is
naturally thought of as righteous (Deut. 32. 4; Jer.
12. 1; Isa. 42. 2; Psa. 7. 9, 11. See also Psa. 89. 14;
145. 17; Isa. 1. 27; 5. 16; 10. 22).
In the teaching of Jesus, and in the New Testament
generally, "righteousness" means, as in the Old Testa
ment, conformity to the divine will, but with the
thought greatly deepened and spiritualized. In the
Sermon on the Mount righteousness clearly includes
right feeling and right motive as well as right action.
Righteousness the Essence of Religion. The impor
tance of a consideration of the relation of justice or
righteousness to religion has been stated nowhere more
clearly than by the late Professor Borden P. Bowne
in a posthumous volume, The Essence of Religion.1 In
Chapter IV, entitled "Righteousness, the Essence of
Religion," Professor Bowne says that the religious his-
1 Borden P. Bowne, The Essence of Religion, p. 73.

JUSTICE 211
tory of mankind in general has shown little connection
between religion and righteousness in the ethical sense.
Even the Jewish church was slow in reaching the
conception of personal and moral righteousness as the
central thing in religion. For a long time legal and
ritual righteousness was the main thing, rather than
holiness of heart and life. The prophets were the ear
liest preachers of spiritual religion. They saw that
God looks at the heart, and that what he supremely1
desires is the inward loyalty to righteousness. Every
thing else is instrumental to this. But there is always
a tendency with the mechanically and unspiritually
minded to mistake the forms and adjuncts and rites
and ceremonies of religion for religion itself, and to
rest in them. This is true in our own day; the reli
gious thought and life of many center in the externals
of religion ; and all the more was it true in the times
of ignorance of the ancient church. Hence one of the
chief tasks of the prophets was to oppose this tendency
and to set forth the spiritual nature of God's demands.
One psalmist sings :
"Sacrifice and offering thou hast no delight in ;
Burnt-offering and sin-offering hast thou not required.
Then said I, Lo, I am come . . . to do thy will, O my
God."
Isaiah represents God as wearied with sacrifices. The
prophet Samuel says, "To obey is better than sacrifice,
and to hearken than the fat of rams."
"The sacrifices of God are a broken spirit :
A broken and a contrite heart."

212 MISSIONARY EDUCATION
"Cease to do evil ; learn to do well ; seek justice, relieve
the oppressed, judge the fatherless, plead for the
widow." These are Jehovah's demands as understood
by Isaiah, Samuel, and David. Amos has the same
teaching. "Hate the evil, and love the good, and estab
lish judgment in the gate." The fast which God has
chosen is "to loose the bands of wickedness, to undo
the heavy burdens, and to let the oppressed go free."
Micah, also, in one of the greatest utterances in the
Bible, sums up God's demands in doing justly, loving
mercy, and walking humbly with God. This inter
pretation of religion was an absolute departure from
the cruel idolatries of his time, with their Moloch-
worship and self-immolation; and it remains a most
illuminating utterance even for our time. It might be
called the Magna Charta of spiritual religion. Micah's
statement may be paraphrased as follows without alter
ing its essential meaning. Religion in its essence is
righteousness and good will toward men and reverent
humility and obedience toward God. And this utter
ance is not peculiar to this prophet; it is the under
lying idea of both prophetic and apostolic teaching,
as well as of the teaching of our Lord.
With many the typical conception of religion is not
gathered from Christian living, but from catechisms
and books of doctrine. They aim to experience the
ology rather than religion. Another thing that has
greatly confused popular religious thought is the cur-1
rent form of speech according to which religion is some
thing to be got. In this form of speech and its various
modifications, religion is tacitly regarded as a mysteri
ous something, distinct from righteousness, which in

JUSTICE 213
some way is to be got; and the difference between the
moral man, in the sense of the righteous man, and the
religious man, is that the latter has got religion, while
the former has not. The confusion is further increased
by the fancy that the possession of this mysterious
something is revealed by some peculiar experience, gen
erally of an emotional type, in which the fact declares
itself. To drop these phrases about getting and having reli
gion, and to use the prophet's language instead, would
greatly clarify our thought. It would also make less
easy the evasion of righteous living on the part of
professors of religion which sometimes scandalizes both
the world and the church. Many persons are found
who claim to have religion, but it is no guarantee of
right living. They have religion, but you cannot trust
them. They have religion, but their word is worth
nothing. They have religion, but that is no security
against all manner of insincerity and meanness. They
have religion, but they lack that simple integrity which
is the basis of all noble character. It is really an open
question whether the ethics of religious persons is
notably better than the ethics of others of the same
opportunities and social standing, or whether, if there
be any difference, it is on account of their religion.
This moral depravity is not commonly due to hypocrisy,
but it is at least partly due to the mistaken separation
of religion and righteousness.
The time has come to make this view prominent in
the life of the churches. The gradual development of
intelligence and conscience has brought about the
necessity for a readjustment in religion. The high-

214 MISSIONARY EDUCATION
pressure emotional religion affected by the individ
ualist churches of former generations is passing away.
The changed intellectual and moral atmosphere is fast
making it impossible. Some who cannot discern the
signs of the times are still striving to stir the old
fervors, but the failure is becoming more and more
abject. At the best we have galvanism rather than
life, echo instead of a living voice. Men are growing
tired of the hunt after emotions and of the barren in
spection of their spiritual states. The world also is
demanding fruit of religion, and testing it by its fruits
— fruits of enthusiasm for humanity and the bettering
of the world. And this does not imply that men are
becoming less religious, but that religion is taking on
another and better form.
What Is Justice ? Justice is the desire to render unto
every man his own in the larger interest of the common
good. It is allowing each man such freedom of action,
security of possession, and realization of expectations
based on custom as are compatible with the welfare of
society.2 A just man is fair in disposition and conduct,
conforming to the requirements of right or of positive
law, rendering exactly what is due to every man. Great
thinkers, writers, and speakers in all ages have said
many fine and true things about justice. But a work
ing definition, a clear formula for a definite habit of
mind, calls for search.
Justice Field called justice "the great end of civil
society." It is no less the great means to its own end.
Nothing begets justice like justice; Theodore Parker
dignified it as "the keynote of the world"; Emerson
2 The New International Encyclopedia, vol. si, p. 350.

JUSTICE 215
claims that it "satisfies everybody" ; Carlyle classes it
as "sanity and order," and "the everlasting central law
of this universe." Disraeli makes it "truth in action."
Wendell Phillips declares that "utter and exact jus
tice" is "the one clue to success." Webster called justice
the ligament which holds civilized beings and civilized
nations together, and Demosthenes saw that it is
not possible to found a lasting power upon injustice.
With Plato, justice is "the greatest good"; Aristotle
makes it include all virtue. Ruskin's insight touches
us more closely. He says, "Justice consists mainly in
the granting to every human being due aid in the de
velopment of such faculties as he possesses for action
and enjoyment." But for brevity and simplicity few
definitions excel that of Justinian : "Justice is the con
stant and unswerving desire to render unto every man
his own."
There is no such thing as absolute justice. The
requirements of right are subject to change. They
correspond in some measure to the evolution of the
race. For example, in Homeric literature, the deceit
ful cunning of Ulysses appears as a virtue, and theft
was the only form of dishonesty recognized by early
Roman law. In the centuries just past men who con
sidered themselves the highest exponents of the Chris
tian life and the requirements of the church believed
it perfectly just to burn at the stake those who differed
with them on doctrinal matters. It has not been many
years since the cure for witchcraft in our own New
England was banishment or even death. In the
frontier wilds of the last century a man's life was not
worth as much as that of a horse. But, fallible as it

216 MISSIONARY EDUCATION
is, human justice is the only kind we have. Full jus
tice may be humanly impossible. Mercy is humanly
necessary. There is no excuse, however, for our not
knowing to the fullest extent of our ability what is
right. \
It has been shrewdly said if we knew all, we could
pardon all. In Hugo's Les Miserables, the Bishop is
thus described : "He never condemned anything hastily
or without taking the circumstances into calculation.
He would say, 'Let us look at the road by which the
fault has come.' He was indulgent to the women and
the poor on whom the weight of human society pressed.
He would say, 'The faults of women, children, servants,
the weak, the indigent, and the ignorant are the fault
of husbands, fathers, masters, the strong, the rich, and
the learned. . . . This soul is full of darkness and
sin is committed, but the guilty person is not the man
who commits the sin, but he who produces the dark
ness. . . . Let us pray not for ourselves, but that
our brother may not fall into error on our account.' "
Justice as a duty is the guaranteeing to every one
the right to the development of his capacities and his
powers for action and enjoyment in so far as they con
tribute to social efficiency. Justice is preeminently the
virtue of the will. It demands absolute self-control,
for it requires the suspended judgment, incessant re
vision, and right of choice. It is the agent of freedom.
It has been said that the whole possible scope of human
ambition is the satisfaction of being heard. Justice
grants a universal hearing.
Justice, equity, and fairness are to all intents and
purposes one. They stand for human mutuality, unity,

JUSTICE 217
and the highest efficiency before God. They stand
ready to invest sympathy, pity, kindness, benevolence,
charity, and love with that clear-eyed wisdom, intellec
tual industry, and brave energy which gave them their
full value in the cabinet of virtues. And they stand
for the subordination of the individual to the social
order. The Administration of Justice. Justice is administered
only relatively and in accordance with our ideas of
social organization. In our families, with our friends
and close associates, justice arises out of the sentiment
of honor, the sentiment which sustains our ideal code
or standards of right action. We do not set up law
courts in our homes and within our intimate social
circles. If a friend offends or does injury to another,
there would be no thought of having him arrested.
The law or the jury could not heal the consequent
breach and restore the friendship. Only honor can do
that. Honor confesses, makes apology and full repara
tion, and begs for the restoration of confidence and
love. Honor is consideration due or paid, as worth.
It is respectful regard, a fine sense of what is right.
In the next larger social grouping, in the community
or in business and industry, justice is administered by
each man being respectfully honest; conforming to the
recognized rules expressed in everyday conduct. "It
is business" is the code for determining the rights and
duties of men in the world just outside the family
circle. More and more this honesty prevails in the
business world. Few business men and women can
survive unless they play the game according to the
recognized rules. It is by no means certain, however,

218 MISSIONARY EDUCATION
that every man is receiving his just dues. The honor
of the family circle does not pervade the realm of
capital and labor. The demands of the competitive
system often breed suspicion and hate. It is difficult
even to secure the arbitration of differences, much less
the reign of honor in the common brotherhood of toil.
For all outside these two social groups, that is, for
all strangers, we are content to let law, the codified
expression of opinion, deal with life in a cold, merciless
fashion. If a boy takes a dime from his mother's
purse, he is not arrested and taken to jail to await a
trial by jury, or before a judge. If the son of our
nearest neighbor and best friend steals a dime, we
should not be more likely to use the arm of the law
for the bringing of justice. But if the son of some
stranger mother breaks in the house and steals the
dime, we call up the police station and we are not
content until the law is satisfied. We have little regard
as to whether or not the boy gets a chance to live a
better life.
In the affairs of nations we have not gotten even
to the place of the use of the high court of law for the
settlement of disputes and differences. The Hague
Tribunal lies in the dust. Among nations might is
right. We seem to have failed utterly in the education
of the international mind so necessary to international
brotherhood and peace. Men who, in the narrower
social circles, are exponents of the noblest personal
ideals sustaining them by the highest honor, express
themselves through national policies by authorizing
with one stroke of the pen all the demoniacal horrors of
war. In the minds of some, war has the sanctions of

JUSTICE 219
religion. The Old Testament God of the Battles is
implored to give his aid for the destruction of the
enemy. Travelers returning from the scenes of the
great world war have reported the intense and
sincere wave of religious emotion which has charac
terized all the combatants. The Russian armies go
to battle from the solemn mass or sacrament of the
Lord's Supper. The Kaiser and his leaders proclaim,
"God is on our side." The French cathedrals and
churches are once again filled with anxious and
devout worshipers, and England has been solemnized
by her God-givenduty. In America, a famous evangel
ist has practically turned his tabernacle meetings into
recruiting assemblies.
"If Might made Right, life were a wild beast's cage;
If Right made Might, this were the golden age.
But now, until we win the long campaign,
Right must gain Might to conquer and to reign."
— Henry van Dyke.
Thus is justice administered in our own day ; in the
family, sustained by the sentiment of honor; in busi
ness, by conformity to the recognized rules of the
game; to the stranger, by the heartless application of
the law ; in international affairs by the right of might
— war. Can we get no further in realizing the right
eousness of the kingdom of God on earth ? What doth
God require of us ? Can we not extend love beyond the
family? The ancient Hebrew law proclaimed, "Love
thy neighbor." Later, the prophets broadened the
circle to include the sojourner, the stranger, or the
immigrant. Then Jesus "fulfilled," that is, completed

220 MISSIONARY EDUCATION
the law by adding, "Love your enemies." Here, then,
is a most important problem in missionary education
— to extend the ideals of justice and honor to include
the widest social contacts.
Strengthening the Sense of Justice and Honor. How,
then, can we establish and strengthen the sense of honor
and justice in our boys and girls, and extend its
application to all the affairs of life?
1. The ideals of justice and honor must be elevated
so as to possess the coming generation. Our list of
heroes will be a roll of honor. Let our boys and girls
know intimately the lives of those men and women who
have sought mightily to determine their own conduct
by a high sense of honor, and to give men their just
dues. The literature of Christian missions abounds in
the stories of honorable dealings with the world's needy
groups. Livingstone's relations with the natives of
Africa, so consistently righteous, preached the gospel
of Christ more effectively than his sermons and lec
tures from the rear of his oxcart.3 Before America's
court of public opinion, Bishop Whipple matched his
appeals for the American Indian with such honorable
dealings with them that they looked upon him as their
deliverer from the unjust oppressions of their con
querors.4 Jacob Riis avenged the death of his little
dog by exposing the whole system of police lodging-
houses, thus ridding New York city of one of its most
iniquitous institutions.5 Everywhere the missionary,
in the face of commercial and political intrigue, has

• W. G. Blaikie, The Life of David Livingstone.
4 Henry B. Whipple, The Lights and Shadows of a Long Episcopate.
* Margaret Burton, Comrades in Service, chap. i.

JUSTICE 221
won his way by noble rectitude and unselfish interest
in the welfare of his people. The records of their lives
constitute a useful body of material for both home and
school for the lifting up of the ideals of justice and
honor. 2. Only by securing fair play in all of the activities
of children and youth, especially on the playground,
can we hope to establish and cultivate within them a
high sense of justice and honor. Dr. Harlan P. Upde-
graff, of the Federal Bureau of Education, writing of
the discipline in the Gary Schools, says: "The pupils
of the Gary Schools seem to display greater self-con
trol, more self-respect, and more thoughtful considera
tion for others than the pupils of the same age in most
of the better school systems of to-day. I am inclined
to think that it comes largely from their games and
play, but a part of it is due to the organization of the
school, and to the practices that come in its adminis
tration. . . . Organized play has its value here. Self-
control, cooperation, courage, self-respect, considera
tion for others, and a sense of justice have been de
veloped in the Gary youth to a noticeable degree,
largely, as seems to me, through the spirit which pre
vails in consequence of the administration of the physi
cal training department."6
3. Training in what is right and training in responsi
bility for right action may be secured by democratizing
the control of our groups in home, school, and church.
The management of an organization placed entirely in
the hands of a leader or committee or cabinet yields
no great opportunities for open discussion, and the
¦ R. S. Bourne, The Gary Schools, pp. 141, 142.

222 MISSIONARY EDUCATION
forming of those choices which foster personal and
group responsibility for right action.
4. The sincere and open-minded pursuit of truth de
velops not only integrity and self-respect, but breeds
a strong sense of personal honor. When children begin
to ask questions about the things of life, and when
youth doubts the traditional statements of belief and
points of view, the open mind and the pursuit of the
truth as it is known will at least help to make the next
generation fair-minded. To tell them that they must
not be inquisitive, especially regarding religion, the
Bible, and the church, not only inspires lack of confi
dence, but when answers are discovered from other
sources the injustice done is keenly felt. In prac
tically every kind of knowledge, except Bible history
and interpretation, and the psychology and philosophy
of religion, recently discovered facts and the deduc
tions of scientific investigation are made available to
students of different ages and to general readers. They,
therefore, gain a point of view and a feeling that they
are being justly dealt with in that they are getting
what is due them.
5. By the intelligent formation of public opinion
regarding the application of righteousness to everyday
life. Public opinion will create the atmosphere in
which our educational work may be done. It will also,
in itself, help to sustain the ideal of justice. To define
law as the codified expression of public opinion is only
another way of saying that public opinion is law.
Moral principles are best developed, accepted, or
rejected and applied to the problems of the day through
open discussion in a social group. In clubs, Bible

JUSTICE 223
classes, midweek prayer meetings, and open forums
the principles of justice may be developed by the skill
ful leader so that all in the group may be aroused to
action. The process is by no means confined to adults.
In home, school, and Sunday school, with children and
boys and girls and especially with young people, the
discussional method is always the most effective method
of teaching. Exhortation, command, and appeal are
not so effective. In open debate men clarify their own
thinking, and state their views, which, in turn, are
defended or rejected as challenged by others in the
group. In the recent word of President Wilson : "Dis
cussion is the greatest of all reformers. It rationalizes
everything it touches. It robs principles of all false
sanctity and puts them back on their reasonableness.
If they have no reasonableness, it ruthlessly crushes
them out of existence, and sets up a new conclusion
in their stead." To lead a good public discussion of
a debatable question and bring it to a clear issue in
the statement of principle which all or a majority can
accept is a pedagogic art. The framing of the ques
tions is most important. Fact questions may be used
to create a background for the discussion. Thought
questions stimulate and provoke discussion. Several
leading thought questions which state the issues clearly
should always be prepared in advance. Then, in a
discussion, the leader's art is best shown in dealing
with the answers to the question and the statements
of fact and opinion from the floor. Here the leader
must think on his feet and be able to guide the dis
cussion, keeping to the point and stimulating the
group to further debate if necessary.

224 MISSIONARY EDUCATION
Public opinion may also be formed by taking every oc
casion to expose and reprove unjust conduct in the pub
lic press and from platform and pulpit. The pulpit of
to-day, especially, needs the courage and high-minded-
ness of the prophets and the penetrating and dis
criminating skill of Jesus in order to expose the social
and industrial iniquities of our time. We cannot hope
to do much toward education in righteousness with the
coming generation as long as our teaching is neutral
ized by the knowledge of sins covered and unre-
proved. We must also take every occasion to commend
every righteous act, pointing out its social significance.
Such public approval will be a positive and construc
tive factor in creating and elevating the ideals of jus
tice and honor.
6. Publicity to both sides of every moral issue which
affects the life of the whole group will help to awaken
and develop the sense of justice. It does not make any
difference what the size and significance of the group
are. While this is involved in public discussion, the
emphasis here is on the value of being fair in presenting
both sides of the issue. We have no right for the sake
of just ideals to take unfair advantage in a public
utterance, printed or spoken, by giving to the people
only one side of the question. Boys and girls have a
great way of detecting such evidences of injustice,
and their own inherent sense of justice revolts against
any teacher or leader who attempts it.
7. The desire for rendering to every man his own,
and to every group its rights will be deepened by the
fresh appraisal in public discussion and private con
versation of the methods of attaining righteousness.

JUSTICE 225
There is, first, the old and everlasting way of charity.
There need be no new evolution of love as the central
Christian force. It is only the method of expressing
it which needs to be appraised. One man, for love's
sake, throws alms to the pauper; another, from the
same motive, cautions him against doing it; another
inquires : "Why is he poor ? Is there no way to prevent
it?" All three "love the brethren," but they disagree
about love's method of obtaining justice. We have at
last seen that much of our charity is only patchwork.
It is rightly termed "relief." We have had the day
nursery, the fresh-air movement, the bread line, the
municipal lodginghouse, the free Christmas and
Thanksgiving dinners, charity fairs and bazaars, the
old-fashioned "pound party" for the minister, or the
annual donation for the poor fund. We have sat by
idly while our housing facilities in the community be
came congested, and then have striven mightily to
open a playground for restless little children. The
unemployed were fed and housed, while we asked the
blessing of God upon our efforts. We would not advo
cate that need should never be relieved. To "visit the
fatherless and the widows in their affliction" is still
good religion, but our boys and girls should get the
method of relief in its proper perspective. Must the
mothers with small children always go to industry,
and the day nursery become a public necessity? Must
children always be born in the stifling air of crowded
tenements? Must men forever seek the bread line for
daily sustenance? Must we always tolerate the lazy
dependence on charity kitchens of those who refuse to
work? Must we eternally idealize the well-to-dos for

226 MISSIONARY EDUCATION
the patronage of the ne'er-do-wells, "the ladling of
virtue from the reservoirs of those who have an excess
of it upon the impoverished souls of the indigent" ?
Our municipal and other charity organizations have
had departments of correction, retribution, and repres
sion. Now, justice begins to be preventive, formative,
and constructive. As fast as our experience teaches
us — recall the ill-fated Slocum, the Iroquois theater
fire, the Eastland disaster, the everyday ravages of
alcohol, tobacco, and lust — and as fast as we secure
skill in mental and moral discernment, let us approach
our boys and girls squarely with necessary revisions
in our conceptions and methods. Following the Bishop
in Les Miserables, let us "look at the road by which
the fault has come."
Then there is the way of attaining justice by the
use of individual sacrifice, of giving away all our
goods. "Go sell all thou hast and give it to the poor."
In "The Accusing Gold" the poet has rhymed the old
story of the friar, Saint Francis of Castellamare, whom
the king endeavored to "bind with crafty hold" by
flinging to him a purse of gold
"To lay within God's empty palms,
A thousand ducats as an alms."
But, the friar, snatching up a coin, broke it in two
and out from it flowed the People's blood.
" 'Take, back your gold,' the friar cried,
'The gold that props your pomp and pride.
Behold the People's blood you draw
Through stealthy treasons of the law.

JUSTICE 227
This blood proclaims the griefs and wrongs
Of them to whom the gold belongs.
Give all to them, if you would give
The gold into God's hand, and live.' '"
But would that be a just thing to do? Was it
right for the king to take the gold in the first place?
Would returning it insure against a recurrence of
a similar situation? Only recently a young Christian
Socialist, a millionaire, in a public meeting, assembled
for the purpose, asked all who were present to give him
a satisfactory and just solution of the problem of the
Christian use of his wealth. "The least a man can do,"
he said, "when the system under which he has profited
at the expense of other people's labor is called in ques
tion, is to make a firm resolve to use that wealth, or
so much of it as he can refrain from expending for his
own personal uses, upon the breaking down of customs
and public opinion which sanction the system.
"Whatever might have been Christ's motive in de
manding that the rich young ruler who came seeking
advice make distribution to the poor, I cannot but
believe, should the same advice be sought to-day from
the same source, a similar answer might be given. I
believe that if you found yourself through inheritance
a millionaire, no greater service to society could be
rendered than helping to make the rise of future mil
lionaires impossible.
"It must be apparent to some of the young men of
the country, who have come into the possession of large
fortunes without so much as lifting a finger to produce

' Edwin Markham, The Shoes of Happiness and Other Poems, p. 61.

228 MISSIONARY EDUCATION
the wealth with which they are presented, that a code
of ethics and morals which sanctions such practices
must be faulty, and will lead to the disintegration of
any society of civilization that tolerates it.
"Under these circumstances, if they have any sense
of patriotism — to say nothing of Christian moral and
ethical standards — they will be willing to surrender
their prerogatives and privileges and vote against their
own interests, if need be, in helping to change such
standards and customs."
No one could offer anything better than for him to
give it all away, a method on which he needed little
or no advice. There did not seem to be available suffi
cient intelligent discernment of the causes of present-
day social and moral evils to offer adequate preven
tive solutions. Some one said to him if he only were
"soundly converted" he would very quickly settle the
matter. Here is a common fallacy. As a fact, he is
a devout Christian. His purpose is to do the will of
God as revealed in Christ. His problem is not one of
giving away all his goods, but one of adequate knowl
edge of the causes and effects of our present economic
system, and the discovery of a just way out.
As the social and economic sciences progress in the
study of those laws which govern group and industrial
life, their implications for religious education should
speedily find a way into our curricula and organized
activities in home, church, and school. Above all, we
should cease to set religious and spiritual forces over
against social and economic law as if they were entirely
in opposition and conflict. The latter, as they are
discovered and formulated, may, in ways now un-

JUSTICE 229
dreamed by us, represent the will of God for the prog
ress of mankind.
Then, in the third place, we should appraise afresh
the methods of attaining justice by merely preaching
God's Word regarding righteousness. In addition to
the public proclamation of what is right, a just plan
of action must be discovered and followed by just con
duct to the full extent of our intelligence and energy.
A young Indian student appealed to a group of
American business men on behalf of all educated In
dians for "a gospel of deeds rather than a gospel of
words." This, he said, was the only hope for the estab
lishment of Christianity in India. More and more, as
the world becomes a great family, and all races inter
mingle freely in the everyday experiences of life, the
most effective way of attaining the high ideals of the
kingdom of God is consistent and thoroughgoing just
conduct. It has been hoped by many that justice may be at
tained by the way of legislation. We are not unmind
ful of all that has been accomplished by the passing
of good laws and attempts at a law enforcement. All
Christian parents, teachers, and preachers will con
tinue to impress upon the coming generation the power
of the intelligent use of the legislative branches of
government for the passage of just laws. Complete
reliance on legislation, however, is hazardous. Without
inward loyalty in the realm of public service and
organized business, legislation at best is but a game in
which all may play a part. Legislative ways for the
checking and neutralizing of reform have been dis
covered and made effective. A Public Service Com-

230 MISSIONARY EDUCATION
mission may be created to protect the interests of the
common good, but ere long it appears to be in the grip
of "Special Privilege," and then an investigating com
mittee is appointed to review the affairs of the com
mission, then a committee is constituted to investigate
the investigating committee, during the proceedings of
which people of sound judgment and good heart become
suspicious of the whole undertaking. We are at last
seeing that intelligence, right feeling, and right motive
must be implanted in each citizen. In the just demands
of intelligent people is the only hope of democratic
legislation.
FOR FURTHER STUDY AND DISCUSSION
1. In the Sermon on the Mount, seek instances where
Jesus intends to include right feeling and right motive
with right action.
2. Do you believe that the religious thought and
life of many people to-day center about the externals
of religion? What are these "externals"? Why do
they so regard religion?
3. In Isa. 58. 6, what is meant by "bands of wicked
ness," "heavy burdens," and "oppression"?
4. What are the requirements of church membership
in the church to which you belong? What would hap
pen if your membership list were realigned on the basis
of righteousness and good will ?
5. Do you think the ethics of religious persons is
notably better than the ethics of others of the same
opportunities and social standing? Why?
6. Has the poor man the same standing in a court
of law as a man of wealth ? Why ?

JUSTICE 231
7. If you could get a boy of fourteen at half the
wages to do the work of a man of thirty would you
employ him? Why?
8. How many of the suggested methods for strength
ening the sense of justice and honor are now being
employed in your church ?
9. How many of your church school teachers do all
the talking in their class sessions? What is the effect
on the classes?
10. Are the imaginings of children lies? If pun
ished for them, what is the effect upon the child? Do
you recall any personal experiences of this sort when
you were a child ?
11. A man addicted to the use of liquor is thrown
from a licensed saloon. He staggers along the street
and falls against a large plate glass window and breaks
it. Who should pay for the window ? Why ?
12. What would you say to a boy who desires to play
marbles "for keeps"?
13. What relation have the items in the Social Creed
of the Churches (page 108) to the cultivation of justice?
REFERENCES
The Essence of Religion. Borden P. Bowne. A most
vigorous appeal for making righteousness the center
of religion. This book will help to clear away the con
fusion as to the "moral" man and the "religious" man.
The Culture of Justice. Patterson DuBois. A vol
ume of practical suggestions to parents and teachers
on matters both of discipline and teaching.
The Psychology of Religion. George A. Coe. The
most thorough, scientific, and modern treatment of the

232 MISSIONARY EDUCATION
psychological study of religion. The book is intended
as a textbook for colleges and adult groups. The
language is more or less technical. There is a fine
discussion of justice as a religious concept.
Democracy and Education. John Dewey. One of
the greatest books of the day. An endeavor to detect
and state the ideas implied in a democratic society and
to apply these ideas to the problems of education.
The Gary Schools. R. S. Bourne. One of the best
popular discussions of the Gary, Indiana, system of
public schools, especially dealing with the effect of the
system on the characters of the pupils.
The Next Step in Democracy. R. W. Sellers. The
spirit, hopes, and achievements of modern socialism.
Chapter VIII discusses the growth of justice.
Christian Life and Conduct. Harold B. Hunting.
A course of lessons for the intermediate grades with
the general aim to help boys and girls to determine for
themselves what is right and wrong. Part I contains
lessons on fair-dealing, the right to the truth and jus
tice in punishments.
Moral Instruction of Children. Felix Adler. Chap
ter XIV presents duties toward all men the first of
which is justice. There are also six practical applica
tions of the principle of justice.

CHAPTER IX
THE MATERIALS OF MISSIONARY EDUCATION

Aim clearly recognized determines means, method, and spirit
of work. — Burton and Mathews, Principles and Ideals of the
Sunday School.

CHAPTER IX
THE MATERIALS OF MISSIONARY EDUCATION
If the aims stated in Chapter I are thoroughly un
derstood, they will determine the material which the
teacher must use in the work of missionary education.
An efficient teacher will learn how to select his own
lesson material. He will soon discover that the ready-
made lessons by no means exhaust the materials avail
able for missionary education. Let us, therefore, set
down a number of possible sources of lesson material
and appraise the significance of each for the develop
ment of missionary character.
The Pupil's Own Experiences. Every experience, espe
cially during the early days of child development, has
significance for character. These experiences may be
either the pupil's unaided responses, apart from the
teacher's or parent's presence or influence, or those
that are the direct result of their teaching. A group
of children had been asked to collect picture cards for
a mission hospital. Before the cards were brought in
it was discovered that one of the pupils had proposed
that the brightest and prettiest cards should be kept
to adorn the walls of their playhouse, and that the
others "were plenty good enough." If the teacher knew
this, should he not utilize the experience in his teach
ing? If he should pass it by, what effect would it
have upon the pupil? Upon the child's companions?
In so far as the teacher is able to acquaint himself with
235

236 MISSIONARY EDUCATION
such experiences, and recall them in a conversation or
a recitation, they become lesson material. They may
be put in story form, and the lessons for character
building taught indirectly or by suggestion, or they
may be dealt with directly as the teacher may deem
best. At first these unaided responses may only indi
cate strong or weak impulses. Later they may reveal
habits or choices, and in mature life they may help
to determine the deliberate judgments of the in
dividual. A city missionary was once telling a group of boys
and girls how some of their offerings had been spent
in a neighboring city for the starting of a Sunday
school in an Italian district. These children lived
among Italians in their own community, and upon
referring to them the missionary was met with numer
ous exclamations, not serious, yet spontaneous, "The
wops, the wops!" With unusual tact she told how
some American boys and girls appeared to Italian chil
dren when they were traveling or living in Italy, how
bright and keen were these same little "wops," and how
eager for an education, and how very fond of music.
Thus in dealing with this experience it became for
the teacher a very important bit of educational
material. In utilizing such experiences the teacher will recall
that the genius of good teaching is not so much in ask
ing questions as in knowing what to do with the pupil's
answers. These "answers" may be more than verbal
responses to questions. They may include the entire
range of the pupil's reactions to the teacher's message.
The Pupil's Environment. In so far as the pupil's

MATERIALS 237
physical and social environment is subject to modi
fication by the teacher, or to observation and study by
the pupil, it may become material for missionary edu
cation. Environment includes all of the conditions
under which the pupil lives : the great world of material
things — dolls, pets, and domestic animals, children,
men and women, and the homes they live in.
As the pupil becomes aware of his environment and
grows in ability to master it, he should be taught to
observe carefully and to distinguish the different fac
tors in environment, especially causes and effects. He
should also learn to analyze situations so that their
moral and religious bearings become clear. Then,
through discussion, moral judgments and principles
may be evolved. It will also be desirable in many in
stances to arrange deliberately opportunities for the
strengthening of impulses to do right, to meet human
needs, to be friendly, to sympathize, and to be courage
ous. Different feelings may be called forth by so simple
a method as the decorating of a room, and the hanging
of pictures on the walls. The parent or teacher must
remember too that when he is in the presence of the
pupil he is an important factor in the pupil's environ
ment. His demeanor often determines what kind of a
response a pupil offers in any given situation. In all
such instances the pupil's environment becomes
material for education.
The pupil's own experiences and his environment are
sources of educational material possible to every
teacher. To observe, select, and utilize them is . one
of the teacher's greatest opportunities in character

238 MISSIONARY EDUCATION
building. In a proper classification all other sources
of material could be included in these two. A story
told by a teacher, the printed book, lesson papers, and
pictures, although a part of the pupil's environment,
are considered separately, because they constitute what
is usually known as "lesson material." It is from
these sources also that the teacher is to bring to the
pupil that knowledge outside of his immediate experi
ence which is deemed necessary for his highest develop
ment. In missionary education this lesson material
helps to broaden the pupil's sympathy and his intel
lectual outlook. It saves him from becoming narrow
and provincial. It leads him out from his neighbor
hood and community to study State and national life,
and thence to the recognition of the claims of world
citizenship. Short Stories. Short missionary stories are accounts
of situations, conditions, and needs which the pupil
cannot presumably observe, but which he can enter
into and make his own through his imagination. They
may be gathered from the experiences of parents,
teachers, friends, the great army of God's workers
everywhere, and from biography and the history of the
Christian Church.
The educational value of the story, what the story
really is, the use of idealistic and realistic stories,
characteristics of good stories, how to tell stories,
where to find them, how to use them, and the story in
terests of different ages of pupils are all discussed by
Edward P. St. John in his Stories and Story-Telling
for Moral and Religious Education, a little book which
should be in every home and every church school.

MATERIALS 239
As Professor St. John says, a story, as distinguished
from description, exposition, and history, "may be
said to be a narrative of true or imaginary events
which form a vitally related whole, so presented as
to make its appeal chiefly to the emotions rather than
the intellect. ... In every story provision must be
made for four elements — the beginning, a succession
of events, the climax, and the end." Keeping these
characteristics of a story in mind, the teacher may
learn to select for himself suitable lesson stories from
the wide range of available missionary material. Desir
able missionary stories may be grouped as follows:
1. Stories having a natural point of contact with
the pupil's own life which will give him a sense of
kinship with the people of other races ; as, for example,
stories of the play life of the children of the world, the
experiences of boys and girls at school, and of clean and
manly sport. The folklore, fairy tales, and nursery
rhymes of foreign peoples may also be included in this
group. 2. Stories of need which may awaken sympathy and
create desire to help.
3. Stories of the physical and moral heroism of mis
sionaries which will incite the pupil's admiration and
emulation. 4. Stories of the strength and courage of native
Christians, of the transformation of their lives, and of
the results of Christian work which may reenforce the
pupil's ideals of Christian living, and at the same time
strengthen the bonds of fellowship in the universal
brotherhood of Christian believers.
5. Stories of the opportunities for life service in all

240 MISSIONARY EDUCATION
phases of Christian effort, and also those which show
the way in which all work may be done for the service
of humanity.
6. Stories of achievement which may bring encour
agement to the Christian Church, and inspire the pupil
with the desire to share actively in this common service.
7. Stories which show the contribution which Chris
tians of other races are making toward the interpreta
tion of the Christian life.
Missionary Biography. As lesson material biography
is not merely a collection of stories, nor a recital of
facts, nor a description of the likeness of a man. It
may contain these, but it is more — it is a study of a
personality. A true biography must be a character
study, and as such reveals those elements of life which
constitute character. It deals with the likes and dis
likes, the choices, the aspirations, the deep feeling,
the powers of will, the springs of action, and the out
reach of love. Biography thus becomes most desir
able material for lessons in moral and religious
education. Missionary biography may be divided into two gen
eral classes, the lives of missionaries and of notable
native Christians. Both need to be carefully selected,
especially the latter, which are of value for missionary
education only as these persons are in themselves the
embodiment of the missionary spirit. The life of
Lilavati Singh, for instance, is an inspiration to self-
sacrifice and unselfish living not only because she was
a product of Christian missions, but also because of
her own untiring labors on behalf of the young women
of India.

MATERIALS 241
Missionary biography may contribute to the upbuild
ing of missionary character in the following ways :
1. It is the chief source of material from which the
pupil may create for himself a personal missionary
ideal. A growing personality feeds upon personality.
2. It presents an example of the highest type of
Christian living. This example is not to be found in
the mere fact that the missionary lived apart from
his fellows, or traveled afar from home according to
the demands of his profession, but because the princi
ple on which the true missionary orders his life is that
of service.
3. The missionary's own record of facing and meet
ing the great problems of human need incites others
to help to meet these needs. All Christendom was
stirred by David Livingstone's own heart cry in the
presence of "the open sore of the world."
4. The missionary's life differs from that of other
Christians in that, as a rule, it is spent among more or
less primitive races. This fact gives to missionary
biography two very significant educational values.
First, the effects of the missionary's life and preaching
among primitive peoples are in terms of the simpler
phases of the Christian life which children and young
people can easily understand. The meaning of belief
in God, sin, salvation, and righteousness, and the value
of Bible study, prayer, and the sacraments are not
clouded in a maze of philosophical terminology. They
are simple, concrete, and practical.
In the second place, the missionary's life and work
among primitive peoples, and the effects of the gospel
upon heathen hearts are in sharp contrast with non-

242 MISSIONARY EDUCATION
Christian religions. This bold belief forms the charm
and interest of missionary biography for boys and girls.
It also adds to the effectiveness of its use in the develop
ment of Christian character. There was no hair-split
ting as to what Christianity meant in the New Heb
rides when John G. Paton ruled that a Christian home
should be so recognized when it had regular family
worship of the Christian's God. A boy cannot fail
to recognize the difference between the Christian's
God and that taught by the Arab Mohammedans after
reading the appeals of Alexander Mackay before King
Mutesa in Uganda. Religious teachers have not yet
fully realized the use of such material from mission
ary biography for teaching lessons in religion and
ethics. The History of the Expansion of Christianity Through
out the World. As long as the Bible is the exclusive
textbook for religious education, there will be a prac
tical difficulty in securing any widespread and effective
application of the religious principles of the Bible to
the personal and social problems of the present day.
In no subject in secular education would a hiatus of
two thousand years in its history be tolerated. Yet,
in religious instruction, when we have finished with
Paul and his work in Rome, we have turned back again
to the account of the world's creation. Students in
theological seminaries and in a few colleges have the
intervening years from the first century to the present
time reserved for their special study. The informa
tion and inspiration of the onward progress of the
gospel throughout the world, and its failures as well,
at least in simple outline, should be made available

MATERIALS 243
to all pupils. Only by so doing can certain necessary
elements in their religious training be provided.
What, then, may we say is the contribution of the
history of the growth of the kingdom of God in the
world to the development of the religious life?
1. Missionary history will help to furnish that neces
sary background of facts and meanings by which mis
sionary problems may be studied in right perspective.
It will also help to give its students a right attitude
of mind toward present-day conditions and oppor
tunities. 2. The study of missionary history will help in the
formation of those Christian ideals which shall become
the religious heritage of the next generation. Pro
fessor Bagley, in speaking of the function of the study
of national history to impress national ideals on each
succeeding generation, says that "their vitality and
stability may be greatly increased and strengthened
by the study of history, for history may lead the child
vicariously to repeat the experiences through which
the ideals have developed."1
In this same connection, Professor Bagley quotes
the following: "If a boy be told to love his country,
he might properly inquire, 'What is my country?' It
would not be enough to show him a list of the States,
or the flag, or to name the leading politician who
happened to be President. His real country has much
that is invisible built into its very structure.
"It is Washington's long struggle to found and organ
ize the republic ; it is Jefferson's dreams of democratic
equality; it is the deeds and words of men who from
» W. C. Bagley, Educational Values, p. 167.

244 MISSIONARY EDUCATION
period to period guided public opinion and settled the
national policy, of those who spread civil communities
from the Alleghenies to the Pacific, who built up our
industries and laid the foundations of our intellectual
life. Each act in all the great drama has added its bit
to the reality of the whole."2
3. As a faithful and accurate portrayal of causes
and events in the progress of the Kingdom missionary
history will not only disarm prejudice, but will also
create a favorable bias toward the present value and
glory of missionary endeavor, and lead to their true
evaluation and appreciation.
FOR FURTHER STUDY AND DISCUSSION
1. During the first part of a Sunday school session
one boy said to another, in the presence of his teacher,
"This is Missionary Sunday, let's cut!" How would
you have used the remainder of the hour? Why? ,
2. In the International Graded Primary Lessons, as
issued by the American Baptist Publication Society,
there is a missionary story with each lesson, printed
separately and indicated "Missionary." Analyze some
of these stories and indicate their value.
3. In the Third year International Intermediate
Graded Lessons, as issued by The Methodist Book Con
cern, there are thirteen lessons on David Livingstone
immediately following the life of Christ. Would you
favor their use and in this order? Why?
4. In the Bible Study Union Lessons, published by
Charles Scribner's Sons, there is a course entitled
"Heroes of the Faith," First Year, Intermediate Grade.
» H. E. Bourne, The Teaching of History and Civics, p. 81.

MATERIALS 245
The first lessons on Pioneers are : 1. Abraham. 2. David
Livingstone. 3. David Livingstone. 4. Moses. 5. Moses.
6. Harriet Beecher Stowe. 7. Samuel Chapman Arm
strong. 8. John Howard. 9. Florence Nightingale. 10.
Guido Verbeck. 11. Guido Verbeck. 12. Review.
What does the arrangement of this material indicate
to you as to the teaching value of the sketches of
modern heroes?
5. Make a list of all the different kinds of material
now used for missionary education in youf Sunday
school, and appraise their value.
6. Take a current number of Everyland, write out
an aim for each story and section, and give a reason
for including it in a missionary magazine for boys
and girls.
REFERENCES
Principles and Ideals of the Sunday School. Burton
and Matthews. Chapter I contains an elaboration of
the significance and understanding of aims.
Educational Values. W. C. Bagley. An appraisal
of educational materials from the point of view of
character-building values.
The Materials of Religious Education. The proceed
ing of the annual convention of the Religious Educa
tion Association, 1907.
Stories and Story-Telling for Moral and Religious
Education. Edward P. St. John.
Teacher's Manual, Second Tear, Primary Graded
Lessons. Part III. Marion Thomas. Introduction to
the study of lessons on the children of the world.
Teacher's Manual, Second Tear, Junior Graded Les-

246 MISSIONARY EDUCATION
sons. Part III. Josephine L. Baldwin. Introduction
to the Study of Later Missionary Heroes.
Teacher's Manual, First Tear, Intermediate Graded
Lessons. Part I. Milton S. Littlefield. Introduction
to the study of biography for Religious Education.
"Uganda's White Man of Work," Teacher's Manual,
Second Tear, Intermediate Graded Lessons. Part IV.
Sophia Lyon Fahs. Introduction to the study of Alex
ander Mackay.
Teacher's Manual, Intermediate Graded Lessons,
Third Tear. Part IV. Ralph E. Diffendorfer. Intro
duction to the study of David Livingstone.

CHAPTER X
THE BIBLE AND MISSIONARY EDUCATION

No one can miss the missionary teaching of the Bible who
knows what the Bible is. — Robert F. Horton, The Bible a
Missionary Book.

CHAPTER X
THE BIBLE AND MISSIONARY EDUCATION
What contribution does the Bible make to the de
velopment of missionary character? From the stand
point of the educational use of the Bible, its missionary
message to the individual Christian is to be found in
the example of the life of Jesus Christ, the lives of his
followers, the lives of those prophets of God who pre
ceded Christ, the record of the progressive revelation
of God's divine purpose in the world, and the institu
tion of the first Christian churches, and an account
of their first missionary work. Then there is the
thought of the Bible as a whole in terms of history and
life. Some may say that all Bible study must then be
missionary; and so it may be, for the point of view
from which any lesson is studied or taught, the scope
and breadth of its outlook, and the direction of its per
sonal and social application may determine whether or
not it is missionary in spirit and character.
The Example of the Personal Life of Jesus Christ. Jesus
Christ, as the object of faith, is the focal point in men's
decisions to live the Christian life. The characteristics
of this life, and especially the dominant attitude to
ward God and men, will be determined largely by the
degree to which the personal life of Jesus becomes the
pattern and the guide in daily experience.
1. The life of Jesus may become a personal ideal,
249

250 MISSIONARY EDUCATION
for it is the life of a perfect Man in whom the principle
of sacrificial living finds its supreme climax in the
death on the cross, that all men through his teachings
and work may find salvation. "How simple, and how
majestic in its simplicity, is Christ's attitude and spirit
toward the world. His mind is disburdened of all
questions of sectarianism and race prejudice. He has
incarnated himself in the life of the race, and every
interest of the race is dear to him. He is unhampered
by autocratic tradition; he is incapable of the lust
of conquest. His heart beats in unison with every
upward impulse of humanity, and bows in sympathy
over each futile effort. The griefs of the world weigh
upon him. He weeps for its sins. He loves the world
with an eternal passion, as of an only-begotten from a
Father. He gives his life for the world in atoning sacri
fice with joy that despises the shame of the cross, say
ing: 'If I be lifted up, Twill draw all men unto my
self.' "!
2. Jesus's daily contact with the people of his own
and other races produced many concrete situations
and problems in the solution of which he suggested the
spirit and method which may serve as a guide to all
men. 3. He demonstrated clearly in daily living man's
normal attitude toward God and the human race.
"When we gather and classify all the data in the life
of Jesus Christ, supplied by deed, or word, or by the
not less eloquent implications of silence, showing his
temper and mental attitude toward the world, it may
be said that three generalizations of great sublimity
) Charles Cuthbert Hall, The Aims of Religious Education, pp. 60-62.

THE BIBLE AND MISSIONS 251
appear to control his thinking, and to furnish him a
basis on which to live and die. These are : the Father's
impartial interest in humanity; the unqualified value
of human life ; the essential unity of the human race."2
4. In his teachings there are found the principles
which must be followed in order to establish the king
dom of God on earth, that ideal social order in the
world in which all men in their relation to God stand
as sons and to one another as brothers.
"The supreme truth that this is God's world gave
to Jesus his spirit of social optimism; the assurance
that man is God's instrument gave to him his method
of social opportunism; the faith that in God's world
God's people are to establish God's kingdom gave him
his social idealism. He looks upon the struggling,
chaotic, sinning world with the eye of an unclouded
religious faith, and discerns in it the principle of per
sonality, fulfilling the will of God in social service."3
The Example of the Lives of Jesus's Followers. The
thoughts and deeds of Peter, James, John, Philip,
Stephen, Barnabas, Paul, Timothy, and others con
cretely present the Christian life as it was originally in
spired by the immediate presence and spirit of Jesus.
Was it a narrow, self-centered, or miserly life which
these men lived? What did it mean for them to be
called Christians? As the leaders of the early church
what did it mean to be conscious of the significance of
the life and death and resurrection of Jesus ? The value
of the stories of these men for missionary education lies
more in studying and presenting them as followers of

2 Ibid., Christ and the Human Race, p. 72.
a Francis Greenwood Peabody, Jesus Christ and the Social Question, p. 101.,

252 MISSIONARY EDUCATION
Jesus than as ecclesiastics or champions of new laws
and doctrines. "There is one thing," wrote Dr. Denney,
"in which they are indistinguishable — the attitude of
their souls to Christ. ... He determines, as no other
does or can, all their relations to God and to each
other."* Contrasting the world and the church in his Early
Days of Christianity, Dean Farrar writes: "In the
world men were hateful and hating one another; in
the church the beautiful ideal of human brotherhood
was carried into practice. The church had learned her
Saviour's lessons. A redeemed humanity was felt to
be the loftiest of dignities ; man was honored for being
simply man; every soul was regarded as precious, be
cause for every soul Christ died ; the sick were tended,
the poor relieved, labor was represented as noble, not
as a thing to be despised ; purity and resignation, peace-
fulness and pity, humility and self-denial, courtesy and
self-respect were looked upon as essential qualifications
for all who were called by the name of Christ."
The Example of Israel's Prophets and Leaders. The
difference between the lives of Old Testament leaders
and those who lived with Christ, and after him lies in
breadth of sympathy, intellectual outlook, and spiritual
vision. Some of them foreshadowed those qualities
which were characteristic of Jesus, and which were
his contribution to the religious life of the world. In
order to understand the contribution of their lives for
missionary education the student will seek to discover
how each one tried to interpret for his own age the
meaning of love to God and love to fellow men.
* James Denney, Jesus and the Gospel, p. 329.

THE BIBLE AND MISSIONS 253
Abraham, who stood as the forefather of the Hebrew
race, exemplified the true spirit of the East in his hos
pitality and his unselfish obedience to the divine will.
David's kindness to Mephibosheth was evoked by the
remembrance of his early covenant with Jonathan. The
good deeds of Elijah and Elisha anticipated the days
when men should see the Son of man "going about do
ing good." The picturesque prophet Amos in the
market place at Bethel preached social and economic
justice on behalf of a burdened people. Hosea, whose
supreme doctrine was love and kindness toward man
and all of God's creatures, declared that the goal of
all life and human experience is that perfect peace
and happiness which comes through harmony with the
eternal Father. Isaiah, the wisest statesman, the
truest patriot, and the most heroic spirit of his age,
fearlessly faced his duty in responding to the call of
public service. Micah rose as the tribune of the peo
ple, and, although one of the most unpopular men of
the hour, proved one of Judah's most effective citizens.
"From Jeremiah apparently comes that profound
message which binds the older revelation through the
Hebrew race to the fuller and more perfect revelation
through the great Prophet-teacher of Nazareth. The
new covenant is between God and the individual. Its
terms are to be inscribed not on perishable tablets of
stone, but by God himself on each human heart. The
words and life of Jeremiah himself illustrate in part
the character of that divine teaching. It was to be
taught, not by the lips of prophets, priests, or sages,
but through vital, personal experiences, and as the
spirit of God touched and guided the spirit of man. It

254 MISSIONARY EDUCATION
was a teaching which placed little emphasis on cere
monial and forms, but demanded the whole love and
service of each human being. . . . Thus Jeremiah
gave to the race that conception of religion as a per
sonal, spiritual relation between God and man, which
is the foundation of Christianity and of all true faith."5
The Record of the Progressive Revelation of God and
his Divine Purpose for the World. In studying the pur
pose of God as progressively revealed in human his
tory, the Bible cannot be divided into small sections.
One must be well enough acquainted with the move
ment of events from Abraham to Nehemiah, and on
through the days of the Maccabees to the life of Christ,
and, finally, with the onward progress of the gospel,
from Jerusalem through the then known world, in
order to discover the underlying motive and meaning
in it all. The limits of this volume will not permit a
detailed historical survey. It is only possible to point
out the significant points.
1. The History of Israel. As a whole the age repre
sented by the history of Israel was unmissionary and
often antimissionary. The student, however, will seek
to discover the underlying purpose by which he can
understand the meaning of this history.
In the light of later events it is clear that Israel was
a chosen people. They were intrusted with a definite
mission; they were to prove a blessing to all peoples
and to furnish to the world its Saviour and Lord. In
the process of training for their mission they gained
an ever clearer knowledge of Jehovah, and gave their

• CharleB FoBter Kent, The Kings and Prophets of Israel, p. 306.

THE BIBLE AND MISSIONS 255
allegiance to him as the one true God. Their loyalty
called them to distinguish themselves from all other
peoples by lives of purity and righteousness. Some
times the way was hard, as at the exodus and founding
of the Hebrew state, the exile, the establishment of the
remnant in Jerusalem, and their later conflicts with
the Gentile world. Although prepared thus to give
God's message to the world, they rejected Jesus, and
lost the heritage which would have come to them as
the proclaimers of the new religious social order.
2. The Prophet's Teaching Concerning God. The
glory and the wonder of the Old Testament's teaching
about God can be appreciated only by those who trace
the ever-widening conception which these chosen peo
ple had of him. The God whom Jeremiah preached,
and whose heart is revealed in the story of Jonah, was
greater in every way than the tribal Deity whom Abra
ham knew when he left his home in the East to
journey to unknown lands. Whatever may have been
the conception of God in the days before Moses, the
facts seem to indicate that he was considered a local
Deity only, sometimes associated with certain places,
pillars, trees, or stones, and sometimes worshiped at
heathen altars. The early Hebrews were also in con
stant danger of worshiping foreign gods. It was not
until the days of Moses that Jehovah was proclaimed
the God of Israel, alone to be worshiped by the people
whom he had chosen. While they continued to believe
in the existence of the gods of other nations, they
regarded Jehovah as the one God of Israel. Later, in
the days of Amos and Isaiah, they came to look upon
Jehovah as supreme among all the gods of all the

256 MISSIONARY EDUCATION
nations. The prophets further enriched and developed
the idea of God. They proclaimed him as moral and
spiritual. Finally, true monotheism culminated in
such passages as Isaiah 43. 10, "Before me there was
no God formed, neither shall there be after me" ; and
in Isaiah 44. 6, "I am the first, and I am the last; and
besides me there is no God." From the days of Amos
the prophets set forth ever more clearly the new and
revolutionary truth that Jehovah is not only the God
of Israel, but of all the nations. (See Amos 9 and
various passages in Isa. 40-56; in Jer. 10. 7; Ezek. 34.
4, 9, 15; Mai. 1. 5, 12, 14; and elsewhere.)
Later the Jewish people reached a crisis in their
thought of God. While there was no longer any danger
of idolatry, they considered Jehovah to be exclusive
and self-contained. More and more they regarded him
as separated from the world, and they laid the chief
emphasis upon the duty of keeping the law rather than
upon a contrite heart and deeds of love. Against this
conception the story of Jonah is a vigorous protest.
In this wonderful little book we have the climax of
the missionary teaching of the Old Testament : Jehovah,
the God of Israel, has tender regard for the inhabitants
of a heathen city.
3. The Work and Teaching of Jesus. Contrasted with
the Old Testament, the New emphasizes God as love,
the spiritual Father of all men, who, inspired by love,
are to become brothers. The essential meaning of
Jesus's work and teaching lies in the truth that man
is spirit, and that the human spirit is at one with God.
Jesus frees us from the illusion that we are separate
from God and from one another. The saved man sees

THE BIBLE AND MISSIONS 257
that the universal Divine order is the order of Eternal
Love. The mind must be surrendered "to the one all-
dominating idea that the best thing ever done by the
best man that ever lived was done for us, and was
done partly by us; that our deepest humanity was in
his deed ; if Jesus died for all, we all died, and in his
rising we all rise !"6
4. The Record of the Primitive Church. This record
is traced in the book of Acts. We note that at the
very beginning there were two outstanding facts in
the life of the early church — the resurrection of Jesus
and the descent of the Holy Spirit. These furnished
to men a message and a dynamic to make known the
name of God throughout the world.
At first there was an attempt to synthesize Juda
ism and Christianity. Then the Christian Church
gradually broke through its narrow Jewish limitations.
The successive steps can easily be traced : the appoint
ment of the seven, all with Greek names; the martyr
dom of Stephen, and the scattering of the followers of
Jesus; Philip's experience in Samaria, and with the
Ethiopian eunuch ; Peter and the baptism of Cornelius ;
the work of the Christian missionaries in Syrian Anti-
och ; the commission of Paul and Barnabas ; preaching
to the Gentiles in Pisidian Antioch; the Council at
Jerusalem ; Paul's work in the midst of a Graeco-Roman
civilization in Macedonia and Greece and his finaL
arrival at Rome.
Thus the survey is completed. The range of Bible
history is clear. It is a progressive movement. The

» T. Rhonda Williams, The Working Faith of a Liberal Theologian, p. 14&.

258 MISSIONARY EDUCATION
separate figures and events are familiar. They are
reviewed here to show that their missionary signifi
cance becomes vital in the lives of present-day Chris
tians only when they are viewed in perspective, and
as a whole. Let the people clearly see and feel that
we to-day are an essential part of this world movement
which began in the days of Abraham; that God did
not cease to give himself to men when the sacred canon
was closed; and that patriarch, king, prophet, priest,
disciple, and early Christian missionary have set a
standard for Christians of all races in all times in that
each was true to his God in that stage of progress
in which he was permitted to live and labor. Modern
Bible study must reenforce the Christian thought and
activity of to-day by such a comprehensive survey.
The Bible as a Whole as the Inspired Word of God.
In describing his purpose in writing his book on The
Missionary Message of the Bible, Dr. Horton says:
"We desire to see the Bible in its natural light, to
understand the relation of its parts and the growth
through many centuries of its idea; we wish to see it
as embedded in the life of mankind, and as it is related
to the religious conceptions and aspirations of man.
In making such a survey we expect to discover and to
grasp the truth clearly that, as the book is the authentic
and variegated record of the way in which God has
gradually, but surely, revealed himself to the human
race, so it is the great unchangeable means by which
that revelation is to cover the whole world, and bring
all men to the full, clear knowledge of God."7

7 Robert F. Horton, The Bible a Missionary Book, p. ,'

THE BIBLE AND MISSIONS 259
Only as men realize that the Bible records the full
and complete revelation of God's love for the whole
world will they have permanent conviction that it is
the inspired Word of God. It will not suffice to teach
them this truth dogmatically, or blindly, or with super
ficial scholarship. They should have all the confidence
and assurance which the knowledge of the progressive
revelation of God and his purpose in the world can
bring to them.
FOR FURTHER STUDY AND DISCUSSION
1. Assuming the definition of missionary education
in Chapter I, what part of the Bible is most valuable
for our purpose? Why?
2. From the Bible study of your youth, what im
pression did the Old Testament as a missionary book
make upon you.
3. Select a Bible passage illustrating one of Dr.
Hall's generalizations on page 250 and write out a les
son plan for a group of young people of high school age.
4. Do any considerable number of your young people
hold the Christ life as a personal ideal? Is their ideal
a real goal for practical living? What elements in the
ideal are the most important determining factors?
5. Point out a number of concrete situations in the
contacts of Jesus with his own and other races, which
suggest his general attitude and method of work.
6. Do you think that "the beautiful ideal of human
brotherhood is carried into practice in the church to
day"? Why?
7r Attach Scripture references to each of the state
ments regarding the prophets.

260 MISSIONARY EDUCATION
8. Why did Jeremiah abandon the idea of a national
covenant with Jehovah? What did he propose as a
substitute? Does this have any significance for the
evangelism of to-day? See Social Evangelism, by Harry
F. Ward, page 104.
9. What is the popular idea of the meaning and
purpose of the book of Jonah ? Why ?
10. What influence does the idea of a progressive
revelation by God in the Bible have upon the mission
ary enterprise of to-day ?
11. What ideas of the inspiration of the Scriptures
do your pupils have? Do they affect in any way the
missionary significance of the Bible to them ?
12. What does this chapter suggest in the way of
methods, the point of view, and the importance of Bible
study?
REFERENCES
The Aims of Religious Education. The proceedings
of the annual convention of the Religious Education
Association for 1905. One of the addresses in the
section on National and Universal Brotherhood was
by Dr. Hall on "The Mission of Christianity to the
World." Christ and the Human Race. Charles Cuthbert Hall.
Already noted.
Jesus Christ and the Social Question. Francis
Greenwood Peabody. A scholarly and suggestive ap
peal emphasizing the spirit and teaching of Jesus in
regard to the social issues of the present day.
Jesus and the Gospel. James Denney. A careful
study of the New Testament, presenting a Christianity

THE BIBLE AND MISSIONS 261
in which Jesus has the dominant place which is as
signed to him in the faith of the historical church.
The Kings and Prophets of Israel. Charles Foster
Kent. Tne third volume of Professor Kent's Historical
Bible dealing with the period of Israel's history which
was marked by supreme political, social, and religious
crises. The work and teachings of the great ethical
prophets of the eighth and seventh centuries B. C.
made Israel's experience one of the most significant
chapters in human history.
The Social Teachings of the Prophets and Jesus.
Charles Foster Kent. Gives a complete survey and
interpretation of the unfolding social ideals of Juda
ism and Christianity and of the beginning and growth
of the missionary attitude toward the world.
The Religion of the Old Testament. Karl Marti. A
succinct but complete presentation of those features of
the religion of the Old Testament which distinguished
it from the other religions of antiquity.
The Bible a Missionary Book. Robert F. Horton.
A study of the missionary teachings of the Scripture,
chiefly of the Old Testament, from the modern view
point. God's Missionary Plan for the World. James W.
Bashford. A suggestive study of the divine purpose
revealed in missions, largely based on the teaching of
the Scriptures.
God's Plan for World Redemption. Charles R. Wat
son. An outline study of the Bible and missions,
arranged for a series of eight studies. Suggestive and
helpful. Where the Book Speaks. Archibald McLean. Dr.

262~ MISSIONARY EDUCATION
McLean says, "My one aim has been to give the thought
of God as related to missions, not in words which man's
wisdom teaches, but in words which the Holy Spirit
teaches."

PART II
SPECIAL METHOD

CHAPTER XI
THE MISSIONARY EDUCATION OF CHILDREN
(Under Nine Years of Age)

All exercises which awaken the active powers, which form
the capacity for rendering loving service to fellow creatures,
will help to lay the groundwork of religion in the child. —
Madame Warenholtz-Bulow.

CHAPTER XI
THE MISSIONARY EDUCATION OF CHILDREN
(Under Nine Years of Age)
The Child's World. The environment of the child
under nine years of age is normally that of the home,
the playground about the home, and the school, which
is usually composed of the children of the community
adjacent to the home. Beyond this narrow circumfer
ence the child's life rarely extends. Even if he is
moved from one community to another and has a clear
realization of the change of environment, his life is
lived in his new home in the same terms. The persons
who enter into his experiences are parents and rela
tives, friends of the family, teachers in church and
day school, the children of the neighborhood, and the
servants of the public who have occasion to enter the
circle of his life, such as the letter carrier, the police
man, the street-sweeper, the fireman, and the health
officer. In addition, there are the grocery boy, the
butcher, the laundryman, the blacksmith, the fruit and
vegetable venders, and many others who contribute to
the welfare of his home — his first contacts with in
dustry and commerce. This is the child's world. Be
yond this he knows little or cares little. Even if he
should learn of other people who live in other cities
in other parts of the country or in other continents,
they are real to him only as he, through imagination,
267

268 MISSIONARY EDUCATION
makes them a part of this environment. A prime re
quirement, therefore, for teaching religion to children
is to realize the extent and the limitations of the child's
environment. At the same time the teacher should
know that the child's world is just as significant for
him at the time as later years are for the more mature
person. The child's early years are not only a period
of preparation, but are, for him, his actual living.
The Child in his World. Practically all of the funda
mental attitudes of adult life are awakened and de
veloped in the period of early childhood. The adjust
ment of bodily movements, the awakening of all the
senses and the power of the instinctive feelings to con
trol conduct, all of which belong to this period of life,
make it most necessary that the child should have
every possibility for the fullest development.
The child's life is dominantly one of action, through
which he learns the most important lessons of life.
In action for its own sake he sees his greatest interest.
In his activities he is controlled almost entirely by his
instinctive feelings. His interests are those within the
range of the children's world ; that is, in other children
and their interests, especially those which are similar
to his own; in the sources of his home comforts, his
food and his clothing; in games, in nursery rhymes,
and in the stories of nature in which animals, birds,
trees, flowers, insects, earth, air, and sky may all be
personified and be made to live and do the things of the
child's own life.
The Aim in Missionary Education. How can a child
be helped to live within the range of his experience
the kind of a life which will correspond to the mis-

CHILDREN 269
sionary life, as we have defined it, in the mature man
or woman? How can we train the instincts of love,
sympathy, and justice so that the child will have the
right attitudes toward all of God^ creatures and God's
people who come within his experience? To accom
plish this aim will not only make his life rich and full
through self-expression, but will also lay the founda
tions for genuine Christian character. To help to
answer this question the following suggestions are
offered. Helping Others. Applying the principles in Chap
ters III and IV, and keeping in mind the place which
activity holds in the child's development, it will be
seen that kindly and helpful deeds performed by the
child himself form the larger part of his early mis
sionary education. The possibilities of what the child
may do for others cannot be left to chance. The oppor
tunities must be discovered by his parent and teachers.
Upon certain occasions everything else may give way
to the arrangement and the carrying out of such activi
ties. The child under nine can be taught to express grati
tude for benefits received ; to help mother and others in
various home duties ; to express kindness to animals by
feeding the birds, the household pets, and the domestic
animals of the field ; to provide flowers for the sick in
the home and the community, to give flowers to many
who are not sick in order to add to their joy and ap
preciation of life, and to help those who are in need
by providing clothing and food, pictures and flowers.
The older children may learn how to care for the
younger ones in the home, the school, and the Sunday

270 MISSIONARY EDUCATION
school. Right attitudes may also be formed toward
those who are the servants of public good. Through
explanations of the work they do and by arousing an
appreciation of them by showing our dependence upon
them and their contribution to the welfare of all, there
may be built up gradually in the child attitudes of
sympathy and cooperation in the larger life interests
which they represent. For instance, through his con
tact with the grocery boy the child may begin to learn
how the world is organized to provide us with food, and
how interdependent the different peoples of the world
are upon industry and commerce. In the thought of
the child a policeman may exist only to punish bad
boys, or he may be made to stand for actual con
structive service for the public good, and thus deter
mine the child's attitude toward law and government.
A good example of the spirit and method of training
little children in helpfulness through the church school
is shown in the following incident from a city church.
Most of the children came from poor homes; some of
their families were on the church's charity list, and few
had been accustomed to bring any money to Sunday
school for the offering. From the church deaconess
the teacher learned of a case of real need in a nearby
tenement, where there were a mother and a baby, wholly
dependent, without money for the much-needed pure
milk for the baby. The story was told to the children,
and all were eager to help. Then it was retold by the
children in twenty homes, and the next Sunday the
first offerings were made. There were several strug
gles with a few children who wanted to keep their
money and spend it at the candy shop, but the other

CHILDREN 271
children, with the teacher's help, soon persuaded these
deserters to carry out their plans. The next week,
when the little fund was thoroughly started, the teacher
asked all the children to come to the church on Satur
day afternoon for the purpose of paying a visit to
the mother and baby. On the way to the home they
stopped at a milk depot, purchased a bottle, and left
an order for the regular delivery of milk until further
notice at the address which they gave. Then all to
gether they went to the home to present what was, to
some of them, their first gift. On the next Sunday
one of the children, who had reported the whole event
in minutest detail at home, was asked to tell about the
milk for the baby to those children who had not been
able to join them on Saturday.
Points of Contact for Good Stories. Through the use
of the story, the child's imagination is aroused, his little
world becomes larger, and he secures a background of
useful knowledge. A story, when it touches some phase
of the child's experience, is the most effective for
character-building purposes. What the child says and
does in his normal activity become points of contact for
leading him into new thoughts and experiences. The
teacher will watch for the significant experiences of
the pupils, and will then build upon them by the use
of carefully selected stories. It is far better to look
for stories suitable to the pupil's experiences than it
is to try to discover experiences in the pupils to suit
a story which it may be more convenient to tell. A
teacher who had noticed a good deal of tattling among
her pupils spent some hours at a library hunting a
story to meet this need. She found and told "Eaves-

272 MISSIONARY EDUCATION
dropper, the Ugly Dwarf Who Lived in Tattler's Row,"
and the effect was immediate.
As was indicated in the chapter on "The Materials
of Missionary Education," all such experiences may be
embodied in stories, and told later by the teacher. The
real names of persons and places may give way to a
"once-upon-a-time" story, thus avoiding the danger of
giving undue attention to a particular child's act.
The Child's Natural Interest in Activity. The possibili
ties of these interests may be gained from the following
list of activities which are already widely used in the
home, kindergarten, day school, and church school:
Clay modeling. Paper cutting and weaving.
Sand table work. Rug weaving.
Drills and marches. Kama weaving.
'Picture coloring. Cardboard modeling.
Reproduction of stories in writing and
drawing.Simple dramatizations.
These and similar methods may be used as a means
of expressing the pupil's interest, or of deepening his
impression of truth learned. If the product of such
"handwork" is further used to make glad some other
children in hospitals, orphanages, and needy homes,
there may be added to self-expression training in serv
ice to others. In the introduction to "Things to Make,"1
Miss Susan Mendenhall, the editor of Everyland, says :
"Many now realize that handwork and other forms of
activity have their greatest value when expressed on
the higher level of service. To do something for and
1 J. Gertrude Hutton, Things to Make — A book on Handwork and Service for
Girls and Boys.

CHILDREN 273
with others involves a higher motive than to do some
thing for oneself. The spontaneous impulse of girls
and boys to help others offers an opportunity to develop
in them an attitude of Christian sympathy and fellow
ship, and to establish habits of giving which includes
not only giving money but that larger gift, personal
service." An excellent illustration of the value of this work
when wisely directed is given by Miss Hutton in her
Preface to this book, a volume of very practical and
helpful suggestions. A club of girls put together
pennies they had saved from their candy money and
bought cheesecloth, and, cutting it into twelve-inch
squares, hemmed them neatly. These, with their choic
est picture post cards, covered on one side with white
paper, they mailed to the church missionary in China.
This busy man found time to write the club president
a letter, and a proud little lady she was as she dis
played to everyone "the letter that came all the way
from China." This became one of the club treasures,
and read in part, as follows: "Whoever planned that
package had a good knowledge of what is needed in
China. You can hardly imagine how much easier is
our approach to children if we have a pretty card to
offer them. And as for those handkerchiefs, they will
be carried up some Chinese sleeve till they change
color, smell, and aspect, but they will still be cher
ished." When, later, that missionary came home on
furlough and journeyed a quarter of the way across
the continent to visit this church, he had no need to
establish a bond between himself and the children;
he could only knit it more firmly.

274 MISSIONARY EDUCATION
Extending the Child's Interest. The different races of
men are now so widely scattered that a child may come
into contact almost any time with a person of another
race. Sometimes he must live in close proximity to
them. Children from six to eight years of age, either
through personal contact and observation, or by the
use of pictures, may be introduced to God's world
family of children. It is important that such new
knowledge should bring with it the corresponding right
attitude of mind, and further opportunities for kindly
deeds and cooperation. The following methods may
help in this most important phase of missionary edu
cation. 1. The use of stories of children who, though differ
ent in color of the skin, manner of home life, dress and
food, have experiences similar to those of our own
children. Children everywhere are happy, and laugh
when they are pleased, cry when they are hungry or
are hurt, and sleep when they are tired or throughout
the night. In fact, the range of children's interests
is very much the same throughout the world. Our
children will be interested in other children just in
so far as one common bond of sympathy is established
between them. Such a story is Sui Li's Finger Nails,
abbreviated and reprinted by permission from Every-
land, December, 1914.
SUI LI'S FINGER NAILS
By Fanny L. Kollock
Sui Li's finger nails were her chief care. They were her
mother's pride and joy, her father's great satisfaction. And
why should they not be? They were longer than the nails of

CHILDREN 275
any other girl in the kindergarten. They were polished until
they shone almost like pink shells. And in China long finger
nails were a sign that you lived in a fine house with servants
to wait upon you, and that your father was a great and rich
man. One day Sui Li's teacher, whose American name Sui Li had
never been able to pronounce, showed the children how, from
a square piece of brown paper, to make a delightful basket
with a handle. Sui Li went to work eagerly with the others,
but soon she pushed the paper from her and sat back in her
chair. At noon every little child but one had a brown paper basket
to carry home. The one little child who had none was Sui Li.
"Why didn't you make a basket?" "See my basket — don't
you wish that you had one?"
The other children tried to find out why Sui Li had no
basket, but she would not tell them. She walked home with
her head held high, as the daughter of her illustrious father
should walk.
For the next few days everything went well. Sui Li drew
flowers and castles, cut paper birds and kites — did all the work
offered her as busily as she could. Teacher decided that Sui
Li had not felt well when she refused to make the basket.
Then one day the children began to make pictures of their
beautiful new Chinese flag. Sui Li worked for a few minutes,
then again she pushed her work away and sat back in her
chair. On the following day Teacher went to Sui Li's home to call.
She hoped to learn why the little girl would not do her work.
"0 Teacher," said the mother, "the other children can do
these things because their finger nails are short. But when
Sui tries, her beautiful long nails are in the way and she can
not fold the papers nor hold them on the table."
"And could they not be cut even a little, so that she could
do the work?"
"No, Teacher, we never cut them. They are precious. If one
should be broken we save that piece. They are her greatest
treasures and show to all that she is the daughter of an illus-

276 MISSIONARY EDUCATION
trious father. But she is happy in your school and will do all
that you tell her when she can."
It was then the month of December and time to begin
preparations for Christmas. Teacher told the story of the
first Christmas— of the star that shone so brightly, of the Babe
in the manger, of the love that came into the world then. She
explained to the children that it was love that made people
want others to be happy, and that the birthday of the Christ
mas Babe was chosen as a day of gift-making.
"And because we want to make as many people happy as we
can," she said, "we will have a great tree in the church to hold
the presents we make here. Then we will invite our friends
— especially all the mothers — to come to church and enjoy the
tree with us."
"And what will we give?" asked Sui Li.
"We will make our gifts here in school," said Teacher,
"because one thing must be true of a real Christmas gift. It
must be something that we have made our very own — some
thing that we really value ourselves, and it must be given in
love. This makes a Christmas gift different from all others."
"For whom will we make gifts?" was the next question.
"For some one that you love very, very much," Teacher
replied. To Sui Li this Christmas story was a beautiful new story,
but she wondered about the Christmas gifts. Next to her
mother she loved Teacher best. If Christmas brought gifts
of love, then surely Teacher must have her best gift — but what?
What did she have of her very own that she valued a great
deal? She was still thinking about it when Teacher brought
out the work for the morning.
"We will learn to fold a star," she said. "Then when you
can do it well, we will use beautiful gold paper and make stars
which will look almost like the real star — the Christmas star.
On the back of the paper star we will paste heavy cardboard.
To the cardboard we will fasten a piece of cloth for a needle
case. This will be a Christmas gift for our mothers."
Sui Li felt relieved. That would take care of the gift for
mother, but there was still nothing for Teacher. Perhaps

CHILDREN 277
something would happen before the time of gift-making, and
she turned her attention to the star.
Sui Li could not ask any one to fold a star for her, because
Christmas presents must be one's very own. She began to
wonder if little Chinese girls were intended to make Christmas
gifts. At last there were only two more days of kindergarten
before Christmas. Sui Li was in despair. But on the way
home that noon a wonderful idea came into her mind. She
rushed into the house to ask her mother about it.
"Mother," she said, "please — please cut my finger nails so
that I can do my work. They do not need to be long. Teacher
says that she knows, and all the school knows how great a
man my father is. She says that if I am good my nails matter
very little — perhaps it is so, but anyway please cut them."
Sui Li's mother was more than astonished. She said at once,
"Indeed no — your father would be much displeased."
"But will you ask him?" Sui begged. And at last her
mother promised she would.
As for Sui Li's father, he was learning that many things
were different from the old customs. His wife was greatly
surprised when he finally said, "Yes, cut her nails as the
teacher wishes." And so, Sui Li's finger nails were cut and
she was more happy than she had ever been.
"0, and mother, may I have the pieces for my own?" asked
Sui Li.
"Yes," said her mother, "you may have them for your very
own. They will show that your nails are now short because
you wish it — not because we do not know that they should be
long. They will be your treasures."
Two days more, and it was Christmas morning. Sui Li
proudly took her place in the line ready to march to the
church — to the Christmas tree. Her present for her mother
was ready. She had made it herself when her finger nails
were no longer in her way. She beamed with happiness as she
marched along carrying her mother's gift in one hand and in
her other a small box which held Teacher's gift.
Into the church the children marched and around the won
derful tree. Each child hung her gift on a branch as she

278 MISSIONARY EDUCATION
passed by. Then, strange to relate, the children discovered
that the tree held gifts for them as well — gifts which had
come from across the ocean, so Teacher said, from people who
loved them. Truly, this Christmas love was different from
anything else, that it could reach so far.
One by one the other gifts were taken from the tree and
given to happy mothers and children. Sui Li waited eagerly
and wondered if Teacher would not see the tiny box bearing
her name. What if it had been given to some one else by
mistake! In her anxiety she crept quietly down to the tree,
and just at that moment Teacher saw the box and took it
from the lowest branch.
"It is my very own to give," Sui Li said. "Because I value
it very much, I give it to you — a Christmas gift with my
love." Teacher's arms were about the little girl in a minute, and
then Sui Li went from the church quickly. She would not
think of remaining to see Teacher open the box. She knew
that Teacher was happy about it, and when she should open
it, would she not be more delighted than ever? No one could
question the value of such a gift. Surely, Christmas was the
most delightful of days when every one was so happy!
As for Teacher, she waited till every one had gone from the
room. Then she opened the tiny box. She found that which
would have been to the giver as long as she lived her most
treasured possession — the long, beautiful finger nails of Sui Li.

2. Well-chosen pictures and objects form good points
of contact for introducing our children to the life of
the children of other races. To make an impression,
however, a picture should tell its own story, and have
in it enough action to excite the child's interest. Ob
ject lessons should come naturally within range of
the child's knowledge.
3. Nearly every nation in the world has its nursery
rhymes and folklore which have an interest for children

CHILDREN 279
everywhere. A widespread use of the best of these
among our own children would produce a measure of
sympathy and affection for the children of the world
which would abide unto mature life. This is par
ticularly apparent in Dr. Headland's collection of
Chinese Mother Goose Rhymes, and his stories of
Chinese boys and girls.
4. In play and in games the children of the world
have a common bond. Many of the games of foreign
children are finely adapted to our use. When they
are explained and costumes are used the children will
enter more naturally into the spirit of these foreign
games. A child who has learned to play a half dozen
Chinese games will hardly be afraid of the first Chinese
child he sees, and will be more likely to become in
terested in his welfare, both material and spiritual.
See page 54 for the reference to Miss Hall's Children
at Play in Many Lands.
Several cautions need to be observed in connection
with teaching missions to children. In their eagerness
to emphasize "foreign mission teaching" some teachers
eliminate that much more important phase of the child's
missionary education, namely, his training in unselfish
and kindly deeds to those who come within his im
mediate experience. This training can be secured
only in childhood, while the other comes naturally
and appropriately a little later in life. Furthermore,
in teaching children with reference to foreign peoples
teachers are prone to "juvenilize" adult teaching
material rather than to select that which is adapted
to the needs and interests of the child. This is just
as true of the choice of pictures and objects, both of

280 MISSIONARY EDUCATION
which can not only be unattractive to children and lack
ing in teaching material, but may be positively harm
ful, distasteful, and terrifying. A primary Sunday
school teacher was once using a set of missionary
object lessons for children on Japan. She had fairly
well succeeded in building up a genuine interest in the
children of the Sunrise Kingdom until by accident her
class caught sight of a colored picture of the great
Buddha, which frightened them and caused so much
perplexity that they lost what interest had already
been created. When it is difficult for most adults to
understand why and how the Japanese worship the
great Buddha, it is not to be wondered at that this
picture did not appeal to a little child. There is no
basis for a genuine appreciation of need in presenting
to children the great Buddha. (This picture has since
been removed from the missionary object lessons for
children on Japan, published by the Missionary Edu
cation Movement.)
5. Lead the child to the thought of God, the Father
of all, and of the children of the world as belonging to
his family. The chief contribution of Bible teaching
to the child's religious life is to help him to realize
that the great love of God, the heavenly Father, lies
behind all of the human love and care which he experi
ences. It also shows Jesus as the One who went about
doing good in a loving, helpful spirit.
FOR FURTHER STUDY AND DISCUSSION
1. Do you know of some children of Christian parents
who are unsocial, selfish, and snobbish ? Why are they
so?

CHILDREN 281
2. Do you know of children of parents who do not
profess to be Christians who are kindly, unselfish, and
helpful? Why are they so?
3. Which group would you rather have for the build
ing of a missionary church ? Why?
4. Do you have children in your church school who
are faithful, intelligent, and always know their les
sons, but who are selfish? Why are they so?
5. If a child is fond of storybooks and spends all of
his time alone reading, what kind of a man is he liable
to be socially?
6. What is the attitude of your children toward
"foreign" children in your community? What is the
cause of this attitude?
7. How does the story of Sin Li illustrate training
in generous giving?
REFERENCES
Child Nature and Child Nurture. Edward P. St.
John. The topics discussed are related to the train
ing of young children, presenting the fundamental
principles involved and indicating their application
in methods that are useful in the home. For our pur
pose the lessons on training the love impulse, unselfish
ness and kindness, and regard for property rights are
most significant.
Fundamentals of Child Study. Edward A. Kirk
patrick. An attempt to present in an organized form
an outline of the new science of child study for in
vestigators, students, teachers, and parents. The entire
book is most valuable. Chapter VII, on "The Develop-

282 MISSIONARY EDUCATION
ment of the Parental and the Social Instincts," should
be mastered.
Things to Make. J. Gertrude Hutton. The making
of things, as handwork, has in itself much educational
value, but when the service motive is added the activi
ties are of prime importance.
Children at Play in Many Lands. Katherine Stanley
Hall. Many of these games from different peoples are
adapted to little children.
International Graded Lessons. Primary Series.
Marion Thomas. In the Second Year, Part III, there
are stories of the children of Cherry Blossom Land, the
Cold North-Land and the American Indians. The
teacher's notes on these lessons indicate their oppor
tunity for religious education.

CHAPTER XII
THE MISSIONARY EDUCATION OF GIRLS AND
BOYS
(From Nine to Twelve Years of Age)'

Destiny is the harvest of character;
Character is the summation of habit;
Habit is the repetition of deed;
Deed is the expression of thought;
Thought is the spring of life.
The far off issue of life is out of the thought of the heart;
Keep then thy heart with all diligence.
— Herman H. Home.

CHAPTER XII
THE MISSIONARY EDUCATION OF GIRLS AND
BOYS
(From Nine to Twelve Years of Age)
The Everwidening Horizon of Life. Activity for its
own sake would not in itself go very far in a child's
preparation for life's work. In the earlier years, dis
cussed in the last chapter, the child is interested in his
own activity, as such, as he responds to his environ
ment. He cares little for the ends to be attained. Later,
however, and particularly at the period which just pre
cedes adolescence, his interest shifts from the act itself
to the results of the act, and also in the objects which
may have to do with these results.1 This new interest,
of course, increases the horizon of the child's world
and the possibilities of his education in a marked
degree. There is also the newly awakened appreciation of
time and space which serve as new channels through
which the child's horizon is extended to the great world
of the past, and of the "here and yonder." Further
more, a nearer approach to an actual participation in
the work of the world is found in the imitation of
adults so strongly characteristic of this period. With
1 See article "Childhood," by George A. Coe, Encyclopedia of Religion and
Ethics, vol. iii. 285

286 MISSIONARY EDUCATION
the increasing appreciation of the self, girls and boys
now enter into new social relations, as evidenced, for
instance, by their willingness to follow a leader in
some simple organization, and in the beginning of an
interest in competitive and cooperative games.
The Aim in Missionary Education. Parents and
teachers should aim to help the girls and boys to form
the attitudes and habits mentioned in Part I of this
book, in the larger life of the playground, school, street,
library, clubs, and churches. The necessity of right
responses on the part of the child to his immediate
environment is even more important than in the previ
ous years. New interests demand recognition and
necessitate corresponding differences in educational
methods and material.
An equally important aim is to widen the pupil's
knowledge and supplement his own more or less
limited environment by introducing to him through
stories and historical narrative the noblest experiences
of the world's best leaders. In so doing we not only
enrich the mind with useful information but also lay
the basis of the extension of sympathy through con
structive imagination.
Habits of Conduct. The structure of the body at this
period makes it especially the time for the formation
of habits. There is no rapid growth of bone, muscle,
nerve tissue, and substance of brain and nerve cells.
There is, however, a strengthening of the physical
framework. In the brain especially the convolutions
appear and grow deeper with training. This means
that some of the fundamental bodily reactions, re
sponses, adjustments, and some of the mental processes,

JUNIOR GIRLS AND BOYS 287
with their corresponding moral qualities, have begun
to be fixed for life. If, therefore, helpfulness, sym
pathy, cooperation, and rectitude are now extended
into the larger social life of girls and boys, the teacher
may secure habits of thought, word, and deed which
in later years are characteristic of all of the persons
who are governed by the genuinely missionary spirit.
As to the significance of religious education for pre-
adolescent pupils Miss Frayser says :
"Taking the pupil at each stage of his development,
as the graded Sunday school does, teaching his reli
gious education normally and progressively, preparing
him for the problems that will surely confront him at
each period of his life, and fortifying him by Christian
teaching to meet the obligations which will be pre
sented to him as a Christian citizen, is to be one of
the chief activities of the future Sunday school. Again,
the Sunday school finds itself in a position peculiarly
its own in this effort to relate its members to the com
munity. It is here the pupil is to receive the inspiration
to acknowledge that to be religiously educated is to
think primarily of how others are to be affected by his
expressions in action of the principles which have been
inculcated by such teaching. What the added value of
the life of such an individual is to the lives of those
about him is one of the finest and final tests to be
applied to religious training in the Sunday school. To
have the more abundant life of which Jesus spoke is
to have a desire to share that life with others.
"It becomes, therefore, the duty of the Christian
citizen to take the initiative in neighborliness, to find
out ways and means by which he may become helpful,

288 MISSIONARY EDUCATION
and to execute his plans with directness, tact, and
thoughtfulness. The first steps of such training may
be taken in the Junior Department. Here respect for
authority, training in self-government through self-
control, justice, honesty, faithfulness to duty, and con
sideration of others should be given a new emphasis as
necessary requirements for the loyal followers of Jesus
Christ. "Recently a teacher of Junior boys, in trying to
promote the social interests of his group, invited them
to come to a gymnasium to play some gaines during
the week. He found in the group a boy from a home
where every luxury was provided for the asking, and
where the mere expression of a wish meant its gratifi
cation for this only son and heir. It is not strange
that this boy possessed himself immediately of the
volley ball and began a little game all by himself.
The teacher took him aside quietly, to explain that such
conduct was selfish, and found, to his amazement, that
the boy had never had the word applied to him before,
and had no real conception of its meaning. Then the
teacher explained how one may earn the title of un
selfish, and sent the little boy back to his play while
he stood off to watch the result of his first moral lec
ture. "The little fellow was a gentleman at heart, and had
no willful desire to belong to the class of selfish ones,
so, doing the best he could to translate this abstract
teaching into action, he went over to a corner where a
timid little boy sat watching the others, too shy to join
in the game. 'Come on and play,' invited the little
experimenter ; 'come on and play with me,' insisted the

JUNIOR GIRLS AND BOYS 289
little autocrat. 'I've had this ball all by myself and
that is selfish. Now, I want to be unselfish and you've
got to help me, so come on and play with the ball too/
And the unwilling victim was dragged into the arena
of play while the triumphant gleam lit up the eye of
the other as he laboriously taught the correct use of
the ball. It was a very crude beginning, but it might
have been interesting to listen to a new form of ques
tion asked at home that evening; and the real interpre
tation of unselfishness has become a new motive force
in at least one member of the household."2
Useful Information for the Mental Storehouse. A largen
part of the knowledge necessary to the adult for the
carrying on of his work in the world is secured by the
child during this time of life. One marvels at the
capacity of the child's mind to absorb and retain knowl
edge during the memory period. In day school, at the
end of the period, the pupil has gone far into such
subjects as arithmetic, grammar, geography, civics,,
some of the sciences, literary composition, language
study, manual training, and all the words, phrases,,
forms, rules, tables, and definitions which accompany
each new study. From history he has learned those
stories of the great men and events in his own and
other countries which form for him the background out
of which arise his patriotic ideals. One of the present-
day problems in secular education is to utilize this
period for the training of a more thorough practical
knowledge which shall help the pupil to do the work
of life more efficiently.
The application of these facts to the training of the
• Nannie Lee Frayser, The Sunday School and Citizenship, pp. 60, 73.

290 MISSIONARY EDUCATION
men and women who are to build up the kingdom of
God on earth is apparent. In addition to understand
ing the structure and contents of the Bible, with all
of its great stories, the foundation of the moral and
spiritual instruction, we need to bring to our girls and
boys some of the great stories which describe the con
quest of the world for Christ, selected from the his
tory of the church from the days of Paul to the present
time. These stories, arranged in chronological order,
combined with such geography lessons as are possible,
would guarantee to the next generation the necessary
foundation of missionary facts and principles which
would constitute an intelligent basis for the work
which must be done on behalf of the kingdom of God
throughout the world.
The missionary leaders and zealous supporters of
missions throughout the church to-day are those who
have been compelled to supplement the religious
training of their youth in home and church by courses
of reading and study which have given them this added
knowledge. Such a course of reading and study would
extend somewhat into the next period.
The Cultivation of Generosity and the Right Attitude
Toward Property. In view of the new interest which
boys and girls have in acquiring things for themselves,
this is the period for teaching the right use of property ;
and the suggestions found in Chapter VI are applica
ble. Training in generosity is most needed at the
point when acquisitiveness for its own sake is the
keenest. This is the period when acquiring things has
interest and zest, as is demonstrated by the contents
of any normal Junior boy's trousers pockets. To go

JUNIOR GIRLS AND BOYS 291
"fifty-fifty" or to "divvy up" are for the pupils of this
age the manifestations of the generous and helpful
impulses. The first rule, therefore, paradoxical as it may seem,
for training in right habits of giving is to strengthen
the sense of ownership. A child has no feeling of the
personal possession of a thing unless it is given to him
"for keeps" or unless he has earned it. Knowing, then,
that a part of the garden is his own to cultivate and
reap, that there is a room in the house into which he
may take his own friends, or that there are books,
tools, and money over which he has absolute control,
the pupil is in a situation in which he may come to ap
preciate what the sharing of these things means. The
giving of money to the children by father on Saturday
evening or Sunday morning to take to Sunday school
has in it only a detrimental educational effect. It does
not represent any generous impulse of the child's, and
is liable to lead to disregard for the act and its object.
Girls' and Boys' Organizations. The forming of so
cieties, bands, clubs, and Junior Sunday school depart
ments is now possible and should be emphasized. At
such meetings there may be story-telling, memory work,
simple impersonations, the flag salutes, handwork, such
as tracing missionary maps and illustrating missionary
hymns, and the planning and making of articles which
may be either sold or given away for missionary ob
jects. All such activities may be based upon the
pupil's new interests, especially his desire to collect
and to construct things. There is a growing apprecia
tion by the pupil in the product of his activity. "See
what I've made!" "Here's my note-book!" "Is this

292 MISSIONARY EDUCATION
a good knot?" are expressions from eager-faced pupils
who now work zealously when they are to produce
something peculiarly their own.
In addition to the suggestions for children under
nine years of age, some of which are applicable to girls
and boys a little older, there may be listed the fol
lowing group activities: collecting picture cards and
pictures for mission stations ; collecting magazines and
papers for Homes for the aged, the poor, soldiers and
sailors, and Salvation Army quarters; making scrap-
books and picture books for hospitals and orphanages,
and making articles and gifts for charity purposes.
Current sympathies arising out of great disasters, such
as fire, flood, storm, famine, should be utilized as op
portunities for the practice of self-denial. In all
Junior groups there may be the beginnings of self-gov
ernment, strengthening the habits of self-respect, self-
control, and regard for the rights of others and for the
avowed purpose of the group. The Junior choir, chorus,
or other musical organization offers opportunities for
training in cooperation. The use of educational
dramatics with pupils of this age not only lays the
foundation for the extension of sympathy, but reveals
the natural tendencies of the pupils' personalities.
There is no better way to discover what is in a boy
than to watch him trying to play the part of another
than himself. The real boy then comes out. It also
trains in self-expression and helps him to relate him
self and his acts to others and their acts.
The Hero Story. The imagination of the Junior child
projects him into adult experiences of a marvelous and
adventurous sort. In their spontaneous play the boy

JUNIOR GIRLS AND BOYS 293
will drive an engine on the darkest night, or navigate
a motor boat, or an aeroplane in an exciting race, or
will engage in a dozen similar experiences. During
this present war they have marshaled all the smaller
boys available into sham armies, trained and equipped
them, dug trenches, stormed breastworks, established
the ambulance corps, and performed surgical operations
in the open field. Girls manifest similar play inter
ests in the realm of girl-life. The forms of play change
and differ with environment as city and country, in
land and seashore, but the love of the adventurous adult
experience remains as one of the Junior's marked
characteristics. It is, therefore, the hero of the physical type that
attracts and holds these pupils. Their desire to listen
to a wondrous tale is only matched by the craving for
the reading of books. These two interests are the
opportunities of parents and teachers in missionary
education, and carry with them the responsibility of
guiding their reading. Good books of a missionary
character would include travel, folklore, history, man
ners and customs of strange peoples, and stories of the
heroism and courage of missionaries.
FOR FURTHER STUDY AND DISCUSSION
1. Compare the activities of a child eleven years of
age with one of seven, and note points which indicate
a wider social horizon.
2. Observe the extent of the school curriculum of
pupils, nine to twelve years of age. Does your church
school curriculum offer the same progressive study?
3. What competitive and cooperative games do your

294 MISSIONARY EDUCATION
Junior children play? Are there children who do not
enter into them heartily? Why do they not?
4. Without referring to any book, make a note of
the great stories in American history which you now
remember clearly enough to tell. When did you learn
them? Is the America to which you are now loyal
the America of these stories? Why?
5. Consult a number of persons interested in mis
sions and learn from them what experiences and train
ing during their preadolescent years influenced them?
6. Do your Junior pupils play the games of any
foreign children? How can games and organized play
extend the interests and social horizon of girls and
boys? 7. If a Junior boy told you that he wanted to be a
missionary, what would you say to him ?
8. Would you advise "allowance money" rather than
"earned money," or vice versa, as the best principle
for Junior children ? Why?
9. What training in giving and instruction in stew
ardship are your Junior pupils receiving?
REFERENCES
Child Nature and Child Nurture. Edward P. St.
John. Lesson XXII, on "Training the Child to an
Interest in Missions," has valuable paragraphs on
training in giving. Lesson XXIII is on "Training the
Child to Regard Property Rights."
International Graded Lessons. Junior Grades.
Josephine Baldwin. In the Second Year, Part IV, and
the Fourth Year, Parts III and IV, there are the stories
of the later followers of Jesus. These lessons with

JUNIOR GIRLS AND BOYS 295
the teacher's books are excellent examples of Junior
missionary lessons.
Children at Play in Many Lands. Katherine Stanley
Hall. Already noted.
Things to Make. J. Gertrude Hutton. Already
noted. How to Produce Children's Plays. Constance D'Arcy
Mackay. The object of this book is to tell in the sim
plest possible manner what to do and what not to do in
producing plays for pupils six to fourteen years of age,
so they will have a distinct educational value. The
book is written for the school child and not for the
stage child.
Manual for Training in Worship and The Book of
Worship of the Church School. Hugh H. Hartshorne.
These two books, one for the leader and the other for
the pupils, attempt to provide materials and methods
that reflect the foremost religious and educational con
sciousness of the day. Among the fundamental Chris
tian attitudes which have a place in this system of
training in worship are faith, hope, love, loyalty, grati
tude, and reverence.
Everyland. Edited by Susan Mendenhall. A high-
grade monthly magazine of world friendship and peace
for girls and boys. Invaluable for the home and sug
gestive for the teacher.

CHAPTER XIII
THE MISSIONARY EDUCATION OF GIRLS AND
BOYS
(About Thirteen to Sixteen Years of Age)

I must be in the things of my Father. —Jesus.

CHAPTER XIII
THE MISSIONARY EDUCATION OF GIRLS AND
BOYS
(About Thirteen to Sixteen Years of Age)
The Significance of Adolescence. Probably the most
familiar story of an adolescent child is that of the boy
Jesus, who went up to the temple in Jerusalem with
his parents when he was about twelve years of age.
Upon being discovered by his parents, he is reported
to have said, "I must be in the things of my Father."1
Adolescence means just this, the child is coming into
the things of the man.
The term, which literally means "to grow up," is
applied to all of those years between childhood and
mature life, and extends from about twelve or thirteen
to about twenty-five years of age. The significance of
the period has been concisely stated by Professor
George A. Coe in the following paragraph : "The most
obvious mark of adolescence is the attainment of repro
ductive power. But this is only a center for a remark
able group of phenomena. The curve of growth, both
for weight and for height, takes a new direction; the
proportions of bodily parts and organs change ; heredi
tary tendencies crop out; new instincts appear; there
are characteristic disorders, particularly of the mind
and nervous system; new intellectual interests and
1 Marginal Reading, A. R. V. 299

300 MISSIONARY EDUCATION
powers spring up spontaneously; the moral sense is
more or less transformed; emotion greatly increases
in quantity and variety; the appreciations (literary,
artistic, ethical, religious) multiply in number and
depth."2 With respect to the meaning of the period for the
development of the Christian consciousness, Professor
Coe further states that "adolescence is the normal
period for attaining complete individual existence in
and through the organization of the self into larger
social wholes such as the family, society, the State,
humanity, and the all-inclusive social relation that
Jesus called the kingdom of God." Thus the impor
tance of the period for missionary education is at once
apparent. Missionary education will help boys and
girls to relate themselves in service to these larger
social groups.
The phenomena mentioned above manifest themselves
in such marked periods of progression that it has been
possible to distinguish three subdivisions which are
known as early, middle, and late adolescence. The first
of these extends from twelve or thirteen years to about
fifteen or sixteen years of age, girls usually developing
a little earlier than boys.
The whole of adolescence may be conceived of as the
process of socializing the individual, brought about by
what at first seems paradoxical, the individualizing of
the individual. It will be seen that early adolescence
is characterized by the dawning and rapid development
of self-consciousness and of its manifestations on the
egoistic side. Before adolescence the child is dependent
" Article "Adolescence," Encyclopedia of Religion and Ethics, vol. i.

EARLY ADOLESCENTS 301
upon others for. practically everything he gets out of
life. He is controlled by external authority. He is a
receiving vessel. With adolescence, however, a new
factor appears. It is the personal self, the I. The most
important phases of the education of the earlier adoles
cent are the processes of helping the child to find him
self, not so much through meditation as by adapting
himself to his ever-widening social experience.
Professor Kirkpatrick emphasizes the adolescent
period as a time preeminently of hero-worship. This
is the age of idealistic imitation and ideals. Ambitions
and ideals are no longer dependent on the immediate
environment, but the most beautiful, noble, and high
are chosen from the world of history, literature, and
art. In the earlier stage of this wider life the most
attractive ideals are frequently crude. Boys are most
appealed to by action, power, and courage; hence not
merely history, but all kinds of stories of adventure,
in which marvels of skill and bravery are shown, are
their delight. With girls there is something of the
same attraction toward the strange and wonderful, but
the more passive virtues of love and devotion under
trying circumstances are most interesting.
The Aim in Missionary Education. It will be seen from
the above that this period is probably, with the pos
sible exception of middle adolescence, the most impor
tant of all for missionary education. The aim should
be to present the highest type of personal Christian
ideal and to engage the pupil in concrete acts of
service, in order to help him to organize the conflicting
impulses of life, and to foster within him a strong,
vigorous personality.

302 MISSIONARY EDUCATION
In this period the teacher must recognize that within
the pupil there are the stirrings of the altruistic feel
ings, the beginnings of altruistic motive and the pur
pose to serve the common good. Personal loyalty to
Christ, sealed in the decision to make the program of
Christ the program for life, is the factor around which
the pupil's conflicting impulses may be organized.
Some of the ways by which these aims may be
realized are:
1. Acquaint the pupil with great missionary per
sonalities. In the life of a missionary, Christianity is seen at its
best. Personal loyalty to Jesus Christ, strong will,
self-control, powerful personal initiative, and complete
self-abandonment toward the welfare of others, are
the marks of the missionary.
Personal ideals are formed out of intimate acquaint
ance. Character for boys and girls is learned out of
everyday concrete experiences. It is not born of com
mand or precept. It is only as the boys and girls are
able to enter into the thoughts, motives, choices, decis
ions, aspirations, reverses, and achievements, as regis
tered in daily living, that the material is gained for
character-building. Through an abundance of this
concrete detail the imagination of the adolescent exer
cises itself in the formation of personal ideals.
This can be brought about in either one of two ways.
The first and most desirable is to give boys and girls
an opportunity to form the personal acquaintance of
great missionaries whose lives can become for them
their personal ideals. By missionary we mean not only
those who have seen actual service in a home or foreign

EARLY ADOLESCENTS 303
field, but those whose lives have been expressed in love
and helpful service anywhere and who possess in a
Christlike way the heavenly Father's attitude toward
the world.
The second method is to give all the boys and girls
an opportunity to study one or more great missionary
biographies. Written records used for such purposes
must, therefore, be character studies, and present the
life as it was really lived in concrete daily experiences.
All exhortations and preaching will necessarily be
omitted, for the very essence of the formation of a
personal ideal is that the pupil himself of his own free
will should organize the material and mold it into an
ideal which he then accepts as his own.
A girl of fourteen made the acquaintance of a new
friend, a woman of mature years. As the friendship
grew the girl began to confide in this new friend. One
day she told what to her was almost a sacred secret.
Somewhere about her person she was treasuring a small
photograph of her day school teacher. The conversa
tion showed that this girl's daily life was ordered after
the pattern of her teacher. The teacher had become the
girl's personal ideal.
A boy who belonged to a Sunday school class which
was studying Uganda's White Man of Work, a life of
Alexander Mackay, of Uganda, was asked by his father
what he was learning about Uganda, its people and
manners and customs, and the work of Christian mis
sions. The boy could not answer many of the ques
tions, but he told his father that he was tremendously
interested in the man Mackay. He said, "Father, I
would like to chalk my life up to his."

304 MISSIONARY EDUCATION
Twenty years before his death, in April, 1909, Marcus
Dods, one time principal of New College, Edinburgh,
wrote an article on "Books Which Have Influenced
Me," which was reprinted in the British Weekly of
February 3, 1910. In this article Dr. Dods made some
note of the "books which had nourished what was
special" in him. "First among these I would name the
Life of Henry Martyn, for in it I learned the reality
of consecration and the strength and ceaseless growth
in holiness which result from it. Here, again, of
course, it is the personality presented in the book which
imparts influence. But to have a book which enshrines
and imparts this influence is a benefit of incalculable
value. Others may have derived the same ideas, con
victions, and impulses from other sources; but to
Henry Martyn I owe an element in belief, in character,
and in life which, perhaps, is too individual to be
publicly analyzed."
Dr. Charles McMurry, in writing of history in the
elementary school, speaks of the value of biography as
a source from which unselfishness springs. He says:
"The study of biography is social in its effect, because
it takes the child out of himself and loses him in the
life and experience of another. The more biographies
of the right sort a child studies appreciatively, the
more his own life is expanded to encompass and
identify itself with the lives of others."3
In the course of study which Professor McMurry
recommends the prominence of biographies of typical
and great men, even through the eighth grade, is very
marked.

\

• Charles MoMurry, Special Method in History, 1903, p. 9.

EARLY ADOLESCENTS 305
One of the first studies of the value of missionary
training for religious education was made by Sophia
Lyon Fahs, the author of Uganda's White Man of
Work, which forms the basis of the fourth quarter
of the first year of the International Graded Lessons.
After quoting several authorities who have studied the
problem of children's interests, and having drawn in
ferences from the best modern day schools, Mrs. Fahs
gives the following general statements concerning the
essential characteristics of literature interesting to
boys and girls at this period :
"(1) Such literature is almost invariably in narra
tive form.
"(2) The narrative is of sufficient length to make
more than a mere passing impression upon the child's
mind. The old-fashioned reader containing many short
stories is being replaced, to a large extent, by readers
containing but one story each. A long narrative, re
quiring a series of lessons for its study, presents the
cumulative impression of a series of scenes and actions
all of which vivify the book's great central theme or
moral. "(3) Literature interesting to children of all ages
is saturated with much concrete and picturesque de
tail. In both history and geography the modern tend
ency is to study thoroughly a few concrete types rather
than to gain a large mass of general ideas without the
concrete pictures in the child's mind as a basis for pos
sible independent deductions.
"(4) Literature pleasing to children is radiant with
the personal element. History, in all the grammar
grades where it is taught, is made interesting through

306 MISSIONARY EDUCATION
stories of the great men and women who played their
parts in it.
"(5) Biographies for children present men and
women of action whose work is among primitive peo
ples, or where civilization is simple. They are the
stories of men whose lives are filled with adventure
and courage, and whose virtues are molded in the large.
"Are there books, then, embodying these character
istics of literature adapted for children's reading and,
at the same time, so saturated with the Christlike
spirit and activity that they will aid the Sunday school
in accomplishing its aim?
"Taking the life of John G. Paton, missionary to
the New Hebrides, as an example of others, let us note
how his biography meets the requirements suggested.
Although not bulky, the story, as told for young people,
is six times as long as the longest gospel narrative
of the life of Christ. It is teeming with thrilling adven
tures, the most marked courage, and 'love and devotion
under trying circumstances.' Little wonder is it that
in city public libraries, the boys and girls are con
stantly calling for Mr. Paton's book. What more
effective commentary than the story of his life could
be found on Jesus's promise, 'Lo, I am with you al
ways, even unto the end of the world' ? Or how better
could we make real to a boy the meaning of the Christ
like life of self -forgetting service? Who would dare
to say that three months consumed by a Sunday school
class in studying merely the autobiography of this one
man had been misspent if either one of these great
Christian truths were made to live for the children?
"Other lives, not so well known perhaps as that of

EARLY ADOLESCENTS 307
Mr. Paton, if rewritten from the children's point of
view, might be equally fascinating to boys and girls,
as well as productive of religious results. Let chil
dren have a fair opportunity to become acquainted with
James Gilmour working alone among the nomad Bud
dhists of Mongolia. Let them go with him on his
twenty-three-mile walk through the desert of Mongolia,
with feet swollen and bleeding, in order to make pos
sible a personal conversation alone with the first Mon
gol who had shown a desire to be a Christian, and they
will begin to see what it means to love another into
the kingdom of God. Should you wish to teach how
the gospel is able to transform the lives of men, why
not study the lives of some of the converts on the mis
sion fields? Why not teach children the doctrine of
faith and works through the life of Alexander Mac
kay, of Uganda, who, through the things he made with
his hands, was continually showing the African king
the meaning of the gospel? Or who would think of
omitting, for the boys and girls of fifteen or sixteen,
the life of David Livingstone, that man of statesman
like plans for the kingdom of God, combined with a
childlike faith and utter unselfishness ? Such examples
might be multiplied. Since the very spread of Chris
tianity itself has furnished us with these great heroes.
of faith, why should we grudge the use even of months
of Sunday school time in studying their lives ? Through
such instruction, in very truth, one is teaching the
life of Christ."
"The keenest test which can be made of the interest
aroused by a story is found in the activity which the
narrative stimulates. Missionary biographies have

308 MISSIONARY EDUCATION
completely transformed the life-purpose and work of
hundreds of men and women. It was the stories of
missionary heroism which his mother told him, and the
map of Africa on which his father traced the journey
of Livingstone, then in progress, that fired the soul of
Alexander Mackay so that he gave his life for Africa.
William Carey, on his shoemaker's bench, read the
story of David Brainerd, in the woods of North Amer
ica, and he was led to ask if God can do such things
for the Indians of America, why not for the pagans of
India? And he went to Calcutta to make the test.
The same biography sent Henry Martyn to India and
Samuel Marsden to do his great work in New Zealand.
Miss Eliza Agnew, who became 'The mother of a thou
sand daughters' in Ceylon, found her missionary pur
pose when eight years old. It was because of a geogra
phy lesson. The Isle of France was pointed out on
the map, and the story told of Miss Harriet Newell,
whose grave is on the island.
"Further, it should be noted that the lives of such
men and women are to be presented as types of hun
dreds of others who to-day are devoting themselves
to the kingdom. The study of these biographies is to
be introductory to the study in later years of the his
tory of the progress of the kingdom of God, both at
home and abroad. The work of these heroes is typical
of forms of present-day activity, and their problems
are examples of modern problems that children may
begin to help to solve. The missionary work of the
church is its largest and most difficult present-day task.
"Missionary biographies, if rightly taught, will sug
gest to the children kinds of service which they can

EARLY ADOLESCENTS 309
render in their own homes, for their neighbors, and
for the sick and lonely in hospitals and charitable in
stitutions, and in gifts for missions, through which the
children will be working even at the very ends of the
earth."4 2. Train the pupil to self-control and unselfish serv
ice. The strongest characters come by the develop
ment of these two phases of life together. Acts of per
sonal service must now be initiated by the boys and
girls themselves. The teacher may suggest, may make
the appeal, and may modify the pupil's environment
so that he of his own choice will perform the act of
service. The pupils may now actually observe cases
of need, discuss what may be done, and decide on the
manner of performing the service. They may help to
determine the distribution of their offerings of money
for Christian work. Their plans for systematic giving
should be continued. They may begin to give them
selves to such work in the local church as is possible
for them to do, such as responsibility for younger
children, volunteer choir service, and as assistants to
teachers and officers in class and club work. In boys'
and girls' organizations they may assume places of
responsibility and help to provide activities for those
who are younger than themselves.
In carrying out these suggestions and many others
which will arise out of local situations, teachers will
remember that there must be a beginning of personal
responsibility and personal initiative. The wise teacher
will know how to guide such activities, keeping him-
4 Sophia Lyon Fahs, article "Missionary Biography in the Sunday School," The
Biblical World, May, 1906.

310 MISSIONARY EDUCATION
self in the background. In their preparation, oppor
tunities will come for training in self-control.
3. Note the new obedience to law based on personal
rights and duties. It must be remembered that in early
adolescence there is a tendency in boys and girls to
break away from restraint and to resent authority. It
is the "contrary" age. They are passing rapidly from
the period when they follow rules of conduct merely
because some one has commanded them, to the period
when they should follow them of their own desire. They
are unwilling to be children any longer. They desire
the freedom of men and women. On the other hand,
they do not as yet understand the adult point of view.
"The development of the racial instinct is marked by
increased regard for the interests of others and for
law. Laws come to mean not merely the rules of action
which bring to the child the most favorable results,
but standards of conduct to be conformed to, whether
agreeable to self or not, because they are for the good
of the social group. This tendency is shown at the
beginning of the teens, in class spirit in the school,
in group games on the playground, in children's so
cieties, and in the formation of gangs on the streets.
Rivalry of group with group may be even fiercer than
ever was individual rivalry at the height of the in
dividualistic stage of development. The greater the
rivalry, however, between groups, the greater the class
spirit within the groups."5
Only those persons who have developed a strong sense
of personal rights and duties can have any regard for
the rights and duties of others. In so far as teachers
6E. A. Kirkpatrick, Fundamentals of Child Study, p. 124.

EARLY ADOLESCENTS 311
help boys and girls to distinguish between right and
wrong and help them to formulate the rules of their
class organizations and clubs in accordance with the
welfare of the group, they will be contributing to their
missionary education.
4. Utilize existing organizations of boys and girls
for missionary training and activity. Early adoles
cence has always been called "the gang age." It is
characterized by the formation of many girls' and boys'
groups and organizations. Shall we have a separate
organization for the study of missions and training in
missionary activity? The point of view taken in this
book suggests a negative answer to this question. It
is suggested that existing organizations be utilized as
far as possible. In fact, our proposals look toward
the unification or, at least, the correlation of all the
agencies now at work with boys and girls, especially
in the churches.
In several of the more popular boys' and girls' organ
izations of to-day there is a strong emphasis on sendee.
This is notably true of the Boy Scout movement and
the Camp Fire Girls and a few organizations based
upon the spirit and method of ancient knighthood. In
the practical service activities of these and other or
ganizations, the motive must not merely be the winning
of a reward or advancement in honors. The doing of
service will always have a reflex influence. "He that
loseth his life for my sake," said Jesus, "shall find it."
There will always be personal blessings in working for
others. We may even justify an appeal to service on
this basis, especially service for the common good. On
the other hand, we must continually teach boys and

312 MISSIONARY EDUCATION
girls to look upon all men as Jesus did, and to have
regard for their welfare just because they are men.
5. The example of teachers and leaders is an impor
tant factor. At no other time of the pupil's education
is the choice of a leader more important. The success
of nearly every boys' and girls' club, society, organi
zation, or class, depends upon the leader. The teacher
or leader is placed in the enviable position of becoming
a personal ideal for his pupils or members of his group.
In his own life and character, rather than in his teach
ing, he will be able to influence the lives of his pupils.
From the standpoint, therefore, of missionary educa
tion, only those teachers and leaders should be chosen
for this who are in themselves the embodiment of the
missionary ideal.
6. Win the boys and girls to a personal relationship
to Jesus Christ during this period. The profound
physical, mental, and moral changes which accompany
the adolescent experiences constitute it a time of sensi
tiveness to religious impressions. Jesus Christ may
become for every boy and girl not only their Saviour
from sin, but also their moral and spiritual pattern.
In his teaching they may find moral guidance and
spiritual strength. Discipleship may come to mean
both personal loyalty to Christ and faithful devotion
to our fellow men. Since the appeal of Jesus is so
strong to the adolescent mind, it is important that
teachers should make clear to all boys and girls what
the meaning of true discipleship is. The acceptance of
Jesus as Saviour and Lord may bring to the pupil only
that satisfaction which arises out of personal salva
tion, and he may regard membership in the church as

EARLY ADOLESCENTS 313
contributing only to his own personal welfare. In the
formative period of adolescence all boys and girls
should be taught that a decision to follow Christ means
not only the discharging of certain duties to oneself,
but also a life of service to others, and that church
membership is desirable not only for what it can con.
tribute to the individual life, but also for the oppor
tunities it affords for cooperative service.
FOR FURTHER STUDY AND DISCUSSION
1. Write a letter of at least one thousand words from
Livingstone's grave in Westminster Abbey to your
nephew who is thirteen years of age.
2. Write out in detail three plans for training the
sympathies of a class of fourteen-year-old girls.
3. Compare the alternate courses of study for the
Fourth Quarter, Third Year Intermediate Graded Les
sons. Which one would you use with your class?
Why? 4. Select a missionary question for debate by a boys'
club, ages fourteen and fifteen.
5. How would you introduce a foreign missionary
to a class of Intermediate boys and girls on the occa
sion of his speaking to them in their classroom ? Write
out the sentences you would use.
6. Make note of the personal ideals of all of your
pupils. How has each come to regard his ideal as
such? 7. From the boy's point of view, analyze the phrase,
"chalk my life up."
8. What forms of service are possible to the boys and
girls of your church school ?

314 MISSIONARY EDUCATION
9. In all of the different organizations in your
church, what missionary giving and service is possible
for your boys and girls during the four intermediate
years, thirteen to sixteen?
10. What is the attitude of your pupils to the "for
eigners" in your community? Relate concrete inci
dents; 11. If a pupil should tell you that he would like to
be a missionary, what would you say to him ?
12. Ask your class to compose a missionary prayer
for class use.
REFERENCES
Missionary Biography in the Sunday School. Sophia
Lyon Fahs. As already stated, this article printed in
the Biblical World, May, 1906, was one of the first
studies of this question, and to it the author owes his
first incentive to the further study of the place of mis
sionary training in religious education and to the pro
vision of a literature of this sort for use by boys and
girls. Adolescence. George A. Coe. This article in Volume
I of the Encyclopedia of Religion and Ethics, edited by
James Hastings, is concise, comprehensive, and thor
oughly scientific.
Fundamentals of Child Study. Edwin A- Kirkpat
rick. Already noted.
Girlhood and Character. Mary E. Moxcey. For
leaders, teachers, and parents of girls. The whole field
of girlhood, its inner forces and the social, economic,
educational, and personal factors, is here treated with
surety and skill. The book is written in a thoroughly

EARLY ADOLESCENTS 315
popular style, but in perfect harmony with the latest
and best psychology.
Biography, Place of, in Religious Education. F. L.
Patten. An article in the Encyclopedia of Sunday
Schools, edited by John T. McFarland and B. S. Win
chester. The Sunday School and the Teens. Edited by John
L. Alexander. While not dealing specifically with mis
sionary education for the teen ages, there are a num
ber of articles of general value, especially those dealing
with the characteristics of boys and girls.
Christian Life and Conduct. Harold B. Hunting.
This is a course of study for boys and girls of fourteen
years of age in the Bible Study Union Series. The
introduction in the Teacher's book will stimulate
teachers to a closer observation and a keener apprecia
tion of the religion of early adolescence.
Leaders of Israel. Teacher's Manual. Milton S. Lit
tlefield. Contains, especially, an introduction to the
biographical studies of the International Graded Les
sons of the Intermediate grades.
Religious Leaders in North America. Milton S. Lit
tlefield. The First Year International Graded Lessons
for the Intermediate Grades, Part IV, contain bio
graphical sketches of twelve leading characters in the
religious life of North America.
A Modem Disciple of Jesus Christ, David Living
stone. Teacher's Manual. Ralph E. Diffendorfer. A
course of thirteen lessons following the life of Christ
in the Third Year, Intermediate grade, International
Graded Lessons. The author has tried to apply, for
the purposes of religious education, the principles of

316 MISSIONARY EDUCATION
the foregoing chapter. The aims, material, teaching
methods, and suggestions for service in this course of
lessons should be carefully reviewed in connection with
this study.
Alexander Mackay, A Modern Christian Leader.
Teacher's Manual. Sophia Lyon Fahs. In this course,
the Second year, Intermediate lessons of the Interna
tional Graded Series, Mrs. Fahs has demonstrated the
practical value of a missionary biography for use in
the Sunday school.
Heroes of the Faith. Herbert Wright Gates. Brief
sketches of about thirty-five heroic and grandly reli
gious characters, both in biblical and later Christian
history. The object is to kindle in the pupil the same
heroic spirit that animated these men and women.
The Boy Scout Movement Applied to the Sunday
School. Norman E. Richardson and Ormond E.
Loomis. An exposition of the Boy Scout movement and
its applications to the needs among boys of every race
and condition. Over eighty per cent of the entire move
ment is vitally related to the churches. The highest
interpretation of the Scout Oath and the application
of the Scout Law both give opportunities for mission
ary education.
Camp Fire Girls in Our Churches. Compiled by
Ethel L. Howard. This little pamphlet explains the
missionary values of the Camp Fire organization and
gives definite suggestions for using Camp Fires for
missionary education. There is a list of "Church
Craft" items with honor values and a well-prepared
bibliography.

CHAPTER XIV
THE MISSIONARY EDUCATION OF YOUNG
PEOPLE
(Fifteen to Eighteen Years of Agh),

Youth is the time you can think anything, feel anything, and
go anywhere. — Ernest Poole, in The Harbor.
But abide thou in the things which thou hast learned and
hast been assured of, knowing of whom thou hast learned
them; and that from a babe thou hast known the sacred writ
ings which are able to make thee wise unto salvation through
faith which is in Christ Jesus. — Paul to Timothy.

CHAPTER XIV
THE MISSIONARY EDUCATION OF YOUNG
PEOPLE
(Fifteen to Eighteen Years of Age)
Young People and the World's Work. Following
closely upon the development of self-consciousness and
self-feeling, the pupil finds himself confronted with the
world and its work. For the next few years his chief
interests and problems arise out of making the adjust
ment to these new factors in his life. One difference
between the way young people of sixteen and seventeen
respond to their world and that of the little child, lies
in the fact that the responsibility of making the per
sonal adjustment is their own and cannot be assumed
by some other person. This, of course, is the next
normal step in self-realization.
Young people in middle adolescence have discovered
that they cannot live unto themselves in the world, and
that they must, of their own free will, make positive
advances toward the world and toward other people
who live in the complex society of adult life. The foun
dation for this new social adjustment is found in the re
lation which exists between sexual development on the
physical side and the growth of the highest sentiments
and impulses on the spiritual side. When we remem-
319

320 MISSIONARY EDUCATION
ber that in this period of life the physical sex organs
are quite fully developed, the following paragraph,
quoted from the same article by Professor Coe referred
to in the last chapter, is convincing : "Living organisms
display two fundamental functions, nutrition and re
production, the former of which attains its immediate
end in the individual, the latter in the species. They
are the physiological bases of Egoism and Altruism re
spectively. The physiological and ethical here present
a single law manifesting itself on two planes. In
infancy and childhood we have a type of life that, in
the main, presents on the physiological side a pre
dominance of the nutritive function, and on the ethical
side a predominance of self-regard, while in adoles
cence nutritive and reproductive functions are blended
and unified, just as are also egoistic and social im
pulses. Of course, childhood is not exclusively egoistic,
for family training and the pressure of a social en
vironment guide conduct and even habits of feeling
into social channels; but the inner, emotional, self-
conscious realization of one's social nature waits for
adolescence. Now, the mental states that characterize
this change directly reflect the new physiological con
dition, though they pass beyond it, as though it were
only a door of entrance. The new interest in the
opposite sex tends to humanize the adolescent's whole
world. All heroism becomes lovely, not merely the
heroic devotion of a lover; Nature at large begins to
reveal her beauty; in fact, all the ideal qualities that
a lover aspires to possess in himself, or to find in the
object of his love, — all the sympathy, purity, truth,
fidelity, — these are found or looked for in the whole

YOUNG PEOPLE 321
sphere of being. Thus the ripening of sexual capacity,
and the coming of the larger ethical and spiritual
capacities constitute a single process going on at two
distinct levels."
The Aim in Missionary Education. The opportunity
of the religious teacher or leader of young people is
twofold :
1. To strengthen the altruistic impulses in this, a
most unselfish period of life.
2. To help the pupil to acquaint himself with the
world and its work, to find his own place in it, and to
determine what attitude he shall take toward it. Not
only should the more professional aspects of Christian
work be presented to young men and women of this
age, but also they should be led to regard their work in
the world as their contribution toward meeting the
world's needs.
These aims may be realized by the use of some of
the methods suggested in the following paragraphs.
Impression Through Expression. Give adequate oppor
tunity for the expression of the unselfish impulses. As
noted above, the social impulses and altruistic feel
ings are more prominent than at any previous time.
Furthermore, there has not yet come to these pupils;
the mature sense of responsibility. There is, therefore,,
a maximum of willingness and desire to help and a,
minimum of responsibility and efficiency in helping.
The new social relations, the beginning of love by the
sexes, the formation of lifelong friendships, the mak
ing of social and business engagements or "dates," the
keenness for the success of the team or group or or- '¦
ganization as over against the individual, except as he

322 MISSIONARY EDUCATION
represents one or the other — all these are manifesta
tions of the new social spirit and altruistic tendencies.
Each represents some sacrifice on the part of the indi
vidual, and more or less regard for the "other than
myself." The author has talked personally and held
conferences with hundreds of young men and women
of this age, and has always found them willing and
eager to place themselves in positions where they can
be of help. They manifest an anxiety over the welfare
of others for their own sakes and a willingness to sacri
fice "for the good of the cause." One of the explana
tions that there are a less number of young men and
women of sixteen to twenty years in our Sunday
schools than of those of any other age is that the Sun
day school has not offered them sufficient opportunity
for service. Furthermore, those young people's so
cieties and clubs in the churches to-day which are
successful are the ones where the young people them
selves have an adequate chance for self-expression.
The following are some of the possible service activi
ties for young people which the author has found suc
cessful in introducing the right reactions among them,
and in giving them the largest amount of training in
self-expression. 1. Young people may plan and arrange for church
and Sunday school functions.
(1) Programs for special occasions, as Easter,
Christmas, and Children's Day. Instead of having a
small group of adults year after year to struggle and
fret over the programs for our church festivals, assign
the work to a group of young people. Many have al
ready helped to plan and promote such occasions in

YOUNG PEOPLE 323
day school and club. They will be original and en
thusiastic, but will try the patience of adult leaders
as well. Comfort for those adults who get discouraged
and impatient with these more or less irresponsible
young people may be derived from the value which
these efforts have for the development of the pupils
themselves rather than from the perfection of their
product. The young people need the training far more
than the church needs a perfect product.
(2) Social evenings for young people from other
churches; for men and women of the church, and for
the children; banquets, lunches, and picnics for dif
ferent groups. The church's responsibility for the
social life of its young people differs with the com
munity. In some places it must provide what the com
munity lacks. In others the young people are already
victims of social manias and need freedom and relaxa
tion from social obligations. The church may need to
show by example what wholesome and character de
veloping social life is possible for its youth. On the
other hand, it may need to elevate Christian standards,
and purify the existent social life.
In almost any community, however, the church has
a chance to teach social obligation and the mutual de
pendence of one group upon another, and to develop
the spirit of group helpfulness by guiding the social life
of its young people into right channels. There is
sufficient opportunity for such development when we
think of the "wall-flowers" at young people's parties,
the favorite debutantes, the snobbishness in some high
schools, the loneliness and unsatisfied yearning for
friends among many, and the lack of democracy among

324 MISSIONARY EDUCATION
some young people's organizations and clubs. It is
for these reasons that much of the social life of youth
under church auspices should be inspired by the serv
ice motive.
2. Young people may give dramatic presentations,
missionary demonstrations, illustrated lectures, musi-
cales, debates, and mock trials. In the chapter on
"The Awakening and Extension of Sympathy," refer
ence was made to the value of educational dramatics.
Its largest field is among pupils of this age. Not yet
fully equipped to take part in the real constructive
things of life, youth seeks the satisfaction for self-
expression in playing the part. Here is a new era in
church entertainments for young people. Largely
through the work of the Missionary Education Move
ment, an increasing number of good dramatic presenta
tions of life among different people of the world are
available for this purpose. The author has had many
years of experience with this kind of work among
young people, using exclusively missionary plays and
demonstrations, and has found them to satisfy varying
interests and needs. There are combined the good time
of a social evening, the securing of information regard
ing all the problems in the play, the extension of
sympathy, the development of the spirit of cooperation
and the power of self-expression.
3. Young people may hold a community conference
and rally of young people.
To give them the largest amount of training, a con
ference of this character must be entirely in charge
of the young people themselves. They should decide
whether or not the conference is to be held, what its

YOUNG PEOPLE 325
program should be and who should be invited. They
should have entire charge of the details of organizing
and conducting the conference. Persons dealing with
young people realize the increasing difficulty of secur
ing their interest in a meeting that is arranged for by
adult leaders. Public announcements, personal invita
tions, printed programs and bulletins fail to attract
young people who are more and more coming to dis
cover and personally control the enterprises which
interest them.
4. This is the opportune time for a training class for
Sunday school teaching.
During this period it should be possible to discover
those young people who have capacity for leadership.
At the time when they are eager to assume leadership,
to express their opinions and to direct the efforts of
others, there is a strong appeal in the newer teacher
training courses provided for them in this day of
added emphasis in religious education. Successful
training classes for young people are not lectures nor
the mastery of the facts of a text book. On the con
trary, the pupil's training consists in practice teaching
under the guidance of a skilled leader.
5. Young people are eager to assist in work for
children in playgrounds, settlements, social centers,
and parish houses.
There is scarcely a community that does not offer
such opportunities. One of the first things young
people should be asked to do is to make a list of all
community agencies of this character, their headquar
ters and officers, and the purposes for which they exist.
At the same time inquiry should be made regarding

326 MISSIONARY EDUCATION
their needs for volunteer workers, either as helpers
and members of committees or as financial supporters.
6. They are enthusiastic in raising money for special
.objects in the local church and the community and
for home and foreign missions.
7. They may begin the investigation of community
social and industrial problems and discuss possible
solutions. Such investigation should be carefully supervised
and the young people should be introduced only to
those phases of community life which affect their own
welfare and concerning which they may have some
controlling relationship. The principles of social and
industrial life from the Christian point of view may
sometimes be discussed around such concrete instances
of need as may arise in any community.
Organized Activity for Christian Service. The emphasis
here is upon the word "organized." One of the differ
ences between the service of young people and of little
children is that the former may assume definite re
sponsibility for work in some organized capacity. Such
service will usually be successful in so far as it is the
expression of the desires of the group. This, of course,
is but another step toward the preparation of youth
for full responsibility in the work of life. Organiza
tion is the keynote of adult activity, and young people
must get training in organization.
The adult leader of a group of young people now
assumes an entirely different relationship from that
of the teacher of a group of children. He, in a true
sense, must be a counselor. The actual leading will
be done by the young people themselves. Their officers

YOUNG PEOPLE 327
and committees will be chosen from among their own
group, and for the purpose of training they must have
wide freedom for discussion and decision. In general,
the author has used three different ways of organizing
discussion groups among young people:
1. A discussion conducted entirely by the leader.. *
This has the advantage of the leader's experience and.
study in asking stimulating questions, in keeping the
session bright and interesting with some assurance
that the principles will be clearly developed and the
points thoroughly impressed.
2. The pupils conduct their own discussions. This
develops leadership in young people. The class may
not be so interesting ; in fact, it may sometimes drag,
but this method does train young people to lead group
discussions, to think quickly and constructively on
their feet, to proceed logically in their presentations,
and to keep to the main point in their endeavors to
realize the aim of the session. The use of this method
is more fully described below.
3. A combination of these two methods is possible,
especially when there is sufficient time for the class
session. It is hardly possible when the class has only
the usual twenty or thirty minutes in a Sunday schooL
session. If there is a full hour, the pupils may-
get their practice in teaching, and the adult leader-
may summarize the discussions and make the points:
clear. In the summer conferences of the Missionary Educa
tion Movement a third or combination method has been
used in teaching hundreds of young people in "Servants
of the King" and "Comrades in Service." It has seemed

328 MISSIONARY EDUCATION
best to describe fully the plan followed at Silver Bay,
for instance, and leaders may take from it whatever
they find of value.
At the first session of the class the total number of
pupils was divided as equally as possible into groups or
, squads, according to the number of class sessions or les
sons to be studied. This may result in groups of two,
three, or even more pupils. In a mission study class in a
•church in order to follow this plan there should be at
least enough members for one to each sketch. Then
to each group, which we may term a "teaching squad,"
a chapter in the book is assigned for teaching. The
first squad teaches the first lesson at the first regular
class meeting. The assignments of all the groups are
made at the introductory session in order that the
pupils may know when they are expected to take
charge of the class.
The next step is the preliminary discussion with the
first teaching squad of the assigned sketch and the
preparation for the first lesson. They are asked to
read the sketch and meet with the leader some time
before the regular class session, bringing notebooks and
pencils. The leader then begins to question : "What impressed
you most in this chapter?" Each pupil in the squad
answers, and the replies are compared. This discus
sion continues until the leader has developed what the
pupils may call the main point, which when restated
becomes the aim of the recitation. It is this point
which the squad must make clear in the class discus
sions. The material is then selected which bears par
ticularly on the aim. The work of teaching the class

YOUNG PEOPLE 329
is subdivided according to the number in the squad
and the work each person is to do is clearly indicated.
In the discussion of the sketch by the squad, the fol
lowing simple outline was developed, the generaliza
tions always arising out of the discussion.
Teaching a Lesson
(Or leading a meeting where a subject is assigned)
I. The determination of the aim and its statement
in writing.
II. The aim determines the method of the recitation,
the material, and the spirit of the class session.
III. The recitation.
1. The Approach — an introduction to challenge in
terest or to establish a point of contact with the class.
2. Developing the Aim.
(1) By the use of questions — fact questions when a
background of facts is necessary for a discussion, and
thought questions for the discussion itself. (These
two kinds of questions have already been illustrated
and practiced by each member of the squad.)
(2) By dealing with the answers to questions. Ques
tions may be prepared in advance of the session, but
no leader can forecast the answers to his questions.
When replies are received the leader must accept, re
ject, modify, or offer them for discussion to the class.
To do any of this, he must think on his feet. The diffi
culty of dealing with answers is the source of a peda
gogical adage, "The genius of good teaching consists
not so much in asking questions as in knowing what
to do with the answers when you get them."

330 MISSIONARY EDUCATION
(3) By assignment of special topics — references, re
ports of observations, pictures, objects, maps, charts,
or a formal debate.
(4) By the use of story illustrations for the points
as they are brought out.
3. The summary or conclusion.
IV. The assignment of the next lesson. This may
be done at the beginning of the class session.
V. The themes for prayer and the choice of Bible
readings and hymns, giving considerable attention to
all three when a public meeting is being prepared.
Young people need considerable practice in choosing
these items to bear upon the aim.
After the above teaching plan has been developed
in the preliminary session each member of the squad
is given a particular part for the class session, and
they are dismissed for further preparation, especiaUy
for the study of good questions which they are asked
to write out. This preliminary work with the teaching
squad usually consumes from one to two hours, and is
done for all the squads, thus giving each pupil the
benefit of this constructive work and of having some
share in leading the class. This method stimulates the
pupil's thinking, develops his powers of leadership, and
at the same time the adult leader through close per
sonal contact learns to know how his pupils react to
various situations. Between the meeting of the squad
and the class session the pupils are urged to seek coun
sel of the leader if needed in the preparation of their
assignments. In the class session the leader should always give
the summary, sometimes taking one quarter of the

YOUNG PEOPLE 331
time in order to make sure that all the pupils receive
the correct impressions from the lesson according to
the aim selected.
Personal Opinion and the Growth of Judgments. The
preceding paragraphs have introduced us to another
phase of the life of young people. On the path of de
velopment from childhood to maturity the pupil passes
from accepting bona fide the facts of the world as
presented to him by his elders, through the discovery
and acceptance of these facts for himself, and on to
the place where he doubts their reality until he is per
sonally satisfied, and further on until he arrives at
a time when his own judgments are mature, and his
contribution to the thought of the world is recognized
as valid. The nearer young men and women approach
to mature life the more they doubt dogmatic teaching,
and the more do they desire their own thoughts with
reference to the things of the world and the interpreta
tion of their own experiences. The eager expression
of personal opinion so sacred to youth is one of God's
provisions for the development of sane and mature
judgment. With a maximum desire for expressing personal
opinion based on their first insight into the realities
of the world, young people are liable to think that they
know it all, a state of mind often ridiculed by adult
leaders and workers. One may be helped to treat such
cases with patience and forbearance by remembering
that the confidence, optimism, and buoyancy displayed
by these young sophomores are necessary assets for
undertaking the real work of life.
The best discussions are those between the students

332 MISSIONARY EDUCATION
themselves rather than between students and teacher.
Therefore the teacher must try to keep himself in the
background in the lesson hour, except by an occasional
suggestion or question which will help to "clear the
air," or guide the thought toward a definite goal. The
principles and ideals which are going to count in a
young person's life are those which he has made a part
of himself through his own thinking.
Teaching questions according to the kind of an
swers they elicit may be divided broadly into two
kinds: fact questions and thought questions. Fact
questions stimulate the memory, bring out accurate
and new information, and correct misapprehensions.
In answering them, unless in a contest, the pupil has
little or no personal interest in the subject-matter
under question.
Thought questions help to show the relation of facts
to experience, provoke a personal attitude toward
the topic considered, and bring the feelings into play,
especially if sides are to be taken on a debatable
question. Always there must be the forming of a judg
ment of some sort, in which the pupil's information,
habits of thought, previous experience, ideals and atti
tudes have an important part.
It will be readily seen that the discussional method
employs thought questions almost exclusively. Fact
questions may help to get a proposal before the class,
but it takes a discussion to stimulate original thinking
on the part of the pupil.
Vital Bible Teaching. "What do we care for those old
stories and men of two or three thousand years ago?"
This question has been confided to the author many

YOUNG PEOPLE 333
times by young men and women whose manner and
tone of voice were none too reverent. The vision of a
world to be conquered lying just before them, quite
overwhelms the thought of these young people. Their
main interest is in straightening out their own doubts
and perplexities, and the satisfaction of their own per
sonal longings for contentment and peace of soul. It
is the world of the present day that offers the greatest
barrier to this satisfaction. It is to be noted also that
where young men and women have been willing to delve
into the things of the past, it has always been with
the enthusiasm inspired by a determination to use such
knowledge in the actual work of life, as, for instance,
in the preparation for teaching or in vocational train
ing. Very few of them regard the things of the past as
important for their own sake.
This, it seems, should determine the point of view
from which Bible lessons are taught. Courses of study
on the teachings of the prophets, and their application
to the world of to-day, the ethical teachings of Jesus,
and the principles of the kingdom of Heaven are the
ones that have proven most successful with groups of
young people. In a broad sense of the word, pupils of
this age should be confronted with the world mission
ary task before the church of to-day. How to approach
the study and the solution of this problem in the light
of the Bible is what is needed.
In view of the predominant altruistic tendencies of
young people, their eagerness to relate themselves to
the work of the world, their passing through the last
stage of their preparation for the work of life, the
author believes that this age presents a unique oppor-

334 MISSIONARY EDUCATION
tunity,with the most difficult problems, and the largest
possibilities for results in the field of religious educa
tion. FOR FURTHER STUDY AND DISCUSSION
1. What kinds of professional work in the church
are now open to young people, both at home and
abroad? 2. In what way have these different professions been
presented to your young people?
3. How many have already decided their lifework?
Get written answers, if possible, as to why each chose
his profession or trade. Does the service motive pre
dominate? Why?
4. What are the organizations for young people in
your church? How far are the young people express
ing themselves through these organizations?
5. Has your church a well-defined program of work
for its young people? Is it relatedHo community
needs? What is the place of missions and training in
service in it? How would you undertake to formulate
such a program?
6. Are the wage earners among your young people
adequately paid? What do they think of stewardship
and giving to the church ?
7. What are the social needs of the young people of
your community? Be specific. Are there those who
need friends? Are some snobbish? Are some fickle,
and others stolid and melancholy?
8. Select five boys and five girls among your own
group, and list all the organizations to which each be
longs in your community, including school, club,

YOUNG PEOPLE 335
church, and any others. Are they over-burdened, or are
they not in touch with anything?
9. How far do the pupils take part in their Sunday
school classes and clubs? Where do they most freely
express their opinions?
REFERENCES
The World a Field for Christian Service. Sidney A.
Weston. The first-year Senior Course of the Interna
tional Intermediate Graded Lessons. The introduction
to the teacher's book in Part I contains the observations
of a trained teacher on the discussional method, and
the characteristics of pupils of this age.
Servants of the King. Robert E. Speer. This study
book consists of a series of eleven sketches of home and
foreign missionaries. These sketches bring to young
people the devotion and self-sacrifice of great charac
ters in the Christian Church, and will inevitably have
an influence for good during this formative period.
Comrades in Service. Margaret E. Burton. Short
sketches of notable Christian men and women of every
race and nation who have been or are leaders in Chris
tian service.
Makers of South America. Margarette Daniels. It
is surprising how little information there is among
North Americans regarding the epoch-making events,
and great historical names of South American history.
Names. that are as familiar in South America as Wash
ington, Jefferson, and Lincoln here are almost unknown
to us. The book sketches some of the makers of South
America, and the historical events of which they were
a part. It is designed especially for young people of

336 MISSIONARY EDUCATION
the late teens. It will furnish a background for a bet
ter understanding of South America, and will lay the
foundation of a broader interest and a sympathetic
attitude toward the Protestant missionary movement
in that continent.
The Helps for Leaders for these three books contain
illustrations of good teaching methods for young peo
ple, especially with the use of a biographical sketch as
a text. The Bible and Social Living. Harry F. Ward. The
fourth-year Senior Course of the International In
termediate Graded Lessons furnishing a stimulating
introduction to the study of social and economic prob
lems from the Christian point of view.
Touth and the Race. Edgar J. Swift. Training
in democracy and leadership through self-government
in the day school is the main point of this most com
mendable book. The principles are easily applicable
to the organization and control of young people's
groups in the church.
Girlhood and Character. Mary E. Moxcey. Already
noted. The Girl and Her Religion. Margaret Slattery. Not
a technical book nor a philosophy, but a simple and
concrete record of some things about which girls have
made the author think. It is a book primarily for
girls which all girls should read.
Just Over the Hill. Margaret Slattery. A book for
young people by one of the best teachers of young
people who writes sympathetically of success, unselfish
ness, cheerfulness, courtesy, concentration, a good time,
character, and the victorious life.

YOUNG PEOPLE 337
Primer of Teacher Training. Arlo A. Brown. This
is teacher training reduced to simplest and briefest
terms. It is not intended to take the place of the
longer and more thorough courses, but, rather, to pro
vide an introduction to the subject in the belief that
it will create a desire for larger knowledge and more
adequate training. The method of approach is modern ;
the treatment is vital and interesting, and the sub
jects discussed are of first importance. It is adapted
for use by any class, either of young people or of adults,
and can be completed within the brief space of three
months by a class meeting weekly.

CHAPTER XV
THE MISSIONARY EDUCATION OF YOUNG MEN
AND YOUNG WOMEN
(Eighteen to Twentt-four Years of Age)

Neglect not the gift that is in thee.— Paul to Timothy.

CHAPTER XV
THE MISSIONARY EDUCATION OF YOUNG MEN
AND YOUNG WOMEN
(Eighteen to Twenty-four Years of Age)
The Last Stage in Immaturity. Early adolescence is
the border line between childhood and manhood, with
the emphasis on the passing away of childish things.
Later adolescence completes the process of growing up,
and is characterized by the assumption of the things
of mature life. The physical body is now mature, both
in structure and function. It is, therefore, able and
ready for the responsible work of life. With the com
pletion of the development process in bone, muscle,
sinew, nerve tissue, and brain cell the mind also makes
the last adjustments which are to constitute it the
organizer and initiator of work. These things, of
course, modify the type of religious experience and
thought. The religious life seeks to express itself in
practical work. The missionary enterprise, therefore,
with all of its varied aspects and opportunities for
service, becomes more significant than ever before. If
young men and young women have been properly
trained, they should now come into the larger life of
Christian activity and service as represented in world
wide missions as their natural, reasonable, and most
interesting field of Christian activity.
The Aim in Missionary Education. In the light of
these facts, it will be seen that the first aim in mission
ary education for persons in late adolescence is to
341

342 MISSIONARY EDUCATION
acquaint them with the broad, basic principles under
lying the missionary enterprise. The problems of or
ganizing the Christian Church to meet the spiritual
needs of its own membership; to cope with the moral
and spiritual problems of the community in which it is
located ; to deal with nation-wide perils and opportuni
ties, and to attach it in service to the extension of the
Kingdom throughout the world ; the problems of secur
ing, qualifying, appointing and supporting the mission
ary ; the varied types of organized Christian work and
their peculiar effects on the Christian consciousness
of the people; the organization and development of
the native Christian Church, and the training of its
leaders for service at home and abroad — all of these
are now not only preeminently interesting, but the
knowledge of them is absolutely vital to the Christian.
In realizing these aims we shall need to emphasize
the conception of the Christian Church as the unit of
organization for Christian work. We shall also need
to show how all charities, philanthropies, reforms, and
movements for social uplift, betterment, and recon
struction are inherently a part of the Christian task,
and should be so performed.
Such books as Dr. Tippy's The Church a Community
Force, and Harlow A. Mills's The Making of a Country
Parish, show how the church may become the real
center of evangelism and social reform in the com
munity. Writing of his own personal convictions as
to what a church ought to be, Dr. Tippy says :
"I had a conception of a church filled with the spirit
ual earnestness and living faith of the apostolic church,
but planted squarely on the earth, with its outlook

YOUNG MEN AND WOMEN 343
upon the oncoming Christian civilization; a church
open to truth; a church unselfish, fearless, free; a
church sympathetic to the life and achievements of
humanity, and organized as a fighting unit of the new
social order. I saw it broken away from the parish
selfishness which has been so long the besetting weak
ness of American churches, and with generous sym
pathies and alert vision, carrying the community in its
heart, alive to all that makes for the good and happi
ness of its city or countryside.
"I had also a strong assurance that here lay the way
of the future, and that somewhere along that way is
to come the long-hoped-for and prayed-for spiritual
awakening. The real gospel of the Kingdom, it seemed
to me, was not the good news of eternal salvation alone,
paramount as that is, nor was it the social transforma
tion by itself, but the two fused together in a new pas
sion of love. This I was convinced was to be the out
look and spirit of the church which was to bless the
world, which was sure to have the respect and affec
tion of the people, and I was confident that once real
ized it would develop unusual power."1
The relation of personal evangelism to social service
is nearly always indicated by a contradiction or an
opposition. "I believe in social service, but — " is the
attitude of many Christian men and women. Chris
tian leaders are now coming to see that all evangelism
must be social. "To insist upon the necessity for a
social evangelism is not to contrast an evangelism that
is social in its purpose with one that is individual in
its objective. Indeed, such a contrast cannot properly
1 Worth M. Tippy, The Church a Community Force, p. 1.

344 MISSIONARY EDUCATION
be made, for an evangelism that is true to its gospel
must be both individual and social. Says the General
Conference of the Methodist Episcopal Church: 'In
the social crisis now confronting Christianity the urg
ent need and duty of the church is to develop an evan
gelism which will recognize the possibility and the
imperative necessity of accomplishing the regeneration
of communities as well as persons, whose goal shall
be the perfection both of society and of the individ
ual.' The more thoroughly evangelism comprehends
the dual nature of its task, the more effective will be
its work. The clearer it sees its relation to the social
order, the stronger will be its appeal to the modern
individual. The more it understands the individual
and comes to comprehend his social nature, the stronger
¦will be its grip upon the community life."2
The Mission Study Class. It is not necessary here to
state the methods for the organization and conduct of
the mission study class, which is now largely recognized
as a permanent institution of the church. These sug
gestions may be found by referring to the technical
literature on this subject. Experience has shown that
these ages offer the largest opportunity for the or
ganized mission study class. It may be said that
where these classes cannot be organized separately,
they may be just as successful by utilizing existing
groups in the church, such as men's and women's
groups, brotherhoods, organized Sunday school classes,
and young people's society meetings.
The spiritual possibilities in mission study have
nowhere been more clearly stated than by Mr. B. Carter
' Harry F. Ward, Social Evangelism, pp. 5, 6.

YOUNG MEN AND WOMEN 345
Millikin, the educational secretary of the Presbyterian
Board of Foreign Missions :
"The aim of mission study is not intellectual inter
est nor enjoyment, although both result from it. Its
aim is to reach men and women, and, above all, young
people, and to relate them permanently to the mission
ary enterprise, thereby directly hastening the coming
of the kingdom of God.
"A study of the facts of the missionary enterprise
broadens the horizon. Most people, after all, live in
a narrow world. In the study of missions the peo
ples of the world with their great religions, their social
systems, their moral standards, their unmet needs, their
undeveloped possibilities, pass in review. The mind is
fascinated by a consideration of the process by which
the principles and the power of Jesus permeate and
control human life and relations. The student be
comes first interested and then enlisted to prayer, and
to work for the acceleration of this process. Does he
not thus enter a larger and a richer life?
"Through a study of the facts of the missionary
enterprise the student is brought into association with
its heroes and heroines — men and women of God who
have wrought, or are now working right valiantly be
cause they have given themselves with utter abandon
into his hand to be used for the uplift of their fellow
men. Association with persons who are great and
good and consecrated tends to develop like character
in the student.
"A study of the facts of the missionary enterprise
furnishes an effective means of meeting the challenge
which the present war is presenting to the church. In

346 MISSIONARY EDUCATION
these facts we find evidence that the power of Jesus,
if accepted, can and will transform human life. Out
of such a study comes a mighty conviction that the one
solution of the world-old problems of human relation
ships lies in the principles and the power of our Lord
Jesus Christ.
"A study of the motives and the aims of the mission
ary enterprise sends the student to the Bible with a
new key which unlocks many treasures. Thus his own
life is enriched. Such a study, if pursued, leads people,
to define for themselves the essentials of Christianity.
The Christian faith is seen in truer proportions and
assumes new meaning when studied with a sincere
desire to discover how it may be presented to those of
other races and religions, to whom, if accepted, it will
mean enlargement of life. The living Christ will be
come to the student of the missionary enterprise more
and more the center and the dynamic of Christianity,
and increasingly the object of his best love and de
votion. "A study of the needs of the world as revealed and
met by the missionary enterprise will develop sym
pathy and a sense of world brotherhood. If that is
all — a sentiment or emotion — it will be of little value.
It should lead to new and vastly more aggressive and
efficient Christian service. The spiritual development
which comes through such service is one of the spirit
ual possibilities in mission study.
"Finally, there are two results of mission study which
have been observed time and again, and which show
clearly its great possibilities under the leadership of
the Spirit of God:

YOUNG MEN AND WOMEN 347
"1. It brings the student into truer and closer rela
tionship with God in Christ and with his fellow men —
his brethren.
"2. It releases power in the form of gifts and
prayers, personal service and life consecration, which
are the means God uses to win the world to himself.
"Spiritual results require spiritual power for their
production. So in mission study dependence cannot be
placed upon the excellence of the materials, or of the
methods used, the personality or the preparation of
the leader, the efforts of the class members, or the
atmosphere of good fellowship. All of these are of
great importance, and cannot be too carefully de
veloped or conserved. Dependence, however, can safely
be placed only upon the direct activity of the Spirit
of God. Hence the importance of prayer in the prepa
ration of the leader, that he may be made sensitive to
the leading of the Spirit, and so a fit tool in the hand
of the Master Workman ; of prayer in the class sessions,
that all may be conscious of and open to the leader
ship of the Spirit of God ; of a spiritual motive domi
nating all the work."
Service a Principle of Conduct. Young people of this
age have centered their interests largely in their or
ganized social life out of which they endeavor to formu
late principles of conduct, a sort of simple philosophy
of life. The mystical side of religion, with its attendant
introspection, and the lure of the ideal in imagination,
now clashes with the brick and mortar of city streets
and the dust of the countryside. Doubts arise, and
the religious heritage of the past may be swept away.
Said a delegate at a missionary summer conference

348 MISSIONARY EDUCATION
several years ago, "Do you think that a young woman
who does not believe in God ought to teach a Sunday
school class?" The son of a leader in Christian work
said last summer, "All that rot about Jonah and the
whale!" And, another, a student of law, "I'm going
to cut the church; it isn't on its job." None of these
and similar expressions are signs of innate depravity,
but, rather, are the growing pains of a philosophy of
life and conduct. Because religion attempts to influ
ence conduct, the authority of religion is the first to be
questioned. The author's experience with the doubts
of young people suggests three ways of meeting them,
or, rather, one way of three approaches. The teacher
or leader to whom the doubt has been confided should
himself be open-minded and show no signs of dogma
tism. I have seen young people driven further from
God, the church, and home by a reply such as, "Now,
son, my grandfather thought so and so, my father after
him believed the same, and the Bible clearly proves that
both were right. There's nothing else to be said." On
the other hand, the open mind wins confidence and
supports loyalty. "Well, my son, that is a big question.
It often bothered me. I'm not sure that it is settled
yet. Men are learning all the time. Did you ever think
so and so?" — suggesting some other bigger and related
problems. A second-year college student once came
to me greatly disturbed and said, that one of his pro
fessors was teaching things that were not in accordance
with what he was taught, and he was not sure that he
believed the things he once did. My reply was "Good !
You certainly do not want to believe everything you
did when you were in high school?" Confidently he

YOUNG MEN AND WOMEN 349
said, "There, I just knew you would say that !" Then,
we sat down and had a long talk, nothing extraor
dinary, only eager questions about the big things of
life. He is now on the mission field, a devoted teacher
of the Christian religion.
Then, some doubting young people may be held
steady by opening up other unexplored regions of
thought and experience, especially if they are serious
and inquiring students. This is only another phase of
open-mindedness, or "We are never too old to learn."
The church's responsibility for the religious train
ing of young men and young women will not be met
until each individual person is related to some form
of Christian work which involves more or less personal
responsibility and initiative. Definite decisions for
lifework will probably be made during this period,
although the inclinations and first thoughts will prob
ably have been started some years before. The so-
called avocations are now begun, and the great princi
ples of Christian stewardship should now be applied
in a practical way to the beginning of the work of
life. It is in social service, however, where young men and
young women will have the largest opportunity to be
come identified with the work of the kingdom of God.
In order to make such service social, the young men
and young women should be organized into groups or
societies. This is the age of greatest interest in the
young people's societies, like the Christian Endeavor,
the Epworth League, the Baptist Young People's
Union, and the Luther League. It is also the group to
which the Christian Associations most largely appeal.

350 MISSIONARY EDUCATION
The great Philathea, Baraca, and other organized Bible
classes in the Sunday school may become mighty forces
for righteousness if rightly guided into channels of
Christian service.
1. First, there should be social study.
Service to be successful must be intelligent. To be
intelligent it must be based upon a knowledge of
accepted principles and methods.
Many young people who cannot be induced to join
a study class may yet be enlisted in a reading course,
especially if those who are reading the books in the
course are gathered together occasionally for a social
hour and for discussion. Every group should have
its own social service library, so that the books may be
passed around freely. There are books which cannot
fail to catch and hold the interest of young people,
because they deal with typical American conditions
from an intimate, personal standpoint.
Another popular form of education which can be
made use of is the open forum for the presentation of
community issues. At this meeting representatives of
various groups in the community may be heard at first
hand, and the form of communication by question and
answer may be used to establish a closer sympathy
between speaker and audience.
2. Social study may be extended to the community.
Any program of social service for the individual or
the group must be based upon the needs of the local
community. Therefore, these must be discovered. The
only way to discover them is to make a study of local
conditions which will outline the field of needed
activity.

YOUNG MEN AND WOMEN 351
Before any work is attempted the group must know
also what agencies are already at work to meet the
needs of the community, and how they are doing it,
in order that their efforts may not duplicate the work
of other societies, but supplement it. A chart can be
made and placed on the wall of the church, showing
the agencies which will help in caring for poverty,
sickness, or delinquency, or in meeting any civic or
social emergency.
It is not advisable, or even possible, for a young peo
ple's society to make a thorough study of the whole
community, especially in the large centers. In a com
munity of ten thousand or fewer, however, it may be
possible to get a good general view of conditions ; but
even in this case the effort should be confined to the
things in which young people are naturally interested.
This will limit the study and activity, and concentrate
the effort on a few things. Any society may well limit
itself to discovering and improving the conditions of
life for the young people of the community. This will
include conditions of social life and recreation, condi
tions of education, conditions of health and housing,
, and of occupation.
The following schedule of questions will give assist
ance to any group of young men and young women in
studying their own community :
What Young Men and Young Women Should Know About
Their Own Communitt
Poverty and Delinquency:
What charitable agencies exist? Their general efficiency?
Any cooperation between them?

352 MISSIONARY EDUCATION
Approximate amount spent for relief in one year, and num
ber of cases helped?
What relief work is done by churches? Is there cooperation
between the different departments of the individual
church? With other churches? With other charitable
agencies?
What city, county, or State provision for relief of poverty
or sickness is there in the community? Does anybody in
spect these institutions for efficiency?
Social Life and Recreation:
What organized recreation is provided? In schools, churches,
Young Men's Christian Association, etc.
What amusements are operated for private profit? General
character? Any that are flagrantly vicious? Any that
can be unqualifiedly commended?
What educational facilities are there for young people who
wish to continue their education while working? Night
schools? Special classes in the Young Men's Christian
Association and Young Women's Christian Association?
Lecture courses? Are these facilities efficient?
Health and Housing:
Death rate? Infant mortality? Compared with neighboring
communities?
Does the health department control contagious diseases?
Does it educate the community to measures of prevention?
Is any part of the town living in unsanitary or congested
houses?
What laws are there relating to such conditions, and how
are they enforced?
Labor: How many young people over sixteen are wage-earners in
the community? Where do they work? How many work
more than ten hours? More than nine hours? Eight
hours? How many on Sunday? How many girls are
working nights?
What are the wages of the lowest-paid group? Young men?
Young women? Is there a minimum-wage law in the
State, and is it enforced? Average wage in the various

YOUNG MEN AND WOMEN 353'
industries in the community? How does it compare with.
the cost of living in that place?
What are the conditions of health in the community's indus
tries? What labor laws in the State? Do they protect
the worker, and to what extent? Is there a system of
factory inspection, and is it enforced?
What is done to help young people find employment?
Government: What form of government? Who are the officers? What:
are their functions, and what power have they? What.
are the forces that really control?
3. A good way to begin is for a committee to make
a general study of the community according to this-.
schedule, modifying the schedule to fit local needs, and
striking out such questions as are not applicable. This.
information should then be classified and worked up
in the form of charts, so that it may be presented to>
the whole group in graphic fashion. The stereopti-
con can be used to good advantage in this part of the*
work. From this general study the members may select that:
particular condition which appears to call most ur
gently for action. When this has been done a more de
tailed study of that condition should be made before
anything is done to meet the need.
In the case of city groups the district should be
defined, and other young people's groups should, if
possible, be enlisted in the effort.
4. Social service should be made constructive.
Relief Work. The practical work of the group can
not be called social service until it becomes construc
tive and preventive as well as palliative. Social serv
ice is not content to relieve without at the same time

354 MISSIONARY EDUCATION
investigating the causes of distress, and seeking to
remove them.
The very first principle of relief work is cooperation,
cooperation within the church itself, seeing that one
organization does not duplicate the work of another;
cooperation with other churches of the same denomina
tion and of other denominations, and cooperation with
agencies outside the church, especially with organized
charities of the community.
The second principle is quite as important: there
should be continuity of service. Spasmodic help will
not only do little good but may work harm. Whatever
work may be selected, it should not be dropped until
it has been carried through to completion, and there
is no further need of it. It is much better to select a
permanent problem, and give attention to that, than
to attempt many different pieces of work, doing only
a little of each. For instance, if help is given to a
family, it should be helped continuously until the
members are able to care for themselves; not receive
a basket at Thanksgiving or Christmas time and then
be left to itself the remainder of the year.
Nearly every group has among its members one or
more young women who are able to give a good deal
of time to visitation and other relief work. These
should be trained as friendly visitors in the community,
so that their service may be guided and directed in
such a way as will make it doubly valuable. The local
charity organization will accept such volunteer help,
and give the desired training.
Work for the Sick. Where there is a hospital in the
community many small services may be performed for

YOUNG MEN AND WOMEN 355
the patients, especially for those in the free wards.
Religious services may be held. Reading matter may
be provided, and some one may be assigned to read
aloud a certain amount of time each week. Letters
may be written; often in the convalescent wards a
program of music and readings will be appreciated.
Many young people's societies are doing excellent work
along these lines through their hospital department.
If there are dispensaries, social service work may be
carried on by a system of following up the patients
to see that the physician's orders are carried out, and
that the patients are provided with the means of pro
curing what is prescribed, and to improve the home
conditions so that further illness may be prevented.
Rural societies may provide fruit and flowers for
the sick in the city by cooperating with the city socie
ties. Work for the sick must not end with relief. It
must be extended until it leads also to the prevention
of illness. and to the persistent advocating of public-
health measures. The local health department will be
glad of volunteer help in spreading knowledge concern
ing its plans for sanitation and the proper care of
disease, in reporting violations of health laws, in dis
tributing literature dealing with public health, in its
effort to eliminate improper housing conditions, and
in the effort to enforce the health laws of the com
munity. Aiding the Prisoner. Christian young people's so
cieties have been organized in the prisons and peni
tentiaries in more than a score of States, and are doing
most efficient service. In other places stated religious
services are held. Reading matter may be distributed

356 MISSIONARY EDUCATION
in the jails ; and, if this service is attempted, it should
be systematic and continuous. And such reading mat
ter should be fresh and interesting. Out-of-date church
papers will not interest the people usually found in
jails. Find out whether the prisoners have employment.
If not, insist that something be given them to do for
a reasonable number of hours six days in the week.
Interest the judges and officers of the law in helping
to secure modern equipment and modern methods of
handling prisoners. Cooperate with organizations that
eare for the prisoners after they are discharged. The
nature of this work is such that only the exceptional
young people rather than the average should engage in
it, and then only with the help of experienced leaders.
5. There is a large amount of socializing work to be
done in the social departments or committees of all
young people's groups. In every community there are
many young people who are not touched or brought
into contact in any way with the young people in the
church. Take, for instance, the increasing number of young
men and young women in the cities who are away from
home, without the restraints of their former environ
ment, and without proper social life in their new sur
roundings. Practical help may take the form of find
ing proper boarding places and securing invitations
for these homeless ones to Christian homes to spend
Sunday, so that they may have a touch of family life.
The social hour after church, and the fireside social
Sunday afternoon from four to six in the church par
lors at which light refreshments are served, have been

YOUNG MEN AND WOMEN 357
used as a weapon against the loneliness and dangers
of that hour.
Then there are the immigrant young men and women.
If America is to care for the new peoples who are
drawn hither in such numbers by the promise of greater
liberty, it will be only as the American young people,
and especially those of the churches, see in these groups
an opportunity for splendid service. Suspicion and
prejudice toward those from another land will never
be disarmed until the young people meet face to face
and find out for themselves the essential unity of the
human race.
Classes in English and civics afford a good oppor
tunity for getting acquainted. There are now a num
ber of books designed for the purpose of teaching for
eigners in simple, untechnical fashion, so that any
ordinarily well-educated young American may success
fully lead such a class.
The national social, in which the various groups of
foreigners furnish the entertainment by appearing in
native costumes, and giving exhibitions of the manners
and customs of their own countries, is another excellent
means of getting acquainted. In the cities where these
foreign groups have their own editors, singers, and
other leaders these will usually gladly aid in an enter
prise of this kind. Devise your own methods for ex
tending the circle of friendship outside the church
group. The essential thing is to come into vital con
tact with the young people of other nationalities in
the community, for this will open the way to larger
forms of service to the immigrant group.
6. Young men and young women in city and country

358 MISSIONARY EDUCATION
may work together in planning fresh-air and summer
vacation work. The district may be organized, and a
list of the farmhouses secured where young people
from the city will be taken for short periods at moder
ate rates. The city group may furnish the names of
young people who would be benefited by a vacation on
a farm, but who cannot afford summer resort prices.
Another plan which can be worked to advantage is
for the rural groups to organize summer camps by fur
nishing the place and the equipment for the camp. The
city group may pay for the running expenses by ap
pointing a club to handle this part of it, making the
rates cover the operating expenses of the venture. The
good accomplished does not stop with the individuals
benefited ; it will establish as well a working acquaint
anceship between city and rural societies, which is sure
to result in further successful ventures together.
Organized recreation by means of these and other
methods is taking an increasingly large place in the
work of the Christian Church. But as the church con
tinues to develop plans for the recreation of its own
members and of as many others as it can reach, it
will discover that the combined efforts of all the young
people, and of all the older people even, cannot reach
all the individuals in the community. There will be
groups, especially in the larger centers, that remain
untouched. How is the church to help here? It will first reveal
the need of community recreation, by lectures, by pic
tures, by charts, by contact with conditions ; and then
it will work for the broader program of community
recreation by means of public parks, playgrounds, and

YOUNG MEN AND WOMEN 359>
social centers, all properly supervised and directed,
in the meantime doing its full share of the work of
supplying wholesome fun for as many of the com
munity as it can reach.
No group of Christian young men and young women
will be content to provide wholesome amusement with
out the effort to prevent improper types. And the
prevention of improper recreation will lead to the
battle against organized vice, for the two are insepara-
able. Most of the public dance halls, the amusement
parks, and the excursion steamers are recruiting sta
tions for the dealers in commercialized vice.
The first step in prevention is to understand that a
segregated district in any community is unnecessary^
that it remains only because of the consent of the com
munity. It cannot be too emphatically stated that
segregation as a policy is no longer considered neces
sary, or even sound. This stand is taken not only by
the religious forces, but by social workers and progres
sive thinkers the country over. This distinctly new
attitude is the result of the scientific investigations
made within the last few years by specially selected
commissions in various parts of the country.
If there is a segregated district in your community,
why should it continue to exist? If it continues, it
means assuredly that some girls and boys must be
sacrificed. The young people of the community should
be interested to see that no girls are drawn into that
life. The second step is education in personal standards.
Commercialized vice can be rooted out as soon as the
community wills. But the only way in which the

360 MISSIONARY EDUCATION
social evil will be eradicated entirely will be by the
recognition of the single standard of morality. The
influence of Christian young people should be thrown
on the side of the single standard and everything that
makes for it.
The group will lend its influence in the suppression
of songs, pictures, and literature that may be sugges
tive, and will avoid in every way anything that may
tend toward depraved thoughts. Conscientious young
women will avoid extreme fashions in dress, which are
usually not only lacking in modesty and utility, but
inartistic as well.
Notices should be placed in the public buildings of
the community directing young people going into the
city to apply for information and direction only to
officials in uniform. Churches in the smaller towns
and cities may see that their members who are moving
into larger centers are put in touch with the city
churches. 7. The modern church has started on the task of
making industry Christian. The young people of the
churches will find their share of this task in endeavor
ing to improve the conditions under which young peo
ple are now working. The most pressing need is for
legislation concerning the hours of work, and the crea
tion of minimum wage boards. If there are no such
laws, work for them. Whether the effort shall be for
an eight, nine, or ten-hour law will depend upon what
is for the best interests of the industrial group, and of
the community and State as a whole.
Find out where and under what conditions the young
people of your community are working — in factories,

YOUNG MEN AND WOMEN 361
stores, laundries, telephone exchanges. It is frequently
possible by arousing sentiment in a community to
secure the immediate improvement of conditions by
bringing local influence and pressure to bear on em
ployers without waiting for the slow process of legisla
tion. If satisfactory laws already exist, help to get
them enforced.
8. When a group of Christian young people set out
earnestly to improve community conditions, whether
it be in recreation, industry, or health, it will not go
very far before it will find that it must work through
government. They will learn that real citizenship en
tails a larger responsibility than going to the polls
occasionally and casting a vote. The presentation in
the church of subjects that will enlighten the young
people concerning the local government and its manage
ment will, therefore, be of more than passing value.
The church should provide for the public discussion
of all measures which touch the community welfare,
and especially measures concerning the lives of young
people. In a democracy citizenship should be so prized that
the right to vote would carry with it a seriousness of
purpose to be informed, and to be clear in judgment on
matters affecting the commonwealth. This sense of
values in citizenship is just what religion can bring
to the members of the state. The separation of church
and state as institutions does not necessarily mean
that service to the commonwealth, the highest form of
patriotism, is not essentially religious.
Next to Americanizing the man of foreign speech,
there is no larger opportunity before Christian leaders

362 MISSIONARY EDUCATION
and teachers than the Americanizing of our own young
men and young women who are approaching citizen
ship, and educating them in Christian patriotism. To
this end educational classes should be established in
each local church composed of all the young men and
young women who are about to attain their legal
majority, and either through textbooks or by informal
lectures and discussions they should be led to appreci
ate the high values of citizenship, especially its rights
and duties in a democracy.
A prelegislation institute has been worked with suc
cess. This institute consists of a full discussion of
all the important measures which are to come up at
the pending session of the State Legislature, by promi
nent men and women who are qualified to speak on
the proposed legislation.
Every young people's society and Sunday school
class should have on the wall of its meeting place a
directory of public servants — senators, representatives
(both State and national), aldermen, county commis
sioners, members of the school board, and others. Then,
when it is desired to bring the influence of the mem
bers to bear on officials who have certain measures
under consideration, the names and addresses will be
easily accessible to all.
9. Finally, all Christian young men and young
women should come to see that anything they may be
able to do is only a small part of a mighty movement,
which is only in its initial stage in the churches, and
in the whole of modern life. This movement is arous
ing the religious passion for service and applying that
impulse to the redemption and construction of society.

YOUNG MEN AND WOMEN 363
It is evangelizing the whole life of humanity, and there
is need for every Christian to consecrate himself to
this great task of Christianizing the social order.
Marriage and Home-making. The church's relation to
these significant life events is varied and vital. The
church has always sanctified the marriage ceremony,
baptized the children, comforted the sick, brought
sunshine to shut-ins, and has taken a hand in the
reestablishment of many broken hearths. There never
was a time when the church recognized more clearly
than now the fundamental place of the home in the
religious nurture of children. But the foundation
of the home upon love and marriage, its maintenance
as a Christian institution and as a source-station for
service, the ideals which make a house more than a
place in which to eat and sleep — the home from this
point of view becomes a missionary center of prime
importance. Every such home built around the family
as a fundamental social unit is a living example of
righteousness, justice, cooperation, and service. It
thus becomes an evangelizing force of compelling power
for the upbuilding of the kingdom of God.
Many Christian men and women of the generation
just passing were so trained in young people's societies
when they were of this age as to regard the index of
Christian living to be the ability to speak and pray in
a religious meeting, and faithful attendance upon the
"means of grace." The church's emphasis was so largely
in this direction that the Christian life it proclaimed
and taught broke down in the changing and perplexing
social problems of an industrial age. The church's
opportunity now is to make its Christian ideals effec-

364 MISSIONARY EDUCATION
tive in normal living. Certainly, courtship, marriage,
and home-making are still to be considered as normal
events in human life. Whether by educational classes,
informal lectures, or by personal conversation, the
battle for the Christian home must be written into the
program of every local church that cares about its
commission from Christ, and its own influence in
society. Thus, for a statesmanlike program of religious train
ing, this period comes next in importance to middle
adolescence. To sum up: it is the time for definite
commitment to Christian service as a lifework; the
principles of the stewardship of life bear vitally on the
increase of financial responsibility; constructive social
service is now zealously undertaken; education in
world outlook is necessary ; homes are being established
for weal or for woe ; and the serious functions of citi
zenship are being assumed for the first time.
FOR DISCUSSION
1. How would you meet the argument that there is
no time in the weekly program of your church for the
suggestions in this chapter?
2. Secure the proposals for mission study from your
Mission Boards, and suggest a plan by which they may
be adopted and carried out for all the young men and
young women in the church.
3. What agencies in your community are showing
concern over the first vote of your young men and
young women?
4. Suppose a young man should say, "It is of no
business to the church how I vote" ?

YOUNG MEN AND WOMEN 365
5. How differently may the phrase "how I vote" be
construed ?
6. What has the State done to regulate marriage and
the establishment of a home?
7. Of what importance is marriage and home-making
among the Christians in Africa? in India? in China?
8. What is the divorce rate in your community or
State? Who is responsible for it?
9. Is there any lessening of responsibility for
"church work" on the part of your young people after
they are married and have their own homes ? Why ?
10. Is there a Parents' Association in your church?
What is its purpose and program ?
11. Has your church ever made a survey of your
community and worked out a program of service based
upon it? Why not?
12. What unchristian aspects of your community
life affect the home?
REFERENCES
The Why and How of Foreign Missions. Arthur J.
Brown. A necessary course of study as an introduc
tion to the whole field of foreign mission endeavor.
The book is important enough to be included in the
curriculum of any religious school for pupils of this
age. The New Home Missions. H. Paul Douglass. While
not popularly written, this book should be mastered
by all who would understand the changing aspects of
home missions, and especially the relation of the local
church to the whole enterprise.

366 MISSIONARY EDUCATION
The Social Principles of Jesus. Walter Rauschen
busch. A standard curriculum textbook on a most
fundamental subject.
Social Evangelism. Harry F. Ward. The interrela
tion of evangelism and social service, even their iden
tification, are principles which should be placed be
fore young people at the very beginning of their con
structive Christian service.
Christianising Community Life. Harry F. Ward
and Richard H. Edwards. One of the distinguishing
features of this book is its demonstration of the essen
tial interdependence of community problems the world
round. In fearless and constructive fashion it is
shown that practical Christianity must be applied to
social needs if the ideal of the Commonwealth of God
is to be attained. An inspiring and definitely sugges
tive message.
The Organisation and Conduct of the Mission Study
Class. B. Carter Millikin. The best manual for leaders
on this subject.
The Mission Study Class Leader. T. H. P. Sailer.
The qualifications and preparation of a leader of mis
sion study classes, also the simple principles of peda
gogy and character building involved in mission study.
The Individual and the Social Gospel. Shailer
Mathews. Chapter II, on "Christianizing the Home,"
not only compares the home life of various lands, but
shows the relation of the feminist movement to any
discussion of the home.
Social Teachings of the Prophets and Jesus. Charles
Foster Kent. That the great prophets and the founders
of Judaism and Christianity were preeminently social

YOUNG MEN AND WOMEN 367
teachers, and that the Bible is essentially a social book,
is at last beginning to be generally appreciated.
This book supplements and completes the reader's
equipment for modern biblical study. All the impor
tant biblical teachings regarding such social problems
as the rights and duties of husbands and wives, of
parents and children, of rulers and citizens, of capital
and labor, poverty, wealth, war, and the ultimate basis
of lasting peace, are fully set forth and interpreted,
and the underlying principles applied to present-day
conditions.

CHAPTER XVI
THE MISSIONARY EDUCATION OF ADULT MEN
AND WOMEN

When I was a child, I spake as a child, I felt as a child, I
thought as a child: now that I am become a man, I have put
away childish things. — Paul.

CHAPTER XVI
THE MISSIONARY EDUCATION OF ADULT MEN
AND WOMEN
The Significance of Adult Life. In order to under
stand the significance of adult life one does not need
to explain all of its various aspects, or enter into all
the deviating paths of men and women. Adult life
takes its chief significance from the fact that it is
mature. From the biological point of view, this means
that the human organism may perform those functions
which constitute the reason for their being what they
are. Adult life is mature conscious living. Men and
women may contemplate with joy and satisfaction
childhood's innocent state, with all of its simplicity of
love, hope, and confidence, but there is no period of life
which means as much as that in which the real work
of life is being seriously undertaken. The glories of
old age in a life nobly lived may rival those of all other
years. Adult life may be further characterized as the period
of constructive work. The day is not far distant when
students of psychology will discover well-marked
periods of development in adult life just as they are
now recognized in childhood. We may come to under
stand more clearly certain characteristics, interests,
and needs for the different periods of life which are
allotted to man after twenty-five. For the present,
371

372 MISSIONARY EDUCATION
however, we must consider as a whole the period of
life immediately following adolescence, in which, for
most men and women, the work of life must be done,
and their contribution to the world's work must be
made. A growing interest in that which is practical is a
part of the adult psychology. The child is easily led
away into the realms of imagination ; so is the adoles
cent. The college student cares more about interesting
subjects of study than he does about practical sub
jects. But the adult is practical. He may be fond
of fairy stories, but he keeps them for recreation, and
he does not come to religious study in the mood of
recreation. The habits of healthy adult life have so accustomed
people to look for applications to conduct that they
do not have the highest respect for information which
issues in nothing practical. They have more respect
for learning when its possessor has got a college pro
fessorship by it than when he is an individual of
academic leisure. The same thing is true in religion.
The American Christian is a pragmatist. His lessons
in religion must be made practical if he is to respect
them. Furthermore, the adult mind has formed its habits
of application. The teacher of youth of all grades, even
to the college, must spend a certain portion of his
energy in urging his pupils to do what is worth while.
The adult teacher need not do this. In general, if
you can show that missions are worth support, you
need not give much time to the thesis that they should
be supported. Here lies one of the great differences

ADULT MEN AND WOMEN 373
between the mental attitudes of the East and the West.
The missionary in the Orient is often surprised at the
ready assent won by his propositions, coupled with the
complete indifference to their application in life. That
attitude seems childish to him. So it is, from our point
of view.
The Aims in Missionary Education. These aspects of
the significance of adult life determine the aims for the
missionary education of adults. These aims may best
be defined from three points of view: (1) from that of
the individual; (2) of the church, and (3) of organized
society. Briefly stated, the aims from the point of view
of the individual are practical instruction, intelligent
adjustment, and effective action. The first essential
for efficient Christian citizenship is a practical grasp
of the vital principles inherited from the great reli
gious and social teachers of the race, and illustrated by
their life and experience. This involves, first of all,
a study of the Bible with the aim of presenting to the
individual a working knowledge of its important teach
ings, and the ability to interpret them simply and
directly into the language of modern life. Further
more, the ultimate result should be to enable the adult
to think through our economic, political, and social
problems in the light of the teachings of the Bible.
It should also make the principles set forth in the
Bible, and illustrated by the superb achievements of
the later heroes of the faith, his constant inspiration
and guide in his periods of doubt and trouble as well
as in his hour of success and achievement.
To make these principles practically applicable, the
individual must be familiar with his economic, politi-

374 MISSIONARY EDUCATION
cal, and social environment. Heretofore this has been
one of the great lacks in our modern system of adult
religious education. In this respect we have failed
to follow the example of Israel's great teachers, the
prophets and sages, and, above all, that of the great
Teacher of Nazareth, who were intimately acquainted
with the conditions and problems of their day. Un
questionably, the most important elements that entered
into the call and training of such prophets as Amos
and Isaiah was their knowledge of the political and
social problems and of the perils that confronted their
nation. Indeed, it is that knowledge of actual needs
that constitutes the most important element in the call
of a prophet of any age; and what we preeminently
need to-day are men and women inspired with the old,
heroic, prophetic spirit. It is safe to say that the
average adult Christian fails to find his true life and
discharge his larger obligations to society primarily
because he has little or no definite knowledge of the
task and the responsibilities entailed by his immediate
political and social environment.
Furthermore, the aim in adult study should be to
consider the great economic, social, and moral princi
ples contained in the Bible, and the extra-biblical
records of the spiritual heritage of the race, not apart
from, but in closest conjunction with, the present con
ditions and needs of the individual and of society.
Each side of this study will illumine the other, for the
great teachers of the Bible taught amidst conditions
strikingly similar to those which exist to-day, and the
records of their teachings can be truly interpreted only
in the light of their modern equivalents.

ADULT MEN AND WOMEN 375
The ultimate aim of all adult study is action. The
Great Teacher of men never appealed to the reason
or the emotions of his hearers without also seeking to
arouse their will and to direct them into certain definite
lines of service. Indeed, we are beginning to see
clearly that the only way to serve God is through the
service of our fellow men. The principle that is trans
forming the aims and methods of our modern religious
educational system is that there is no well-defined im
pression without expression. Mere instruction in the
historic facts and assent to the doctrines of the church
do not necessarily mean that the individual is in any
sense religious. Unless this knowledge and belief lead
to appropriate action it were better that the seed had
never been sown. Moreover, we are beginning to real
ize in the light of psychology and practical experience
that one of the most effective ways by which the in
dividual may become truly religious is by doing those
acts which are in themselves religious. In other words,
religion, like muscle and the intellect, develops only
with exercise. The final objective, therefore, in all
adult missionary education is to so train the individ
ual that he may efficiently function. In meeting the
obligations and in improving the opportunities pre
sented by his environment he will find his highest joy
and development. If we were to add another beatitude
to those which Jesus has given us, it would be, "Blessed
are they who function, for theirs is the fullness of life."
A clear appreciation of the importance of this objective
is also essential to the most effective study both of
the Bible and of modern economic, political, and social
conditions.

376 MISSIONARY EDUCATION
The aims of adult religious education from the point
of view of the church are threefold : (1) to train broad,
enthusiastic, and efficient Christians, able to interpret
their mission in its largest aspect, and to realize it in
fullest measure; (2) through this individual leader
ship, to enable the church to meet its obligation to
society; (3) to enable it to realize in society as it
exists to-day the principles and the ideals of its
Founder, and in so doing to find that larger, truer
life which is its right and duty.
Regarded from the point of view of society, the aim
of adult class work is to enlist, train, and organize the
best intentioned and most dependable citizens in our
commonwealth, so that their individual and combined
influence and activity may become the powerful factor
that they should be in sol vingthefundamental economic,
political, and social problems of to-day. That the
Christian men and women of our nation are not doing
what they can and should to deliver it from perils
which threaten is one of the most tragic facts in the
present situation. The great majority of them have
not yet fully grasped these problems — much less begun
to grapple with them directly and effectively. Fre
quently the most active leaders in our civic and social
movements are outside the pale of the church. One of
the great assets of the political boss or unscrupulous
politician is the ignorance or apathy of the Christian
men and women in his city or ward. And yet it is un
doubtedly true that the men and women fired by a
genuine religious zeal should be the most faithful and
efficient workers in every form of political, civic, and
social service. History and experience are proving that

ADULT MEN AND WOMEN 377
it is only citizenship inspired by true religion and
guided by practical scientific methods that can and
will solve our most insistent local and national prob
lems. "Men and Missions" and "Women and Missions." These
two phrases in missionary thought lead us to inquire
whether or not there are fundamental reasons for the
separation of adult Christian activity into separate
divisions based upon the differences of the two sexes.
The phrases, of course, are more than phrases. They
represent different aims, methods, material, and some
times different ideals of Christian work.
In a conference on Adult Religious Education, held
in New York city at Union Theological Seminary on
April 16 and 17, 1912, under the auspices of the Mis
sionary Education Movement, this question was thor
oughly discussed by a number of leading psychologists
and educational specialists. It would be difficult to
sum up all of the arguments presented in the papers
and discussions at the session which considered the
differences between the minds of the two sexes in adult
life. It would be fair, however, to offer the following
three points as arising out of the discussions :
(1) There are no essential differences between the
minds of men and women. In the processes of thought,
in imagination, in memory, in spiritual insight and
acumen, the differences are not perceptible enough to
construct two different philosophies of life and to
proceed to two different systems of activity.
(2) As a product of years of social and economic
influences, there have arisen the so-called "interests"
of men and "interests" of women. It is upon these

378 MISSIONARY EDUCATION
interests that the activities of men are divided from
those of women in adult life. This is reflected in the
work of the missionary enterprise. For many years
women have taken upon themselves the burden of the
problems arising out of the conditions of women and
children in the world. The founding and building up
of the home, the rearing of children, the education of
girls and women, and the employment of women in the
more specific forms of Christian work have been the
"interests" which the women of the Christian Church
have taken unto themselves. On the other hand, it has
been said that a man will give largely of his means
and personal service if he can be reached through the
"interests" of men. The national and commercial
aspects of missions appeal to them. Achievement,
transformation, and growth in the large attract men
of affairs. Laymen's Missionary Movements have
sprung up in the endeavor to bring the work of Chris
tian missions up to the level of masculine interests. It
is true that to-day the missionary's appeal is more
effective when it recognizes these different interests.
To an extent they must still be utilized in the work of
missionary education.
(3) In the above mentioned conference, however,
Dr. Naomi Norsworthy, late professor of educational
psychology in Teachers College, New York city, said
that the present problem before the Christian Church
is not the question of appeal to these interests of men
and women, but whether or not the leaders of the
church desire to perpetuate them. In an endeavor to
interpret the spread of the present feminist movement
throughout the world looking toward the emancipa-

ADULT MEN AND WOMEN 379
tion of women, Dr. Norsworthy propounded the above
question. Will there not come a time, or has it not already
come, when it will be possible to appeal to men on ac
count of their vital interest in the condition of women
and children throughout the world, the spread of the
principles of eugenics, the training and education of
girls, the establishing of good homes, and of the enter
ing of women into business and government? Might
it not also be desirable and is it not now possible to
appeal to women for the support of Christian missions
on the basis of its products in government and com
merce? A Problem of Organization. The fact that adult life
is the period of constructive work, together with the
complexity of modern society, make it necessary that
the world's work be done through organization. Gov
ernment, commerce, education, and religious work must
all be highly organized to be effective. The church's
first task, therefore, in solving the religious problems
for which the present generation of adult Christians
is responsible, is the organization for effective work
of all the members of the local churches, and of the
churches themselves into larger groups. It may be said
that the churches are already overorganized, both
locally and in their respective district groupings. It is
true that there is much organization and little function
ing. There is no virtue for adults in this complex and
busy day in the maintenance of organizations and com
mittees just for the sake of maintaining them, a princi
ple which, if understood, might eliminate from our over-
organized parishes some of the nonessential groupings.

380 MISSIONARY EDUCATION
The conclusion of the report of the Committee on the
Home Base to the World Missionary Conference in
Edinburgh is a challenge to such organized and united
effort. "The church is exerting a commanding influ
ence over the life and activities of Christian alliance.
The resources at its disposal, material and mental
and spiritual, if properly consecrated and directed, are
ample for the speedy completion of the evangelization
of the entire world. It is the task and privilege of the
leaders in the church and the officers and supporters of
the missionary societies so to call out and direct these
forces that this generation shall not pass until the
most remote human soul shall have the opportunity
to know Jesus Christ as her personal Redeemer and
Lord."1 The Habits and Tendencies of Mature Minds. The adult
mind, unlike that of the child's, has acquired habits of
thought and action. These habits and tendencies, which
are the product of the years of development in child
hood and adolescence, constitute the assets and limita
tions of adult life. Some of them have resulted from
educational advantages in school and in travel, from
the varying economic and social experiences of life,
and from residing for a long period in the city or in
the country. The influence of foreign parentage and
the foreign community must also be taken into account.
These habits of mind determine the character of ap
peals for personal service and support, the methods
of organization, the conduct of meetings, and the effi
ciency with which the work is done.

1 Report of the World Missionary Conference, vol. vi, p. 284.

ADULT MEN AND WOMEN 381
The Adaptation of Methods. The methods of educa
tion and service must be adapted to the complex social
life of the adult. There is just as much danger of
carrying into adult life some of the methods which are
familiarly attached to work with children and youth
as there is in juvenilizing adult material and methods
for children. Conventions, banquets, investigating
commissions, responsible committee organization, per
sonal work, and similar methods are possible only in
adult life. The mission study class, so popular among
young people, who have a strong desire and ability to
assemble in informal meetings, becomes for adult men
an informal discussion around the luncheon table, in
the midst of business hours, or hasty reading on the
train or occasional snatches of conversation with
friends. On the other hand, the women in their mis
sionary societies diffuse missionary intelligence at the
monthly meetings, held in the afternoon, where tea is
served, and where sometimes one woman reads and
talks while the rest sew or do embroidery or knitting.
"No difference between the youth and the adult is
so great or has such far-reaching effects as the differ
ence made by the relations in life. Self-support; the
relation to necessary labor, whether in the home or
outside; the obligations to varying groups of friends
and to the social community ; the recognition of social,
civic, and church duties all make radical differences in
the adult point of view. Obligations to husband or
wife and children are of the same nature, but more
intimate and more pressing, and so more weighty in
their consequences. All these affect the attitude to
ward life so deeply that adult teaching must take them

382 MISSIONARY EDUCATION
into careful account. The first thing is to find, so far
as may be, what is the attitude of the class in these
matters. The class stands in the following relations:
employment, home, relatives, friends and acquaint
ances, civic and political, church. Make it your busi
ness as teacher to learn in a general way how the
members of your class stand in these relations."2
Adult activity is directed toward some recognized defi
nite end or purpose. Purposive activity is one of the
goals of human development, and is the last step to
ward self-realization. "At first all special direction
must come from without, from teachers, parents, and
friends, but the goal to be reached is self -direction; for
this, the growth in self-consciousness, constantly pre
pares the way."3
It is a truth like this which gives the work of mis
sions such a significant place in adult Christian life.
The point to note here for missionary education is the
tendency for adults to organize themselves when aroused
by the presentation of a well-defined end or purpose.
Men and women like to be approached with definite
"propositions" for both giving and for personal service.
In local churches this principle is now largely recog
nized by the use of Special Gifts, the Station Plan and
the World Parish, and by making certain churches
responsible for definite pieces of local community serv
ice. Missions, as we have been thinking of it in its
broader aspects, is Christianity at work in the world.
It has a definite goal, the realization of which should
enlist all Christians everywhere. There is no greater
» Irving Wood, Adult ClaBS Study, p. 13.
* L. H. Jones, Education after Growth, p. 165.

ADULT MEN AND WOMEN 383
need to-day than the fresh statement of the goal of
Christian living, its presentation to all Christians, and
the enlistment of everyone in a simultaneous and co
operative effort to Christianize the world. Such state
ments must of necessity change from time to time as
the world enters new stages of development.
Spiritual Forces Dominant. The task will yield itself
to the dominance of spiritual forces. "No lesson of
missionary experience has been more fully, impres
sively, and convincingly taught than that apart from
the divine working all else is inadequate. The hope
and guarantee of carrying the gospel to all the non-
Christian world do not rest principally on external
favoring advantages which Christianity may possess
in certain fields; nor upon the character and progress
of the civilization of Christian countries ; nor upon the
number, strength, experience, and administrative
ability of the missionary societies ; nor upon the variety
and adaptability of missionary methods, and the effi
ciency of missionary machinery ; nor upon an army of
missionary evangelists, preachers, teachers, doctors,
and translators — much as these are needed; nor upon
the relation of the money power to the plans of the
Kingdom; nor upon aggressive and ably led, forward
missionary movements either in the home churches or
on the foreign field ; but upon the living God dominat
ing, possessing, and using all these factors and influ
ences."4 The spiritual life of the adult is renewed through
the giving of himself to others in the name of Christ.

* Report of tho World Missionary Conference, vol. i, p, 3S1.

384 MISSIONARY EDUCATION
No man lives nearer to God than he who is continually
working for his people. FOR DISCUSSION
1. What is the program of work in your own local
church as it has been presented to you ?
2. What are the objectives of the different organiza
tions of adults in your church?
3. Are your Adult Bible Classes organized? What
have they accomplished since their organization?
What bearing have their lessons on the missionary
policy in this chapter?
4. Are your adults provincial or cosmopolitan in
their thinking and attitudes? How do you explain
their attitude?
5. What organization comprehends the entire mem
bership of the local church? What is its purpose and
what has it accomplished ?
6. What organizations in your community should be
supported by Christian people because of their purpose
and program?
7. Take account of the progress of your church dur
ing the last decade. In what terms do you measure it,
success or failure, or by what standards will you judge
it? 8. What proportion of adults in your local church
are praying regularly and definitely for missionary
objects? Do the public prayers heard in your church
comprehend the whole of the church's missionary task?
9. Is God a factor in the daily lives of your church
members? When do they think of him, and when are
they conscious of his presence? How far do they be-

ADULT MEN AND WOMEN 385
lieve that this is God's world, and that all men every
where are his children and our brothers ?

REFERENCES
Adult Class Study. Irving Wood. Every phase of
adult class study is treated by this successful teacher
of religion. The kinds of subjects which interest
adults, the best methods of teaching adult groups, and
organization for activity are fully discussed. It points.
out that variety in the curriculum of the Adult Bible
Class is the key to the highest usefulness, and that
classes differ as much as individuals, and that no two-
ought to be treated exactly alike.
The Aims of the Religious Education of Adults. A
paper by Charles Foster Kent read at the conference
referred to on page 377. This paper and the discussions
which followed its reading furnished most of the points
of the section on aims.
The Way to Win. Fred B. Fisher. The ideal of this
little volume is to discover a worth-while task for
every man, so that through the medium of the church
his life may express itself in the building of a society
where the life that is in Christ is both the motive and!
the goal. It tells the Christian Church how to direct
its vast energies in order to win.
The Call of the World. W. E. Doughty. This little
book is just what its title indicates. It presents the
appeal of the great world task of Christian missions.
in terms that compel interest and action.
Efficiency Points. W. E. Doughty. The "points" are
four fundamentals of missionary efficiency: the mis-

386 MISSIONARY EDUCATION
sionary message of the Bible, Christian stewardship,
service, and prayer.
The Individual and the Social Gospel. Shailer
Mathews. A very concise though comprehensive state
ment of the Christian task, grouped under four heads ;
saving the individual, Christianizing the home, Chris
tianizing education, Christianizing the social order.
For God and the People: Prayers of the Social
Awakening. Walter Rauschenbusch. These prayers
cover a wide range pf social and industrial subjects.
They are characterized by a deeply devotional spirit,
as well as the best thought on matters about which we
have not as yet been greatly concerned in our prayer
Ufe. Thy Kingdom Come. A book of Social Prayers for
Public and Private Worship. Compiled by Ralph E.
Diffendorfer. About fifty prayers from Christian
leaders of many lands and races, all expressing the
same passion for the application of Christianity to the
social problems of the present day.
The Meaning of Prayer. Harry Emerson Fosdick.
An attempt to clarify a subject which is puzzling many
minds. It endeavors to clear away the difficulties
which hamper fellowship with the living God. Each
chapter is divided into three Sections: "Daily Read
ings," "Comments for the Week," and "Suggestions for
Thought and Discussion." The last chapter on "Un
selfishness in Prayer" carries one straight to the heart
of intercessory prayer for the coming of the kingdom
of God.
The Efficient Layman. Henry F. Cope. The lay
man's work in the local church and community, an ideal

ADULT MEN AND WOMEN 387
of what the Christian man should be, with many definite
suggestions for organizing and directing religious work
among men.
Cooperation in Coopersburg. Edmund De S. Brun-
ner. This volume tells hows a Pennsylvania-German
community, conservative in the extreme, received a
new outlook on life through the leadership of a young
city-bom pastor. Separated by denominational rival
ries, living unto itself, this Pennsylvania village has
developed a community interest that is expressing it
self through cordial cooperation in the civic, social,
moral, and religious life of the town.
The Church at the Center. Warren H. Wilson. Rural
surveys for record and exhibit, a country church pro
gram, concrete illustrations of socialized country
churches, suggestions for rural church buildings, the
village church in country leadership, and the com
munity center church as the emblem of federative and
religious unity are treated by an acknowledged au
thority. The Making of a Country Parish; a Story. Harlow
S. Mills. There is no other book on the country church
that tells a story like this. It is not a manual of
methods but a narrative of the development of The
Larger Parish at Benzonia, Michigan, which has been
most successful in reaching an entire county. The
pastor has also recorded his own enlarging convictions
paralleling the growth of his parish.
The Church a Community Force. Worth M. Tippy.
A pastor's preconception of what a church ought to be ;
the social awakening of the church; developing social
workers; the church and its charities; a new attitude

388 MISSIONARY EDUCATION
toward city government; the church a neighborhood
center ; and the church and public morality — the story
of ten years' ministry in one church marks a new path
for the church as a social force.
Social Evangelism. Harry F. Ward. What social
evangelism is, the imperative need for a social evangel,
the place of the individual, new times, new methods,
the content of the message, and possible results com
bine to make a tremendous appeal by a Professor of
Boston School of Theology.
Working Women of Japan. Sidney L. Gulick. Out
of an experience of twenty-five years as one of Japan's
foremost missionaries and educators, Dr. Gulick has
presented a reliable account of Japan's working
women. The book is a real contribution to sociological
study and points out some of the problems of indus
trial reconstruction.
Church Finance. Frederick A. Agar. This book is not
a mere recital of right and wrong methods of church
finance, although it is strong from this standpoint. It
tabulates the various methods and lack of methods now
in vogue, and points out the utter inability of the
church to achieve its task by following such plans. Mr.
Agar has personally conducted or supervised the finan
cial visitation and reorganization of financial methods
in thousands of churches, many of them in churches of
other communions than his own. He speaks therefore
with authority.

CHAPTER XVII
RELIGIOUS EDUCATION FOR THE NEW DAY

The world is my parish. — John Wesley.
My country is the world; my countrymen the inhabitants
thereof. — William Lloyd Garrison.
For whosoever shall do the will of God, the same is my
brother, and sister, and mother. — Jesus.

CHAPTER XVII
RELIGIOUS EDUCATION FOR THE NEW DAY
The guns that were fired at Sumter were heard'
around the world, but not felt. When the cannon thun
dered in Europe in August, 1914, the whole world suf
fered. The people of the United States saw themselves;
suddenly thrust into a world situation which they little
realized or scarcely understood. In the school days of
most of the present generation the world which was
studied was something far away; the strange peoples
who inhabited other continents, and, indeed, some of
the countries of our own America differing from us in
language, color, ways of living, were "foreigners." The
great body of our people never came into contact with
them, even in the ordinary experiences of life. Only
a few traveled, and the literature concerning these
peoples was very largely for the libraries. In our
colleges and universities little attention was paid to
the great movements and enormous changes that were
taking place in nearly every nation in the world.
Classical history had a high standing in the curriculum,
but current events had to break their way into the
school program.
The great war in Europe showed to us that the peo
ples of the world were in closer contact than we had
dreamed. Forces had been at work which had knit
391

392 MISSIONARY EDUCATION
i together people who hitherto had been separated by
widely different interests. The steam engine and the
telegraph had made possible a new world. The mis
sionary was no small factor in creating this new world
situation. He was one of the first world-citizens. Mis
sionaries, missionary secretaries, interested laymen,
and ecclesiastical officers of the different churches had
traveled the world over. They not only brought infor
mation from these foreign peoples to our own country,
but they introduced many of these peoples to each
other. They began to study the history, the develop
ment, and the ambitions of the different races of the
world. Some of the first books to show that the peo
ples of the East were to make a contribution to the
religious life of the future were written by missiona
ries or church leaders from America.
The commercial traders sometimes preceded the mis
sionary, sometimes followed him ; sometimes they went
hand in hand. Perforce their paths lay in different
directions, but the traders also began to form relation
ships which bound the commercial interests of foreign
lands with those of our own and other countries. Like
the missionaries they also became world travelers, and
returned from strange cities to their own towns and
firesides to tell of the wonderful things they had seen
and of the interesting people they had met. What is
more important, they learned that every trader must
make due allowance for the foreigner's point of view
and his individual tastes in trying to establish com
mercial relations with him. It became a matter of
course for young men, their wives and families, to move
to the great trading cities on the other side of the

FOR THE NEW DAY 393
world, and to establish themselves among peoples
hitherto strange to them. Thus, commerce on a world
wide scale was gradually organized.
The consular service like a great spider's web had
spread itself over the whole earth. The representatives
of nations great and small, through the service of the
state, had established contacts and relationships,
formed acquaintances and friendships, and laid the
foundation of mutual sympathy and understanding.
Many other factors have also been at work. Recently
educational institutions have contributed their share.
The exchange of professorships, visiting lecturers, and
now the touch of thousands of foreign students in our
own universities, as well as the increasing use of
foreign universities by our own young men and young
women, have helped to create the world state. The
news service has penetrated into every corner of the
earth, and through the daily and periodical press, has
made the common everyday occurrences of any people
to become known to those on the other side of the
world. In other words, a world family was being
reared, although unrecognized and apparently non
essential to the purposes of individual states.
Our embarrassment in the United States in this
crisis has been that we were suddenly thrust into a
world-situation, but could bring to it only a provincial
mind. Comparatively few of our people have been
interested in world events. Even those great interna
tional problems which have excited the keenest inter
est in recent years have not been understood by any
large number of people, except perhaps those whose
material fortunes have been affected by them. The

394 MISSIONARY EDUCATION
Japanese land question, the open door in China, the
turmoil in Mexico, the establishment of new relation
ships with our sister republics in South America, the
terrible ravages of Armenian persecution, the Balkan
tangle, the rising tide of democracy in India— all these
and many others are to the majority of our people
merely newspaper and magazine phrases. The Mexican
situation has become an important factor in our
national politics. All sorts of solutions have been pre
sented to the popular mind, most of them appealing
to undeveloped or animal instincts. A solution based
upon intelligent understanding and helpfulness has
not taken much root in the popular mind. It may
be doubted that any considerable number of people
have read during the last two years any authoritative
book on the present situation in Mexico and the his
torical forces of which it is a logical development.
This provincialism has prevented the growth of a
community spirit, especially in a cosmopolitan popu
lation, and it has retarded if not rendered impossible
the assimilation of foreign peoples into our national
life. There are still many American communities
where the appearance of a North American Indian in
native costume would excite the curiosity of thousands,
and would lead to embarrassing if not offensive in
terrogations. We know little or nothing about the
foreign peoples living among us. New Americans, not
having had the advantages of an education in the Eng
lish language, and being compelled to converse in their
native tongue, are looked upon as inferior folk. At
least many of us have gotten no further than to believe
that a foreigner may soon learn English if you will only

FOR THE NEW DAY 395
yell at him, and if after yelling at him the first time he
does not understand you, then you yell at him the
second time, only a little louder. The provincial minds
of many Americans cannot comprehend and reverence
the personality of our recent immigrants, especially
those who represent ancient races of culture and power.
In the new world-situation which is upon us one of
our biggest educational tasks is to transform this more
or less provincial people into world-citizens. Toward
this enormous task every educational agency in every
community should lend its hearty support, and read
just its aims and methods so as to accomplish as
speedily as possible this much needed readjustment.
If no other appeal moves our people in this direction,
self-interest and self-preservation should compel us to
give it consideration. Our young people particularly
will have to live and do their work in a day for which
they will be ill-fitted unless they are rapidly introduced
to the great movements that are surging through the
world, and unless there are pointed out to them, with
the greatest possible intelligence, the bearings of these
movements upon our own national life, and our rela
tions to the other peoples of the world.
The foreign students enrolled in our colleges, uni
versities, and technical schools ought to challenge every
young man and every young woman to establish
friendly relationships with them. Chinese, Japanese,
Hindus, Africans, Latin-Americans, and others are no
longer myths. Their brightest young men and women
are sitting side by side with our own young people in
the classroom, in the laboratory, and at the work
bench. We should be concerned that they rightly un-

396 MISSIONARY EDUCATION
derstand our American ideals, and also have a free
chance to render their contribution to the interpreta
tion of life. Our place of leadership in world affairs
of to-morrow will not depend on where we were born,
or who our parents are, or how much money we have,
or whether or not we own an automobile, but solely
on whether we have the attitude of mind, the point of
view, and the breadth and depth of intelligence suffi
cient to cope with the world problems as they arise.
It is a common observation that foreign students now
in our colleges and universities are securing the
scholarships, and are being appointed to places of
power and influence in recognition of their inherent
worth and the catholicity of their interests. Here is a
challenge which our youth cannot lightly set aside.
There is, of course, the larger appeal of being ade
quately prepared for much-needed world service. The
problem in world readjustment which our youths must
face in the next half century will demand not only a
measure of give and take of which we now little dream,
but also a disinterested and whole-hearted service of
the nobler sort. Getting rid of provincialism and
the claiming of a world outlook are not only necessary
to the citizenship of the future world state, but are
also the absolute requirements for world service.
The implication of all this for religious education
is apparent. We must train a people for citizenship of
a spiritual sort in the world-wide kingdom of God. In
this world kingdom, our sectarian boundary lines will
be less marked than the more or less mechanical
boundary lines of the present states in a reconstructed
Europe. The meaning of the Fatherhood of God and

FOR THE NEW DAY 397
the brotherhood of man will expand and deepen just
as we include in our sympathy, understanding, and love
every man in God's world. Religious education for
the future must give our people something more than
a backward look. While preserving to the full our rich
heritage from the past, our minds will be set upon the
present and the days to come. Our goal will be the
preparation for the great living of the future, toward
which we shall apply a correct understanding of the
life of the past. Our spiritual citizenship will be set
four square on the earth, in the countryside, in the
villages and the cities, where God's people dwell. This
citizenship will involve the Christianizing of every
normal human relation. The socializing of religion
will lend new emphasis to the pedagogical axiom that
we learn by doing, for men are social, and their normal
activities are always in relation to others. The age
of individualism has definitely passed. We have done
with its easy falsehoods. It was economically waste
ful and it found no justification in psychology. It was
a faith tolerable, perhaps, in an age of pioneers.
Membership in our churches will become something
more than abnormal social relationships. The Bible
will be more highly prized as the unique record of God's
revelation to man, but will cease to be studied and
loved as the exclusive revelation of God to his world.
The one great thing which the present world situa
tion demands of our religious education is a modifica
tion of the curriculum to include training in world-
kingdom thinking and service. It is increasingly ap
parent that this can never be accomplished by making
it a side line to a regular curriculum. It must become

398 MISSIONARY EDUCATION
the dominant purpose of all of our religious education
and the burden of every Christian home and religious
teacher.What, Then, Is the Church's Problem of* Mission-
art Education?
1. It is more than the Home Mission Board interest
ing people in home missions, and the Foreign Mission
ary Society bringing to their attention foreign missions.
From an educational standpoint these two great neces
sary administrative distinctions should not be empha
sized. Aside from the fact that the distinctions them
selves are rapidly disappearing, we should remember
the help which goes out from the individual to both
enterprises arises from the same fundamental human
impulses. Missionary education should see to it that
the individual's missionary interest touches all of his
life from the center to the circumference of its influ
ence. 2. It is more than teaching the manners and cus
toms of foreign peoples. "Foreign" in this connection
may refer to all of those persons whose habits of life
are different from ours, wherever they may live. There
are people who are "foreign" to us who live in our own
community. No such facts as the wearing of different
kinds of clothes, or the eating of peculiar food, consti
tute the ground on which one should form his attitudes
toward foreign people and the basis of an appeal for
them to change their religion. Many so-called mission
ary lessons have never gotten beyond description of
"peculiar manners and customs," many of which may
be much better than our own.

FOR THE NEW DAY 399
3. It is more than securing volunteers for vocational
missionary work. After all of the missionaries who
may ever be needed for the evangelization of the world
are secured and commissioned unto their work, there
will still be left the millions whose attitude one to
another in all of the varying vicissitudes of life must
be determined by missionary education. In a true
sense the church's problem of missionary education is
making a missionary out of every man. In the midst
of the world's unsolved human needs there is a call
that comes from the burdened heart of Count Zinzen-
dorf in his desire for the Unitas Fratrum.
4. It is more than a promiscuous campaign for money
or meeting the exigencies of a particular situation. We
do not mean that the appeal for money is not to be
emphasized. The church has only just begun to realize
the possibilities of the Christian use of money. Espe
cially with children and boys and girls, the emphasis
on raising money by various methods for particular
purposes overshadows and takes the time of real train
ing in habits of systematic giving, and the ideals of
Christian stewardship which in adult life will make
it possible with much more ease and joy for these same
boys and girls to meet the demands made upon them.
5. It is more than imparting knowledge of the mis
sionary work of one's own denomination. There are
some movements and great names in missionary his
tory which have proclaimed a common heritage for all
Christians. There will be opportunities in life when
our impulses to help and to work must reach beyond
the domains of our own particular communion. Mis
sionary education must impart the knowledge and in-

400 MISSIONARY EDUCATION
spiration of the whole body of Christ at work in the
whole world, and in doing so may not lessen denomina
tional loyalty and confidence.
6. The church's problem of missionary education
is the development of the missionary life and spirit
in every Christian at home and abroad. It means the
recognition of the essential oneness of "Christian" and
"missionary." Missionary education must see to it
that being a Christian is identical with having Christ's
breadth of sympathy, intellectual outlook, and social
values.

INDEX

Abraham, 253
Action and right feeling, 101
Adams, Joseph S., 27
Addams, Jane, 77
Adolescence, loyalty in, 202;
significance of, 299ft\; later,
340
Adult Religious Education Con
ference, 377
Adults, 371fi.; expression of
loyalty, 203
Agar, F. A., 143
Altruism, instinctive, 95; stages
of growth, 97; international,
109
Ames, Edward S., 56
Amos, 253
Anniversaries, educational value
of, 190
Athletics, cooperation in, 131
Avery, L. B., 23
Babu Keshub Chunder Sen, 52
Bagley, W. C, 243
Bible-and Missionary Education,
249ff.; as educational material,
249; inspiration of, 258
Biography, missionary, 240;
classified, 240; as educational
material, 241; value of, 304ff.
Bolten, F. E., 78, 102, 104
Bourne, H. E., 244

Bowne, Borden P. — The essence
of religion, 210
Brotherhood, 66, 88
Brown, A. J., 123
Brown, E. E., 120
Bryce, James, 109
Budget, unified, 161ff.
Butler, Nicholas Murray, 33
Campbell, Vera, 16
Caste, in America, 85
Charity, appraised, 225
Children, missionary education
of, 267ff.
Children's interests, 268, 272,
274
Christian flag, origin, 182
Christian flag salute, 184
Christian Science, 19
Christian Stewardship, 165ff.
Christmas giving, 129
Church and industry, 360
Church and recreation, 358
Church, Early Christian, 20f.,
252, 257
Church History, a field for study,
185
Church, ideals of, 342
Church, the, a community force,
108
Citizenship, 376, 395
Coe, George A., 25, 285, 299

401

402

INDEX

Commerce, 392
Commercialized vice, 359
Community study, 326, 350ff .
Community, the, 30; celebra
tions, 55
Companions, choice of, 49
Consular service, 393
Cooley, Charles H., 88
Cooperation, learning ways of,
115ff.; need of among
churches, 115f., 12D; defined,
117f.; in new Home Missions,
122; methods of training,
123f.; in the home, 124; on
the playground, 129; in the
public school, 125; in indus
try, 126; in agriculture, 127;
training for through the
church, 127ff.; moral signifi
cance of, 136
Copping, Harold, 188
Crain, H. L., 88
Cronkhite, L. W., 169
Current Events, 189
Curtis, H. S., 125, 200
David, 253
Davis, S. F., 161
Democracy in Church Groups,
221
Denney, James, 252
Dennis, James S., 26
Discussion method, 223, 327
Dods, Marcus, 304
Douglass, H. P., 122
Dramatics, educational, 80ff .
Duplex envelope, 157
Earp, E. L., 99

Easter Program, 188
Edinburgh Conference,, 137
Education, denned, 23f .
Educational Dramatics, 80ff .; for
young people, 324
Egoism, 96
Elijah, 253
Emotionalism in religion, 213
Emotions, Lange-James theory
of, 102
Environment, as material, 237;
of children, 267
Evans, Robert, 27
Everyland, 295
Experiences, as material, 235
Fahs, Sophia Lyon, 305ff.
Family, the, 25ff.; maintenance
of, 28
Farrar, Dean, 252
Federal Council of Churches, 107
Finance, Church, 143ff.
Flag, use of, 182; salute, 184
Folk Lore, 278
Foreign students, 395
Friendliness, significance of,
43ff.; basis of, 48; cultivation
of, 49ff.
Frayser, Nannie Lee, 287f.
Gang age, 311
Gary schools' discipline, 220
Generosity, 143; training in, 168;
among children, 290
Giving, among Juniors, 291;
among adolescents, 309
God, revelation of, 254; the
Father, 280

INDEX

403

Griggs, E. S., 77
Habit formation, 286
Hall, Charles Cuthbert, 34, 52,
250, 251
Hall, Katherine Stanley, 54
Harnack, Adolph, 20
Harrison, Elizabeth, 73
Hartshorne, Hugh, 147, 192
Helpfulness, development of,
95ff.; motive of, 98; expression
of, 103; effective, 103; test of,
104; among boys and girls, 292
Hero story, 292
Hero Worship, 185, 220, 301
Hinduism, 52
History, as material, 242
Holiday celebrations, 192
Home-making, 363
Honesty in business, 217
Honor, 217
Home, H. H., 73, 77, 96, 101,
105, 284
Horton, R. F., 248, 258
Hosea, 253
Hospital visitation, 354
Hubbard, Ethel Daniels, Under
Marching Orders, 187
Hutton, J. Gertrude, 272
Hymns of loyalty, 186
Ideal, defined, 182
Ideals, of justice, 220; personal,
302; illustrated, 303
Imagination, social, 77
Immigrants, 47, 71, 236, 357, 394
Industry, 30; and foreign mis
sions, 33; cooperation in, 126;
reconstruction of, 360

Instincts, gregarious, 46; social,
68
International justice, 218
International mind, 33
Isaiah, 253
Israel, history of, 254
James, William, 24, 66
Jefferson, Charles E., 31, 35
Jeremiah, 253
Jesus, attitude of, 21f.; follow
ers of, 251; as an example, 248;
as an ideal, 249; attitude of
toward race, 250; teachings of,
251, 256; death of, 257; the
Helper, 280; decision for in
adolescence, 312
Jonah, 256
Jones, L. H., 382
Jones, John P., 52
Justice, in industrial order, 32;
defined, 214; not absolute,
214; administration of, 217;
development of, 220; through
love, 218; through play, 220;
and democratic control, 221
Kent, C. F., 254
Kent, Willys Peck, 66
King, Henry C, 48, 74
Kingdom of God, loyalty to, 180;
as a Cause, 181; idealized, 184,
194
Kinney, Bruce, 20
Kirkpatrick, Edwin A., 46, 68,
301, 310
Kollock, Fanny L., 274
Lawrence, Edward A., 27

404

INDEX

Leadership, 312, 396
Legislation, 229, 361
Livingstone, David, his faith,
182; life of, 315
Loisy, M. Alfred, 94
Love and justice, 218
Loyalty, to home, 27; divided,
177; training in, 177; to ideals,
177; defined, 178, 180; of
Jesus, 181; training in, 181;
contagion of, 181; and wor
ship, 197; through play, 200;
of youth, 202; expressed in
service, 202; and service, 203;
to Jesus Christ, 302
Macdonald, Duncan B., 19
Mackay, Alexander, life of, 316
Markham, Edwin, 49, 227
Marriage, 27, 363
Martin, Henry, life of, 304
Materials of missionary educa
tion, 235ff.
Mathews, Shatter, 28
McConnell, Ray M., 96
McMurry, Charles, 304
Memorial Tablets, 197
Memory work, 289
Men and missions, 377
Mendenhall, Susan, 272
Micah, 253
Millikin, B. C, 345
Mills, H. A., 342
Missionary, popular conception
of, 17; defined, 17f.; spirit of,
21f.; characteristics of, 22
Missionary Education, relation
to religious education, 7ff.; in

the Sunday school, 8; process
of, 22; aims of, 36; material
of, 235ff.; problem of, 398ff.
Missionary Education of Chil
dren, 267ff.; aims of, 268;
place of service in, 269;
method illustrated, 270; stor
ies for, 271; place of activity
in, 272; helpfulness illustrated,
273; use of stories in, pictures
and objects in, 278; nursery
rhymes, 278; place of play,
279; cautions, 280; helpful-
ness, among children, 269;
stories for children, 271
Missionary Education of Girls
and Boys (9 to 12 years of
age), 285ff.; junior characteris
tics, 285; aims in, 286; new
interests, 286; formation of
habits, 286; significance of
preadolescence, 287; memory
period, 289; material for, 290,
293; attitude toward property,
290; habits of giving, 291;
girls' and boys' organizations,
291; stories of heroes, 292
Missionary Education of Girls
and Boys (13 to 16 years of
age), 299ff.; significance of
adolescence, 299f.; aims in,
301; hero worship in, 301;
methods of, 302ff . ; missionary
biography in, 302ff.; materials
for, 305; service activities in,
309; obedience to law, 310;
rights and duties, 310; organi
zations for, 311; gang age, 311;

INDEX

405

example of teachers, decisions
for Christian life, 312
Missionary Education of Young
People, 319ff.; characteristics
of young people, 319f.; aims
in, 321; impression through ex
pression, 321; significance of
new social relationships, 321;
altruistic tendencies in, 322;
self-realization in, 322; young
people's activities, 322ff.; edu
cational dramatics in, 324;
teacher training in, 325; com
munity work, 325; organized
activities, 326; the discussion
method, 327; methods of
teaching in, 327ff.; use of
Bible in, 332
Missionary Education of Young
Men and Women, 341ff.; sig
nificance of later adolescence,
340; aims in, 341; mission
study in, 344; place of service
in, 347; doubts and doubting,
348; social service in, 349,
353ff.; social study in, 350ff.;
organizations for, 356; oppor
tunities for social work, 356;
Christianizing industry, 360;
responsibility of citizenship,
361; marriage and homemak-
ing, 363
Missionary Education of Adults,
371ff.; significance of adult
life, 371f.; aims in, 373; place
of action in, 375; characteris
tics of adult life, 377; place of
organization in, 379; habits of

mature minds, 380; peculiar
methods of, 381; self-realiza
tion in, 382; the dominance of
spiritual convictions in, 383
Missionary Heroes, 220
Mission Study, 344
Mohammedanism, 19
Monuments to Heroes, 190
Mormonism, 19
Motive, 98
Munsterberg, Hugo, 23, 102
Need, appreciation of, 98; com
munity, 99; presentation of,
100; universal, 101
Norsworthy, Naomi, 378
Nursery rhymes, 278
Objects, use of, 278
Open mindedness, 222
Patience, 52
Paton, John G., life of, 306
Patriotism, 31; and loyalty, 179
Peabody, F. G., 251
Personal evangelism, and social
service, 343
Personality, growth of, 301
Pictures, use of, 278, 280
Pitkin, Horace Tracy, memorial
tablet, 197
Play, 54, 200, 279
Poole, Ernest, 318
Portraits, of heroes, 187
Prayers, social, 121
Pre-adolescence, 285, 287
Prejudice, 50, 54
Prison work, 355
Program for Easter, 188

406

INDEX

Property, attitude toward among
children, 290
Prophets, of Israel, as examples,
252; teaching of, 255
Provincial mind, 393
Public opinion, 222
Publicity and justice, 224
Questions, 236, 332
Quietism, 52
Quotations from heroes, 194
Racial contacts, 47, 51, 56
Rauschenbusch, Walter, 119
Red Letter Days in missionary
expansion, 190
Relief work, 353
Religion, defined, 212; and emo
tionalism, 213
Religious Education, readjust
ment in, 11, 24; defined, 25;
for the new day, 391ff.
Ribot, T. A., 69
Righteousness, as used in Bible,
209; and religion, 210; in
everyday life, 222; methods of
attaining, 224ff.
Rogers, D. Miner, memorial
tablet, 196
Royce, Josiah, 180
Sacrifice, in loyalty, 181
St. John, E. P., 95, 98, 238
Self-realization, among adults,
382
Service, personal and social, 104;
international, 109; training in,
at Union School of Religion,
147ff.

Sherry, E. M., 20
Social Creed, 107
Social gospel, effect on missions,
11
Social hymns, 187
Social service, 104; and personal
evangelism, 342; for young
men and women, 349, 353ff.
Social study, 350
Special Gifts, 146
Speer, R. E., 99
Spencer, Herbert, 24
Spiritual forces, 383
State, the, 30
Stem, W. D., 132f.
Stewardship, 143ff.
Stories, short missionary, 238;
classified, 239
Story, the value of, 238; de
fined, 239
Students, foreign, 56; Chinese,
60ff.
Success, standards of, 168
Sui Li's Finger Nails, story of,
274
Sympathy, awakening and ex
tension of, 66fi.; an example
of, 67; nature of, 68; denned,
69; relation to emotions, 69;
awakening of, 71; expression
of, 73; and self value, 74;
range of, 76; extension of, 77f.;
extended by educational dram
atics, 80ff.; follows under
standing, 84; extension of
among young people, 324
Teacher training, 325

INDEX

407

Tippy, W. M., 109, 342
Trull, George H., manual of
missionary methods, 194
Truth, and personal honor, 222
Union School of Religion, 147ff .
Unity of race, 87
fWar, 34; and religion, 218; ef
fect on social life, 391
Ward, Harry F., 28, 105, 344
Warenholtz, Bulow, 266
Washington, Booker T., 51
Wiggin, Kate Douglas, 94
Wilbur, Sibyl, 20
Williams, T. R., 257
Wilson, Woodrow, 31

Women and missions, 377
Wood, Irving, 382
World Missionary Conference,
380
Worship, and loyalty, 197, 295
Young People, characteristics of,
319ff; activities of, 322ff.;
church work for, 322; social
evenings for, 323; educational
dramatics, 324; community
conferences for, 324; training
classes for, 325; service ac
tivities for, 325; leaders for,
326; discussion groups for,
328; conduct of a class ses
sion, 328

Sit

mm

mm