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Not Dead Yet |
King Yong-jong, who ruled Korea from 1724 to 1777, once desired to build a little palace to be called the Yuk-sang-gung. But when he gave an order on the public treas- ury the official who acted as controller of the treasury under the finance minister refused to hand over the money. The min- ister thereupon reported to the king to that effect. In great anger the king ordered the official, Kim Pok-san, to appear be- ^ fore him. When he appeared the king asked, 1 “Why have you dared to refuse to pay out 1 the money at my order?” The faithful Kim ! replied: “The money in the public treasury !
is for public use. This palace you would build is a private affair of Your Majesty’s, and I cannot let the money go for this purpose.” '
The king was not able to ans\^er the argument and dismissed the man, but imme- diately sent to the royal stables and ordered the grooms to pick out a horse that was sick and at the point of death and send it to Kim Pok-san’s house: and at the
same time he sent a message to Kim say- ing, “If in four days from now you tell me this horse is dead your head will be for- feited.”
Promptly at the appointed time Kim was called to the palace and the king asked, “How about that horse?” “Well,” answered Kim, “for three days the horse has refused to eat or drink or to breathe.” “Aha; then he is dead?” Kim only bowed assent. “Your life is forfeit then.” Kim bowed still lower and said: “I am quite prepared to die if ders, but you said my jit when I told you that' id. I have not done so.i- i the animal had ceai^d
/
1913]
LET DOWN YOUR NETS'
449
Christ may increase while we de- crease. He who will lose his life shall find it. He is greatest who is servant of all.
7. Some Protestant churches whose theory of apostolic succession and priestly order and sacerdotal wor- ship have much in common with the Church of Rome, have been embar- rassed at the thought of attempting missions in lands where the Roman Catholic is dominant, since its formal creeds and much of its ritual have so much in common with what is to be found in their own Book of Com- mon Prayer. Nor should we ever forget the fact that for so many cen- turies that was the only church and the custodian of the truth, as Juda- ism was in its day. Wherever there is a church or a religion that knows enough of the spirit of Christ to bleed and to bless, we dare not for- bid them because they follow not us. But where after nearly four centuries,
as in Latin America, we find a kind of baptized paganism, where there has been little more than an ex- change of one species of idolatry for another ; where illegitimacy and illiteracy abound and the dominant church there is unable to correct either ; where many priests are so notoriously immoral that wives are forbidden to attend the confessional and men ignore and despise the Church of Rome that has after cen- turies failed to command their re- spect and their confidence ; where the state is so corrupt as to promote hired assassins to places of trust as a reward for their cowardly brutal- ity ; with such a state of confest and notorious debasement and immoral- ity that smells to heaven, the duty of Christian missions is that of the good Samaritan, where priest and Levite passed by on either side. It is at once the parable and the ex- ample of our Lord.
“LET DOWN YOUR NETS”
Launch out into the deep,
The awful depths of a world’s despair;
Hearts that are breaking and eyes that weep,
Sorrow and ruin and death are there.
And the sea is wide, and the pitiless tide Bears on his bosom away — away,
Beauty and youth in relentless ruth To its dark abyss for aye — for aye.
But the Master’s voice comes over the sea,
“Let down your nets for a draught” for Me;
He stands in our midst on our wreck- strewn strand,
And sweet and royal is His command. His pleading call Is teach^ — to all!
.And wherever the royal call is heard. There hang the nets of the royal Word. Trust to the nets and not to your skill, Trust to the royal Master’s will:
Let down your nets each day, each hour. For the word of a king is a word of power;
And the King’s own voice comes over the sea,
“Let down j^our nets for a draught” for Me!
— Selected.
A KOREAN VIEW OF JAPAN’S POLICY IN KOREA
BY A KOREAN
HE American and Eu- ropean newspapers have lately chronicled the arrests and al- leged torture of Ko- rean Christians charged by the Japanese gendarmerie with con- spiracy against the life of the Japan- ese Governor, General Terauchi. Even in the trials in the Japanese courts, the Japanese were unable to produce proof that this crime was attempted or plotted. The only foun- dation they could find for their charges consisted of confessions made by the prisoners, who afterward re- pudiated them in open court and stated that the confessions were wrung from them by continued tor- ture.
The difficult problem for the Amer- ican public to understand is, what are the underlying causes of all this trouble? No one can understand or believe the possibility of this “incred- ible” story of forced confession under torture by the gendarmerie, unless he gets down to the bed rock of it.
No Korean, regardless of how anti- Japanese he may be, can deny the fact that Japan has made some won- derful material improvements in Korea since she took possession of it. Altho it is true that the improve- ments are, as a rule, more for the advancement of their own military plans than for the benefit of the Korean people in general, no Amer- ican, however jingoistic he may be, can deny the marvelous progress Ja- pan has made during the past half century, nor would we overlook the religious freedom which the Christian
IN AMERICA*
missionaries in that “Island Empire” have enjoyed. For this reason it is hard for those who do not un- derstand the inner motive of the Japanese policy in Korea, to believe the “incredible” tale of the Japanese torture of the Korean Christians. Indeed, it would be absurd to accuse Japan of such crime, if the true motive of the Japanese policy in Korea is to educate and enlighten the Korean people as she has educated her own. In order to understand the nature of Japan’s action in the “con- spiracy” case, it is necessary to know the underlying Japanese policy in Korea. . . .
Ever since their occupation of Korea the Japanese have aimed to stamp out the spirit of nationalism among the Koreans. With this in view they have stopt the publication of all newspapers and magazines that tended to preserve the spirit of Ko- rean nationalism and have put the few remaining dailies under censor- ship. Thousands of books on Korean history, those giving the traditions of the Korean people and western books translated into the Korean lan- guage— every piece of literature that would stimulate national pride and patriotism among the Koreans was collected from all over the country and burned. School regulations forbade the teaching in the common schools of general history and geography — in fact, everything that would give the student a broader knowledge of the outside world. The higher education among the Koreans is deliberately op- posed by the Japanese authorities, and Korean students are no longer per-
* The writer does not reveal his name — not because of himself, but for the sake of his parents and relatives in Korea.
1913] A KOREAN VIEW OF JAPAN’S POLICY IN KOREA
451
mitted to go to Europe or America to obtain their education.
Indeed, the Japanese have succeeded in separating Korea from the outside world as much as possible. When foreign visitors of influence come to Korea, they are turned over to pro- Japanese foreigners in Korea, who are always willing and ready to advocate the Japanese cause. The Japanese au- thorities have made ludicrous attempts to keep the foreign visitors from learn- ing the facts, and to keep distinguished public men, like Vice-President Fair- banks, from having private conversa- tion with missionaries in Korea.
When the New York Herald first published the stories of the Japanese treatment of the Korean Christians, the Japanese press denied the state- ments. If it were not for the protests of the missionaries and the disinter- ested reports of such correspondents as J. K. Ohl, I believe that the Japan- ese would have continued their ill- treatment of the accused Christians. It was the public sentiment of the en- lightened world that induced Japan to give the accused Christians a public trial.
The method of Japanese espionage in Korea is incredible to the western people. Every letter that goes out or goes into Korea is liable to be opened and examined before it is forwarded to its destination. No Korean in America dares to mention anything about politics in his letters to his friends or relatives in Korea. He knows that his letter will probably be opened and that if anything unfavor- able to the Japanese ' administration is found therein the letter will not be delivered. The receiver would also be charged with treason and may be se- verely punished. Indeed, one of the
prominent missionaries in Korea wrote the following letter to Mr. William T. Ellis, the editor-afield of The Conti- nent:
“There will be no address or super- scription in this letter for reasons known to the police, but you will know from whom it is when I tell you that (here follows a code phrase which in- dicates the identity of the writer and which had been agreed upon to convey the warning that the writer was in imminent personal danger). We do not dare to write the things we- know, for we have good reasons to believe that our letters are very carefully watched, and any indiscretion on our part in reporting the things which we know the Japanese are doing might get our poor helpless Koreans into trouble. For it would seem that what the Japanese are aiming to do is to hamper our work so that we will have to leave. They have always been jealous of our influence and incredibly suspicious of our designs, and would, no doubt, be very glad to get rid of us. Then, too, they are smart enough to know that by making the people Chris- tian we are making enlightened people of them, who will be harder to ex- terminate or to reduce to serfdom than the raw heathens.
“I would not mind having them ar- rest me — I would like to see them try it — but that is not the way they are working. They would bother the Ko- reans instead. Our only weapon is public sentiment on the subject in the United States and widespread knowl- edge of the facts. It was effective be- fore in stopping the torture of wit- nesses. These Japanese, of course, deny having used torture, but it is ab- solutely beyond question that they do. Some have gone insane from the pain. One and all tell the same story, even those who have not at any time seen one another during confinement. They tie their thumbs behind their backs and string them up, or crush their knuckles in a machine like a nut-cracker, and plunge their arms into unbearable hot
452
THE MISSIONARY REVIEW OF THE WORLD
[June
water, and threaten them with red-hot irons.” — {Continent, June 27, 1912.)
In spite of all the improvements in Korea attributed to the Japanese, the Korean people, outside of church in- fluence, have fallen backward in their moral progress. Their time-honored traditions of the past virtue were wiped out, together with the repres- sion of their national life, by their conquerors. They received no substi- tute. Instead, all forms of vice were encouraged, and in many cases were forced upon them by the Japanese.
Pastor Kil of Pyeng Yang, the minis- ter of the largest Presbyterian Gmrch in Korea, was arrested for preaching against the evil of cigaret smoking among boys. The analysis of the charge was : the manufacture of cigar- ets is a government monopoly ; to speak against their use is to injure a government institution; to injure a government institution is to work against the government ; to work against the government is treason ; and therefore Pastor Kil was charged with treason.
F. A. McKenzie, the eminent British journalist who traveled all over the in- terior of Korea for independent inves- tigation of the Korean conditions under the Japanese regime, gives the following account in his book, “The Tragedy of Korea”:
“One act on the part of the Japanese surprized most of those who knew them best. In Japan itself opium- smoking is prohibited under the heaviest penalties, and elaborate pre- cautions are taken to shut opium in any of its forms out of the country. Strict anti-opium laws were also en- forced in Korea under the old admin- istration. The Japanese, however, now permitted numbers of their people to travel through the interior of Korea selling morphia to the natives. In the
northwest in particular, this caused quite a wave of morphia-mania.”
Thomas F. Millard, the distin- guished American traveler and writer, sums up the account of his personal observations in Korea, in his book, “America and the Far Eastern Ques- tions,” as follows :
“Seizure of land and properties of Koreans by Japanese without proper compensation or legal warrant ; ex- clusion of Koreans from participation in commercial and industrial develop- ment of the country; subjection of Koreans to abuse and indignities at the hands of Japanese immigrants, military and civil officials; the practi- cal impossibility of Koreans to obtain justice in issues against Japanese; su- perior advantages of Japanese over Korean tradesmen and merchants, through the preferential treatment ac- corded by Japanese administration, de- bauchery of Korean morals by Japan- ese immigrants, by introduction of thousands of Japanese prostitutes and by the introduction of pernicious vices, such as opium and lotteries.
“The detriments so summarized are not based upon few and isolated facts, but are so numerous and widespread as to unmistakably indicate that they are partly the result of premeditated general policy and partly due to the laxity and indifference of Japanese ad- ministrators.
“The truth is that the Japanese in Korea demean themselves, not as ordi- nary immigrants, but as over-lords ; and this is as true of the Japanese coolie in his sphere, as it is of the high- est officials. The average Japanese in Korea assumes to regard Koreans a subject race. IMoreover they are sup- ported in this attitude by the policy of the Japanese government, and by the actions of Japanese officials in Korea. Indeed, the plight of a Korean in his own country is now a sorry one ; yet curiously enough, he may not emigrate without permission of the Japanese au- thorities.”
Taking all these things into consider-
1913] A KOREAN VIEW OF JAPAN’S POLICY IN KOREA
453
ation, the Japanese treatment of Ko- rean Christians, what might be ex- pected in view of their policy to wipe out completely all that is distinctly Ko- rean? In order to do so, it is neces- sary to keep the Koreans as subser- vient as possible. The Japanese know that Christianity will stiffen Korea’s moral fiber, awaken the dormant in- tellectual life and revitalize the man- hood of the dead nation. The most progressive, self-reliant and efficient of all Koreans are the Christians. While obedient to the Japanese laws — and admittedly the ones who prevented a rebellion at the time of the annexation, for they saw the hopelessness of try- ing to cope with their formidable foe — nevertheless they refuse to worship the Japanese emperor’s tablet, or to keep heathen festivals. They submit to injustice, and they show how Qiris- tians can die for the sake of righteous- ness, but they will not deny their faith. Japan does not look with favor upon an agency which makes men of this independent sort. When one under- stands all these things, can he wonder why Japan is so jealous of the Chris- tian influence in Korea?
The 106 accused “conspirators” are among those who prevented the rebel- lion against Japan at the time of an- nexation ; condemned the assassination of Prince Ito and Mr. Stevens ; and have opposed all the radical measures of the “hot-heads” among their coun- trymen. The accused Christians, in- cluding editors, professors, pastors.
deacons and elders of the church, are the leading men in Korea, who firmly believe that the only salvation of their country lies in the complete education of all the people in the peninsula.
Baron Yun Chi Ho, who was charged as the ringleader of the conspiracy, is a graduate of Vander- bilt University, Nashville, was the vice-minister of foreign affairs under the Korean administration, a Korean Methodist delegate to the Edinburgh conference, and the president of the Methodist College at Song Do. So conservative and non-resistent was he in regard to politics, that many of the Korean radicals falsely charged him as being pro-Japanese. Indeed, it is just as absurd to believe that men like Baron Yun or Pastor Kil forming a conspiracy to murder the Governor- General Terauchi, as it is to assume Dr. Eliot of Harvard, or Cardinal Gibbons plotting the assassination of the President of the United States. Japan has no prejudice against Chris- tianity as a religion, but she does op- pose the effects of it upon the Korean people — the awakening of national consciousness, the rapid growth of in- tellectual and moral life and building up of genuine manhood.
An American writer, who is well in- formed concerning Korean affairs, well exprest the truth when he said, in regard to the trials of the Korean Christians, “It is not religious perse- cution of Christianity, but it is political persecution of the Church.”
“BLEACHER CHRISTIANS”
Mrs. Helen Barrett Montgomery says that “too many church-members are sitting on the bleachers watching the game and are not down in the dust and struggle of it.” What a lot of “Bleacher Christians” there are! Some did not even pay the gate money, but climbed over the fence. They watch the game, and many are not even good “rooters.” Suppose we get down off the bleachers and go onto the field, or if we can not do that we can cheer with our “Rah-rah-rahs” and amens.
tf; Thursj^, January 21, If 2^.
lar
iis
0F*CHRISlfA8ITY
. les at
■%vy^'.-
Portrayed
Stereoptican'^ Slides Presby teriah Ckurek' Snnday
'nie little, brown church>^'on';.,-th^ comer .iwas comfortablyg,filled Sundaj^i; niffbt to witness the beautiful^pi^lurdalf: ‘bh tK^ lanS of .^CHqsen-^^hJg^^^ known/ as^jKor.eaj the .^tl^erinih^Ein^ r- doi^’i until, 19l6i;i^T^e ;
is^Sipinese Enipif '■ lanp|;^thJbrecipitM 'and-;.?tKe^ ^
seed's iW^rCs refy^’ ■ Ti^dS^especially-
v'vThe -lM<|}rg which uacepmpamesj^the; sUdes.'fppared by the ■Presbyterian' . ForeigTi " Mission 'Board, . was - read by • the pastor of /the church, wf-i- - -
Today a preat 'modern railroad'tra-* .verses,, the... heart of the jand, forming . a thotbugnfarb froni ' jSisah; the ' port just f opposite thp/main-.isjand of ,Ja^ pah, to, Manchuria, and'^the yast' pppBl •ulation and resources/# of/^.Ghirta?? , Strange .people, things, methods, Ideas.; ideals and -institutions are pouring in.^f' -The Koreans art iri,’ the throes ,bf^ 'al
M
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anc
/^^uifes* ,inflijphrt/is,,.Tery ■ e in /Kgrtah/arch|rt ,-is; said it .isiS
CTpn sttonge^Tn the linkage, the’ iit/1^ efatufe^and feligioon of, the land. - In - thh ‘ past ‘’vCdrrfucious ^religion has., -formed rthe base of Korean education. ! The influence of Cpnfucious is waning_,.j ;durihg the^past feW- years. .; The teuch-^; iflgi of Christ is bec,ommg/rtQr,er;/anfls :mpre;'fmbeded fin thiil^ortaris^ '
4 i^I^e ,^/p.ictures, flhpwed /how/ early :ih^ | -life ' the/rthildreh /are^.burdenbearers',* .caring for the Marge '-family ^ while/? 5 /father and mother.. are toiling. z,g: :/The..traTel, until recently/has been.^ .t M®ry^ crude. - The, M^^hey ’ being’/thej t conreyance. - - /' /‘JS
2 .//The; home -of an^ordi.nary maii|in/. o*^Koreads a hurhble affair. '- If is- artne/ orttory” shack usually, built rtf mud or;, .'^rubble. , /it is a one rtoora'/ affair. n /houseMs : heated by^ flues ,jwhic|iJ5art,i sounder' the mud floor^ the/heat . pas^n e/ from, the stdye under rth^'flgpr^^^/'^^ h'l:?FOne"'of the* f avortteMood^ffi^&ea-/;-
yi/is :'‘Kimchi.’ a/pickl^m^d| .^-.,.,.,3 il ^ tafietY/of . cabbag^'j/ETeiiF^^^
t^This rtnece.ssarily.^/makes^^^arg^ ^‘’■amO'Ml’'of ■■washing/jwluchM^/.d^uan ^/rtoorie in. a .hearby" ; sprirtgj?j|^/'fc^;^^^ ?;^--iAgri^ulture /methods /art'^i^nutiye,' 1 it .thelhaarkef gr ain J s rtisp jhy.edi-*ih. large. bhs.krtsMroni'whichM^^^ c cured - out ’*to the consunier,, who.c^ *-dt; hdhie. for the yrtrabn'ltacgrihd/^^
1
-wpuld'hury/ th&p ioyi(F d:^^ahd.StliehM si.rig and dahee^ oyer '^the/^- grave/^toj/ [ driye''''away the eyil spirit.'^ ■
J f^-Thertldies showed the progress “'ihi “ihducation. / How the , hospital^/ were/ Sharing for ''the leper /and thdrt jvho L^were sick with mirfor ailments. iTfain- [• j.ed lady nurses . were being .PT^uated. ,
•f |^;Athletics/ are /being taught ,; |n‘ the/
^ 'day-'schools as ;is ' also manuai'train--
f , mg.
*.|:?: We coMd not help , but jthirilcof! Rev./
* ^.and ;Mrs .;^SwalIen who hayej been .mi.sr t §^‘siohart^ in '.this / land . .for./.isertra^/
“ j yehra and tried to pick them put from' the' pictures/ as they were ■thrown'/pn.'^ the wall. -
i/^We.. feel.-that we are safe , in ' saying'; hhat'/an present enjoyed 'the evening./ in Korea in' the Ijttl.e brown church on, the comer. ' ' - V ;l.--
^FLORIDA LEADS S
IT COMES TO SHOWDOWN if}^HEWSPAPERDbM--RIIAMI ■il|^;HERALb; GETSiRIBBON^pj;'
'-/'We hptice by' the tabulation’ of <the , last American Newspaper Annual that the Miami Herald won the' honor,, of carrying more agate lines than* any other , paper in the United Sta.tes. If had a tojal of oyer forty-tyo million lines in •1925. '*
It was an awakener to the “big boys” of ^the, large eitjes.' Think of a-
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IN KOREA HOW DO CHURCHES KEEP OPEN ALL SUMMER?
(Aq article presented in lieu of a personal report June 1935)
CYRIL ROSS. SYENCHUN. KOREA
1 . First of all it is takert for grar\ted that they will be kept open. They have never known of the custom of closing for a vacation. When a group starts, it is us- ually through some one having heard the gospel here or there, whether the evangelist came to his village or he went to some place where some one was witnessing. The believer gets tracts and a gospel. Later he purchases a New Testament. Then he writes, it may be, to the missionary or seeks the evangelist to know how to take the next step. He begins with a service in his own house. When the rooms fail to accommodate new comers, the question of larger quart- ers naturally arises. In neighborhoods of thatched houses such small buildings usually precede larger ones. This res- ponsibility for the group begins with the beginning and thus the care of the church people and the church building runs all through the differnet stages of the growth of the people of God. Nor does this cease with the calling of a pastor later. He may be a guide to a goal
»
but he is not the goal itself or himself. Should he be chief engineer superin- I tending and running all the machinery himself it is easy to see how a church takes a summer vacation whenever its pastor does. It is not so in Korea, Need it be so anywhere else? The Korean church as yet cannot imagine a church any of whose elders cannot offer a prayer in public. “Do they have family worship?" some one enquires.
They better have it. They are expected I to offer prayer from time to time from the pulpit even though the pastor is present, how much more so, in his absence or on vacation.
2. A second suggestion as to "How churches in Korea keep open all summer" consists in the fact that their spiritual life is nourished by revivals through Bible study, once or twice a year in each neighborhood or territory under the charge of some worker. Be- sides these, there are country classes for inspirational meditation on the Word of God under the guidance of the Presbyteries. In the writer's district at least, we have no such thing as a Presbytery for business only. There used to be a class in Bible for several | days and then Presbytery, but of late years we have the study of God's word
in the mornings and Presbytery in the afternoon. This throws a spiritual atmos- phere around the business of the church. Thus, two or three week.s a year, af as many times, a special Bible study, outside of the Sabbath services, acts as a tonic to the churches. Such gatherings maintain the morale of the leaders and set a young Christian to work in the right way from the beginning. They learn to carry their Bibles not only to church and to the Sunday or Bible School but also to these extra classes wherever they are held. May not a Bible in the hand mean in turn a Bible in the heart?
3. A third answer to the question, "How do churches in Korea keep open all summer" consists in the influence of a system of brief Bible Institutes held in all the stations where missionaries live. Most of the Men's Bible Institutes hold for five or six weeks. Some of the Women's Institutes continue for twice that time.
It is in these schools that we train our working aggressive laymen. These Bible Institutes are as important to the church as preparatory schools are to a college. Our aim is not to prepare potential ministers, not men who have the ministry definately in view. It is to train volunteer
non-professional church workers. The course of study attempts to cover the Old Testament in outline and more, and to study the New Testament still more carefully for expository preaching and teaching.
These men are taught to draw upon their own imagination on the basis of a historical setting of the Scriptures. After a few hints what not to try to explain, some of them open up the parables most interestingly and instructively. Hav- ing no commentaries they fall back on frequent readings and meditation on the Word itself and seek guidance the more from- the Spirit of God, Their prayer life is not neglected m the experiences through which they pass. Though the teacher opens all classes with a shorter or longer prayer, the class does not close without one of its members being called upon or volunteering to offer prayer. There is a fine esprit de corps. Praying for one another assists wonderfully to this end.
They pay for what they get. They come at their own expense and pay a small fee for entrance as well as their rice bills which means, in Anglo Saxon, their board.
4. A fourth suggestion as to "How churches in Korea keep open all summ-
V
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er" consists in the fact that with market preaching and general personal work m progress continually, there must be an open church to keep feeding the new Christians. Old bears may hibernate, but cubs need more frequent feedings. The church cannot afford to starve its enter- ing classes. Recently converted people need extra services rather than fewer. They thrive on daily meetings as at Pen- tecost rather than on a vacation from the means of grace. Formal preaching is not needed but fellowship m prayer and meditation on the .social reading of God's Message. The summer would be a good time for many church members to make one another's acquaintance better in coming together as layman for infor- mal conferences on God’s Word and its application to daily life, in the pastor's absence. What better or more interest- ing literature could be read? We get our force for witnessing from the Word of the Lord in coming into daily contact with it. It is fire in the bones. It gets in, it must get out. "Ex nihilo nihil fit." Messengers do not make speed on nothing for a message. Twice we are told in the book of Esther of the urgency and speed with which the royal steeds carried messages. Whether it was Haman's, or Mordecai's and Esther’s message, lives were at stake
6
and many of them. TKe messengers assuredly had messages.
If we have nothing to tell why should we make haste? On the other hand, realizing the urgency of our message and from the viewpoint of Scripture the possible brevity of time in which to tell it, should not the feet of the messengers be eager? We do not want our churches closed for a summer vacation while the Master's return is in progress. The Bible presents both acceptance of salvation and preparation for the return of the Lord as urgent. "It is now the accepted time, now is the day of salvation."
"I am coming soon" is the announcement thnce made in the last chapter oi the Bible "As it was in the days oi Noah, so too shall the coming ol the Son oi Man be."
In answering the question in a word then "How churches in Korea keep open all summer" let it be noticed that the laity feel a responsibility for the seivices and conduct them. Again, confer- ences and meditation on the Word of God both in special classes on week days, and in Bible Insti- tutes make the care oi services possible and in- viting. Further, the system of self-support, and constant witnessing to the Savior, call for an unclosed church all summer. Thoughtful reader, how about your church? (The churches of Asia send greetings to you. Aquila and Priscilla send special greetings in the Lord to you with the church which meets in their home." 1 Cor. 16:19).
Condensed one half and reprinted in 1942. Present address oi writer. 326 East Sola Street, Santa Barbara, Califomiai
Nov. 5, 1021. No. 4.0
KOREAN PHILOSOPHY
INTERESTING light is thrown on the Korean and his way of thinking in sketches contributed by E. S. Miller to the Korean Mission Field, a periodical pub- lished in Korea. The first of these was: ■;
_ Things Are Not What They Seem ^
..In the northern part of Korea there once lived.’:an old man named Pak. Pak was a philosopher. He had wide experience of mani.apd things, and his wisdom made him the’ .br'acle df his neighborhood and the , couhselorl of the people all through that f region.;’ The following story is often told f to illustrate his sagacity: ■,
Old man Pak owned a fine horse. He had raised it from a colt and was very much attached to it. One day this horse broke loose from its stable and, though strenuous efforts were made to recapture it, it succeeded in getting away. When the news of his loss became known many of Pak’s friends came to condole with him and express their regrets. But, strange to relate, Pak refused to receive condolence, and insisted that it was reall.y an occasion for congratulation. “It is really a piece of good fortune, as you will see.” Now this was a strange way to look at it, but his , friends let it go at that and returned to { their homes mystified. j
Shortly afterwards they heard that the horse had returned to old man Pak and brought with it a whole drove of wild horses from the motmtains. These became the property of Pak and made him a rich 1 man. Then the mystery of the old man’s , philosophic way of taking his loss was - 1 cleared up and his friends ha.stened to call on him and present their ' congratulations.
But again to their great surpri.se he held an altogether different view of the result ^ from that which they held and nonplussed ( ; them by answering their congratulations with the remai'k — “A misfortune!”
Old man Pak had one son, born when Pak was getting along in years. This son was ;; noW a man, and more precious to the old i man than all his earthly possessions. The j son, who had special charge of the horses, f undertook to break one in to the saddle, *
- One- day- while thus engaged bo was tbror,-v.. -4 by the horse and severely injured, break- | ing his leg and making him a cripple for life. Thus Pak’s seeming good fortune had really only introduced misfortune and suf- fering into Pak’s household.
'(
A Recipe for Getting Rich ■ \
A young Korean came to an old miser ; and asked him to divulge the secret of his ! wealth, and show him how to become a rich
man. The old miser re- 1 plied, “Come with me ■ and I will show you.” They ascended the hill and found a tall pine tree. “Can you climb it?” asked the miser. “Yes, I think so,” and ; up the young man went to the very top. “Now can you go out to the end of that limb and hang on with both hands?” This the young m.an soon did. “Now can you let go with one hand ! and hang by the other alone?” The young fel- i
low took a good grip ;
with one hand and let go the other. “That’s enough,” said the old Shylock.
When the young man
reached the ground he
said, “AVell, what has that to do with my get- ting rich?” But the old man an.swered never a word. The young fellow I was dis.gusted and went \ and told his father ! about it, but the latter cried out: “Good! You could not have been told plainer. To amass j wealth is hard work like j climbing a tall tree, ’ and then, when you get the money hang on to it for dear life even if you nearly .starve.” The < boy took it to heart and became a wealthy man.
Seoul Union Church
(t-osrai code iiO). Switchboard Circulation Editorial Advertisement
732-4151. 4161 73S-5663. 5664 734 0075 734-6872
, Home Away From Home
Since its establishment in 1885, Seoul Union Church has been a community church for people of all nationalities and denomina- tions who are seeking a Protestant church home while in Seoul. The church desires to provide the same services as your church in your home country wherever that may be or whatever may be your particular denomination It serves the foreign commun- ity by encouraging its members to participate actively in the spritual life, Christian education, Christian fellowship, and community outreach ofyie church.
Full time pastors have been available to fill the preaching visitation, and counselling needs of the church. There are interim periods, however, when ordained members of the congregation, who have other full responsibilities of their own. are called on to preach. This they do willingly. Currently leading the worship services is a rotating team of three preachers.
The governing body, made up of all the official members of Seoul Union Church, has recognized the congregation's need for a pastor who is able to devote complete attention to the church. They have called the Rev. Roland F. Hughes, a Presbyterian minister from the U.S. to assume the full lime pastorate.
The steadily changing character of the local foreign commun- ity brings new challenges to the phurch leadership. The congregation today consists of English-speaking people from (Cont^Uiued on Page 3)
<1957^1^I9a9l£aSff«0iSe^)
r al oV El-oJ -
Seoul Union Church
Nomadic Protestant Congregation Given Church Home
Seoul Union Church, established in 1885. is the oldest Protestant church in Korea Charter members include the first full time Protestant missionaries to Korea and the founders of the first West- ern hospital and universities in Seoul. What contributes to this church’s unique- ness is that in its entire history it has never had a permanent church building. The congregation has always depended on being able to rent dosvntown facilities made available by other organizations. Former meeting places include Method- ist Pai Chai Boys' School. Chung Dong Methodist Church, old Ewha Hall, and Morris Hall of Seoul Foreign School in its old location. After the Korean Conflict, the congregation enjoyed the old Tai Wha Social Center Chapel for 25 years. It is a place still fondly remembered by many long-termers for its uplifting and wor- shipful atmosphere
For the past five years. Seoul Union Church has held Sunday worship ser- vices in the grand ballroom of the Westin Chosun Hotel. This central location has been very accessible and easy for new- comers to find.
And now, after lOl years, Seoul Union Church is finally moving to a permanent location — a place to call home. The newly constructed Memorial Chapel in Yang Hwa Jin on the west side of Seoul (see map) is a gift from Korean Christ- ians to the entire foreign community. It has been built by Korean Protestants
Members and friends gathered to celebrate the lOOth birthday of Seoul Union
Worship is led in English by a rotating team of pastors. Left to right : Dr. Marlin Nelson. Rev. James Cornelson and Dr. Arthur Kinsler.
The Seoul Un- ion Church emblem is pot- (erned after tra- ditional Korean lattice and paper sliding doors used in private homes Tne Pro- testant cross on the door symbol- izes Jesus Christ. Son of God. os the Way. the Truth, and the Life The twelve smaller crosses repre- sent the men trained by Jesus, called the Twelve Apostles They became the first missionar- ies and evangel- ists of the Christ- ian religion.
facilities to expand programs throughout the week to better serve the needs of the English-speaking community.
The first worship service to be held at the new Memorial Chapel is tentatively scheduled for Sunday. October 12.
worship is at 8:30 a.m. Sunday for children, youth, and adults is 9:30 a m. The main service is at .m. Infant care is provided from m. to noon Interested persons
The Memorial Cbapel is designed to represent a Christian's growing faith, shown as expanding doorways, until he is called through the "Pearly Gates” to Heaven.
from many denominations to commemo- rate the arrival on the peninsula in 1885 of Western medicine and education as well as the Prostestant faith. Never in Protes- tant world history has such a gift as the Memorial Chapel been given.
This beautiful Chapel is to be put under the care of Seoul Union Church to use for worship, fellowship, and Christian educa- tion. The congregation will now have the
Page 2
SATURDAY, OCTOBER 11, 1986
SUPPLEMENT
THE KOREA TIMES
After 100 Years
Seoul Union Church Finally Becomes Reality
Just one hundred years after the first plans were made to buUd a church buiki- ing for the occidental community of Seoul, Seoul Union Church is at last receiving its first permanent home.
Records show that the "first stated Sunday service” met in the home of Dr. Horace N. Allen on June 28, I88S, and small private services coniVnued to be held in the homes of the early missionar- ies during the ensuing twelve months. There was a special Watch Night service on December 31, 1885, and on April 25, 1886, Alice Appenzeller, the daughter of Dr. and Mrs. Henry G. Appenzeller and the first occidental child born in Korea, was baptized. However, it was not until July 25, 1886, that a joint committee from those missions present was organized which agreed to establish a regular inter- denominational church and to look to- wards erecting a suitable church build- ing. A formal constitution was adopted on November 3, 1886, which can be caUed the official beginning ''of Seoul Union Church, although the group had already been meeting regularly at 11 a.m. on Sundays at the American Legation (now the U S. Ambassador's residence).
Dr. Appenzeller, the pioneer Methodist missionary, was elected the first "Pas- tor.” followed two years later by Dr. Horace G. Underwood I, the pioneer Presbyterian. During most of its 100 years of history, the Seoul Union Church has been served by such individuals, elected from within the congregation. These men coordinated the activities of the church, but their main calling was other missionary service, so they could give only part time to this task. Until World War II. the congregation was largely composed of missionaries with strong supportive organizations, and the
Horace Grant Underwood I, the first full time Presbyterian missionary, founded Cboson Christian College which became Yonsei University. He was the second pastor of Seoul Union Church.
need for traditional “pastoral care” was not felt very deeply. But the post-war years led to the c^ing of a series of full time pastors. In the years before WW II, two persons served for many years. The Rev. Allen DeCamp, a retired Presbyte- rian minister, came to Korea in 1911 at the age of 60 and served until 1927, just before his death. After he left Korea, the Rev. William Kerr, a missionary to the Japanese jin Korea, served as Pastor until the ^ar.
After the initial period and until the 1960s, the church met on Sunday after- noons, as most of the members had obligations in Korean churches during
Henry Gerhart Appenzeller and his wife were the first full time Methodist ' missionaries in Korea. Dr. Appenzeller was also the first pastor of Seoul Union Church.
the mornings. With the growth of the non-missionary community in the post- Korean War years, a second service was instituted at 10:45 a.m. This soon became the main service, and the afternoon meeting was replaced by an 8:30 a m. service in the late 60s.
As stated above, the place of meeting and the desire to have a home of its own has been a concern of Seoul Union Church from the very beginning. Various sites were proposed, and as early as 1890, a plot of land in front of the American Legation (now the Ambassador’s swim- ming pool area) was bought in conjunc- tion with the "Ladies Lawn Tennis Asso-
The old Seoul Foreign School site iti Chung-dong.
ciation.” (This later jomed with another organization to become Seoul Union Club.) However, this plot was never built on or developed by the church which later relinquished all claim to it.
In the meantime, the church met in a large variety of places After meeting at the American Legation, it moved succes- sively to the Presbyterian Guest House, Chung Dong Methodist Church, Ewha School, and Pierson Memorial Bible Insti- tute, finally settling on Morris Hall, the auditorium of the Seoul Foreign School in Chung-dong (now the site of the Francis- can Fathers) in 1924, where it' stayed, with war interruptions, until 1950. Again after the Korean War, the congregation had a semipermanent home at the beautiful Chapel of the Tai lYha Social Service Center in Chongno from 1953 to 1978. Since 1981 the church has been meeting in the Grand Ballroom of the Chosun Hotel.
At the time of the Centennial of U.S.- Korean Relations in 1982, a Memorial Service was held at the Forei^ers' Cemetery. This brought the attention of the Korean Christian Community to the large number of foreigners who had died in service to Korea and to Seoul Union Church’s need for a permanent home. When the Korean Protestant Centenary Council, under the leadersip of the Rev. Kyong-Jik Han. was established to suit- ably celebrate the 1984-85 Centennial of Protestant missions work, one of their major projects was to be the erection of a suitable memorial building at the Fore- igners’ Cemetery to pay tribute to the century of service to Korea by the foreign missionaries, and particularly to those who had died during their service in this land. The Council also thought it was appropriate that the proposed Chapel should be used as the permanent home of Seoul Union Church, in recognition of its maintenance and care of the Cemetery for many decades and of its history as the oldest organized Protestant church in Korea.
We are grateful to God and to the Korean Protestant Centenary Council that after 100 years of hopes and prayers, Seoul Union Church at last has a home of its own.
♦ ♦ *
(Contributed by Horace G. Underwood II. Assistant to the President of Yonsei University, Member of the Seoul Union Church Cemetery and Property Commit- tee. and 57-year church members.) — ED.
Old Pai Chai Methodist Boys' School
Chronology of Events
The following is a chronological sequence of related events and discussions regarding a permanent home for Seoul Union Church:
9St
9S6
9M
9M
98S
985
985
985
June 28
July
July
April 7
Sept. 16
NovemberlZ
March 16
June 2
June 28
August 15-29
October
November
August IS August 25-30
October 10 October 12
- First stated church service, held in private home
- Permanent facility first mentioned as a good idea
- The Korean government donates land for a Foreigners' Cemetery.
- Possibility of church building discussed.
- Discussions to build at old Seoul Foreign School site in Chong- dong
- The Tai Wha Center Chapel becomes Seoul Union Church's new rented home for the next 25 years.
- Seoul Union Church takes over responsibility for Seoul Fore- igners' Cemetery.
- Another study on raising funds for a church building
• Registration of the Seoul Union Church Foundation m the U S A.
- Seoul Union Church moves from Tai Wha Center to the Asian Center for Theological Studies and Missions.
- Serious discussion and study for a new permanent home.
- Twelfth move in 92 years to grand ballroom of the Weslin Chosun Hotel
- Second petition to President Chun Doo-hwan for legal title to Cemetery land and permission to build a church.
- Korea 'Times announces the Council for the Celebrations of 100 Years of Protestantism in Korea intends to build a permanent chapel for Seoul Union Church.
- Setting up of committees, meetings with officials, drawing up of plans, and legalizing title of land.
• Title to Cemetery land registered in the name of the Council for the Celebrations of 100 Years of Protestantism in Korea.
- Seoul Union Church transfers rights to use the Cemetery land to the. above-mentioned Korean Protestant Centenary Council.
- Seoul Union Church celebrates 100th Anniversary.
- Ground-breaking Ceremony for new cjiapel (100 years to the date after the first stated church .service).
• Rallies of the Korean Protestant Centenary (^uncil to celebrate their 100th Anniversary.
- Application for construction permit submitted to City Hall.
- Sam Poong ConstrucUoo Company commences construction on Chapel.
- Building completed
- Seoul Union Church is scheduled to move furniture and equip- ment into the Chapel.
- Dedication (^remony
- First Worship Service in the Memorial Chapel
Union Church, almost
THE KOREA TIMES
SUPPLEMENT
SATURDAY, OCTOBER H, 1986 Page 3
Looking Into Past Creates
A Vision for Future
The ground-breaking ceremony for the Memorial Chapel took place on June 28. 1985, 100 years to the date after the first stated church service was held in Seoul.
to realize that we were really gypsies with no permanent home. From this time on, we believed that the Almighty God had finally decided it was time to provide Seoul Union Church with its own chapel. He chose to work His will through Dr. Han Kyung-jik, Senior Pastor of Yong- nak Presbyterian Church in Seoul. In Dr. Han’s capacity as its chairman, the Ko- rean Protestant Centenary Council was His vehicle to carry it through.
The desires of many prominent perso- nalities of Seoul Union Church had man- ifested over more than 80 years to have their own church. But from 1980, it took the diligence, hard work, and vision of many members such as the Rev. J. Elmer Kilbourne, Dr. Horace G. Under- wood II, and Mr. Robert G. Sauer to finally push it over the top.
There were many skeptics. “It’s im- possible,” they said, "where will we get five hundred million won to build a church, and, where could we build it?” We proceeded in faith, and the combined Long-Range Planning and Cemetery/ Property Committees of the church drew up plans and budgets.
Then in 1983 came the results of having faith. Or. Han and the above-mentioned Council said one of their top priorities for their own 100th Anniversary was to change the Korean Church from being a receiving church of the last 100 years to becoming a giving church. Their first gift would be given to the missionaries who brought Christianity, schools, universi- ties, and hospitals to Korea — their own permanent chapel to be built on the grounds of Seoul Foreigners’ Cemetery. The Centenary Council then proceeded to apply for the land title to enable them to do this. The Council would provide the Five Hundred Million Won for the memo- rial building, plus One Hundred and Fifty Million for landscaping and beautifica-
Home Away--
(Continued From Page 1)
many walks of life, including business- men, diplomats, educators, missionar- ies, physicians, youth, children, and travellers to Seoul. (Countries now rep- resented are the U.S.A., Korea, Au- stralia, Canada, Egypt, Hong Kong, India, Indonesia, Iran, Japan, New Zealand, Saudi Arabia, the United Kingdom, and West Germany. Visitors are always welcome.
One modern version of the 23rd Psalm in the Bible in part reads, "The Lord is my pace setter, I shall not rush, He makes me stop and rest for quiet inter- vals." When one reads the Chronology of Events, it becomes clear that the pace he set was not very fast.
Seoul Union Church has had to wait for 101 years, from 1885 till October 1986, before He granted us the privilege of having our own permanent church home in Korea. This is no reflection on the good works of such honoured missionary fami- lies as the Underwoods, Appenzellers, Adams. DeCamps, Moores. Obournes, Kinslers, Waddells. Widdowsons, Raetzes, Jeffreys, and many other won- derfully dedicated Christians.
Their legacies to Korea are too numer- ous to mention, but we see now a country opened up to the Western world imbued with considerable Christian ideals. We see as well the practical contributions to society of the many prestigious Christian universities, including Yonsei and Ewha, with their medical centers serving humanity. No monetary price can be put on the influence of the many foreign missionaries who have devoted their lives to spreading the Christian religion to all who will listen. The phenomenal growth of Christianity in Korea is a model to the whole world.
The stained glass window panes on side symbolize the Life of Christ, tion of this hallowed area where hun- dreds of foreigners who gave their lives to Korea are buried.
There were still skeptics who wondered how we could pay for the upkeep of such an area. This has now been agreed upon with the Centenary Council who will be responsible for this using an endowment fund for about W390, 000,000 to be re- ceived from City Hall as compensation
the New Testament
for land which they have taken for the Seoul City Subway and the expansion of the Yang Hwa Grand Bridge Rotary We believe that all that has happened since 1979 has been provided in faith, but it also needed several active navigators who were here at the right time and place to carry the vision of this beautiful Memorial Chapel through to reality. We know it will be of great blessing to the
Seoul Union Church congregation and to the communities at large. Thank you. Lord, for providing for us, even though it took over 100 years.
♦ ♦ *
Contributed by John M. Geddes, presi- dent of International Electronics Cor- poration. chairman of the Seoul Union Church Cemetery and Property Commit- tee. and 28-year church member,
Memorial Room at Chapel
John M. Geddes. from New Zealand, celebrated his 60th birthday in grand traditional Korean style.
How does this tie in with Seoul Union Church’s new permanent Chapel at Yang Hwa Jin? It is said, "Nothing in the world can take the place of persistence ... The slogan 'press on’ has solved and always will solve the problems of the human
After our twelfth move in 92 years in 1980 from the Asian Center for Theologic- al Studies and Missions (ACTS) to the Choson Hotel Ballroom, we finally came
As you enter the Memorial Chapel at Seoul Foreigners’ Cemetery, the new home of Seoul Union Church, you will find the Memorial Room to be the first door on your left. It is dedicated to those who have died in the service of Christ in Korea as well as to all who have served this land In any capacity.
On the walls are the pictures of a few of the earliest missionaries to Korea and a large map of Seoul, a copy of a map prepared by Dr. John Heron before his death in 1890 - the first of the early missionaries to die in Korea and the first to be buried in the Cemetery. (The ori- ginal was donated to Yonsei University by Dr. Samuel H. Moffett.) There is also a table — an altar - of remembrance with a directory of the Cemetery and a book for visitors to sign.
The Cemetery is one of the historic sites of Seoul, and all are welcome to visit and to pay respects to those who have died here. The roster of those buried is a roster of every type of service and a revelation to the varieties of trials faced by the pioneers. Young children, mothers and fathers, people of long ser- vice and those newly arrived, victims of
age, of disease and epidemics, of war, of united in their love for Korea and their assassination — these all lie together, service for her.
Tai Wba Cbapel. where the congregation worshipped for 25 years.
Page 4
SATURDAY, OCTOBER 11, 1986
SUPPLEMENT
THE KOREA TIMES
Yang Hwa Jin Becomes ‘Who’s Who’ Of Westerners Devoted to Korea
Located on what was once a quiet promontory overlooking the Han River on the west side of Korea's capital city. Seoul Foreigners’ Cemetery now finds itself squeezed between a turn-off ramp from busy Riverside Road on one side and the ascending tracks of subway line No. 2 on the other. But amidst the ample
trees scattered around the grounds, one will discover the tranquil resting places of hundreds of those who helped to mod- ernize Korea In short, the site known as Yang Hwa Jin is historic.
The need for a separate cemetery for foreigners arose in 1890, seven years after Korea first opened up to the West.
How to Find the Memorial Chapel
The location chosen by the Korean Protestant Centenary Council for the Memorial Chapel. Seoul Union Church's new home, is Seoul Foreigners’ Cemetery. Charter members of the church and pioneer missionaries are buried there The Cemetery is in Yang Hwa Jin, Hapchong-dong, Map'o overlooking the Han River m western Seoul The Chapel can be seen from Riverside Road opposite the Catholic .Martyrs’ Shrine (Choldusan). To enter, follow the ascending subway tracks going i south from the Hapchong Rotary intersection. The Chapel and Cemetery gates are on the right beneath the green subway bridge.
Dr. John W. Heron, one of the first physicians at Kwang Hye Won, the Royal Hospital which developed into the mod- ern Severance Hospital, died of dysen- tery that summer. He was the first Pro- testant missionary to die in Korea.
Permission for him to be buried in existing burial grounds was blocked for fear that his spirit would fight with spirits of the native deceased. Burial behind his home was also prohibited as was burial on the American Legation grounds, because no one was allowed to be buried within city wall limits.
After prolonged negotiations with the Royal Court, a site five kilometers out from Seoul’s West Gate was finally agreed upon. Its close proximity to Chol- dusan (Head Chopping Hill — where a mass execution of Catholics took place in 1866) is not coincidental.
In the ensuing years, Yang Hwa Jin has literally become a "Who’s Who’’ of Westerners who devoted their lives and energies to the advancement of Korea Numbered among them are diplomats, technical advisors, military men, en- trepreneurs. educators, physicians, and missionaries. There is perhaps no other place where so much of the history of foreigners in Korea is encompassed in such a small area (1.4 hectares).
One of the most highly accomplished individuals resting at Yang Hwa Jin is Clarence Ridgley Greathouse. His achievements culminated in being admitted as a member of the United States Supreme Court. He served as legal advisor to the Korean court from 1890- 1899, when he died.
Other notables laid to rest in these small confines include Mary Scranton, founder of the Ewha schools, and Alice R. Appenzeller. the first Western child born and baptized in Korea and the last foreign president of Ewha Women’s Uni- versity. There are also three generations of Underwoods, professors at Choson Christian College which became Yonsei University and Korea's most prominent missionary family whose descendants continue to labor in Korea. Annie Ellers Bunker established the nursing profes- sion in Korea^ and was a teacher of young Syngman Rhee, the Republic’s first president.
Strolling along the slopes at Yang Hwa Jin one will come across such monu- ments as the one to Homer B. Hulbert, perhaps the Western foreigner most loved and revered by the Korean people. Among the early missionaries, it was
Scars from the Korean Conflict
Hulbert who most closely identified him- a foreigner. His epitaph reads
self with the Korean people, grasping "both the glory and tragedy in the na- tion's long past.” In addition to his work as an educator, author, and magazine editor, he was the king’s trusted envoy to President Theodore Roosevelt in 1905 and to the Hague conference in 1907. pleading for foreign assistance against Japan.
His funeral was sponsored by the Re- public of Korea and he was paid the fullest honors of a national hero, includ- ing a posthumous award of the Order of TaMiik the Renublic's highest award to
Homer B. Hulbert January 1863 - August 1949 Man of Vision and Friend of Korea
I Would rather be buried in Korea than in Westminster Abbey.
Another . who gave his life to Korea in a somewhat different way. is Willian H. Shaw. Born in Korea as the son of mis- sionaries, he was at Harvard University graduate school when the Korean War broke out in 1950. He immediately reen- listed in the U.S. Navy (being a World War II veteran) to serve in Korea. He
The children tombs
Copper face of Christ in monument's cross was uandal- ized by the Japanese during World War II.
was killed in action in Nokbonni by a sniper while trying to warn villagers there of the U.S. troops who would be passing through on their way from the famous landing by General MacArthur at Inchon.
Yang Hwa Jin gained another distinc- tion during the Korean War when it received battle scars from the fighting which took place there. One can still see bullet holes on many ^avestones.
Needless to say. the list of fascinating stories goes on and on. There are twelve countries known to be represented at Yang Hwa Jin. Missionaries account for approximately one third of the burials In addition, there are 63 U.S. military- related persons buried there. The others come from a variety of careers.
Seoul Foreigner's Cemetery at Yang Hwa Jin has been officially under the care of Seoul Union Church since 1956 and now another page has been written into the history of Yang Hwa Jin with the construction of the Memorial Chapel on its ground
Source Yanghwajin. Seoul Fore- igners' Cemetery. Korea — An Informal History. 1890-1984 Compiled and Edited by Donald N Clark Printed by U S Army Recreation Services Libraries. Central Area. Korea 1984
JESUS ABBEY
Jesus Abbey is a house primarily dedicated to intercessory prayer for revival in the church in Korea, for the Korean nation, and for world peace. A small farm, dairy and orchard help to support this work in a remote mountain valley near the East Coast. The work of intercessory prayer began, of course, as soon as the first few people gathered in a tent on a tiny level patch (well, almost level) high in a Kangwondo valley in 19B5. There are other activities which are expected to grow out of the primary one; retreats, conferences, rural development, literature, evangelism and. no doubt, still others will be oppearing gradually as opportunities develop.
Aop nr and "develc,/" ?nd "grow " are key words •?' • su Aobey. There are many institutions which
"j-!st gt .d" because no one used fore sight in planning,
f ' h f deliberately planned for Jesus Abbey to
'isi gr '■ We do not feel that God has given us a ilirtaik'v ..Ian or even a one-only function, but rather tliat OUT specialty will consist in being unspeciahzed, a sort o' spiritual "general practitioner" being free to move in whatever direction the Lord leads. Hospitals, schools, publishing houses, even traditional Benedictine abbevs have certain basic patterns to start from. But pion ertr.g projects never know v.hat they will find over the next ridge. They can only plan to keep pressing forward into the unknown.
An example of the way things change i-. found in our personnel. We originally planned to have not over twelve the first year-one family of four, four young men and four young women, aP Anglican Christians of long standing. For various reasons only half of the original team could stay on, but volunteers have offered themselves from all over tlie ciuntry and we have had as many as thirty or one time (mostly young man) before the original house (foi twelve) was even half built ! Of these m >re thai- half are new Christians and thr - include Roman . rhulics and Protesl.ints as well as Anglican'..
This is only one illustratiun. The one sure thing at Jesus Abbey is that the Lord will change whatever
plans we make! It is easier to talk abont our five short services of prayer and Bible study scattered through the day, seminars and special programs in the evening, and the all-day manual work looking after our cows, goats, rabbits, pigs, small orchard, vegetable plots, pastures, berries, grapes, and so on. We have a studio and woodworking shop and expect to add weaving, basketry, and other handicrafts (weaving is a regular home industry in our area).
Such "activities" are more easily described and visualized than an "atmosphere" of prayer and of "Christian family living". Actually, we are engaged in much the same activities that any rural family might be, and for the same reason — in order to feed our* selves. We feel this is part of our vocation, too — to demonstrate that we believe prayer is important enough to spend time earning a living so as to be free to pray, and to discover what Christian family living involves in a Korean context.
Whatever we learn of a practical nature we expect to share with the local community, whatever we learn of a spiritual nature we expect to share with the church, and what we ha%'e inherited of the beauty of Kangwondo's mountains and rivers, forests and pastures, cliffs and caves we will share with anyone who will come to visit us (by train to Hwangji, by bus to Hasanu). There is always room for one more at Jesus Abbey and the latchstring is out to n'l.
Reprinted (^revised'} from Korea Catting
Malt: Box 17. Hwangji, Kangwondo, Korea.
Paekages: World Outreach(For Jesus Abbey). Box 1442, I. P. 0., Seoul, Korea
Legal Mtn. 7. Hasamiri, Hajang Myon, Samch’ok Gun. Kangwondo, Korea
Our Sponsors
(Tax-deductible gifts may be sent to any of our sponsors for us)
The Korean Mission, 55 Bedford Gdns, London W8
U.S.P.G. 15 Tufton St., London SWI
The Korean Anglican Mission, 6533 N. 39th Av. Phoenix. Ariz. 85019
The United World Mission, Box 8000 St. Petersburg, Fla. 33738
The St. Luke's Missionary Society, Sewanee, Tenn. 37375
World Outreach. Box 4363 GPO, Sydney, N.S.W., Australia (British. American, New Zealand. South African. Hongkong, and Japanese addresses on request).
Our Address
GUIDE TO MISSION WORK IN KOREA.
The Chosen Mission of the Presbyterian Church in the U.S.A. (Northern Presby- terian) welcomes all visitors who wish to see for themselves — T/ie Moiiern Acts of the Apostles.
Write or Telegraph tlie Mission Treasurer, Mr. J. F. Genso, Seoul, or any of the men named below, and you will be met and well cared for. Your trip to the East is not complete unless you see something of Mission Work in Korea.
Seoul Station (Keijo)
Opened 1 884.
Includes Severance Hospital and Union Medical College, Academy for Girls, John D. Wells Training School, oldest Protestant Church organization in Chosen. Six other Presbyterian churches, Sunday School work, Bible Classes, Day Schools, Kindergarten. Chosen Christian College.
No visitoi*s to Seoul should fail to see some of this work, also the Y.M.C.A., the Pierson Memorial Bible Institute, the Metho- dist Theological Seminary, the Bible and Tract Societies.
English Sei-vice Sunday afeernoon at 4 : 00 at Pierson Memorial Bible Institute.
1
Write or telegraph any of the following.
J. F. Genso, Mission Treasurer, SetiuL
E. W. Koons, Principal of Boys’ School, Phone 1782.
O. R. Avison, President of Union Medi- cal College, Phone 870.
Pyeng Yang Station (Heijo) Opened 1895.
Union College, Union Presbyterian Theo- logical Seminary for all Korea, Schools for Boys and Girls. Anna M. Davis Indust- rial Department, 7 Churches, Bible Insti- tutes for men and for women, Day Schools, ICindergartens. Lulu Wells Institute.
Address : Robert McMurtric.
Taiku Station (Taikyii)
Opened 1899.
Boys and Girl's Academies, Hospital, Home for Lepers, Three City Churches.
Address: A. G. Fletcher, M.D.
Syen Chun Station (Sensen) Opened 1901.
Hugh O'Neill Junior Academy for Boys. Louise Chase Institute. Extensive Agricul- tural and Manual Training, " In His Name ’’ Hospital, Bible Institute, two large churches which are attended by nearly two thirds of the people of the town.
Address: N. C. Whittemore.
Chairyung Station (Sainei) Opened 1906.
One hour by branch railway from Sari- won (Shariin) Station. Bible Institute, Hospital, Schools for boys and girls, main- tained by the Korean Church. Two Churches.
Address : Dr. R. K. Smith.
Chungju Station (Scishu)
Opjened 1908.
Two hours by branch railroad from Cho Chi In Station. Churches, Scho.ds, Dun- can Memorial Hospital.
Address : T. S. Soltau.
Kangkei Station (Kokai)
Opened 1909.
One tlay by auto from Sin Anshu Station. Beautiful trip through magnificent mount- ains, over fine new government road.
Church, Boys Academy managed by tlie Korean Church. Kennedy Hospital.
Address : A. Campbell.
Andong Station (Ando)
( )pencd 1910.
Five hours by auto from Taiku.
Baker Memorial Hospital, Church, Bible Institute.
Address : R. E. Winn.
Come and see for yourself. You will be welcome, you in.ry be surprised, you will not he bored.
THE MAN-GOD OF JAPAN
BY SYDNEY GREENBIE
IN THIS age of confused and visionary political experimentation, when each nation is formulating its own peculiar concept of the perfect state, when a jour- nalist assumes the trappings of Caesar, when a house-painter grasps at the mysti- cal dignity of a culture-hero, and when the centuries of Romanoff rule culminate in a military despot masked as a Comrade, there is one nation whose belief in omnip- otence is not wholly transient. Wielding over the mass-mind the power to which the current European dictators can only aspire, Japan can point to seventy years of majestic survival, during which it has su- perimposed upon a semblance of fascism the compulsions of a supreme but earth- bound divinity. If the dictators of the hour hope that in some future era they will be revered as gods and their descend- ants canonized, the Japanese are far ahead of them: they have their god already made. Theirs is no dummy despot with a few years’ enthronement behind him; their Emperor is a godhead who disdains dictatorial privileges, for his claim to power is immemorial. Against it no voice of liberal or radical is seriously raised. Ja- pan is the one civilized country in which there are virtually no political liberals, for even the wisest and sanest, like the church fathers of old, believe that reason should ab- dicate before faith — faith in the unques- tionable divinity of the Emperor.
Japan has her unofficial Ogpu and her Storm-Troopers and her Youth Move-
ment, known as the Black Dragon and the Blood Brotherhood and soshi, whose ambition has been to bring the world back to Oriental civilization. In the past sev- enty years, she has not only achieved ab- solute inner regimentation and a goodly overlordship of a vast part of Asia, but she has dreamed of world hegemony, physical and spiritual. As early as 1858, five years after the Japanese door was opened by America, Lord Hotta declared that “among the world’s rulers (aside from Japan) there is none noble and industrious enough to command univer- sal vassalage”, and spoke of the “power and authority deputed to us by the Spirit of Heaven”. Similar statements have rung down the years in ever-increasing paeans of self-praise, and have been instilled into Japanese children from kindergarten age upward, so that the veriest infants feel that the Spirit of Heaven is actually resi- dent amidst them in the person of their Emperor-God. Belief in him as divine is taught as fact, and the recalcitrant receives punishment that is sudden and telling. What is required is not merely political obedience to an absolute dictator, but vol- untary spiritual obeisance. It is not patriot- ism alone; it is adoration of the Host.
Unless this religio-political sentiment is understood in all its implications of beauty, wonder, and peril, Japan’s ambitions and achievements cannot be comprehended, nor can any contract made with Japan by the nations of the world be valid. Without
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2-78
it there can be no meeting of minds in anything that concerns the land of the Tenno.
Here, without question, is one of the most extraordinary phenomena of the nineteenth and twentieth centuries. Kings and emperors, ruling only by divine right, have crashed from many thrones. Moham- med’s sword has grown dull. The Pope asserts but slight temporal authority. Dic- tators banish priest and prophet, and only half-daringly exact obeisance as infallible; even Mussolini uses both King and Pope as crutches to his power. But the Tenno of Japan holds in his hands the lives of seventy million subjects, their souls and their ancestors, not by divine right, but as divine power incarnate. Beauty, worship, murder, repression, suicide, aggression — seventy million tongues of praise, seventy million hearts of worship, seventy million lambs of absolute submission, seventy mil- lion pigments of pageantry, seventy million swords of pride — a nation unified as no nation has ever been unified before in the person of one living man. No statesman’s life is safe except in adoration of the Em- peror who is god in a land that has no word for God; no man’s life is worth any- thing to him except in the grace of that Emperor. Though this story has trickled through to the Western world in innumer- able items, the full-sized portrait has never yet been shown in all its might and mag- nificence.
Only he who has lived under the re- fulgent glare of Tenno-worship can under- stand the power and the pathos of this submission. One looks into a withered, wondering face of a Japanese, a face that has known perhaps little besides hunger, sweat, and a beautiful landscape. It has seen few marvels except such as sprout in the rice paddies, or emerge, red and kick- ing:, from the womb. But as it stands be-
fore the woodland shrines at Ise, sacred to the Emperor, seeing only the thatched roof above the wall, in that face you read an experience which cannot be read in the skeptical face of the Chinese, the fanat- ical face of the Mohammedan, or the bel- ligerent face of the fascist, frantic with inner doubt and fear. Beneath this fanati- cism and divine fantasy, there is a restrained self-abnegation, an exquisite sadness that touches the most arrant unbe- liever. One may stand in that still forest place, where, every twenty years for twen- ty-five centuries, the simple wooden shrine containing the most precious treasures in all Japan — the sacred sword, the mirror, and the jewel — has been rebuilt in exact replica of its first primitive model, and there one may watch the thousands come, pause, and stare with wonder that the gods could have been so beneficent as to allow them to see this with their own eyes. One may stand in the square before the Emperor’s palace in Tokyo, lost in reverence for the beauty of the scene — the moat, calm and tranquil, upon the waters of which lie the sacred leaves of the lotus, the mist spreading a heavenly unreality and weaving twisted pine and giant cryp- tomeria into a fretwork of incomparable loveliness; the sound of a bugle in the far interior of Mikadoland, so gracious, so an- cient, so divine. Singly and in small groups, the Japanese come, stand bowed in prayer, and move on. Lost in the scene, the spectator is startled by a shrill whistle. The policeman, a block distant, has seen one place a foot, unconsciously, on the base of the wall, and furiously waves the offender away. And so the spectator awakes to political realities.
For on this centuries-old sentiment of the people for the Tenno, the present gov- ernment builds a blind, fanatical, violent adoration, reinforced by every modern
THE MAN-GOD OF JAPAN
2-79
mechanical means o£ propaganda and pun- ishment, and takes instant punitive meas- ures against whoever even unwittingly slights its Emperor-God. It has been de- creed that a newspaper which prints Im- perial Household without capital letters shall be suppressed. No man, or stone im- age of a man, may be placed where either might be above the level of the Emperor if he is passing. When the Emperor’s car goes by, all blinds must be drawn in homes, no one may remain on balcony or roof, workers on steel structures must scurry to the ground, blinds in streetcars must be drawn, and no person may stand upon even an eight-inch doorstep. A striker once set himself atop a smokestack and nothing could bring him down until warned that the Emperor was to pass be- low and he would be washed to earth with a firehose if he did not descend.
Unlike the rest of the world, which puts the faces of its rulers on its coins and stamps, the Japanese believe that the coun- tenance of the Tenno is too holy to be fingered by the multitudes. So sacrosanct is the portrait of the Emperor that it may not be exposed to the public gaze; hence, until recently, pictures of their Majesties were covered with tissue paper at all stores. In schools the royal portraits are kept under lock and key, curtained with velvet, to be revealed only on state occa- sions when all must bow before them as the national anthem is sung and the Re- script on Education is intoned. So sacred are these portraits that worshippers have rushed into burning buildings to save them. Once, when a Japanese found him- self unable to escape alive from a flaming building, he cut himself open, inserted the portrait in his abdomen, and was found dead with the sacred likeness safe within his blistered and blackened body. This, to the Japanese, was heroism supreme.
There is only a tip of the balance between adoration and self-sacrifice. The annals of Japan cry aloud with tales of self-murder. When a switchman delayed the train of the Emperor two minutes, he committed hara-kiri to atone for his crime. When, on the way to the station, a tire of the Em- peror’s motor car blew out, the chauffeur committed suicide in penitence. Even the name of the Emperor is something to die for. The name itself is so sacred that it is not generally mentioned, and often has not even been known to the public; so when it chanced that a Japanese mayor named his son Yoshihito and it was dis- covered that he had pre-empted the name of the Emperor, a protest arose which forced him to resign and to kill himself in atonement. Suicide has even been re- sorted to in order to keep this god from wandering abroad to lesser lands. Only once has any Japanese ruler left the sacred islands of Nippon. When the present Em- peror, as Crown Prince, decided to repay the visit of the Prince of Wales, people prayed that the decision be revoked, and many committed suicide in an endeavor to keep the Sacred Person safely at home.
II
This Sacred Person dwells in Chiyoda Pal- ace in Tokyo, sequestered within three moats and walls, and protected by a regi- ment of soldiers. Until the reign of the present Emperor, the Inner Court was without trace of foreign influence, contact with mortal man being proscribed. Be- cause fire is no respecter of gods, there were, in the bitter winters of Tokyo, no stoves and no general heat except the ubiq- uitous hibachi\ there were no electric lights, no beds, except the straw mats of the floor; no plumbing, no comforts — a life dingy and drear for all its riches. It
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has been traditionally a world of women, hundreds of them, ladies-in-waiting, wives, and concubines, though monogamy was de- creed in 1889. Every day, the maids must undergo a process of purification and must repeat it if thoughtlessly they have touched their own lower limbs. In and out, between the sliding paper doors, over the soft padded floors, they move in per- fumed silks, on their knees, their hands gloved in silk. Rising at six, they dress and purify themselves before entering the August Presence about ten o’clock. There is lunch at eleven, refreshments at three, dinner at five, games and recreation until ten, and then to bed. The maids never leave the Inner Court, and no one is ad- mitted from the outside. The world that moves along so furiously beyond the pal- ace walls passes them as furiously by. Yet around this inner essence, like a tough shell, are spacious apartments in foreign style with all the comforts and appurte- nances of the palaces of ordinary kings — guards, offices for ministries of state, tele- graph, and post office, power plant and waterworks, stables — all the necessities of a self-contained imperial town.
The life of a god who dwells within the inner circle must of necessity be painfully restricted. If it is impossible for a carpen- ter or plumber to touch the sacred walls of this sanctuary, how much more un- touchable the person of the Emperor. So sacred is the Presence that it has been the custom for the court physician to diagnose ailments only at a distance. If the Tenno runs a fever, the doctor is hard put to de- termine the cause, for he cannot take the Imperial pulse or insert a thermometer except with hands covered by silk gloves. Matters are even more difficult for the tailor. While Japanese court costumes are so ample that a yard or two more or less makes little difference, when it comes to
Western frockcoats and uniforms the terri- fied tailor has to take measurements by perspective, like an artist painting a pic- ture. In fact, so sacred is the Imperial Person that when an accident occurred to the Empress’s carriage, a coolie who rushed to her aid and thereby touched her hand was sent to prison for his gal- lantry.
The icy formality that surrounds the life of the Emperor is unbroken. Here and there impressive items arc published about his personal preferences, his interests, his tastes, but so long as his life is smothered in religious mystery, the world is privi- leged to doubt as well as to believe. Ac- cording to report, he is fond of music and chess, follows the work of scientists, and maintains his own laboratories; the Empress likes outdoor sports and is an ac- complished musician, with a taste for Beethoven and Chopin. We are told that at the Peer’s school, the Emperor showed mentality above the average, yet who would dare give him a lesser grading! Swathed in mystery, seen by no one ex- cept his official world, royal edicts promul- gated with which he may have little to do, history garbled to suit the fiction of divinity, he leaves to the outside world the function of a doubting Thomas.
Though the Emperor, as God Incarnate, is primarily concerned with the world of spirits, his temporal power is tremendous. One of the richest potentates on earth, his domain consists of some 4,000,000 acres valued at $325,000,000; other properties, buildings, cattle, agricultural implements, are worth perhaps another $40,000,000; be- sides, he owns shares in the largest banks of Japan, in the Nippon Yusen Kaisha steamship company, and the Imperial Ho- tel to the sum of $150,000,000; while theo- retically, all Japan is legally his very own. This does not take into account public
THE MAN-GOD OF JAPAN
funds spent on his behalf, for coronation, shrines, and all that goes with pomp and piety. The pageantry of a thousand years, re-enacted at the last coronation, cost $250,- 000,000. Over streets that had been puri- fied and dressed with sand, the Emperor rode through lines of squatting people, twenty deep, not a cheer, not a sound, heads bent at his approach and lips mov- ing in prayer. Such is the kingdom, and the power, and the glory, for ever and ever. . . .
Ill
Such wealth and prestige were seldom the happy possessions of the Emperor’s ances- tors, with whom he still lives in constant communication. To understand the differ- ence between emperor-worship as an an- cient tribal practice and the imperialistic world power which it is today, it is neces- sary to indulge in historical retrospection. A Connecticut Yankee in the Mikado’s Court would have to go back more than a thousand years beyond King Arthur. He would find himself in an island just born — the crystallization of the union of the god and goddess, Izanami and Izanangi, who together created the Land of Nippon. Then he would behold a tribal chieftain, Jimmu, arrived from no one really knows where, but now said to be the first of the living gods who still reign over Japan. Jimmu held court under the open trees and carried with him the sacred symbols of his divine parents — the mirror, the sword, and the jewel at the Ise shrines. As the centuries passed, the descendants of Jimmu shifted their capital from Nara to Kyoto, subjugated the native Ainu, and built their simple, shack-like shrines and introduced the arts. Although they never forgot that they were gods, they took the human way of perpetuating themselves.
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married, murdered one another, and exer- cised simple tribal rites.
This is the legend, but historical re- search cannot go back more than a thou- sand years with any degree of certainty. Within this period, emperors have been deposed, removed at maturity, and eclipsed by military shoguns. The 96th Emperor, Go-Daigo, was hounded from his capital. The 103rd Emperor died in 1500, and his body lay for forty days awaiting the money for burial, while his successor, also lacking cash, did not ceremoniously ascend the throne for twenty years. Another em- peror was so poor he earned his living by copying poems and signing autographs; still another dwelt in a thatched hut, not proof against the rain. For 800 years the Japanese never even saw their emperor.
In the face of poverty and eclipse, the rulers maintained succession by diverse methods which no Western dynasty would recognize. Emperors who had no sons adopted sons. Given ample opportunity to sire heirs, since they had no lack of wives and concubines, they still raised the sons of these ladies to the throne without strict inquiry into their paternity. In the light of this, one reads with astonishment the absurdities with which the Japanese em- bellish accounts of their dynasty and their patriotism — an “unbroken line” of em- perors, a dynasty “co-eval with the ages eternal”, “2500 years of history”, and such folklore. Not content, some have latterly taken to rounding out the figures to 3000 years. With such methods, any line can be kept unbroken.
For the 250 years immediately preceding the arrival in Japan of Americans in 1853, the emperor was practically forgotten, ex- cept by one or two scholars, and the land was ruled in his name by a military dic- tator called a shogun. Then came the day when the Western strangers knocked at
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the door. An upstart litde Republic across the Pacific, needing coal, demanded the rights of nations, and with black ships puffing smoke forced the Hermit King- dom to yield. For a number of years the country was in confusion, in terror. Its shogun in Tokyo was weak and helpless; there was no authority in the land. Hur- riedly a few young men rushed out into the world, whither for three centuries Jap- anese had not been permitted to go, hunted about for political forms, examined the governments of Europe and America, and returned convinced that the German system was the most suitable. But how amalgamate the divergent elements? The answer came promptly. The Emperor! The Emperor, almost forgotten, young and in- experienced, would be the unifying force. But the people had almost forsaken_Shirito, the emperor-worshipping cult, in favor of Buddhism. Well, revive it. And revived it was. So for sixty years, this theology has been spoon-fed by prime ministers and the government, has been given oxygen by a mechanical pressure which few states have ever dared to exert, until it has now become a first-class religion, wielding power over nearly two hundred million people. From a mere figurehead, forlorn and forgotten except by a few, or at most regarded by the masses as a vague deity, the Emperor has grown with his Empire; the cult of which he is the titular deity, whose simple shrines and temples had rep- resented the pathetic faith of a primitive people, has been turned into a state re- ligion. And to the man who, by strange cfiance, is also a god, has been given wealth beyond the dreams of avarice. It is as if Jesus Christ had founded a kingdom and a family, and had left heirs whom a great modern power regarded as Emperor and Pope and whose destiny its people devoutly believed to be the rulership of the earth.
There is, of course, an intrinsic capacity in the Japanese commensurate with this modern passion for patriotism. No doubt, having come later into the capitalistic world, Japan was able to make the transi- tion from feudalism to industrialism with less confusion; but this she was able to do largely because of the semi-fascist, semi- communistic philosophy inherent in em- peror-worship. The Japanese government has a constitution, but it is the gift of the Emperor. Whenever translations are made of the Constitution or even of the Impe- rial ordinance dealing with the coronation ceremonies, the words “The Emperor shall” are used. “Then the Emperor shall leave the hall” and so on, but this is a seri- ous error on the part of the translators, almost a grave case of Ihe majeste for which some one may yet lose his head, for there is no power in die land to make the Tenno do anything he does not will to do. It took a year for the Japanese to accept the Kellogg Peace Pact because implicit in that pact was the pre-eminence of the will of the people. Only last year. Professor Minobe, author of Essentials of Constitu- tional Law, for thirty years a standard text at the Imperial University, and himself a member of the House of Peers, was ac- cused of lese majeste because he holds that the throne is an institution of the nation, whereas the theory of the government is that the Emperor and the nation are one. In this dispute, Baron Eda explained that in Japan “soldiers fight to die, not for the country, but for the Emperor”.
The Cabinet is not responsible to the Diet, but to the Emperor. If the Diet de- clines to vote new appropriations, the bud- get of the preceding year remains in force, making of political Japan an inclined rail- road that can only go up. Yet the steps of petitioners to the throne are beset with insurmountable obstacles. The Emperor is
THE MAN-GOD OF JAPAN
never brought into political disputes. The minister who inadvertently does so, loses his political — and sometimes his cranial — head. War and peace are in the hands of the Emperor, and the army and navy are responsible to him alone. Above the Diet and the Cabinet is the Imperial Re- script, whereby laws are promulgated by Divine Will. If this fact is not accepted by the people voluntarily, then all the force of government is brought to bear upon high or low to exact it. Even the most intelligent person, whose essential patriotism is beyond dispute, cannot es- cape the irrational blows of fate.
In 1889, upon the day when Japan was preparing to receive the Constitution, a liberal Japanese, Viscount Mori, Minister for Education, was murdered. The assas- sin was promptly hailed as a martyr be- cause two years before, Mori had defiled the sacred shrines at Ise by carrying along with him, as he crawled to the altar, a walking stick. In 1918, the attempt upon the life of Yukio Ozaki was a repercussion from the campaign in which he had said; “Suppose you dreamed that Japan adopted a republican system of government, a Mit- sui or a Mistubishi would immediately become the presidential candidate.” He was forced to resign from the Cabinet and the Ministry fell. In a touching valedic- tory, written in 1933 in London because he felt it was unsafe to write it in Japan, Ozaki catalogued a long list of friends and colleagues who had been assassinated for no more serious indiscretions. “These were useful public men and their death has greatly hindered the progress of Japan,” he wrote. Yet he closed his appeal to the world with: “He who in sincerity would destroy me for love of his country, may also be considered noble.”
When this fanaticism fails to take note of foreigners, whose point of view may be
183
innocently different, the question of inter- national relations becomes involved. In 1891, Nicholas II, then Czarevitch of Rus- sia, was visiting Japan. He was to return by way of Siberia, where ground was to be broken for the new Trans-Siberian railroad. Russia and Japan were tense, but the latter was helpless. The Czarevitch was feted and shown the islands, and taken to Lake Biwa near Kyoto. Pausing at a monument raised on the spot where Emperor Meiji had once stood, he inno- cently put his foot on the base. From be- low, a policeman saw the desecration. When the Czarevitch returned to his rick- shaw, the policeman slashed out with a sword, seriously wounding him. But for the coolie puller, who threw himself upon the policeman, die Bolsheviks would have had no Nicholas to assassinate, there might have been no Russian Revolution, Russia might have waged war on Japan and clipped her wings before she was strong enough to win in 1905. The complications of this attack on the Czarevitch appeared so serious that the Emperor emerged from his sanctuary to visit the victim, condo- lences were dispatched to St. Petersburg, and the assailant was slated for a ride to meet his ancestors. But despite the wishes of the Cabinet, the head of the Supreme Court, Judge Kojima, insisted that the po- liceman be tried by due process of law. The Prime Minister urged precipitate ac- tion, the Judge was commanded into the presence of the Emperor, a curtain was drawn aside, and Kojima fell to his knees. Now the meaning of all this was quite clear — but for once in the history of mod- ern Japan the unexpressed wishes of the Tenno were ignored. The fact that the policeman had risked his life to revenge a slight on the Emperor weighed with the country even against international compli- cations.
THERE IS NO COMFORT NOW
184
This, then, is what happens when a country has enjoyed the blessings of dicta- torship for a thousand years. Place behind the simple, naive faith of the people the power of modern machinery, of modern naval and military establishments, of the radio and the press, and the fates produce an international force of incalculable dan- ger. When the creators of modern Japan set out to remake their Empire, they had not the faintest notion of what seventy years would bring. The Frankenstein Em- peror-God in modern dress is a power with which they have yet to play safely.
Aware of this, Japan’s violent determina- tion to secure unity at home is really an admission of the fear of disintegration rather than real confidence in homogene- ity. If in the Emperor as God, the Japanese seek this voluntary solidity, the West need not quarrel with them. But when they use r^gio-political power for both internal re- pression and external conquest, when in the name of that power they plan world hegemony, as so many of Japan’s outstand- ing spokesmen freely admit, then must the Occidental nations measure it in relation to every contract entered into with Japan.
THERE IS NO COMFORT NOW
BY V. JAMES CHRASTA
I HAVE seen the winter come and the bent bough’s pain. And the last leaves marking the lower ground With a strange, discolored stain.
Pity and terror walk wide in the nights again;
Hearing, we stand with our hands locked tight Back of the windowpane.
We shall be safe, and never more safe than now.
Sleeping the cold, drear nights in comfort.
But aware of the breaking bough;
Aware that no form will stand at the beaten glass, Weeping the long nights through in pity.
In terror for sounds that pass;
Knowing no heart will break, sensing the brittle cries. Sensing the spent boughs breaking Under unfriendly skies —
This comfort we know is not for the living tree.
Though the frost break the bark and the small stem.
We must not hear or see.
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The Drum Call
Volume 37 October 1958 No. 4
CONTENTS
The Editor’s Bushrope chair In This Issue
On The Cameroun Christian College
|
Marjory Havlick |
5 to |
|
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March 5th |
5 |
|
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Faculty International |
6 |
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The Vice President |
8 |
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Impressions of former pupil, Njock |
10 |
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Students |
1 1 |
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|
1958 Collegian |
1 1 |
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Andre Hombessa |
12 |
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Their activities |
Pierre Picket |
14 |
|
Raison d’etre |
18 |
|
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On Metet |
Vera Wolfe |
20 to |
|
The Church at Metet |
Rev. Charles Mvondo |
36 |
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Children’s Church |
Margaret Bur kw all |
25 |
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Sent to Heal the Sick, Cleanse the Lepers |
||
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Vera Wolfe |
20 |
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At the Call of the Drum |
Cecile de Pury |
26 |
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Out in the Bush |
Pascal de Pury |
28 |
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The Heart of Learning |
Jean Maze |
31 |
|
Greetings and Appreciation Charles Z^m |
31 |
|
|
Who is an Orphan? |
Margaret Burkwall |
32 |
The cover shows ministers behind the Communion table at the dedication of the Chapel of the Cameroun Christian College. 1. tor.): The Rev. Albende (Baptist from CEBEC)', Biyong, a local pastor ( Presbyterian)', de Pury, Swiss Reformed, teaching i year at CEBEC seminary, Pascal’s father', Kotto, Evangelical, CEBEC’s Stated Clerk', and Akoa, Stated Clerk of Presbyterian Church.
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THE EDITORS BUSHROPE CHAIR
In March God took from us Mary Johnston New- house in New York after long illness. From operation to operation we awaited her return to this land where she was born and spent her working life, where she mar- ried the Rev. Darst Newhouse and brought up their four children. To them the many Africans and fraternal workers who knew her so well give our loving sympathy. The young Pastors Makon and Moumbock were pall- bearers (“Mary would have liked that, especially one of them being a Bafia boy.”) Surely she must be glad also that Darst came back at the end of June to the work to which they were both devoted.
There has been much coming and going this quarter. These have gone: the W. J. Schilperoorts, to Washington, after 3 years’ good work in the school for children of fraternal workers, not intending to return. Dr. Robert Sandilands to rejoin his family in Oregon. The Chevaliers to Switzerland again for the 4 months of school vacation. The Frank Goulds, after a ti'ying term, to put down furlough roots a second time in Louisville. And May Frommel to retirement in Geneva after 30 years of gentle yet keen service in the schools. Dr. and Mrs. L. K. Anderson have spent this quarter hard at work in the States, conferring with other Field Repre- sentatives and accompanying the Moderator of the Cameroon Presbyterian Church, the Rev. Mvondo {not the pastor of Metet who writes in this issue), who was invited to General Assembly in the U. S. They will return in time for our Retreat in August. And we have a new baby: Timothy Wade, born in June to Doris and Wade Reeves, in California.
In July we shall lose the G. R. Hills to Portland, Oregon, and welcome the Paul Moores back from extended furlough. Since early March, Mrs. N. C. Roe, Sr. has been grandmother personified at Libamba. Miss DeMars from Wisconsin, is visiting with the Chat- tersons for a month. Just arrived are 1 3 young Americans going to a work camp out from NkolMvolan. It is the
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realization of a cherished project by Dr. James Robinson of New York. Rene Ryter is organizing the work on this end.
IN THIS ISSUE let us pretend you have come down on the train from Yaounde to the depot nearest Libamba. The driver was there to get the bread for the school- boys’ breakfast, so you got a ride in those two miles — past the village, across the tracks, up a narrow swath cut through the forest. And here you are on the edge of the clearing which is the campus of the Cameroon Christian College. You are at the top of the picture on p. lo and looking this way. From here Marjory Havlick will show you around. You will get along well with her — everybody does, and that is a quality dearer than diamonds in this “our green prison”, as one tired mis- sionary used to say. This is where I live, too, so I may add to her even tenor that the diversity which is our crown can be pebbles in our shoes. Miss Havlick knows that it is students and teachers that make a school, and she hinted to me that you might be bored if she pointed out all the buildings. When you get to the picture of the students at the train leaving for the exams, it is time to get into the car and drive over to Metet, about 2-1/2 hours of rain-soaked roads away.
I am tempted to tell you about the first time I went to Metet. It was already dark when we arrived, and after supper I went along to visit a patient. It was a shock neither time nor getting used to conditions in Africa can obliterate: the black night, the maze of tumble down mud and wattle shacks, the acrid smell of open fires and unfamiliar foods, the disheveled woman on a bare pole bed. And the inexplicable warmth of our welcome. Contrast this with the new face the hos- pital wears in Vera Wolfe’s article. Following her organization, you will find that half the work is done off the station. Mrs. Wolfe is as self-effacing as your first guide, so I must tell you myself that she is a small, bustling, grandmotherly sort. She came to Cameroon
Concluded on p. 30
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CAMEROUN
CHRISTIAN
COLLEGE
On March 5th, the Cameroun Christian College buildings were dedicated in an ofRcial ceremony to which came dignitaries from the churches and missions which support the school and an impressive representa- tion of government officials starting with the Vice Prime Minister and the Vice Governor General. It was one of those rare occasions when nothing went wrong: clouds kept the sun from making it uncomfortably hot, people were on time, everyone knew what he was to do and when. The simple but beautiful words of dedication^
Dedication Service in the chapel
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5
read from the French church liturgy, were accompanied by the singing of the student choir.
For you who could not l)e present and who cannot know us and our school personally, we present the follow- ing profiles and pictures
Mr. Nguen and Dr. Peirce discuss around Aliss Mellon. Vice President Gwetis at far right.
FACULTY INTERNATIONAL
The imposing variety of nations and tribes on the staff adds an international interest to the academic at- mosphere.
First, the French whose main job is the teaching of French: Pierre and Suzanne Oschwald with their Alsacian calm and thoroughness; Pierre and Gisele Fichet, model Parisians, Pierre in intelligence and Gisele in fashions, (Pierre keeps a brotherly eye on the scouts — see article on activities); and Henriette Mellon whose lively French and history classes can sometimes be heard in the next room.
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Next, the Americans who occupy many different positions on the staff: Robert Peirce, as president and prof (Bible and music) has for 7 years set the spiritual tone and tried to maintain the equilibrium of the school, with his wife, Martha, number one person-behind-the- scenes, who, besides teaching English, listens to all our problems (household and personal) and dispenses good advice. David Gelzer is our Swiss-American teacher of German and Bible and current business manager; his wife, Elisabeth, you know as Drum Call editor. Raymond Hill keeps the school running mechanically, while Lynn, his wife, has kept the books and made contacts in the village. John Williams brings a Californian’s ease to his English classes. Finally, there is Marjory Havlick, head of English teaching and choir director.
The senior teacher, in years of service, is one of our African colleagues, Jean Marc Nyobe with his gentle smile and serious air. Jean Calvin Nguen, another of our four Basa, counterbalances Nyobe’s calm with a con- tagious enthusiasm. Andre Gwet is our able vice-presi- dent. Paul Njock, a former student and son of our school’s mentor, Simon Pierre Njock Bot, just joined the staff upon his return from France. Pierre Meka’a rep- resents the Bulu field on the staff and Titus Ngame makes us wish the Evangelical and Baptist Churches (French Mission) could find us another like him.
Further nationalities: Francois and Rosita Amato are Italian, professors of literature and home-economics respectively. (Our girls must be the best dressed young ladies in their villages.) Pierre and Catherine Vittoz are our Swiss lend-lease couple from the Moravian Mis- sion, awaiting return visa to India (spent 7 years on the border of Tibet); he teaches math and physics, she, French, biology and English.
And, finally, the international household: Walter Trobisch, our German German prof, with his American wife Ingrid (Swedish background).
There are six ministers on the staff: Peirce, Osch- wald, Gelzer, Vittoz, Trobisch, and Williams. They,
October 1958
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Building of the end-of-the-term bonfire. About it tonight will be some folk dances and more horseplay, all to a rhythmic chant.
with Nathaniel Roe, whose agricultural project is near- by, and layman Amato, make the rounds of seven preaching points in the surrounding villages. And there is always the French service here in the chapel. Dr. Peirce is chairman of the church committee to translate the Old Testament into Basa. Mrs. Peirce is “the mother of women’s work” among the Basa. And Mrs. Hill has a village literacy class.
Mention may also be made of faculty-in-waiting: Yenwith and Muriel Whitney, an American Negro couple, Massachusetts Institute of Technology and Hunter College graduates, acquiring a working know- ledge of French at present; Andre Ngongang and Gottleib Mbog, former students, finishing up their baccalaureate degrees, proposed by their church, CEBEC (formerly the French Mission).
If this is too many people to remember at once, meet two of them at least: Andre Gwet and Paul Njock.
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THE VICE PRESIDENT
Sixth child of his father’s fourth wife, Andre Gwet decided to devote his life to teaching in the Mission schools when two of his older brothers went into the ministry. People should realize, he felt, that there are other avenues of Christian service besides the pastorate. In all of his years of training and service, he has spent only one outside the Mission and Church: a year at the government school in Yaounde, studying for his Bac- calaureate degree. His sole reason for doing so is that the Mission did not offer the course then in its schools.
A man with innate authority, integrity and reserve, he must be father not only to his own six sons (oldest aged 1 1 ) but also to his late brother’s five. He seems to apply the same calm methodicalness to his family affairs as he showed at school, when, one day, having decided to study a certain question in his philosophy course, he did not leave his desk until it was finished nine hours later.
As a teacher (math and French), he is esteemed; as vice president, he is regarded with awe. His interest in others as a Christian gentleman goes beyond the limits of the campus to manifest itself in a deep concern for what is happening in his country and community. He most willingly joined the school president and dean on a trip to the capital, requesting investigations of irregular practices by the local authorities.
In his chapel talks and in faculty discussions one feels the moral force of man whose Christian devotion is unshakeable. He is at once thoroughly African and completely Christian, having accepted Christianity and Western education without losing his African roots, and remaining African without clinging to pagan practices and thought patterns.
IMPRESSIONS OF A FORMER PUPIL WHO RETURNS AS PROFESSOR
Whatever shall I say?
Cameroun Christian College, the great Christian
October 1958
9
school for all French West Africa. Imagine the school as I knew it from 1946 to 1953, a cluster of mud build- ings lost in the thick equatorial greenness. By 1954, the building program had begun, but the change when I returned in 1957, was too great to describe. Libamba had become a town, criss-crossed by long, broad avenues. A superb chapel dominates the hundred yard long elass building and behind them lie the refectory and dor- mitories.
In the teaehing staff, always pleasant, gay and im- partial, foreigner and African, new and old work together.
I’he student body has grown, too. From one hun- dred to three, and new classes and sections have been added.
What, then, can I add, except an invitation to come and visit us. This would be, in my opinion, a really worthwhile project.
Paul Njock
An aerial view of class buildings and chapel
The Drum Call
10
THE STUDENTS
The student body is all African but representing a startling variety of tribes and tongues. The youngest scholars are eleven years old, the oldest somewhere in their twenties. There are six (we hope soon seven) years of classes here, thus representing the French secondary school cycle.
The following ironical portrait of the typical African Joe-College was written by the editor of the school paper and published therein. A faculty-drawn portrait of the budding author follows and then his own word of Christian testimony.
In the dormitory, after evening study and before lights out The 1958 Collegian
He is a nice boy who seems to be ignorant of nothing, starting with politics all the way to general knowledge. A crew cut is out of date; his hair is styled “a la frangaise”. If you ask him his taste in music he will talk first about
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October 1958
African music, then Spanish and Jazz; he adores such and such a duet, as well as classical music.
He likes any meeting provided there is plenty of racket. His conversation is often illogical; never does he admit to being wrong but, Adam-like, lays the blame for his difficulties elsewhere.
He must always see something funny in a story, even to making fun of his classmates.
But this is not all; he can put on a serious air in the face of the problems which concern him deeply, especially the freedom of his country. His class is his second native-land, once he has conquered old tribal loyalties. All of the interesting facets of school life dance a saraband before his eyes. He is very patriotic and, in spite of his sarcasm, very friendly.
* * *
Tall, good-looking Andre Hombessa is the son of a widowed mother who abandoned the Christian faith when, after her husband’s death, life seemed to hold nothing but trouble. His step father, an uncle who inherited his mother, is a master carpenter and a great dancer in Brazzaville. Andre’s first concern is to bring these two into the Church. His second is the evangeliza- tion of the youth of his country, to which he hopes to consecrate all of his energies after finishing his studies.
He came to us in 1956 as a result of having been sent to Canada for the Scout Jamboree and having, there, so impressed the Canadian family with whom he was lodged that they are paying his college tuition. As an “all-round” student, besides editing the school paper, he plays on the soccer team, sings in the choir, adds to the school programs with the strumming of his guitar and is fourth in his class. Here is his own account of his Christian expei’ience
The untimely death of my father profoundly disturbed my mother, so much so that she abandoned her Christian faith. Thus, I grew up with no religious
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background. My cousin, Isadore, a fervent Catholic, of the order of the Sacred Heart, sent me to a Protestant school, for no reason that I have ever been able to dis- cover.
So I lived, for my whole time in grammar school, in the midst of a decidedly Catholic world. I was already sixteen by then, neither really Catholic nor Protestant. Each evening before going to bed, we gathered together for family worship. With the others I glibly recited the prayers — Catholic, of course — by dint of hearing them so often.
Each day added to my age and I soon came to the last year of grammer school. I had always made a good impression on my teachers which explains why they were so nice to me. As it is the custom to baptize children when still very young, my teachers began to wonder about me, and all the more so because, during these years, there arose an Arian movement which disturbed a great many pupils. More than once, I was suspected of belonging to this movement, a thing which seemed quite probable as long as I was neither Protestant nor Catholic.
The next year, I entered a sort of boarding school. All I had was an undershirt and a cloth which I tied around my neck. This same cloth served as my blanket.
I looked with admiration upon my school-fellows and what they had, knowing my mother and what she could and couldn’t afford. Like so many other children in this vast continent, I used the forest as my pantry. Each
week-end I went out with my sling-shot It was,
however, in the midst of this vague period of my life, left quite to myself, that I began to find myself.
One day, in class, the teacher spoke to us about the end of the world, and the signs of its coming. The question upset me and for more than a month I thought about it so much that I even lost weight. I learned, at the end of the year, that I had been chosen to go and continue my studies in a pedagogy class at Ndouedi, but I still wasn’t baptized. So important did the question
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become that there was even a division of opinion on the staff as to whether I should be sent away or kept in school. I was finally sent to the mission station from which I had come, there to be baptized, but I arrived a day too late... Now I could not go on in school.
Quite apart, however, from the question of school- ing, I felt in myself a real desire to belong to Christ. I felt a sort of emptiness in my life, sorrow for the past and the need for help for the future. And so I came back, finally, to school where I was bapti zed at Pentecost.
A ndre Ho mhessa
Activities, Extra-curricular The school has a choir which in its two years and five months of existence has learned to follow direction, give an organ-like quality to their superb voices and appreciate Bach. Sports of difl'erent sorts are popular: volley ball is the late-afternoon relaxer, running and jumping for field day, and “foot” (soccer to you) offers something spectacular for Saturday afternoons.
There are usually two or three dramatic produc- tions in the course of the year. The other particular organizations are described in the following article by Pierre Fichet
At the Cameroon Christian College live more than three hundred boys and girls, more or less shut in, not by high walls but by the forest and the isolation which form much more imposing barriers. Thus they must
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find for tlremselves their own lioltbies and extra-cur- ricular activities. And three hundred boys and girls have diflerent tastes; thus there have Iteen formed varied activities, and, to the sports and to the traditional reading-walking, have been added tlie youth groups.
There are four, some related to national or inter- national movements, others purely local.
The Scouts are perhaps the oldest group. They form a troup of 40 to 60 boys who like to relax by moving around, running and playing. The older ones are the leaders but this means the older ones in terms of years
The Good-humor man in Libamba. Ze has bought a loaf of bread (for sale in the first pan). Atangana has a hand- ful of peanuts (next pan). Beyond is fermented cassava and palm oil wrapped in banana leaves. The maintenance shop is behind, and downhill to the right, one of the new dormitories.
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of scouting and not years at school: there have been troup leaders in the third year class whose authority was unquestioned. When the scout meeting is going on, one is no longer at the college: one is “Tiger” or “Bison” and fraternity is the word. The only discipline is scout discipline. The scouts of Libamba, coming from very varied backgrounds, as do all the students, have got together a collection of folk dances and songs from all the regions and their monstrous bonfires bring joy to the end of each term.
The Student Christian Movement is related to a world organization. It is a group to which boys and sometimes girls come on Saturday evening either for
The traditional reading-walking, locally known as koran- izing, from their habit of memorizing lessons as a Moham- medan memorizes the Koran. Behind is the refectory, and in the distance another dormitory.
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Bible study or for lively discussions on social topics, some of which have been very \yell attended. With another group, the Evangelical Union, the S. C. M. has often gone to hold meetings in the surrounding villages but its aim is especially to direct its members’ attention towards a Christian understanding of the social problems of life.
The most original group of the college is, without doubt, the Evangelical Union which came into being quite spontaneously among the pupils seven or eight years ago and exists nowhere else. It is above all a group for prayer and evangelization, gathering together the boys and girls who want to serve the Church now and also later on; this desire to serve is expressed in activity in the surrounding parishes (and even sometimes quite far away) where the Evangelical Union goes to preach, teach in the Sunday Schools, lead youth groups and men’s and women’s groups. This group has always maintained its desire for an active and visible witness, which constitutes an excellent preparation for the Christian life.
And finally there is the Young People’s Group of Christian Hope which is also a local group but not limited to the college; but it originated here, however. It is close to the World Student Federation as to its aims and activities adapted to school life. It also has activities paralleling Bible or social studies; theatricals and evening programs. It is quite active and vv^ell attended.
The fact that the college can keep four youth groups going is proof of the pupils’ energy, their desire not to limit their activities to studies only but to try to enrich one another in different ways. The encouragement of the faculty clearly shows that they consider them as one of the essential elements in the school program of the college.
Pierre Picket
October 1958
17
\[anyern hands out crayons to tiic cmiciren in the Monday afternoon class at M ikak. Four college boys go to this public primary school 3 miles a'.vay to give weekly Bible lessons.
Raison d’etre
The aim of the Cameroun Christian College is to make Christian leaders out of the Christian young people sent to us by the churches which the school serves. To this end we have only Christians on the staff in order that all the teaching may reflect a Christian point of view and that each staff' member may contribute to the spiritual growth of the pupils. Bible classes as a part of the program of studies, daily chapel services, church and Sunday School on Sunciay contribute to this end, as do the different organizations already described.
i
y
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After almost fifteen years of existence, we are beginning to see that the College has already in a small way produced fruits. Some former students are already pastors, others are in theology schools, many reach in church-directed schools and even more are found in government and business offices, often in key places and usually highly esteemed by their colleagues and superi- ors.
Thus all of the routine of lesson planning, test correcting, report cards and even punishments assumes a spiritual significance as these things contribute to the development of a Christian philosophy of life and the deepening of the personal Christian comxmitment of the three hundred or so students who study with us each year.
FOND FAREWELLS — the Oschwalds see students off for the exams in Yaounde. Only about a third of them will return for the higher class next year.
Au revoir to the Cameroon Christian College and on to... October 1958 19
METET
SENT TO HEAL THE SICK, CLEANSE THE LEPERS
Vera C. Wolfe
The medical services of Metet cover a wide area, from the dispensary of Olama 50 miles away in one direction to Foulassi hospital an equal distance in an- other. A monthly week-end at Olama gives aid to the sick, to the medical staff there, and to the church in Sunday services, women’s and children’s meetings and visitation. Every fortnight the doctor and two assistants leave Metet at 6 a.m., arriving at Foulassi at 7 to find things all ready for some 20 operations. Out from Metet itself are the country clinics where, for three days at a time, go the doctor and a team of five assistants with microscopes, medicines, supplies and a Bible message. Thus these small centers hear a new voice and a closer link is forged between fraternal workers and African Christians. Nearer yet but still over jungle paths is a one day baby and pre-school clinic, though adults also come. Often on the return trip a patient needing surgery is brought in to the hospital. At the station itself there are two large pre-school clinics, where on a noisy after- noon 10 crying babies may reluctantly submit to ex- amination and treatment.
Two leprosaria are under the care of the hospital. Twice a week the assistant in charge bicycles out to treat the patients and often the doctor accompanies him then as well as going out on Sundays for services.
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Some 200 patients live here in this Christian atmosphere, cultivating their gardens, the stronger helping those whom leprosy has already left with only stumps of hands and feet. On a recent visit to the colony with several women from the Metet church, we were touched to hear one old patient recall a certain Christmas years ago when the two small daughters of the doctor came with the medical men bringing the Christmas treat. They had charge of the soap, and, said she, when it was her turn, after the first child had given her a bar, the second, not having noticed, gave her a piece also. “I told her I already had my piece, but she said ‘You just keep that one too.” What warmth of feeling and love can be expressed in a bar of soap!
The work at Metet itself is done in scattered one- story buildings known as the “hospital town.” Central in it is a small, beautiful chapel where the staff meets for prayer at 8 a.m. With daylight, however, those in charge of dressings and medicines are about their work and the doctor makes a quick before-breakfast tour to see how the patients have passed the night. The wards are known by the kind of cases housed in them. There is no charge for a bed in an ordinary ward, but there is an elite ward where those who want sheets on their beds may have them for a small sum. The maternity ward announces from afar the kind of little people it shelters. Sometimes there are so many of them that the mothers have to bring their own bamboo beds. Each babe has a wee bassinet covered with a mosquito net, close by the bed of its mother. Most of these mothers have been examined regularly in the Tuesday prenatal clinic.
Most of the buildings have been erected within the last 5 years, largely with government aid. Some of the very fine duplex houses for the staff and families were built with money given in the Women’s Summer offerings of a few years ago. These are greatly appre- ciated and we long for the day when the rest of the staff who now have to live in disreputable mud and grass structures may be similarly housed.
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The main building is quite impressive with its laboratory, dental department, and rooms for examin- ing, treatment, and operating. In this last, twice a week three tables of surgeons and their teammates are simul- taneously at work, performang about 20 operations a morning. We never cease to marvel at the ability of these men. V^'ith little formal education, these hospital trained men arrive at the place where they can operate on all but the most complicated cases. They bring babes into the world by Caesarian section, do all the common her- nias, fibroids, etc. Truly, as one has said, “it is the miracle of modern missions.”
We like the term “medical evangelism” for our work in the hospital and strive always that the atmos- phere shall be one of Christian service. Among the staff are church elders, Sunday School teachers, leaders of youth groups. Blue Cross (international temperance group), and the women’s organization. Each Thursday all but those immediately on duty take an hour off to visit with the patients, reading the Bible with them and counselling them . . Many have through these visits been helped to a knowledge of the Christian life and have gone away healed in body and spirit. On visits to distant villages it is not unusual to meet someone whose first contact with Christians was in the hospital and who tells us that his stay there was a means of bringing him to Christ. Surely this is sufficient compensation for the midnight emergency operations, the weary hours and the backaches which come from bouncing over forest roads on clinic trips.
And the Lord said, ^‘Inasmuch as ye did it unto the least of these... ye did it unto me.''
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THE CHURCH AT METET
The Reverend Charles Mvonda, its pastor.
The district of Metet is a large place. Missionaries, catechists and African Pastors have done here a great work for many years. There are ten organized churches, served by four African pastors. I serve the church at Metet station and t\s'o others in the district, with a total membership of 3500. The Reverend Ondua Abraham, Abenoyap Enoch, Ejiiribi Jacob, with three churches each, cover the areas of IMetet, Olama and Mbalmayo.
One distinction of our field is that we have a Church Station at the commercial center of Akonolinga. (This is the successor to the concept of Mission Station, a new work started with personnel and direction from the Cameroon Church, with financial aid fromi abroad, ed.)
The work of the Cameroon Church requires many long, hard trips into the forest country to visit the churches and chapels scattered throughout our field. We travel on foot or by bicycle to these places where we meet with the Christians and seek out those who are not yet believers in Christ. It is heartening to find that all of them are eager for the Good News. One day I came to a river which Vvas very high because it was the season of the heavy rains. I had to walk in the deep water and carry my bicycle above my head. When I reached the other side, I mounted my bicycle, but before I had ridden one kilometer, a tire blew out. There was nothing left for me but to walk, which I did for 25
October 1958
23
kilometers. I finally arrived to find everyone waiting for me.
I began the conference at 4:30 and continued until 7 p.m. At the close of the meeting seven persons accepted Christ. But two women who were in polygamous mar- riages wept because they could not be written in the Church. I sat down and taught them what they must do and encouraged them to try to win their husbands to Christ’s way. One went and brought her husband who accepted to think it over and answer me tomorrow. In the morning they came, the husband and wife and the other wives also. He said, “Today I accept Christ as my Savior. I will choose one among my women to be my one wife, but I will not choose this one, although she has led me to be a Christian.”
Then everyone wondered what that woman would do. She stood ‘up before everyone and said, “God, I thank Thee that now my husband has become a Christian and, as he will free me, I too may now be written as a believer. I thank Thee that the wife he chose has decided to be a follower of Christ too.” This was a wonderful experience because that man had eight wives and let them all go but one, in order to be a Christian. The day we put a roof on that chapel, that man was the best worker of us all.
Because the principal cash crop is cocoa, which is harvested and sold once a year, our offerings are made for the entire year at that time — but they do not last for the entire year. So there are always several months when the treasurer’s box is empty. But on the encouraging side is the work of the women in personal calling, help- ing the local church and sending their offerings for the ongoing work of weaker churches in newer, more needy fields.
Metet’s new church building is almost completed, although there are many things yet to be finished.
I send greetings from my family and the Christians at Metet to our friends across the seas.
And Christ said, “Go — preach — ”
24
The Drum Call
CHILDREN’S CHURCH
Margaret Burkwall six days a nurse, every day interested in children
As soon as the regular Sunday School is over, from go to too little children from 4 to 7 years old climb Metet hill, two by two, to attend their own church service in an unused garage under one of the residences. Our chairs are old floor boards placed on cement building blocks. Our tables are the same, for each child kneels in front of his seat to color the picture of the lesson (the only coloring many get to do.) The day’s memory verse is written on the picture in Bulu and Basa, though the service is conducted in Bulu. We use flannelgraph material and have three Quarterlies of Old Testament stories and two on the life of Christ. It is a joy to see the real interest that prompts helpers to ask for materials to teach children in their villages during a vacation.
Our staff includes an older nurse (a grandmother several times), a housewife, some high school boys and teachers in the Primary School. We rotate in having charge of a Sunday. We have been teaching the value of giving to the Lord, and the children are supposed to work in their homes or villages for the offering of food or money they bring on Sunday morning. They take turns going around with the collection baskets and afterwards taking the bananas, peanuts or what-have-you to needy patients in the hospital. For the children this makes the lesson live: “I was hungry and you gave me
Jesus said, ^‘Suffer the little children — ”
October 1958
25
AT THE CALL OF THE DRUM
Cecile de Pury High School teacher
At the foot of the hill, opposite the church, lies the “school town”. Here is the largest single school of the Metet district. It boasts the best buildings and the most pupils, but is only one of the thirty under Metet super- vision. The others are scattered in the neighboring vil- lages from 5 to too kilometers from Metet. Taking care of these “bush” schools is one of the school director’s main preoccupations, as you will read in his article. For the moment, let us stay at the station itself.
At the call of the 7:20 drum, three hundred pupils and their eight teachers gather in front of the tile roofed, red brick buildings, and the day’s w’ork begins. From then on a passerby can hear, coming from one class or another, the voices of 300 odd children reciting in unison, with the peculiar chanting tone which they invariably carry over from their own language into French. For this is the Primary School, but here already all the teaching is done in French and in strict ac- cordance with French regulations, for these schools are recognized and subsidized by the government. One
The big Metet drum in this stilted house can be heard for miles around.
26
The Drum Call
exception to the rule of teaching solely in French: the Bible is read and the daily Bible classes are taught to the children in their own language.
At seven o’clock, before the arrival of the younger- children, an older group of pupils has already started their five-hour morning program. These are the iio boys of the Cours Complementaire, coming from various Presbyterian primary schools across Southern Cameroun and chosen to continue school a few more years beyond the primary school level. The academic level of the Cours Complementaii'e is roughly that of a High School.
Here several tribes are brought together, the com- mon language of French being employed throughout. Three Cameroun tribes, France and Switzerland are represented on the faculty, which helps in trying to develop a spirit of mutual understanding among the pupils.
Relations between pupils and teachers are very close, for the teachers have not merely to teach but al- so to act as supervisors and counselors. The secretary and the irreplaceable school supplies manager-and- treasurer are shared with the Primary school.
There are other close ties between the two schools, for the director and assistant director of the Primary school teach in the Cours Complementaire. The latter, however, is definitely not a local school, but is one of three similar schools opened by the Presbyterian Church in recent years, two for boys and one for girls. Along with the Foulassi Normal School and the Cameroun Christian College (which is in a class by itself by virtue of being interdenominational and international), these schools are meant to serve the Cameroun Presbyterian Church as a whole in its effort to offer a solid Christian education to as many of its promising pupils as possible, in order to train capable Christian leaders for the Church and the country.
“ Train up a child in the way he should go”
October 1958
27
OUT
in
the
BUSH
Pascal dc Pury director of schools
Pascal and teacher before a bush school.
Metet, nine o’clock. I should have left at 6:30, but two or three last-minute visitors, replenishing the case of school books to be sold in the villages; and several minor repairs on the car have made me late. My Land-Rover is a bit tired of my frequent trips into the bush; nevertheless, w'ith its four-wheel drive and its winch, it enables me to reach every one of the thirty schools which must periodically be visited. Finally I am off for a three day trip.
After an hour’s ride over a rough, muddy road, I reach one of the small schools. In the middle of the village is a large, bare square in which stand the church, the school and the houses of the catechist and teacher, all built by the villagers with typical mud walls and palm thatched roofs. The classroom has neither doors nor windows, so the teacher’s lessons and the pupils answers can be heard from a distance. As I enter, the children greet me with a noisy “Bonjour, Monsieur”, and I then take a place in the last row to listen to the rest of the lesson. Today I am undertaking a big task: I am giving a test to each of the three classes in this one room school. With the help of the teacher, I shall correct the papers before leaving. I shall thus have a clear idea of the exact level of the pupils and know if the teacher and classes are keeping up with the official program. As for
28
The Drum Call
the teacher, who is terribly isolated in this village, he is glad for any kind of supervision and contact with the other schools, even if he is reprimanded sometimes.
While the pupils are writing the test, some parents arrive, curious to see what the Director is doing in the school. Soon quite a few are present and I have a chance to interest them directly in their children’s work. This is important, for often it is still primarily the child who desires to go to school, while his parents remain indif- ferent as to what the child learns in a language they do not understand.
As soon as I start to leave, the teacher’s wife comes up with three of four different dishes prepared especially for me (the villagers do not usually eat at noon), and it is at such times as this that the teacher and I get involved in serious conversations, during which I learn something of his disappointments and satisfactions in his work, as well as hear the inevitable requests for doors and windows for his house and the school, and for benches and desks. But there are thirty schools, sixty teachers, and limited school funds. The villagers give quite readily of their time to build a school, but rarely of their money for what has to be bought.
At 2:30 I try again to leave but now it is the headman or perhaps the catechist who wants me to stay for a real meal, in the evening, and, of course, to spend the night. But I must get on, and manage to leave only on my promise to stay next time.
If I hurry, I may visit the next school before it is dismissed, although I will not be able to give a test there. The headman will offer me the best bed in the village, and in the morning I shall set out for the “prin- cipal school”. This is the the name given to an outlying school with a complete Primary school program, the exact equivalent of the Station Primary school. Here I may stay for the next two days, for there are five teachers and I must spend time with each one. However, I shall spend more time in the two upper classes where the pupils are being prepared for the official examina-
October 1958
29
tions which will mark the end of their Primary schooling and permit them, if they pass, to enter a secondary school.
The three days aie soon gone. And in the mean- time mail and all the paper work has been accumulating in the office at Metet, where wife and daughter are also waiting for my l eturn. However, the work of these thi ee days is certainly the most important contribution I can make to the progress of our schools and perhaps to their improvement.
IN THIS ISSUE: concluded from page 4
in 1 924, yet steps out blithely in this new day. Somebody cited her example ^\'hen asked what drives of fraternal workers would do when all the little things they used to do are in the hands of the Church. Dr. Wolfe reminds me of my father — slight, mid- Victorian, taciturn, but warm with little girls, having had four of his own.
Miss Burkwall has seiwed only 7 years less, though the first 20 were in China. She is reserved, exact, efficient. She lives uncomplainingly in that mahogany monster known as “the plank house”, built in 1911 for 2 families, which, as you can see, gives her enough office space and guest rooms opening off one another. You will meet the de Purys in the school articles, and right away you will notice that Cecile is that enviable person with colloquial English and faultless French. She is tall, brunette, outgoing. Pascal, on the other hand, is blond, detached, introverted. She is French, with an American mother; he, Swiss brought up in France. Little Anne, Mrs. Wolfe tells us, is going-on-two and station pet. Let her proceed with the introductions: The Rev. Charles Mvondo, station pastor who will present district pastors; Charles Zam, head medical assistant, 23 subordinates; Ruth Enyeka, head nurse; 1 5 others; Damaris Eko of the nursery; Jean Maze, assistant director of primary schools, with 46 district and 1 1 station teachers. How do you do, Metet.
30
The Drum Call
THE HEART OF LEARNING
Assistant director of primary schools I give my brothers in Christ in America greetings. You came to us to give us the Good News of Christ. You brought us hospitals, you taught us all sorts of work. But I tell you that you have brought us a large workshop, a large machine, a powerful force that will go ahead and work, even if you leave — that is the school. This work- shop goes ahead and trains for other trades. Great thanks. We of the schools carry the heavy load of this task, and seek ever to improve upon what we have done before. We are rejoicing at this moment because 98 pupils at the station of Metet and in the district have this week passed successfully the State examination for the Primary certificate. Some of these are very young, only twelve years old. We pray you to continue to support the schools of Cameroun, expecially with your prayers, that we may do our work as unto God, not because of a hunger for money or because we feel our- selves superior to other people, but because we have some learning. Again thanks.
Jean Maze
GREETINGS AND APPRECIATION from the head medical assistant “Study to show thyself approved unto God, a work- man that needeth not to be ashamed, rightly dividing the work of truth.” We, hospital assistants and nurses, send greetings to our brothers in Christ in America and give you heartfelt thanks because of the help you have given us. We have a fine dispensary, operating theater, maternity building and new houses for some of us. We are also very happy because of our beautiful little chapel where we gather for morning worship, Bible classes, and the like. May God reward you for your interest and help in the work of Metet hospital.
Charles
October 1958
31
In times past Metet Orphan- age cared for many, many babies: children of lepers, babies whose mothers could not nurse them or whose mothers had died in child- birth. Nowadays the family buys bottles and milk. So we have only four children under two years, plus Mejo.
Mejo was brought in, a sickly baby, two or three days after birth. They could not even keep his mother tied up when she was most violent. Sometime in the early months Mejo had a spell of crying. After the crisis had passed, his arms and legs w'ere quite limp. His arms are good and strong now, but his legs are shrivelled up. He gets around on his hands and knees or in a dilapidated wheelchair. (Don’t worry, friends have given him a new one and we are daily awaiting its arrival.) Now 15, he is still the size of a 6 year old. He went to school but did not learn to read or write. But he washes his things and helps friends and gets handouts of extra food. His father has never given anything for his support. “What good is he to his family or village in this crippled condition?” So Mejo, and likewise little Mbita, have both mother and father, but still they are orphans.
Orphans of love and normal home life.
Orphans of a society permitting crazy wo- men to have babies only to neglect them.
And Christ said,
^‘Feed my lambs.”
WHO IS AN ORPHAN?
32
The Drum Call October 1958
Korea’s Silent Soldiers
This Sunday Americans everywhere will 1)6 observ- ing Armistice Day for the second time since the start of the tear in Korea. For thousands of American fam- ilies the remembrances of this Noverid)er 1 1 will not be for the heroes of Verdun or the Ar^ionne, or of Saipan or the Normandy breakthrough, but for Seoul, Uungnum, and Heartbreak Ridge. The following ac- count was written by UN Air Force Captain Robert Carruth and was sent from Korea by Captain Marshall V. Hersey. a member of the Presbyterian Church of Pacific Palisades, California. —The editors
There is a valley in the southern part of Korea shaped like a U. The bottom part of the U borders a bay on the Sea of Japan. The floor of the valley is a patchwork of rice paddies and small fields of grain, and it is circled by a range of green hills rising high to touch the gentle clouds. Oxcarts move slowly on the roads along with women bearing burdens on their heads. There is no hustle. It is quiet there, even though it is removed from an active airfield by only a couple of ranges of hills and a few miles of rice paddies. From the city of Pusan it is but a journey of half an hour.
The middle of the U rises gradually into a knoll that is crowned by the breeze-borne flags of the United Nations. The day we visited the knoll, there were three of these flags flying at half-mast. This was the United Nations Military Cemetery. Slowly, with anxiety and a suppressed kind of feeling, we had driven a weapons carrier through the pillars that formed the gate and up the curving driveway that was bordered by large stones painted white, and with newly planted small evergreens. The guest book which we signed showed signatures from half the world: Red Cross representatives, men of the services of many countries, diplomats, statesmen, and other world travelers who had come to visit and to pray for the many, many silent soldiers.
Along the graveled pathways and up the steps of the terraces we walked. There was no conversation. All that we would have said could not be spoken- words were not in us, only feelings. Over the small squares that represented Belgium, Turkey, and the United States, the flags of those nations were bowed at half-mast because that day men of those countries were being interred. You have often read of the “long rows of small white crosses.” So had I. but I had not seen them before, not here. These white crosses were all new, and they stretched down the terraces to the very floor of the valley and ended where the farmers were working with their oxcarts and their crude hoes.
The work went on as we watched. The broken bodies of world heroes were being buried, but I wondered if the world knew it or thought about it, or would remember. Death is such a permanent thing. A man meets it but once. And these men had not asked for it. The world had told them to go, to do battle, and to meet death if necessary. And I thought what each cross represented. Beneath each one lay a mother’s son, someone’s brother, a father, a husband— a friend that could never be replaced. And I thought that the whole world should be full of tears, but that
perhaps many reasoned only that “There’s a small war going on, but it is half a world away, so it is too far to matter much.” And 1 hated the people who thought like that.
Curiously, at least to me, in the little square, of Turkey, the markers were not crosses, but white boards with white stars and crescents. But it matters not the form of the marker, nor the color, religion, or creed of the man beneath. The dead are just as dead.
As I stooped and read the names on some of the markers, the scene came closer to me. When one adds a name, the markers mean more. Then I saw another soldier kneeling before a single neat white cross; his hat was off and his head was bowed. I remembered again that my own nephew lay buried here, too. A
thought struck me like a bolt of lightning from a heavy, heavy cloud, though the sun was shining clear. I wept in silence the tears of love in a wail of hate. My heart exploded in a maelstrom of peace and love and hate and prayer.
I cannot describe thef scene at all adequately. You cannot know the futility, nor the love or hate or pain that is there unless you, too, have been a soldier and have been with the silent ones, and have known that but for the grace of God, you would be among them.
Have you seen a mother cry when she received that awful telegram? Have you seen a wife left sud- denly alone to bring up a fatherless child? Have you thought? Thought what every small white cross has held for the living as well as for the dead? Then visit your city of silent soldiers and read their names and know what it could mean to you.
I prayed as I left the United Nations Cemetery near Pusan, Korea. With the tears still wet on my cheeks, desperately I asked God to lead those men in whom we put our trust to guide the destinies of our nations. And I prayed even more as I looked back to see all those colorful flags flying, not all high and proud, but bowed at half-mast. —Robert C.vrruth
12
\
Presbyterian Life
c, ' '/S.V
NEWS
TO THE PASTORS, OFFICERS, AND MEMBERS OF THE PRESBYTERIAN CHURCH U.S.A.:
On October 20th the President of the United States shocked the nation by announcing his decision to send an Ambassador to the Vatican and by transmitting to the Senate for confirmation the name of General Mark W. Clark. This action has profoundly disturbed the leaders of the Protestant Churches who, over the past years, have repeatedly waited upon the President ( and his predecessor ) , expressing a common view- point that such an action would break the well-established American principle of separation of church and state and flout the convictions of the members of their churches.
By Providence and good fortune, we are not yet faced with an ac- complished fact due to the prompt adjournment of Congress and the wave of protest from the American people. The President has now stated that no interim appointment will be made and that no further action will be taken until Congress meets in January.
Therefore, at the suggestion of the General Council and on the basis of repeated deliverances of the General Assembly, I am addressing this to call upon you to take, if you will, the following actions:
(1) To wait upon the Senators and Representatives of your State personally, by letter and telegram, to make clear your opposition to the diplomatic recognition of the Roman Catholic Church by the subterfuge of its being treated as a sovereign state.
(2) To write or telegraph the President your opposition to and dis- approval of his action.
(3) To report to the Office of the General Assembly any attitudes expressed to you by your Representatives or Senators, so that this in- formation may be correlated for effective use when Congress returns to Washington after the first of the year.
There is a valuable pamphlet available which is entitled A Brief in Support of Maintaining a Valuable American Tradition, published by the National Council of Churches of Christ in the United States of America, 297 Fourth Avenue, New York 10, New York, which may be procured at five cents a copy, or at two dollars a hundred copies and fifteen dollars a thousand copies. This pamphlet expresses clearly the Christian and patriotic basis of the traditional position of our Church in this whole matter.
This course of action above suggested is not motivated by an}^ ill will toward our fellow-American members of the Roman Catholic Church or by any criticism of General Clark. On the contrary, it is m\ conviction that one of the worst effects of this recent action of the President is the stirring up of religious controversy and the possible damaging of the career of a patriotic xA.merican who desen'es well of the nation which he has so ably served.
Harrison Ray Anderson, Moderator of the General Assemhly By Eugene Carson Blake, Stated Clerk of the General Assemhly
held a national drive on Reformation Sunday to collect signatures opposing the appointment.
Dr. Eugene Carson Blake, in one of his first actions as the new Stated Clerk of the Presbyterian Church U.S.A. (see page 13), wired the President, “I wish to protest.most vigorously your action in appointing an ambassador to the Vati- can. Such official diplomatic recognition of one church by our government is de- liberately to flout the expressed wishes and deeply held convictions of most Protestants. This protest is both per- sonal and on behalf of the Presbyterian Church in the United States of America.”
Dr. Franklin Clark Fry, president of the United Lutheran Church, called upon Lutherans throughout the nation to voice “unrelenting” opposition to the appointment. He said, “It is ridiculous to pretend that this is diplomatic recog- nition being accorded a tiny secular state. All the world knows that an am- bassador is being sent rtither to the Pope as a powerful religious leader.”
Dr Vere Loper, head of the Con- gregational Christian churches, called the appointment a “gross violation of tlie American doctrine of separation of church and state.”
In addition to action by inter-church bodies and scores of individual denomi- nations, literally hundreds of local and area church groups representing millions of Protestants recorded their protests. Churches in many parts of the nation were jammed on the Sunday following announcement of the appointment. Ref- ormation Day services and special rallies brought out Protestants in record num- bers. Thousands of letters and tele- grams bulged mail bags in Washington.
The White House statement which went with the Vatican appointment said, in part, “It is well known that the \7iti- can is vigorously engaged in the struggle against Communism. Direct diplomatic relations will assist in coordinating the effort to combat the Communist men- ace.” Although this seemed to be the main reason for President Truman’s action, there were many Protestants and many U. S. citizens of other faiths who wondered how right this assumption was.
The President, in messages recently delivered to the Washington Pilgrimage for Churchmen and to the Cincinnati meeting of the United Church Men, laid great stress upon the principle of re- ligious unity. He urged the United Church Men to “turn the hearts and souls of men from rancor and hatred to love and the spirit of brotherhood.” He told the Pilgrimage group, “Despite the barriers that divide the different churches, there is a common bond of brotherhood that underlies them all. We must continue our effort to find these
common ties, and to bring the churches together in greater unity in a crusade for peace.” There were many Protestants and many U. S. citizens of other faiths who wondered how the Vatican appoint- ment would help fulfill these wishes.
But, for most American Protestants, these wonderings were not the point. General Rufus King, U. S. Minister to the Papal States (now part of Italy) from 1863 to 1868, was quite upset when Congress closed his legation because American, Scottish and English Protes- tants were denied full freedom of wor- ship in Rome. He did not seem to realize fully that freedom of worship was a U. S. law. The laws of Rome, in his own words, did not allow “any other
form of public worship than such as conforms to the teachings of the Roman Catholic Church.” The relationship be- tween the Papal States and the U. S. was not in accordance with the U. S. Constitution and was therefore termi- nated.
President Truman has appointed an
ambassador to the Vatican. The separa- tion of church and state is a U. S. law. The laws of the Vatican recognize the head of the Roman Catholic Church as the head of the Vatican City State. The relationship begun last month between the Vatican and the U. S. is not in ac- cordance with the U. S. Constitution. Therefore, say U. S. Protestants, the relationship should be terminated.
November 10, 1951
11
ALL OF US IN DRESS ARRAY ON BABY DAY — 129 Prizes given for Good Health and splendid co-operation ^ 2H >14 ^3 ’J-tti >1 *11 5 *-9 i >1 ^oj 44 ii. 5-44^24
THE SEOUL CHILD WELFARE UNION ALBUM ^ ^ ^ ^ ^ H ^ ^
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to
4
THI'^ IS THE WAY WE WORK EVERY DAY- a clinic each day of the week except THL ,3,_272 CLINICS HELD LAST YEAR
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40
THESE ARE THE NURSES THAT DO THE WORK
A 7d 21 ^ ^ ^ :|.
The Great Eastern Daily Newspaper gives the Yearly Prizes to our Babies THIS IS ONE OF THE HAPPY ONES
A HAPPY FAMILY— This is what we work for every day— Mother brings all the children to Well Baby Clinic” — we have 1000 similar homes in the city
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DR. SO CHAI HAN, who helped us when we first started our work
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These are her own children raised by “BETTER BABY" rules °1 -1 >l-t-^ t!-^4^ "l-i'd-t <0 a! -i-4'‘ilM4
MISS FRAMCES LEE, Our only “trained abroad” Korean Public Health Nurse O’! H ^ -t ^ 3"} -1- ^ ^
PUBLIC HEALTH POST-GRADUATE COURSE given under the auspices of the Seoul Child Welfare Union
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Some Special Projects and Departments of Work -& SI ^ -3
MILK STATION —over 100 bottles of Milk Prepared by formula each day
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MIDWIFERY IN THE HOME Mrs. Hyo Kyeng Lee, R. N. During the year 49 cases were cared for in homes
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s.-t -k 4-fecHI nil va 49 -I-
VISITING IN HOMES Out for a forenoon of visiting in homes -over 400 such visits are made per month
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THE NURSE IS THE MOTHER’S FRIEND She not only does nursing in homes but also gives advice
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The Soya Bean Project— Especially Good for Children’s Food
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YI PIL HO
As brought to us nine months old — very immaciated — almost ready to die
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YI PIL HO
One year later fed on Soya Bean Milk
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YI PIL HO
3 years later — he, as well as many others are fed on Soya Bean Milk and Powder
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