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THE  LIBRARY 


The  Ontario  Institute 


for  Studies  in  Education 


Toronto,  Canada 


MANUALS    OF    RELIGIOUS    EDUCATION 
FOR    PARENTS    AND   TEACHERS 

Edited  by  Charles  Foster  Kent 
In  collaboration  with  Henry  H.  Meyer 


MISSIONARY  EDUCATION  IN 
HOME  AND  SCHOOL 

By  RALPH  E.  DIFFENDORFER 


THE  ABINGDON  PRESS 

NEW  YORK  CINCINNATI 


Copyright,  1917,  by 
RALPH  E.  DIFFENDORFER 


First  Edition  Printed  July,  1917 
Reprinted  September,  1919 


^^  ^''''^  *^**  "^^  '°  ^'"^  volume  is  taken  from  the  American  Standard  Edition 
of  the  R«vioed  Bible,  copyright.  1901,  by  Thomas  Nelson  &  Sons,  and  is  used  by 
permission. 


TO 

MY  WIFE 

WHO  LOVES  AND  UNDERSTANDS 

A  LITTLE  CHILD 


CONTENTS 

FAQE 

Introduction:  The  Place  of  Missionary  Education 7 

PART  I— PRINCIPLES 

CHAPTER 

I.  The  Aims  of  Missionary  Education 15 

II.  The  Significance  and  Cultivation  op  Friendliness.     41 

III.  The  Awakening  and  Extension  of  Sitvipathy 65 

IV.  The  Development  of  Helpfulness 93 

V.  Learning  How  to  Cooperate 113 

VI.  Stewardship  and  Generosity 141 

VII.  Training  in  Loyalty  to  the  Kingdom 175 

VIII.  The  Sense  op  Justice  and  Honor 207 

IX.  The  Materials  op  Missionary  Education 233 

X.  The  Bible  and  Missionary  Education 247 

PART  II— SPECIAL  METHOD 

XL  The   Missionary  Education    of   Children   (Under 

Nine  Years  of  Age) 265 

XII.  The   Missionary   Education    of    Girls    and    Boys 

(From  Nine  to  Twelve  Years  of  Age) 283 

XIII.  The   Missionary    Education    op    Girls    and    Boys 

(About  Thirteen  to  Sixteen  Years  of  Age)  ....   297 

XIV.  The     Missionary     Education     of    Young     People 

(Fifteen  to  Eighteen  Years  op  Age) 317 

XV.  The  Missionary  Education  of  Young  Men  and 
Young  Women  (Eighteen  to  Twenty-four  Years 
of  Age) 339 

XVI.  The   Missionary  Education  of   Adult  Men  and 

Women 369 

XVII.  Religious  Education  for  the  New  Day 389 

Index 401 

5 


INTRODUCTION 
THE  PLACE  OF  MISSIONARY  EDUCATION 

Some  time  ago  the  following  letter  was  received 
from  the  director  of  an  institute  for  the  training  of 
Sunday  school  teachers  in  one  of  our  large  cities : 

"You  will  note  that  the  Training  Institute  is  solely 
for  the  purpose  of  religious  education.  The  question 
of  arranging  to  have  missionary  instruction  included 
another  vear  iu  the  curriculum  is  for  the  Board  of 
Managers  and  the  Teacher  Training  and  Graded  Work 
Committee  to  decide." 

In  the  mind  of  this  Sunday  school  worker  missionary 
education  and  religious  education  are  thought  of  as 
two  quite  distinct  processes.  In  general,  this  was  the 
attitude  of  most  religious  workers  ten  years  ago  when 
the  author  began  an  investigation  of  the  relation  of 
missionary  education  to  religious  education,  and  espe- 
cially its  place  in  the  home  and  the  church  school.  This 
distinction  between  religious  education  and  missionary 
education  was  so  marked  and  so  persistent  as  to  make 
certain  results  inevitable.  The  mission  boards  recog- 
nized more  and  more  that  the  maintenance  of  their 
work  depended  u})on  rearing  a  generation  of  Christian 
people  in  thorough  sympathy  witli  missionary  work, 
and  with  full  conviction  that  its  expanding  needs  must 
be  met  thoroughly  and  eflSciently.     For  many  years 

7 


8  INTRODUCTION 

these  boards  had  been  reaching  down  into  the  local 
church  for  the  purpose  of  organizing  special  groups 
for  training  in  missionary  interest  and  for  added  sup- 
port. Mission  bands,  junior  missionary  societies,  girls' 
and  boys'  clubs  with  a  missionary  purpose,  and  volun- 
tary mission  study  circles  were  organized  wherever 
there  were  sympathetic  leaders  to  assume  the  responsi- 
bility. Then  the  mission  boards  began  to  see  that 
these  special  organizations  reached  only  a  small  pro- 
portion of  the  children  and  youth  in  the  churches.  The 
local  Sunday  school  was  the  most  permanent  organiza- 
tion in  the  church  dealing  with  boys  and  girls.  Cases 
were  rare  where  it  did  not  include  within  its  member- 
ship practically  all  the  children  and  youth  in  the 
parish.  It  was  natural,  on  this  account,  that  the 
mission  boards  should  desire  to  interest  the  Sunday 
school  in  their  work,  and  many  attempts  were  made 
to  break  into  the  Sunday  school  organization. 

The  policies  and  the  methods  in  missionary  educa- 
tion ten  years  ago,  arose  out  of  this  necessity.  Mis- 
sionary committees  were  organized  in  the  Sunday 
school  and  special  missionary  Sundays  were  introduced 
into  the  calendar,  at  which  time  missionary  programs 
and  special  missionary  lessons  were  taught,  sometimes 
by  specially  prepared  teachers.  The  material  used 
came  from  the  mission  boards,  but  rarely,  if  ever,  had 
the  indorsement  of  the  general  Sunday  school  leaders, 
secretaries,  and  editors.  There  was  also  the  tempta- 
tion to  exploit  the  Sunday  school  for  the  purpose  of 
raising  money.  Collecting  devices  of  various  sorts 
were  offered  for  use,  and  appeals  were  made  to  classes 
and  schools  for  the  support  of  special  objects  in  mis- 


INTRODUCTION  9 

sion  fields.  Mauy  conferences  were  held  to  discuss 
niissiouary  giving  in  the  Sunday  school,  and  whether 
or  not  it  would  be  right  to  take  five  minutes  each 
Sunday  or  once  a  month,  or  substitute  a  missionary 
lesson  for  the  review  lesson  once  a  quarter. 

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


10  INTRODUCTION 

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


IXTKODUCTION  11 

remark  was  the  logical  conclusion  to  be  drawn  from 
our  conception  and  j)rocedure  in  times  past 

Fortunatelj',  there  appeared,  in  time,  a  group  of 
religious  leaders  who  saw  that  religious  education  was 
failing  to  meet  the  requirements.  It  was  too  academic. 
Functional  psychology,  as  taught  in  our  colleges  and 
universities;  pedagogy  based  upon  learning  by  doing; 
the  principles  of  child  development  as  revealed  in 
child  study;  the  changing  conceptions  of  the  church 
and  its  work;  and  the  newer  ideals  of  social  service 
were  making  it  increasingly  apparent  that  there  must 
be  some  radical  adjustment  in  the  aims,  material,  and 
methods  of  religious  education. 

In  recent  years  the  emphasis  on  social  evangelism 
and  the  social  gospel  has  had  a  wholesome  effect  upon 
the  conception  of  missionary  education,  even  as  it  has 
more  and  more  affected  the  work  of  missions  itself. 
If  missions  are  to  be  considered  an  organized  enter- 
prise for  the  purpose  of  selecting  individual  missiona- 
ries and  sending  them  to  the  needy  places  of  the 
world,  missionary  education  must  directly  train  our 
boys  and  girls  to  support  this  enterprise.  It  must  also 
make  an  appeal  to  them  to  offer  themselves,  after  due 
meditation  and  prayer,  for  service  in  these  fields.  On 
the  other  hand,  if  we  are  to  include  in  missions  the 
process  of  Christianizing  all  our  social  relationships 
in  the  community,  in  industry,  in  national  life,  and  in 
international  affairs,  then  the  scope,  the  aims,  the 
methods,  and  the  material  of  missionary  education  will 
be  greatly  broadened.  It  is  the  writer's  feeling  that 
we  can  never  hoi)e  to  establish  the  kingdom  of  God 
on  earth  by  depending  exclusively  on  special  agents, 


12  INTRODUCTION 

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


PART  I 
PRINCIPLES 


CHAPTER    I 
THE  AIMS  OF  MISSIONARY  EDUCATION 


God  of  the  nations,  hear  our  call; 
Thou  who  art  Father  of  us  all; 
Show  us  our  part  in  thy  great  plan 
For  the  vast  brothei-hood  of  man. 

In  plastic  form  the  nations  lie 
For  molding,  unto  us  they  cry; 
May  we  their  urgent  summons  heed 
And  gladly  go  to  meet  their  need. 

May  we,  a  nation  blessed  with  light, 
Be  ever  truer  to  the  right, 
That  nations  in  our  life  may  see 
The  power  which  we  derive  from  thee. 

Let  us  with  earnestness  of  youth 
Care  only  for  pursuit  of  Truth. 
O,  may  we  feel  thy  guidance  still 
And  heed  the  impulse  of  thy  will! 

Thus,  as  thy  kingdom  cometh  here, 
Shall  it  throughout  the  world  draw  near; 
And  loyalty  to  country  then 
Shall  reach  out  to  include  all  men. 

—Vera  Camp1)ell,  1913. 


CHAPTER    I 
THE  AIMS  OF  MISSIONARY  EDUCATION 

The  Popular  Conception  of  the  Term  "Missionary." 
Recently  a  normal  class  composed  of  students  prepar- 
ing for  religious  work  was  asked  to  take  pencil  and 
paper  and  to  write  down  the  first  thought  suggested 
to  their  minds  by  a  certain  word.  The  leader  then 
said,  "missionary,"  and  the  following  words  and 
phrases  were  written :  a  messenger  of  Christianity, 
the  mental  picture  of  a  certain  man,  service,  A.  M.  A. 
(After  Money  Again),  one  sent  for  service,  China,  Miss 
C.  (a  student  in  the  room),  cannibal,  ships,  a  man  with 
a  red  beard,  a  typical  old  maid,  a  peculiar  person, 
a  man  who  lives  the  spirit  of  missions,  one  sent  forth, 
"Go  ye  into  all  the  world,"  a  sent  one,  India,  China, 
Japan,  consecration,  Burma,  Mary  Reed,  not  a  man 
with  a  green  umbrella.  Straits  Settlements,  a  certain 
man,  and  one  who  helps  others. 

A  study  of  these  phrases  shows  that  most  of  these 
students  associated  the  word  "missionary"  with  cer- 
tain particular  people,  countries,  travel,  money,  and 
queerness.  Similar  experiments  have  been  made  at 
other  times  and  places  with  practically  the  same  re- 
sults. It  may  be  said  that  a  majority  of  people  think 
of  "missionary"  in  these  imperfect  and  misleading 
terms.     It  is  as  a  qualifying  adjective  that  the  word 

17 


18  MISSIONARY  EDUCATION 

"missionary"  is  most  frequently  used.  In  the  mind  of 
the  average  Christian  it  describes  boards,  societies, 
candidates,  secretaries,  libraries,  books,  meetings,  col- 
lections, offerings,  committees,  or  bulletins,  all  of  which 
are  impersonal  and  apart  from  his  own  individual  life. 

A  Dictionary  Definition.  "Missionary"  is  derived  from 
the  Latin  initio,  "to  send."  It  describes  the  act  of  send- 
ing, or  being  sent,  that  with  which  the  messenger  is 
charged,  an  association  of  those  who  have  been  sent 
or  are  sending  others,  an  organization  dependent  on 
another,  or  special  services  or  a  series  of  addresses  for 
the  influencing  of  others  in  a  creed  or  faith.  A  "mis- 
sionary" is  the  person  who  is  sent,  or  the  word  may 
qualify  anything  which  has  to  do  with  the  above  mean- 
ings. 

Are  These  Conceptions  Correct  or  Adequate  ?  The  great 
enterprise  known  as  missions,  with  its  boards,  com- 
mittees, funds,  buildings,  representatives,  literature, 
and  special  methods,  is  all  possible  simply  because  of 
a  certain  quality  of  character  which,  when  truly  de- 
veloped, is  the  spirit  of  the  missionary  himself.  It  is 
not  necessarily  membership  in  a  society,  or  Board,  or 
the  giving  of  money,  or  the  going  out  to  a  foreign  land, 
but  something  behind  all  this — a  power  in  the  life  of 
the  individual  Christian,  an  attitude  toward  the  world 
and  its  needs ;  in  short,  the  spirit  of  Christ,  one  "sent 
with  a  message"  embodying  in  himself  the  meaning  of 
the  message.  The  fundamental  problem  for  the  reli- 
gious teacher  is  whether  or  not  these  characteristics 
are  to  be  reserved  for  a  few,  our  "missionaries,"  or  are 
to  become  the  normal  i^roduct  of  our  whole  process  of 
religious  education. 


THE  AIMS  OF  MISSIONARY  EDUCATION    19 

Every  Christian  a  Missionary.  The  world  will  scarcely 
become  Christian  through  the  efforts  of  several  thou- 
sands of  special  representatives  sent  out  by  more  or 
less  self-contented  churches.  Mohammedanism  to-day 
has  200,000,000  adherents  in  the  world,  and  Chris- 
tianity had  a  start  of  six  hundred  years.  Mormonism 
in  less  than  a  century  has  largely  dominated  the  life 
of  a  half  dozen  or  more  States  and  has  influenced  the 
entire  fabric  of  our  national  life.  The  Christian 
Scientist  is  an  enthusiastic  propagandist,  a  radiating 
center  of  his  belief.  In  a  few  decades  these  people 
have  extended  the  knowledge  of  their  faith  to  every 
part  of  the  world.  Whatever  we  may  say  regarding 
their  methods  and  ideals,  these  forms  of  religion  have 
never  set  up  a  special  machinery  for  extension  as  has 
Christianity.  Their  propagation  is  the  task  of  the 
whole  body.  Each  person  is  constituted  a  missionary 
and  all  relationships  of  individuals  and  groups  come 
under  the  sway  of  the  impulse  toward  extension.  The 
missionary  ideal  and  spirit  is  an  essential  part  of  their 
faith. 

'•But  it  is  probably  true  that  the  masses  of  Islam 
have  more  generally,  both  geographically  and  as  to 
periods  of  time,  been  undivided  toward  missionary 
work,  toward  the  spread  of  their  faith  by  one  means 
or  another.  .  .  .  The  impulse  in  Islam  is  to  spread 
and  propagate  itself  through  direct  movements  of  the 
people  and  not  through  the  efforts  of  a  class  especially 
set  apart  thereto."^ 

"Any  study  of  Mohammedanism  which  overlooks  the 


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


20  MISSIONARY  EDUCATION 

intense  zeal  of  the  Moslem  in  the  propagation  of  his 
faith  is  sadly  defective."^ 

"The  Mormons  are,  above  all,  propagandists.  This 
idea  is  inculcated  into  them  from  childhood.''^ 

"It  was  somewhat  in  consequence  of  the  forming  of 
the  national  association,  somewhat  in  the  gradual  mis- 
sionary work  of  the  Journal,  and  largely  because  of 
the  healing  work  of  the  students,  who  went  out  from 
the  college,  month  after  month,  that  Christian  Science 
spread  to  every  part  of  the  country."* 

Historically,  this  is  equally  true  of  Christianity. 
Gibbon  assigns  as  one  of  the  principal  causes  explain- 
ing the  rapid  spread  of  Christianity  in  the  Roman 
empire  the  fact  that  each  convert  regarded  it  as  his 
great  privilege  and  responsibility  to  disseminate  among 
his  acquaintances  the  inestimable  blessings  which  he 
had  received.  Harnack,  in  his  Mission  and  Expansion 
of  Christianity  in  the  First  Three  Centuries,  has 
strongly  enforced  this  point. 

After  showing  in  great  detail  the  rise,  work,  and 
influence  of  apostles,  prophets,  teachers,  and  missiona- 
ries. Dr.  Harnack  says: 

"The  most  numerous  and  successful  missionaries  of 
the  Christian  religion  were  not  the  regular  teachers, 
but  Christians  themselves,  in  virtue  of  their  loyalty  and 
courage.  .  .  .  Above  all,  every  confessor  and  martyr 
was  a  missionarv.  .  .  .  The  executions  of  the  martvrs 
must  have  made  an  impression  which  startled  and 
stirred  wide  circles  of  people.  ...  It  was  character- 


'  E.  M.  Sherry,  Islam  and  Christianity  in  the  Far  East,  p.  51. 

'Bruce  Kinney,  Mormonism,  p.  77. 

*  Sibyl  Wilbur,  The  Life  of  Mary  Baker  Eddy,  p.  303. 


► 


THE  AIMS  OF  MISSIONARY  EDUCATION  21 

istic  of  this  religion  that  everyone  who  seriously  con- 
fessed the  faith  proved  of  service  to  its  propaganda. 
Christians  are  to  'let  their  light  shine,  that  pagans  may 
see  their  good  works  and  glorify  their  Father  in 
heaven.'  If  this  dominated  all  their  life,  and  if  they 
lived  according  to  the  precepts  of  their  religion,  they 
could  not  be  hidden  at  all ;  by  their  very  mode  of  living 
they  could  not  fail  to  preach  their  faith  plainly  and 
audibly.  .  .  .  We  cannot  hesitate  to  believe  that  the 
great  mission  of  Christianity  was  in  reality  accom- 
plished by  means  of  informal  missionaries.  Justin 
says  so  quite  explicitly.  What  won  him  over  was  the 
impression  made  by  the  moral  life  which  he  found 
among  Christians  in  general."^ 

"The  inner  spread  of  Christianity  comes  out  pri- 
marily and  preeminently  in  the  sense,  felt  by  Chris- 
tians, of  their  own  strength.  Evidence  of  this  feeling 
is  furnished  by  the  zeal  they  displayed  in  the  extension 
of  the  faith,  by  their  consciousness  of  being  the  people 
of  God  and  of  possessing  the  true  religion,  and  also  by 
their  impulse  to  annex  any  element  of  worth  and 
value."^ 

To  train  every  Christian  to  be  a  missionary,  nay, 
more,  to  identify  the  two  is  the  conception  which 
offers  a  challenging  opportunity  to  the  religious  edu- 
cation of  to-day  and  to-morrow. 

The  Missionary  Spirit.  The  attitude  of  Jesus  toward 
the  world  is  the  missionary  spirit.  When  scarcely  out 
of  his  youth,  fully  conscious  of  his  divine  mission  and 
of  the  meaning  of  his  message  for  the  world,  Jesus 


6  Vol.  i.  p.  366-8. 
•  Vol.  ii,  p  33. 


22  MISSIONARY  EDUCATION 

began  to  proclaim  the  kingdom  of  God  to  the  people  in 
whatever  place  he  found  them  assembled.  This  spirit 
has  also  characterized  every  great  missionary.  In 
terms  of  individual  attitude,  the  missionary  spirit  may 
be  said  to  consist,  in  the  first  place,  of  faith  in  this 
world  as  God's  world,  and  a  conviction  that  it  is 
grounded  in  no  blind  and  barren  mechanism,  but  in 
an  eternal  and  patient  purpose  for  good  not  unlike 
that  of  a  wise  father  for  his  children.  Then  it  is  a 
great,  deep  sense  of  justice,  a  quality  which  answers 
the  demand  of  conscience  and  adjudges  our  relations 
to  others  on  a  basis  of  righteousness.  It  is  also  a  life 
of  friendship  or  comradeship,  acknowledging  all  people 
to  be  the  children  of  God,  thus  pinning  its  faith  to 
the  dignity  and  worth  of  humanity.  There  is  also  a 
broad  sense  of  sympathy  and  a  desire  to  help,  serving 
the  common  good  and  others  for  their  own  sakes. 
Ability  to  cooperate  loyally  in  the  establishing  of  the 
kingdom  of  God  on  earth  is  an  essential  element. 
These  characteristics  and  attitudes  constitute  what  is 
meant  in  these  pages  by  "missionary,"  and  a  discussion 
of  them  forms  the  chapters  of  this  book. 

Missionary  Education  Is  a  Complex  Process.  It  is  more 
than  telling  a  story,  reading  a  book,  or  joining  a  mis- 
sion study  class.  It  deals  with  life  impulses,  attitudes, 
ideals,  and  breadth  of  knowledge  and  experience.  In 
order  to  produce  a  missionary  church  as  indicated 
above,  religious  education  must  more  and  more  develop 
those  fundamental  qualities  of  character  which  func- 
tion normally  in  everyday  living.  It  must  cease  to 
be  academic  and  become  practical.  We  must  come 
out  of  the  old  rut  of  thinking  that  the  meaning  of 


THE  AIMS  OF  MISSIONARY  EDUCATION  23 

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

"Education,  in  short,  cannot  be  better  described  than 
by  calling  it  the  organization  of  acquired  habits  of 


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


24  MISSIONARY  EDUCATION 

conduct  and  tendencies  to  beliavior.  You  should  regard 
your  professional  task  as  if  it  consisted  chiefly  and 
essentially  in  training  the  pupil  to  behavior:  taking 
behavior,  not  in  the  narrowed  sense  of  his  manners, 
but  in  the  very  widest  possible  sense,  as  including  every 
possible  sort  of  fit  reaction  on  the  circumstances  into 
which  he  may  find  himself  brought  by  the  vicissitudes 
of  life."8 

How  to  live — that  is  the  essential  question  for  us. 
Not  how  to  live  in  the  mere  material  sense  only,  but 
in  the  widest  sense.  The  general  problem,  which  com- 
prehends every  special  problem,  is  the  right  ruling  of 
conduct  in  all  directions  under  all  circumstances.  In 
what  way  to  treat  the  body ;  in  what  way  to  treat  the 
mind,  in  what  way  to  manage  our  affairs,  in  what  way 
to  bring  up  a  family,  in  what  way  to  behave  as  a  citi- 
zen, in  what  way  to  utilize  all  those  sources  of  happi- 
ness which  nature  supplies — how  to  live  completely. 
To  prepare  us  for  complete  living  is  the  function  which 
education  has  to  discharge.^ 

Religious  Education,  therefore,  Must  Be  Truly  Prophetic 
in  Spirit  and  Method.  It  cannot  do  less  than  to  interpret 
to  children  and  youth  the  significance  of  Jesus  for  the 
world  of  to-day.  It  must  do  more;  it  must  point  out 
as  clearlj'  as  it  is  given  us  to  discern  them  the  implica- 
tions of  the  world's  changing  life  for  the  Christianity 
of  to-morrow.  To  do  this  the  religious  leader  cannot 
have  his  eyes  wliolly  on  the  past,  but,  with  the  forward 
look,  will  try  to  make  available  for  to-day  and  to- 
morrow the  lessons  from  God's  dealings  with  men  in 


*  William  James,  Talks  to  Teachers  on  Psychology,  pp.  2S,  29. 
9  Herbert  Spencer,  Education,  p.  30. 


THE  AIMS  OF  MISSIONARY  EDUCATION  25 

the  past.    As  some  have  heard  Professor  George  A,  Coe 
sa}'  in  his  classroom  lectures : 

"The  essence  of  Christian  education  is  in  continu- 
ous development  of  the  child's  present  social  experience 
toward  and  into  appreciation  of  and  devotion  to  the 
ideal  of  Jesus  Christ,  which  includes  God  and  men  in 
social  unity." 

All  will  agree  that  the  core  of  Christianity  is  per- 
sonal devotion  to  Jesus  Christ.  It  is  only  when  we 
come  to  interpret  what  that  means  that  we  find  the 
necessity  for  changing  conceptions.  In  each  age  Christ 
means  something  different  as  men  try  to  interpret 
him  for  the  life  of  their  day.  The  religious  education 
of  to-day  will  not  be  less  evangelistic  than  in  any  past 
generation.  It  will  put  devotion  to  the  ideal  of  Jesus 
Christ  first  and  it  will  also  direct  its  most  intelligent 
inquiries  to  determine  the  meaning  of  the  child's  grow- 
ing social  experience. 

If  every  Christian  is  to  become  a  missionary,  we  will 
not  only  increase  the  interest  in  and  support  of  our 
national  mission  boards,  but  will  also  train  a  generation 
of  men  and  women  who  will  acknowledge  their  normal 
social  contacts  as  offering  the  greatest  opportunities 
for  Christianizing  the  world.  A  number  of  classifica- 
tions of  these  contacts  of  the  individual  with  society 
have  been  made.  For  our  purpose,  we  will  take  the 
following,  indicating  also  the  particular  problem  for 
religious  education. 

The  Family.  The  conviction  that  the  family  must 
be  maintained  and  loyalty  to  the  home  as  a  Christian 
institution  have  first  place  in  any  scheme  of  mission- 
ary education.    From  every  foreign  mission  field  comes 


2G  MISSIONAKY  EDUCATION 

the  testimony  of  missionaries  to  the  effect  that  one  of 
the  most  potent  influences  for  propagating  the  Chris- 
tian ideal  is  the  life  of  the  Christian  family.  All 
through  his  well-known  work,i<^  Dr.  Dennis  shows  that 
the  reconstruction  of  the  family,  next  to  the  regenera- 
tion of  individual  character,  is  the  most  precious  con- 
tribution of  missions  to  heathen  society,  and  is  one 
of  the  most  helpful  human  influences  which  can  be 
consecrated  to  the  service  of  social  elevation.  In  the 
effort  to  hallow  and  purify  family  life  Christian  mis- 
sionaries stir  the  secret  yearnings  of  fatherhood  and 
motherhood ;  they  enter  the  precincts  of  the  home,  and 
take  childhood  by  the  hand;  they  restore  to  its  place 
of  power  and  winsomeness  in  the  domestic  circle  the 
ministry  of  womanhood;  and  at  the  same  time  they 
strike  at  some  of  the  most  despicable  evils  and  desolat- 
ing wrongs  of  the  fallen  world.  If  parental  training 
can  be  made  loving,  faithful,  conscientious,  and  help- 
ful; if  womanhood  can  be  redeemed  and  crowned;  if 
childhood  can  be  guided  in  tenderness  and  wisdom ;  if 
the  home  can  be  made  a  place  where  virtue  dwells,  and- 
moral  goodness  is  nourished  and  becomes  strong  and 
brave  for  the  conflicts  of  life,  one  can  conceive  of  no 
more  effective  combination  of  invigorating  Influences 
for  the  rehabilitation  of  fallen  society  than  will  there- 
in be  given. 

"The  Christian  home  is  to  be  the  transforming  center 
of  a  new  community.  Into  the  midst  of  pagan  masses, 
where  society  is  coagulated  rather  than  organized, 
where  homes  are  degraded  by  parental  tyranny,  marital 
multiplicity,  and  female  bondage,  he  brings  the  leaven 

'<>  Jamea  S.  Dennis,  Christian  Missions  and  Social  Progress. 


THE  AIMS  OF  MISSIONARY  EDUCATION  27 

of  a  redeemed  family,  which  is  to  be  the  nucleus  of 
a  redeemed  society.  .  .  .  This  new  institution,  with 
its  monogamy,  its  equality  of  man  and  woman,  its 
sympathy  between  child  and  parent,  its  cooperative 
spirit  of  industry,  its  intelligence,  its  recreation,  its 
worship,  is  at  once  a  new  revelation  and  a  striking 
object-lesson  of  the  meaning  and  possibility  of  family 
life."" 

Dr.  Robert  Evans^^  jj^g  written  that  ''the  missionary 
and  his  family  have  a  wonderful  influence  for  the 
elevation  of  domestic  life  among  the  natives  of  Assam. 
They  see  how  he  respects  his  wife  and  treats  his 
children.  They  are  also  taught  that  woman  is  not 
inferior  to  man  as  an  intellectual  and  responsible 
being,  and  learn  to  exercise  patience  and  protect  her 
as  the  weaker  vessel.  This  change  is  seen  first  in  Chris- 
tian families  who  are  more  intimately  associated  with 
the  missionaries,  and  come  under  the  influence  of 
Bible  teaching.  But  it  is  fast  extending  to  those 
heathen  families  who  are  more  directly  in  contact  with 
missionaries  and  native  Christians.  I  know  many 
Hindu  families  in  which  the  wives  are  treated  very 
differently  since  the  men  have  become  acquainted  with 
the  missionaries.  A  feather  will  show  whence  the  wind 
blows." 

Another  missionary^^  says  that  the  happy  homes  of 
Christians  affect  the  heathen  very  favorably'.  Once  a 
man  came  to  a  friend  of  his  bringing  his  idol,  the  "God 
of  Riches,"  which  he  presented  to  him,  saying:  "We 


"  Edward  Alexander  Lawrence,  Modern  Missions  in  the  East,  pp.  196,  197. 
"  The  Rev.  Robert  Evans  (W .CM. M.S.),  Mawphlang,  Shillong,  Assana. 
"The  Rev.  Joseph  S.  Adame  (A.B.C.F.M.),  Hankow,  China. 


28  MISSIONARY  EDUCATION 

have  never  any  peace  in  our  house.  I  am  told  if  I 
give  up  idols  and  believe  in  Jesus,  my  home  will  be- 
come a  little  heaven  on  earth.  Here  is  my  idol."  The 
cleanliness,  sanitary  improvements,  and  decent  ar- 
r«ingements  for  sleeping  (instead  of  the  usual  inde- 
cencies) impress  the  heathen  favorabh'. 

In  his  series  of  Adult  Bible  Class  lessons  on  Poverty 
and  Wealth,  in  the  chapter  in  which  is  discussed  ''The 
Breakdown  of  Family  Life,"  showing  the  influences  of 
poverty  in  the  family,  Professor  Harry  Ward  says  that 
the  family  is  the  first  social  group.  Its  health  and 
permanence  is,  therefore,  the  first  concern  in  the  effort 
to  secure  social  welfare.  It  is  the  first  school  of  morals. 
Within  the  family  the  power  of  social  living,  of  con- 
tributing to  the  common  welfare,  is  developed  or  de- 
stroyed.^^ 

What,  then,  is  to  be  the  attitude  of  the  Christian 
toward  all  the  factors  which  make  for  the  maintenance 
of  the  family  as  a  social  institution?  On  the  foreign 
mission  field  and  among  primitive  and  neglected  peo- 
ples at  home,  the  church  has  answered  this  by  some- 
times initiating  and  always  fostering  the  factors  essen- 
tial to  the  permanence  of  the  family.  Medical,  in- 
dustrial, and  educational  missionaries  and  the  mothers 
and  daughters  of  missionaries  have  been  the  pioneers 
in  many  non-Christian  lands  of  a  new  family  life. 
The  Christian  evangelist  has  preached  a  standard  of 
marriage  and  family  morals  which  has  almost  revolu- 
tionized the  Orient's  social  order.^^    Such  work  is  now 


"  See  Harry  F.  Ward,  Poverty  and  Wealth,  p.  85. 

'*  Shailer  Mathews,  The  Individual  and  Social  Gospel,  Chapter  II,  "Christianiz- 
ing the  Home." 


THE  AIMS  OF  MISSIONARY  EDUCATION  20 

recognized  as  an  integral  and  necessary  form  of  the 
Christian  propaganda.  But  what  of  the  established 
body  of  Christians  in  our  home  churches?  Have  we 
systematically  cultivated  intelligence  regarding  the 
principles  upon  which  the  family  is  founded?  Have 
we  taken  seriously  the  significance  of  eugenics,  child- 
training,  the  awakening  of  adolescence,  love-making, 
social  purity,  povertj^,  intemperance,  and  divorce,  as 
factors  in  the  permanency  of  the  family  ?  The  sanctity 
of  marriage  is  the  foundation  of  the  Christian's  family. 
Yet  much  of  the  fun-making  capital  of  moving-pictures, 
vaudeville  shows,  and  the  theater  is  directed  against 
the  higher  ideals  of  married  life.  If  love-making  is 
referred  to  among  high  school  students  and  employed 
young  men  and  women,  they  are  liable  to  greet  the 
remarks  with  snickering  or,  being  blas4,  they  may 
appear  indifferent,  or  attempt  to  smother  their  deeper 
sentiments  and  emotions.  The  churches,  as  the  organized 
Christian  body,  by  a  widespread,  constructive  educa- 
tional movement  could  change  the  present  apparently 
indifferent  and  mocking  attitude  toward  the  family  as 
a  social  institution,  and  could  preserve  it  for  those 
Christianizing  influences  of  which  it  has  always  been 
the  center. 

Loyalty  to  the  home  as  a  Christian  institution  will 
make  the  walls  which  inclose  the  family  more  than  the 
marking  off  of  a  place  in  which  to  eat  and  sleep.  The 
home  will  become  in  its  own  organized  life  and  in  its 
attitude  toward  the  community  a  positive  Christian 
influence.  It  will  be  a  social  example  of  integrity,  jus- 
tice, and  service.  All  that  Christ  demands  of  the  in- 
dividual Christian  will  be  found  in  the  collective  life 


30  MISSIONARY  EDUCATION 

of  the  members  of  the  family  group.  Here  in  America 
too,  just  as  in  a  nou-Christian  land,  the  Christian  home 
will  become  a  silent  but  ever-living  influence  for  propa- 
gating the  Christian  ideal. 

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


THE  AIMS  OF  MISSIONARY  EDUCATION  31 

The  State.  A  new  patriotism  and  a  new  attitude 
toward  the  State  is  an  urgent  need.  Our  strong  Amer- 
ican emphasis  on  the  complete  separation  of  the  church 
and  state  has  led  us  into  the  fundamental  error  of 
failing  to  carry  Christian  principles  into  government. 
The  corruption  of  our  local,  State,  and  national  govern- 
ment is  too  widely  known  to  need  any  elaboration  here. 
The  important  questions  for  us  are,  How  is  it  possible 
in  a  so-called  Christian  democracy?  and  How  may  the 
state  of  the  future  be  led  to  recognize  the  welfare  of 
the  group  as  its  chief  objective? 

The  new  patriotism  will  put  righteousness  first.  It 
is  only  a  superficial  love  of  country  that  leads  men 
blindly  to  toil  and  sacrifice  for  a  nation  openly  un- 
righteous. President  Wilson,  in  his  Philadelphia 
speech  to  four  thousand  newly  naturalized  American 
citizens,  said :  ''My  urgent  advice  to  you  would  be  not 
only  always  to  think  first  of  America,  but  always,  also, 
to  think  first  of  humanity.  You  do  not  love  humanity 
if  you  seek  to  divide  humanity  into  jealous  camps. 
Humanity  can  be  welded  together  only  by  love,  by 
sympathy,  by  justice,  and  not  by  jealousy  and  hatred." 
What  must  be  the  emphasis  in  religious  education  if 
the  commandments  of  Christ  are  to  be  binding  on 
diplomats  and  rulers,  and  not  mere  texts  to  be  memo- 
rized? Can  the  preacher,  superintendent,  teacher,  and 
parents  remain  silent  if  the  Golden  Rule  is  to  be  for 
empires  as  well  as  for  individuals?  Maybe  there  is  a 
different  law  for  men  when  they  are  statesmen  !^^ 

This  is  not  arguing  for  the  union,  once  more,  of 
church  and  state.    We  are  not  asking  that  the  salaries 

'■  Christianity  and  World  Peace,  by  Charles  E.  Jefferson,  p.  102ff. 


32  MISSIONARY  EDUCATION 

of  the  clergy  shall  be  paid  from  the  State  treasury, 
with  the  consequent  dominating  of  policies  and  mes- 
sage. But  it  does  mean  that  in  home,  churcb,  and 
school,  in  any  place  where  boys  and  girls  are  being 
taught,  they  will  be  led  to  think  of  the  State  as  a 
divine  institution  for  meeting  the  needs  of  the  people, 
and  a  force  working  for  the  coming  of  the  realm  of 
God  in  the  hearts  of  men.  As  they  approach  the  age 
when  they  will  be  called  upon  to  exercise  the  right  of 
franchise  let  our  youths  be  instructed  in  the  meaning 
of  citizenship,  its  obligations,  and  opportunities  for 
service.  Let  them  be  trained  in  statecraft  by  legislat- 
ing for  their  own  community  needs.  Let  them  learn 
in  practice  that  our  Christian  doctrine  of  brotherhood 
is  based  on  a  democracy  which  does  justice,  loves 
mercy,  and  walks  humbly  before  God. 

The  Industrial  Order.  The  awakening  of  a  sense  of 
justice  for  the  reconstruction  of  the  industrial  order  is 
a  fundamental  educational  problem.  The  social  out- 
reach of  industry  is  larger  than  the  community  and 
the  State.  The  industrial  order  knows  no  geographical 
or  racial  bounds.  It  constitutes  the  economic  basis 
of  society.  In  it  men,  women,  and  children  find  the 
means  of  daily  living.  Out  of  it  arises  the  provision 
for  all  the  good  things  of  life  and  the  cruel  arm  of 
oppression  as  well.  It  is  the  great  horizontal  cross- 
section  of  life.  It  afifects  all  classes.  Can  we  Chris- 
tianize it?  Can  groups  of  Christian  men  and  women, 
utilizing  their  normal  contacts  with  industry,  bring 
justice  and  honor  and  brotherhood  to  prevail  in  the 
realm  of  daily  toil?  Must  we  not  educate  the  coming 
generation  far  differently  from  the  one  just  passing? 


THE  AIMS  OF  MISSIONARY  EDUCATION  33 

There  are  in  every  church  loyal  and  sincere  men 
and  women  who,  under  the  first  spell  of  a  commercial 
age,  did  not  regard  as  necessary,  or  at  least  as  consis- 
tent, the  application  of  Christian  principles  to  busi- 
ness. Many  a  deacon  of  long  and  pious  prayers,  with 
perfect  conscience,  sought  personal  advantage  in  a 
business  deal,  or  grew  wealthy  on  false  representations 
or  labor  exploitations.  They  are  not  whollj'  to  be 
blamed.  Their  lives  are,  to  a  large  extent,  the  result 
of  their  early  training. 

Christianizing  the  industrial  order  will  be  a  boon 
to  foreign  missions.  The  very  propaganda  into  which 
our  business  men  and  women  are  pouring  their  thou- 
sands of  dollars  and  are  giving  up  their  strong  sous 
and  daughters,  is  being  neutralized,  or  at  least  seriously 
embarrassed,  by  unscrupulous  business  methods  and 
the  exploitation  of  ignorant  people  by  our  industrial 
emissaries  throughout  the  world.  The  manufacture 
of  opium  in  China,  the  silk  industry  in  Japan,  the 
exporting  of  rum  to  Africa  stare  at  the  missionary, 
God's  messenger  of  love  and  justice. 

Every  Arab  trader  is  a  missionary  for  Allah  and 
his  prophet,  Mohammed.  Would  that  every  commer- 
cial traveler  would  i)ractice  and  teach  the  ideals  of 
Jesus ! 

International  Affairs.  The  cultivation  of  the  inter- 
national mind  is  the  latest  and  biggest  note  in  educa- 
tion. In  his  report  for  1914  to  the  Board  of  Trustees 
of  Columbia  University,  President  Nicholas  Murray 
Butler  called  attention  to  the  opportunities  of  a  great 
university  to  educate  its  students  in  international 
relationships.    ''The  great  war,"  wrote  President  But- 


34 


MISSIONARY  EDUCATION 


ler,  "which  is  devastating  and  impoverishing  Europe, 
has  taught  millions  of  men  who  have  never  before  given 
thought  to  the  subject  how  interdependent  the  various 
nations  of  the  earth  really  are.  These  international 
relations  are  only  in  part  diplomatic,  political,  and 
legal;  they  are  in  far  larger  part  economic,  social, 
ethical,  and  intellectual.  In  seeking  out  the  facts  which 
illustrate  these  interrelations  and  interdependences, 
and  in  interpreting  them,  there  is  a  new  and  hitherto 
little  used  field  of  instruction  which  is  just  now  of 
peculiar  interest  and  value  to  the  American.  If  the 
world  is  to  progress  in  harmony,  in  cooperation,  and 
in  peace,  the  leaders  of  opinion  throughout  the  world 
must  possess  the  international  mind.  They  must  not 
see  an  enemy  in  every  neighbor,  but,  rather,  a  friend 
and  a  helper  in  a  common  cause.  To  bring  this  about 
implies  a  long  and  probably  slow  process  of  moral 
education.  The  international  aspect  of  every  great 
question  which  arises  should  be  fairly  and  fully  pre- 
sented, and,  without  dealing  too  much  with  the  specula- 
tive aspects  of  a  future  internationalism,  stress  should 
constantly  be  laid  upon  the  world's  progress  in  inter- 
dependence." 

Our  problem  for  religious  education  is  to  help  to 
create  this  quality  of  mind  and  to  relate  it  to  the 
church's  present  world  task.  It  is  inherent  and  funda- 
mental in  the  mind  of  Jesus,  and  in  his  teaching  con- 
cerning the  Kingdom.  He  comprehended  the  race  in 
his  thinking,  his  living,  and  his  dying."^^ 

In  the  Gates  Memorial  Lectures,  delivered  at  Grin- 


1^  Compare  Charles  Cuthbert  Hall,  Christ  and  the  Human  Race. 


THE  AIMS  OF  MISSIONARY  EDUCATION  35 

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


36  MISSIONARY  EDUCATION 

tives  of  all  kindreds  and  tribes  and  breeds.  Science  has 
made  the  earth  a  neighborhood.  The  neighborhood  can 
never  be  destroyed.  Nations  can  never  go  back  into 
their  former  isolation.  Races  can  never  hide  tliem- 
selves  behind  mountains  or  seas.  For  richer,  for 
poorer,  for  better,  for  worse,  all  the  nations  must  live 
together  until  death  overtakes  the  world.  The  neigh- 
borhood is  here.  The  problem  is  how  to  convert  it  into 
a  brotherhood.  That  is  the  supreme  task  of  the  Chris- 
tian religion ;  that  is  the  cardinal  problem  of  the 
twentieth  century ."^^ 

The  Aims  of  Missionary  Education.  Missionary  edu- 
cation will,  therefore,  seek  to  reach  the  springs  of 
action,  the  native  social  impulses  and  feelings,  and  to 
strengthen  and  direct  them  through  use.  It  will  en- 
deavor to  inculcate  high  and  adequate  missionary  ideals 
as  the  goals  of  Christian  living,  and  will  train  a  grow- 
ing generation  to  be  loyal  to  a  world-wide  brother- 
hood. It  will  relate  individuals  and  groups  to  the 
needs  of  the  world  in  service,  and  will  endeavor  to 
produce  a  generation  intelligently  in  touch  with  the 
principles,  history,  and  present  status  of  the  kingdom 
of  God  and  to  enlist  every  Christian  as  an  active  agent 
tirelessly  working  for  the  establishment  of  that  king- 
dom. 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  Make  the  experiment  with  the  word  ''missionary" 
with  a  class  in  the  church  school,  young  people's  so- 
ciety, missionary  society,  or  any  other  group  who  have 

>*  Charles  E.  JefJereon,  Christianity  and  World  Peace,  p.  23. 


THE  AIMS  OF  MISSIONARY  EDUCATION    37 

not  read  this  book  or  who  do  not  know  the  experiment. 
Note  the  results  and  compare  with  this  chapter. 

2.  Make  a  list  of  all  the  work  in  your  church  which 
is  termed  "missionary,"  and  then  a  list  of  all  the  other 
activities.  What  is  the  difference  between  the  two 
lists? 

3.  Consult  a  number  of  adult  church  members  who 
do  not  believe  in  missions  and  ask  for  their  reasons. 
Determine,  if  possible,  what  influences  or  lack  of  train- 
ing in  their  childhood  and  youth  may  have  a  bearing 
on  their  present  position. 

4.  What  reply  would  you  have  made  to  the  class  of 
Junior  pupils  referred  to  on  page  10? 

5.  Let  the  members  of  your  class  consult  fifty  per- 
sons in  your  church,  and  inquire  whether  or  not  during 
a  year  past  they  have  definitely  endeavored  to  com- 
mend Jesus  Christ  and  his  church  to  non-Christians, 
and  if  so  with  what  results?  From  all  who  have  not 
so  endeavored  secure,  if  possible,  their  reasons  and 
note  any  evidences  of  early  religious  training. 

6.  Make  a  list  of  your  own  community  needs.  Note 
the  ones  with  which  you  have  direct  contact.  Through 
these  contacts,  how  could  you  improve  these  social 
conditions? 

7.  Is  a  Christian  traveling  salesman  in  a  non-Chris- 
tian foreign  country  under  any  obligation  to  "let  his 
light  shine"?    Suppose  it  interferes  with  his  business? 

8.  How  would  you  justify  a  propaganda  on  the  part 
of  your  Foreign  Mission  Board  to  stop  the  importation 
of  liquor  to  Africa  ? 

9.  Is  the  missionary  education  policy  in  force  now 
in  your  own  local  church  adequate?    Why? 


38  MISSIONARY  EDUCATION 

REFERENCES 

The  Mission  and  Expansion  of  Christianity  in  the 
First  Three  (Jentiiries.  Adolph  Harnack.  Two  Vol- 
uQies.  A  comprehensive  and  scholarly  treatment  of  all 
the  evidence  available  on  this  subject. 

Aspects  of  Islam.  Duncan  B.  Macdonald.  A  recog- 
nized authority  on  all  phases  of  the  Mohammedan  prob- 
lem. 

Islam  and  Christianity  in  the  Far  East.  E.  M. 
Wherry.  Enlarges  upon  and  contrasts  Christian  and 
Mohammedan  methods  and  results  of  religious  propa- 
gation. 

Mormonism,  The  Islam  of  America.  Bruce  Kinney. 
An  intelligent,  broad,  and  just  treatment  of  this  in- 
creasing factor  in  our  national  life. 

The  Life  of  Mary  Baker  Eddy.  Sibyl  Wilbur.  The 
standard  biography  of  the  founder  of  Christian  Science. 

What  Is  a  Christian f  John  Walker  Powell.  Stim- 
ulating dicussious  of  the  "deeper  essentials"  of  Chris- 
tianity, its  way  of  thinking  about  life,  its  spirit  and 
moral  ideal. 

PsycJiology  and  the  Teacher.  Hugo  Miinsterberg. 
Aims  to  present  the  essentials  of  all  which  modern 
psychology  may  offer  to  the  school. 

Talks  to  Teachers  on  Psychology.  William  James. 
Informal  discussions  of  some  of  the  elementary  prob- 
lems in  psychology-  and  the  teaching  process. 

Poverty  and  Wealth.  Harry  F.  Ward.  A  series  of 
lessons  for  adults  with  Bible  references,  questions  for 
discussion  and  bibliography. 

Christian   Missions    and    Social    Progress.      James 


THE  AIMS  OF  MISSIONARY  EDUCATION  80 

Dennis.  The  most  complete  discussion  of  the  social 
aspects  of  the  missionary  enterprise. 

Modern  Missions  in  the  East.  Edward  Alexander 
Lawrence.  Comprehensive  chapters  on  the  methods, 
successes,  and  limitations  of  Christian  Missions  in 
China,  Korea,  Japan,  India,  and  the  Turkish  do- 
minions. 

The  Individual  and  the  Social  Gospel.  Shailer 
Mathews.  Discussion  in  textbook  form  of  the  relation 
of  the  individual  to  society  and  Christianizing  the 
home,  education,  and  the  social  order. 

Christ  and  the  Human  Race.  Charles  Cuthbert  Hall. 
From  a  broad  view  of  the  world,  an  attempt  to  answer 
the  question,  What  shall  be  the  religious  attitude  of 
the  West  toward  the  East? 

Christianity  and  World  Peace.  Charles  E.  Jefferson. 
A  most  vigorous  appeal  for  Christianity's  duty  in  the 
present  world  crisis. 


CHAPTER    II 

THE  SIGNIFICANCE  AND  CULTIVATION  OF 
FRIENDLINESS 


In  Christ  there  is  no  East  nor  West, 

In  him  no  South  nor  North, 
But  one  great  fellowship  of  love 

Throughout  the  whole  wide  earth. 
In  him  shall  true  hearts  everywhere 

Their  high  communion  find. 
His  service  is  the  golden  cord 

Close-binding  all  mankind. 

Join  hands,  then,  brothers  of  the  faith, 

What'er  your  race  may  be! 
Who  serves  my  Father  as  a  son 

Is  surely  kin  to  me. 
In  Christ  now  meet  both  East  and  West, 

In  him  meet  South  and  North, 
All  Christly  souls  are  one  in  him 

Throughout  the  whole  wide  earth. 

— Jolin  Oxenham. 


CHAPTER    II 

THE  SIGNIFICANCE  AND  CULTIVATION  OF 
FRIENDLINESS 

A  FEW  years  ago  a  woman  was  telling  a  group  of 
friends  about  two  young  Chinese  boys  who  were  stu- 
dents in  the  same  college  which  she  attended.  These 
boys  had  been  plucked  out  of  the  Boxer  Uprising  "as 
brands  from  the  burning."  They  were  products  of  the 
work  of  Christian  missions  in  China,  and  were  sent  to 
the  United  States  for  their  higher  education.  They 
were  cultured  young  gentlemen,  one  of  them  being  a 
well-known  representative  of  the  ancient  Confucian 
family.  After  their  college  days  they  completed 
postgraduate  work  in  one  of  the  leading  Eastern  uni- 
versities, and  then  returned  to  China  in  time  to  par- 
ticipate in  the  recent  political  and  social  reconstruc- 
tion of  their  country.  Both  are  now  holding  positions 
of  trust  and  honor,  and  are  discharging  their  duties 
with  great  ability. 

In  this  conversation  with  her  friends  the  woman 
said  that  she  expected  these  two  young  men  as  guests 
on  a  certain  date.  Immediately  there  came  a  reply 
of  surprise  and  wonder:  "Invite  a  Chinaman  to  your 
house?    I  should  think  you  would  be  afraid." 

All  of  the  persons  in  this  conversation  were  mem- 
bers of  Christian  churches,  and  many  of  them  were 

43 


44  MISSIONARY  EDUCATION 

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


FRIENDLINESS  45 

interested  people  were  bidding  her  good-by,  and  the 
two  girls,  American  and  Burman,  embraced  and  kissed 
each  other.  This  showing  of  their  affection  was  re- 
ceived by  many  in  the  group  with  astonishment.  Was 
it  only  because  they  were  not  used  to  it?  Is  the 
Orient  still  such  a  novelty?  Or,  was  there  a  lurking 
prejudice  against  the  East  and  the  West  thus  joining 
in  friendship? 

When  I  was  a  small  boy  and  lived  in  a  little  town 
in  the  center  of  a  township  of  a  thousand  people,  off 
from  the  main  arteries  of  travel,  eight  miles  from  the 
nearest  railroad,  there  came  one  time  to  the  town 
two  men  with  a  band  of  Indians.  The  public  hall 
in  the  town  was  rented  for  a  week,  and  every  night 
the  Indians  sang  Indian  songs,  and  gave  exhibitions 
of  Indian  dancing,  and  then  sold  a  patent  medicine. 
I  was  away  from  home  in  a  near-bj*  village  for  the 
first  two  or  three  days  the  Indians  were  in  town. 
When  I  came  home  and  met  for  the  first  time  some 
of  my  playmates,  I  was  greeted  with  threats  and 
warnings  of  all  sorts  which  they  said  had  come  from 
these  Indians.  There  was  one  of  them  in  particular 
who  was  "a  terrible  savage."  It  was  dangerous  to 
pass  him  on  the  street,  and  all  the  boys  avoided  his 
path.  I  was  curious  about  these  Indians  and  asked  my 
father  to  take  me  to  see  them.  This  he  did  one  day 
when  they  were  all  at  their  boarding  place.  I  found 
myself  fascinated  with  the  big  Indian,  and  soon  dis- 
covered that  he  could  speak  English,  a  fact  which 
none  of  my  boy  friends  had  made  known.  He  soon 
took  me  on  his  lap,  told  me  stories,  and  showed  me 
trinkets  from  his  pockets.    He  was  giving  me  my  first 


46  MISSIONAEY  EDUCATION 

lessons  in  racial  fellowship.  I  discovered  later  that  the 
warnings  of  the  boys  came  from  an  incident  which 
happened  on  the  second  day  after  the  arrival  of  the 
Indians.  A  number  of  grown  men  in  the  village  sport- 
ingly  gathered  all  the  boys  they  could  find  around  the 
big  Indian,  and  then,  having  arranged  with  him  before- 
hand, he  gave  the  boys  a  terrible  scare. 

Why  was  it  that  through  all  of  my  boyhood  days  I 
was  a  friend  of  the  American  Indian  ?  Why  did  I  take 
his  part  against  other  boys  in  school  debates?  As 
I  look  back  now  I  realize  that  in  this  incident  there 
was  laid  the  foundation  of  my  admiration  of  the  Amer- 
ican Indians  which  has  since  brought  me  into  contact 
with  some  rare  Indian  personalities. 

The  Gregarious  Instinct.  Companionship  is  one  of  the 
manifestations  of  the  social  instincts.  We  are  told  that 
the  tendency  to  seek  the  companionship  of  others  is 
born  within  us.^  This  tendency,  therefore,  is  a  part 
of  the  teacher's  working  capital  in  the  pupil.  It  is 
already  within  the  pupil  to  be  used  and  strengthened 
and  directed  into  those  channels  that  will  make  for 
the  largest  and  noblest  living. 

The  Elements  of  the  Universal  Man.  It  is  a  common 
observation  that  little  children  make  companions  out 
of  their  dolls,  and  in  doing  this  they  are  without  the 
prejudices  of  adults.  Our  children  own  and  play  with 
dolls  representing  nearly  all  the  peoples  of  the  earth. 
I  have  observed  that  their  favorites  are  not  chosen 
from  the  standpoint  of  peculiarities  of  dress,  or  color 
of  the  skin  or  mode  of  dressing  the  hair,  but  because 
of   certain   human   qualities   necessary   to   friendship 

I  Edwin  A.  lurkpatrick,  Fundamentals  of  Child  Study,  p.  llSfT. 


FRIENDLINESS  47 

which  the  children  have  imputed  to  them.  I  once  knew 
a  boy  whose  favorite  was  a  Japanese  doll  almost  as  big 
as  himself  which  he  had  named  Nessima.  This  doll 
was  taken  to  bed  with  him  exevy  night.  Children  love 
their  dolls,  and  other  children  becanse  they  are  chil- 
dren. The  imagined  activities  of  the  dolls  are  the 
things  which  children  do  the  world  over.  They  play, 
eat,  sleep,  cry,  must  be  punished,  and  go  to  school.  The 
religious  teacher's  opportunity  is  to  nurture  these  ele- 
ments of  the  universal  man  and  strengthen  them  in 
every  way  possible. 

The  Races  of  the  Earth  are  To-day  Intermingling  in 
Nearly  All  of  the  Affairs  of  Life.  In  this  respect,  at 
least,  the  world  of  to-day  is  different  from  that  of  the 
pioneer  missionary  who  became  an  explorer  as  well. 
Our  own  land  is  rapidly  becoming  a  home  for  all  the 
different  peoples  of  the  world.  We  cannot  escape  com- 
ing into  contact  with  peoples  of  other  races,  and  they 
cannot  escape  us.  More  and  more,  through  business, 
education,  the  arts  and  religion,  we  are  to  form  rela- 
tionships with  the  people  of  every  land,  regardless  of 
race.  Improved  methods  of  transportation,  commerce, 
communication,  and  the  press  liave  actually  asso- 
ciated the  different  races  of  the  earth,  to  an  un- 
paralleled extent,  and  will  continue  still  further  to 
mingle  these  races  in  the  years  just  ahead.  Are  we 
adjusting  thought  and  conduct,  with  any  reasonable 
adequacy,  to  this  inescapable  future?  When  one  re- 
calls, for  example,  the  significance  of  the  problems  of 
immigration  in  the  United  States,  in  Canada,  in  Aus- 
tralia, in  South  Africa,  -in  the  tropics,  in  Manchuria, 
and  Formosa,  when  one  recalls  the  tremendous  reach 


48  MISSIONARY  EDUCATION 

of  the  Negro  problem  alone  in  the  United  States  and 
in  South  Africa,  and  the  significance  of  the  other  un- 
avoidable race  and  caste  problems  involved  in  the 
commercial,  diplomatic,  police,  sanitary,  intellectual, 
philanthropic,  and  religious  relations  of  the  races,  he 
cannot  shut  his  eyes  to  the  deep  seriousness  of  the 
challenge  which  is  brought  to  the  civilizations  of  the 
present  day  by  this  enormously  increased  association 
of  the  races.2 

What  is  the  significance  of  this  fact  for  our  friend- 
ships? What  does  it  hold  for  the  mutual  understand- 
ing of  the  races  and  for  international  peace?  What 
new  opportunities  does  it  present  for  making  Christ 
known  to  the  world? 

The  Basis  of  Friendship.  The  best  elements  in  our 
lives  are  released  only  in  friendly  relations.  We  reveal 
the  deepest  and  noblest  parts  of  our  natures  to  our 
closest  friends.  In  fact,  the  degree  to  which  we  reveal 
our  real  selves  is  often  the  indication  of  the  strength 
of  the  fellowship.  Miss  Grace  Dodge,  a  sketch  of  whose 
life  is  found  in  Miss  Burton's  Comrades  in  Service, 
often  said,  "A  friend  is  one  who  knows  all  about  us 
and  loves  us  just  the  same."  This  fact,  which  is  so 
evident  in  our  own  homes  and  with  our  neighbors,  is 
also  true  of  our  personal  and  group  relations  to  the 
other  peoples  of  the  world.  We  ourselves  will  reveal 
the  best  elements  of  the  American  people,  and  in  turn 
will  release  those  great  vital  human  forces  for  good  in 
other  peoples,  only  when  we  have  established  friendly 
relations  with  them.  Suspicion  must  be  cleared  away, 
and  there  must  be  spontaneous  contributions  of  each 

'  Henry  Churchill  King,  The  Moral  and  Religious  Challenge  of  Our  Times,  p.  33. 


FRIENDLINESS  49 

group  for  the  welfare  of  the  other  in  real  friendship 
before  the  world  will  have  given  to  it  the  best  in  all 
the  races. 

The  Choice  of  Companions.  A  little  fellow  who  is  in- 
clined to  be  companionable  must  be  taught  to  be  dis- 
criminating in  the  choice  of  his  friends.  But  what  is 
to  be  the  basis  of  the  choice?  What  will  to-morrow 
demand  of  us  in  the  choice  of  our  friends?  Is  it  to 
be  according  to  race,  wealth,  station  in  life,  or  inherent 
worth?  Starting  with  the  simplicity  of  the  child's 
friendships,  can  he  be  taught  to  choose  those  who  are 
honest,  upright,  and  noble  without  reference  to  racial 
distinctions? 

"Shine  on  me,  Secret  Splendor,  till  I  feel 
That  all  are  one  upon  the  mighty  wheel. 
Let  me  be  brother  to  the  meanest  clod. 
Knowing  he  too  bears  on  the  dream  of  God, 
Yet  be  fastidious,  and  have  such  friends 
That  when  I  think  of  them  my  soul  ascends.'" 

The  Cultivation  of  Friendliness.  How,  then,  may  we 
strengthen  this  tendency  to  seek  the  companionship  of 
others  and  make  it  a  force  in  religious  education? 

1.  Let  us  teach  respect  as  the  basis  of  true  friend- 
ship. While  recognizing  their  need  of  Christ,  let  us 
in  all  discussions,  stories,  and  observations,  emphasize 
the  best  in  all  people  of  whatever  race.  Do  not  magnify 
the  differences  in  dress,  speech,  living  conditions,  and 
other  nonessentials  which  are  likely  to  savor  of  "the 
holier  than  thou"  attitude.  Much  of  our  missionary 
instruction  has  in  times  past  been  composed  of  com- 
parisons between  the  way  foreign  people  live  and  the 

'  Edwin  Markham,  The  Shoes  of  Happiness  and  Other  Poems,  p.  103. 


50  MISSIONARY  EDUCATION 

wa}'  we  live,  and  sometimes  with  the  flavor  that  we 
have  the  best  way,  and  these  poor  little  creatures  on 
the  other  side  of  tbe  world  are  far  inferior  to  us.  If 
curiosity  is  aroused  by  such  differences,  it  should 
lead  to  further  investigation  of  a  sympathetic  sort 
rather  than  become  a  factor  in  the  spirit  of  aloofness 
which  sometimes  characterizes  our  children.  Much  of 
the  prejudice  of  our  people  to-day  against  the  Chinese 
is  due,  no  doubt,  to  the  fact  that  the  only  Chinese  our 
people  have  known  is  the  laundryman,  and  they  have 
not  genuinely  known  him,  and  also  that  years  ago  the 
only  current  Chinese  story  was  that  the  race  was  given 
to  eating  rats.  Would  not  these  two  factors  help  to 
explain  the  attitude  of  the  women  to  the  Chinese  stu- 
dens  referred  to  above? 

The  extent  to  which  we  may  be  mistaken  and  the 
danger  of  drawing  generalizations  may  be  realized 
from  the  following  composition  which  an  American 
teacher  in  Peking  secured  from  one  of  his  pupils  when 
a  class  submitted  their  impressions  of  foreigners  and 
of  Americans  in  particular. 

What  I  Think  About  Americans,  Etc. 

Japanese  customs  are  nearly  the  same  as  our  country,  but 
they  love  cleanness  and  also  fond  of  swimming.  The  German 
people  so  love  their  moustache  that  every  morning  they  do 
nothing  but  comb  their  moustache.  The  English  soldiers  play 
football  every  day,  but  the  well  educated  people  are  fond  of 
tennis.  The  Americans  are  a  country  of  much  interest.  They 
are  famous  for  their  baseball  and  dancing.  Turks,  Fins  and 
Laplanders  all  have  dirty  clothes  on  and  are  not  so  wise  as 
French,  etc.,  that  they  are  hired  for  waiters  and  slaves. 

That  Americans  are  quite  clean,  like  the  Japanese,  and  eat 
clean  food  so  they  have  little  time  to  catch  ill.    Americans 


( 


I 


FKIENDLlNEiSS  51 

take  their  wives  whenever  they  travel.  Most  of  the  Europeans 
have  beards,  but  the  Americans  shave  every  day. 

Women  of  America  bind  their  waists  very  tightly  so  that  the 
short  circumference  appear.  There  are  two  very  wonderful 
customs,  that  is  the  Chinese  women  binding  their  feet  and  the 
foreign  women  binding  their  waists.  Each  of  these  customs  is 
very  bad.  I  hope  Chinese  and  foreign  women  abandon  these 
customs.  Also  American  men  have  strange  custom  to  go  high 
under  the  chin  with  very  hard  cloth  which  is  called  collars. 

Dresses  and  ornaments  are  exceedingly  nice  in  America. 
The  English  have  no  means  to  that  but  their  good  eating  is 
much  more  expensive  than  the  Americans. 

2.  Let  our  boys  and  girls  understand  that  practically 
all  the  peoples  of  the  world  have  made  some  contribu- 
tion to  its  progress.  They  may  find  a  basis  for  respect 
in  the  important  contributions  to  literature,  music, 
art,  science,  and  the  interpretation  and  ideals  of  life 
and  religion  which  have  come  to  us  from  all  the 
nations  of  the  world. 

No  one  recognized  this  truth  more  clearly  than  the 
late  Booker  T.  Washington.  He  clung  tenaciously  to 
his  cardinal  principle,  that  the  peaceful  relations  of 
his  own  race  with  the  white  people  could  be  founded 
only  on  the  basis  of  mutual  respect,  and  that  the  only 
way  for  the  Negroes  to  win  the  respect  of  the  whites 
was  to  attain  self-respect  through  self-support,  and  the 
qualities  essential  to  self-support.  He  looked  on  every 
Negro  home,  however  humble,  in  which  dwelt  industry, 
honesty,  and  the  domestic  virtues  as  a  center  of  hope 
and  safety  for  the  race.  It  was  his  good  fortune  to 
see  thousands  of  such  homes  founded  by  the  men  and 
women  for  whose  schooling  in  manhood  and  woman- 
hood he  had  labored.     And  he  saw  also  steadily  in- 


52  MISSIONARY  EDUCATION 

crease  the  percentage  of  whites  in  the  South  who  recog- 
nized the  soundness  of  his  idea,  and  were  ready  to  aid 
in  extending  it.  Since  the  two  races  must  live  to- 
gether, this  contribution  to  a  peaceful  and  orderly- 
common  life  must  be  held  to  be  of  substantial  and 
enduring  value,  for  which  both  races  are  deeply  in- 
debted. 

Writing  of  quietism  in  India,  an  ideal  of  life  which 
extols  the  passive  virtues  as  distinguished  from  the 
manly,  aggressive  ones.  Dr.  Jones  says:  ''I  am  in- 
clined to  believe  we  of  the  West  have  few  things  of 
greater  importance  and  of  deeper  significance  to  learn 
from  the  East  than  the  appreciation  of  such  graces  of 
life  as  patience  and  endurance  under  evil.  We  stand 
always  prepared  to  fight  manfully  for  our  convictions, 
and  to  obtrude  them  at  all  points  upon  friend  and  foe 
alike.  It  is  not  the  nature  of  the  East  to  do  this.  We 
say  that  he  has  no  stamina.  We  call  him,  in  oppro- 
brium, 'the  mild  Hindu.'  But  let  us  not  forget  that  he 
will  reveal  tenfold  more  patience  than  we  under  any 
trying  circumstances,  and  will  turn  the  other  cheek 
to  the  enemy  when  we  rush  into  gross  sin  by  our  haste 
and  ire.  He  is  one  of  the  hemispheres  of  a  full-orbed 
character.    Ours  of  the  West  is  the  other."-* 

Dr.  Charles  Cuthbert  Hall,  writing  of  the  possible 
liberation  of  the  latent  powers  of  insight  and  worship 
is  the  glowing  soul  of  the  East,  quotes  the  following 
prayer,  from  the  Prayer  Book  of  Babu  Keshub  Chunder 
Sen,  a  Hindu,  to  whom,  in  part,  the  vision  of  Christ 
came,  written  by  his  own  hand,  as  a  symbol  of  reli- 
gious insight  and  experience  outside  of  Christianity, 

*  John  P.  Jones,  India,  Its  Life  and  Thought,  p.  233. 


II 


FKIENDLINESS  53 

which  seemed  prophetic  of  greater  spiritual  unfoldings 
yet  to  proceed  from  the  heart  of  India.  It  is  called 
a  ''Congregational  Prayer,"  for  the  Brahmo  Samaj,  one 
of  the  reform  movements  in  Hinduism : 

We  thank  Thee,  O  Beneficent  God,  that  Thou  hast  gathered 
us  again  in  this  sacred  place  of  worship  to  glorify  and  adore 
Thee.  The  blessed  hour  to  which  we  were  earnestly  looking 
forward  amidst  the  anxieties  and  troubles  of  the  week  has  now 
arrived.  Permit  us  to  approach  Thee,  and  prepare  our  hearts 
that  we  may  feel  Thy  sacred  presence.  O  Thou,  Light  and 
Love,  Thou  art  everywhere;  Thou  art  before  our  eyes  in  all 
the  objects  we  behold;  Thou  dwellest  in  the  inmost  recesses 
of  the  heart.  Everywhere  is  Thy  benignant  Face,  and  Thy 
loving  arms  are  around  us  all.  Help  us  so  to  concentrate  our 
souls  in  Thy  all-pervading  Spirit,  so  to  feel  Thy  holiness  and 
purity  that  each  corrupt  desire,  each  worldly  craving  may 
perish,  and  all  the  sentiments  and  feelings  of  the  soul  may  be 
brought  to  Thy  feet.  May  not  the  pleasures  which  we  now 
enjoy  in  Thy  company  be  transitory;  may  they  sweeten  our 
whole  lives  and  continue  to  endear  Thee  to  us  everlastingly. 
Vouchsafe  to  keep  us  always  under  the  shadow  of  Thy  pro- 
tection, and  guide  our  steps  in  the  thorny  paths  of  the  world. 
Amidst  the  woes  and  sufferings  of  the  world  be  Thou  our  joy; 
amidst  its  darkness  be  Thou  our  Light;  amidst  its  tempta- 
tions and  persecutions  be  Thou  our  Shield  and  Armor.  Pro- 
mote amongst  us  goodwill  and  affection,  sanctify  our  dealings 
with  each  other,  and  bind  us  into  a  holy  brotherhood.  May  we 
aid  each  other  in  doing  and  loving  that  which  is  good  in  Thy 
sight.  Teach  us,  0  Lord,  to  spend  all  our  days  in  Thy  service, 
and  aspire  to  be  partakers  of  the  rich  bounties  and  lasting 
joys  of  the  next  world.  Be  thou  with  us  always.  Thou  Affec- 
tionate Father,  and  enable  us  to  grow  steadily  in  Thy  love. 
Bring  all  men  under  the  protection  of  the  true  faith.  May 
Thy  dear  Name  be  chanted  by  every  lip,  and  mayest  Thou  find 
a  temple  in  every  breast.  And  unto  Thee  we  ascribe  everlast- 
ing glory  and  praise." 


»  Charles  Cuthbert  Hall,  Christ  and  the  Human  Race,  p.  231. 


54  MISSIONARY  EDUCATION 

3.  We  must  frankly  inform  our  boys  and  girls  re- 
garding the  causes  of  the  shortcomings  and  weaknesses 
of  those  peoples  whom  some  may  deem  inferior.  In 
after  life  such  information  may  become  the  basis  of 
interest  in  moral  and  social  problems.  If  some  of  our 
foreign-born  children  are  uncleanly  and  unattractive, 
we  owe  it  to  our  American  boys  and  girls  to  inform 
them  of  the  real  reasons  for  these  conditions.  This 
cannot  be  done  in  a  sentence  or  in  a  ''five-minute  talk.'' 
It  must  be  considered  adequately  enough  to  prevent 
such  facts  from  becoming  elements  in  forming  racial 
prejudice.  Furthermore,  the  foreigners  we  see  about 
us  are  not  always  representative  of  the  highest  quali- 
ties of  racial  character  and  cannot  interpret  correctly 
their  people  as  a  whole. 

4.  Let  us  give  our  boys  and  girls  a  chance  to  play 
the  games  of  the  world.  In  such  play,  the  child  will 
find  one  additional  bond  of  human  fellowship.  It  is 
reported  that  the  American  game  of  baseball  has  been 
a  most  positive  civilizing  influence  in  the  Philippine 
Islands,  China,  and  Japan.  American  and  English 
athletic  games  in  the  universities  of  the  Orient  have 
created  a  new  human  touch  with  the  West.  The  same 
influences  may  reach  our  own  boys  and  girls  through 
the  playing  of  the  games  of  other  nations.  In  Children 
at  Play  in  Many  Lands,  by  Katherine  Stanley  Hall, 
are  descriptions  of  fifty-six  games  adapted  for  use 
among  American  children. 

5.  We  of  the  old  American  stock  (the  name  of  the 
author  of  this  book  is  Diffendorfer,  although  his  ances- 
tors came  in  1768  and  participated  in  the  American 
Revolution)    must   forsake   our    clannishness.      Mary 


FRIENDLINESS  55 

Antin's  The  Promised  Land,  and  They  Who  Knock  at 
Our  Gates,  Professor  Steiner's  numerous  books,  and 
many  other  similar  appeals,  ought  soon  to  impress  us 
with  the  siguiticauce  to  the  immigrant  stranger,  of 
early  friendly  approaches  on  our  part. 

6.  In  cosmopolitan  communities,  such  as  exist  now 
all  over  America,  it  would  be  desirable  to  arrange  for 
community  celebrations  or  meetings  in  which  all  the 
people  of  the  community  may  take  part.  This  would 
make  it  easier  to  develop  friendships  and  to  liberate 
the  forces  which  are  inherent  in  many  groups  of  people, 
but  which  never  have  any  opportunity  for  expression. 

"In  the  recent  holiday  season,  there  were  municipal 
Christmas  trees  in  many  places  over  the  country.  In 
some  communities,  questions  arose  as  to  whether  those 
Christmas  trees  were  religious  or  civic.  Churchmen 
often  insisted  that  they  must  be  regarded  as  religious, 
while  the  civic  authorities  contended  that  they  were 
secular.  As  a  result  of  such  controversy,  it  may  have 
happened  (as  so  often  and  so  tragically  happens)  that 
the  good  thing  itself  was  made  impossible  by  the  con- 
tention over  it.  But  these  Christmas  trees  could  not 
be  civic  in  the  best  sense  without  being  religious,  nor 
could  they  be  most  truly  religious  without  being  com- 
munal. The  Christmas  tree  embodies  the  ideals  of 
community  life  at  its  best.  It  is  representative  of 
youth,  of  cheer,  and  of  good  will.  It  is  a  symbol  of 
the  new  civic  conscience,  of  the  new  ideals  permeating 
the  whole  people.  Were  religion  divorced  from  civic 
and  patriotic  interests,  it  would  become  a  meaningless 
travesty.  These  two  things  are  one.  The  aspirations 
which  pulse  through  civic  life,  toward  neighborhood 


56  MISSIONARY  EDUCATION 

and  individual  welfare,  toward  more  adequate  living, 
and  more  satisfying  conditions  for  all  the  people  of 
the  community,  these  are  the  objectives  of  religion. 
They  express  the  quest  for  life,  the  embodiment  of  the 
dreams,  longings,  and  aspirations  of  our  nature,  upon 
which  religion  founds  itself  and  upon  which  alone  it 
can  keep  itself  fresh,  vital,  and  significant."^ 

7.  Let  each  American  child,  wherever  possible,  have 
several  friends  among  the  peoples  of  other  races.  With 
proper  caution  as  to  health  and  morals  in  youths  and 
warning  regarding  undesirable  mixed  marriages,  there 
is  no  greater  enriching  factor  in  life  than  friendships 
among  widely  differing  races.  Usually  parents  and 
educators  are  on  opposite  sides  of  this  policy,  but  un- 
less some  mutually  satisfactory  ground  may  be  found, 
what  is  our  outlook  for  the  necessary  intermingling 
of  the  races  in  the  world  of  to-morrow? 

Foreign  Students  in  the  United  States.  A  new  atti- 
tude and  basis  of  interracial  friendship  is  now  to  be 
found  in  the  foreign  students  who  come  to  America  to 
study  in  our  institutions,  or  on  government  commis- 
sions, or  for  religious  meetings. 

Fully  six  thousand  students  from  abroad  are  en- 
rolled in  the  colleges  and  universities  of  the  United 
States.  They  represent  practically  every  one  of  the 
twenty-one  Latin-American  republics,  the  Philippine 
Islands,  China,  Japan,  India,  Africa,  the  Turkish 
empire,  and  many  European  nations.  Over  three  hun- 
dred have  registered  in  the  University  of  California, 
nearly  as  many  in  New  York,  Philadelphia,  and  Balti- 
more, while  scores  are  crowding  into  the  great  State 

'  Edward  Scribner  Ames,  The  Higher  Individualism,  p.  122. 


FRIENDLINESS  57 

universities  and  technical  schools.  The  immediate 
future  will  no  doubt  show  a  much  larger  number  of 
students  of  all  nations  attending  college  in  Uncle 
Sam's  domain.  Five  years  ago  there  were  about  one 
thousand;  to-day  there  are  six  thousand,  five  years 
from  now  there  will  be  fully  ten  thousand. 

The  foreign  students  in  the  United  States  are  the 
best  of  their  native  lands,  for  they  are  the  pioneers; 
they  have  left  home,  family,  and  friends  to  come  to 
a  strange  land  for  training  that  will  enable  them  to 
accomplish  greater  results  in  their  professions,  and 
render  better  service  to  their  fellow  men.  Practically 
every  course  offered  by  our  universities  has  been  fol- 
lowed by  these  students;  courses  in  engineering,  agri- 
culture, medicine,  dentistry,  commerce,  and  economics 
are  the  most  popular. 

When  they  go  home  these  students  are  authorities 
upon  America.  Naturally,  their  impressions  of  Amer- 
ica become  the  accepted  view  of  the  United  States  in 
all  parts  of  the  world.  More  and  more  each  year  the 
attitude  of  the  Far  East  and  of  Latin  America  and, 
to  a  more  limited  degree,  of  all  Europe,  is  influenced 
by  its  American  students  who,  returning,  have  spread 
abroad  their  ideas  about  us. 

These  students,  not  intending  to  settle  in  America, 
impose  upon  us  the  added  obligation  of  giving  them 
the  best  in  ourselves  and  in  our  Christian  civilization. 
We  want  them  to  see  the  inner  springs  of  our  life  and 
not  its  surface  simply.  In  one  of  our  schools  the  visits 
of  Oriental  student  girls  to  some  American  homes 
were  curtailed  because  the  influences  were  disappoint- 
ing, and  in  some  cases  degrading. 


58  MISSIONARY  EDUCATION 

A  man  who  knows  said  not  long  ago,  "One  American- 
educated  Chinese  who  comes  back  to  ns  a  strong,  con- 
secrated Christian  is  worth  more  than  a  whole  mission 
station." 

Here  also  is  an  opportunity  for  modifying  the 
thought  and  attitude  of  almost  our  entire  student  popu- 
lation, and  through  them  homes,  schools,  and  churches. 
At  a  recent  student  summer  conference,  a  delegate 
heard  for  the  first  time  a  speech  from  an  Oriental 
student.  He  now  testifies  that  his  whole  attitude  to- 
ward the  Orient  has  been  changed.  An  indemnity 
student  from  China  matriculated  at  one  of  our  great 
universities.  His  first  entrance  to  the  men's  dining 
hall  called  forth  a  storm  of  protest.  ''This  dining-room 
is  for  white  students  only,"  was  the  cry,  and  the  Chinese 
boy,  downcast  but  courageous,  went  to  a  nearby  restau- 
rant and  worked  harder  than  ever.  ''I'll  overcome 
this  prejudice,"  was  his  resolution.  Midyear  exams 
found  him  at  the  head  of  the  class,  and  before  the  year 
was  out  he  was  popularly  proclaimed  by  all  the  student 
body. 

The  Committee  on  Friendly  Relations  Among  For- 
eign Students  in  New  York  desires  to  be  practically 
helpful  to  these  students  from  abroad  now  enrolled  in 
the  institutions  of  the  United  States  and  Canada.  To 
this  end  they  have  invited  the  cooperation  of  all  who 
have  social  contact  with  them. 

This  committee  has  prepared  a  series  of  suggestions 
for  our  American  students,  which  in  their  spirit  and 
main  principles  could  be  adopted  by  all  who  live  in 
communities  where  there  are  "foreigners" ; 

1.  Do  all  in  your  power  to  get  well  acquainted  with  foreign 


FRIENDLINESS  59 

students;  address  them  by  name;  be  sympathetic  and  call  on 
them  frequently  in  their  own  rooms. 

2.  Appoint  a  committee  on  work  among  foreign  students.  Be 
sure  that  one  or  more  foreign  students  are  on  this  committee, 
and  that  all  others  are  free  from  the  spirit  of  patronage. 

3.  See  that  foreign  students  have  satisfactory  living  accom- 
modations. 

4.  Assist  them  with  opportunities  for  employment  and  self- 
help,  if  needed. 

5.  Promote  their  acquaintance  with  other  students. 

6.  I*rovide  assistance  in  their  studies,  especially  by  tutoring 
them  in  English. 

7.  Arrange  receptions  for  them  in  the  Association,  and  in 
private  homes. 

8.  If  you  hear  of  offensive  conduct  on  the  part  of  American 
students  or  professors,  go  to  the  offender  at  once,  and  if  pos- 
sible see  that  matters  are  adjusted. 

9.  Facilitate  the  investigation  by  foreign  students  of  indus- 
trial, social,  moral,  and  religious  problems. 

10.  Acquaint  them  with  agencies  and  means  employed  to 
regenerate  society;  for  example:  Churches,  Christian  Associa- 
tions, Playgrounds,  Welfare  work.  Settlements,  Charity  Organ- 
ization Societies,  etc. 

11.  Give  vocational  guidance  and  advice  regarding  lifework. 

12.  Avoid  disparaging  remarks  concerning  foreigners,  their 
morals,  ideals,  religion,  and  customs. 

13.  Advise  foreign  students  regarding  the  best  devotional 
and  apologetic  books  and  pamphlets. 

14.  Endeavor  to  promote  fellowship  among  all  of  the  foreign 
students. 

15.  Be  prompt  in  rendering  every  possible  attention  and 
service  to  foreign  students  who  are  ill  or  in  special  need. 

8.  Let  us  always  teach  God  as  the  Father  of  us  all, 
and  that  the  children  of  whatever  color  or  place  of 
birth  belong  to  his  great  world  family. 

9.  It  is  becoming  more  and  more  evident  that  "we 
are  members  one  of  another."    Saint  Paul  in  this  verse 


60  MISSIONARY  EDUCATION 

(Eph.  4.  25)  founded  his  argument  for  truthfulness  of 
speech  on  the  interrelations  of  men.  We  must  point 
out  continually  that  the  welfare  of  each  is  bound  up 
with  the  welfare  of  all,  and  that  this  is  just  as  true 
of  towns,  States,  and  nations,  trades,  schools,  and 
churches,  as  it  is  of  individuals. 

10.  Finally,  in  presenting  Jesus  Christ  to  boys  and 
girls  for  their  allegiance  and  loyalty,  we  must  continu- 
ally teach  Christ  as  the  Saviour  of  the  entire  human 
race. 

A  Letter  from  a  Chinese  Student.  The  following  is  an 
extract  from  a  Chinese  student's  letter  to  his  friend  in 
the  United  States  educated  with  him  at  the  University 
of  Pennsylvania : 

Tientsin,  China. 
Esteemed  Friend: 

...  I  detect  in  the  tone  of  your  letters  an  adroit  solicita- 
tion on  your  part  for  what  you  will  no  doubt  treat  as  a  Chinese 
viewpoint  of  the  lamentable  sanguinary  conflict — the  war.  I 
give  it  you  only  because  you  know  that  my  views  are  not 
begot  of  any  disposition  other  than  to  enter  frankly  into  a 
discussion  you  invoke  and  which  I  myself  would  fain  forego. 

We  Chinese  have  never  adopted  the  theory  that  trade  rela- 
tions will  or  can  beget  peace.  A  market  for  commodities  is 
nothing  other  than  a  bone  for  hungry  canines,  and,  like 
canines,  the  nations,  other  than  our  own,  fling  themselves 
upon  the  bone,  then  one  upon  another.  Markets  beget  rifles, 
powder,  guns,  taxes.  Trade  relations  instead  of  engendering 
peace,  beget  strife.  When  first  the  world  beyond  our  own 
came  to  us  it  was  for  trade — opium,  which  they  brought,  we 
by  Imperial  Edict  made  contraband,  a  drug  we  found  deleteri- 
ous to  our  people.  Smuggling  ensued.  We  took  drastic  meas- 
ures, and  a  seizure  by  us  of  the  forbidden  drug  was  made  by 
England  a  pretext  for  war,  and  as  a  logical  sequence  of  trade 
— war — England  took  from  us  our  island  of  Hong-Kong.    But 


FRIENDLINESS  61 

why  review  history  of  which  you  are  conversant?  Only  in 
order  that  I  may  not  draw  conclusions  from  premises  un- 
founded in  fact. 

If  commerce  engenders  strife,  what  is  there  in  the  warp  and 
woof  of  your  civilization  that  begets  this  menace  to  the  uni- 
verse? Let  me  by  comparison  explain  my  point  of  view.  With 
you  the  family  is  only  a  means  to  an  immediate  end — the 
protection  of  the  child.  Forthwith  on  arriving  at  the  age  of 
discretion  the  instruction  of  the  child  is  intrusted  not  to  the 
family,  but  to  the  state.  The  end  of  the  state  is  to  instruct 
the  child  how  to  "get  rich";  when  the  child  marries,  the  family 
ties  are  broken,  and  you  thus  become  a  nation  of  units,  each 
going  his  own  way,  but  all  in  the  one  direction — toward  wealth, 
ambition,  strife,  war. 

With  us  the  child  is  taught  by  the  parents  to  worship  its 
ancestors  (Were  not  the  saints  yours?) ;  to  honor  and  obey  his 
parents.  In  marriage  the  family  ties  are  not  broken,  the  wife 
becomes  a  member  of  the  husband's  family,  and  the  family  in 
its  ramification  becomes  with  us,  the  nation.  We  are  not  a 
nation,  we  are  a  family.  As  units  we  may  have  our  internal 
discords,  but  as  a  family  we  have  a  stability  unparalleled  in 
the  history  of  the  world. 

With  us  the  individual  may  not  have  opportunity  to  accu- 
mulate wealth,  but,  unless  there  be  famine  in  the  land,  he  will 
not  starve;  and,  free  from  the  apprehension  of  starvation,  he 
has  time  to  contemplate  something  other  than  machinery  and 
schemes  to  surmount,  and  thereby  depress  his  neighbor. 

Our  religion  is  Confucian,  yours  Christian.  With  us  the 
moral  relation — that  is,  the  relation  of  one  to  the  other — is 
primary;  with  you  the  commercial  relation  comes  first.  Gain- 
say not  this,  "for  the  tree  is  known  by  his  fruit."  In  fact,  I 
but  give  expression  to  a  fact  when  I  say  that  your  nation  was 
not  founded  on  the  moral  code,  but  in  an  effort  to  stop  a  raid 
on  your  money-bags.  The  early  colonial  relations  were  the 
antithesis  of  "love  one  another."  The  Puritans  of  Massachu- 
setts detested  the  Cavaliers  of  Virginia,  but  when  England,  the 
same  England  that  took  from  us  our  island,  Hong-Kong,  dipped 
her  fingers  in  your  pockets  to  extract  therefrom  taxes,  the 


62  MISSIONAEY  EDUCATION 

touching  of  the  pocketbook  proved  more  efficacious  than  the 
precept  of  the  Christ,  in  bringing  into  existence  the  confedera- 
tion of  States  that  now  typifies  materialistic  civilization. 

And  these  things  I  state  as  a  preface  for  my  viewpoint  of 
this  war.  Christianity  has  had  but  little  influence  on  govern- 
mental affairs.  To  us  of  the  East  the  reason  is  obvious.  Never 
was  there  a  more  lovable  exponent  of  superhuman  ideas  than 
your  Christ,  and  never  was  there  a  leader  of  thought  who  so 
emphatically  repudiated  your  entire  system  of  government. 
He  repudiated  the  production,  and  therefore  ignored  the  prob- 
lem, of  the  distribution  of  wealth — the  ultimate  end  of  the 
state.  No,  your  nations  are  not  founded  on  Christ.  They  are 
anti-Christ.  Today  it  is  not  the  desecration  of  the  tabernacle 
within  the  cathedral  of  Rheims  your  public  press  and  maga- 
zines deplore,  but,  rather,  the  destruction  of  the  architecture 
inclosing  it. 

If  the  thought  and  expression  of  "the  press"  of  your  nation 
is  a  reflex  of  that  of  the  citizens,  then  Christianity  in  precept 
to-day  is  one  thing  and  in  practice  another,  for  sentiment  is 
as  expressive  of  a  mental  condition  as  is  the  overt  act. 

And,  frankly,  is  not  this  your  knowledge  from  observation? 
Who  among  you  hold  in  contempt  the  world's  prizes? 

And  of  what  avail  are  virtues  that  leaven  not  the  entire  loaf? 
In  concluding  this,  a  Chinese  viewpoint  of  the  war,  I  am  con- 
strained to  say  that  to  us  of  the  East  it  appears  to  be  but  the 
logical  sequence  of  your  civilization,  the  basic  principle  of 
which  is  avarice  on  earth  and  happiness  in  heaven.  And  as 
day  by  day,  free  from  the  strife  and  turmoil  of  ambition,  the 
Chinese  enjoy  that  peace  of  mind  which  your  philosophers 
describe  as  "passeth  all  understanding,"  we  can  but  invoke  the 
hope  that  your  expectations  of  the  future  may  be  sufficiently 
great  to  justify  the  debauchery  of  the  now. 

I  have  thus  written,  my  friend,  not  to  chide.  I  believe  I 
express  the  thought  of  the  East,  and  with  it  I  send  you  my 
felicitations  and  love.  Nothing  will  strain  the  ties  that  bind 
us  to  our  Alma  Mater,  and  nothing  lessens  my  regard  for  my 
friend. 

(Signed)        Moy  Culey  Lum. 


FRIENDLINESS  63 

FOE  FURTHEK  STUDY  AND  DISCUSSION 

1.  If  we  cannot  establish  friendly  relations  with  the 
people  of  all  races,  what  other  course  are  we  to  pursue? 

2.  What  would  you  include  under  "friendly  rela- 
tions"? 

3.  Do  you  know  a  young  man  or  woman  who  finds 
it  difficult  to  make  friends?  What  has  been  the  early 
training? 

4.  Does  being  an  only  child  have  any  effect  upon 
social  development  ?    What  effect  ? 

5.  Observe  instances  of  chums.  On  what  basis  are 
they  constituted? 

6.  What  contributions  in  the  arts,  sciences,  and 
literature  have  come  to  the  world  from  the  Amei'^ican 
Indians,  from  the  Negroes,  the  Japanese,  the  Chinese, 
the  Persians,  and  the  Indians? 

7.  What  do  the  parents  of  your  community  say  re- 
garding the  association  of  their  children  with  those  of 
foreigners? 

8.  If  a  young  man  should  show  you  the  prayer  by 
Babu  Keshub  Chunder  Sen,  and  should  say,  ''Is  it  not 
a  real  prayer?"  What  would  you  say?  How  could  you 
use  the  prayer  in  your  class  or  church  school? 

9.  What  would  be  the  probable  effect  upon  Americans 
if  the  suggestions  of  the  Committee  on  Friendly  Rela- 
tions were  carried  out? 

10.  If  you  had  received  the  letter  from  the  Chinese 
student,  would  you  show  it  to  your  friends?  Would 
you  read  it  in  the  church  school  or  church  services? 
How  would  you  preface  it? 

11.  What  difference  will  friendship  based  upon  re- 


&i  MISSIOXAKY  EDUCATION 

spect  make  in  our  proclamation  of  Jesus  and  his  teach- 
ings? 

REFERENCES 

Fundamentals  of  Child  Study.  Edwin  A.  Kirk- 
patrick.  Chapter  VII,  Section  II,  treats  of  the  dev  elop- 
ment  of  the  Social  Instinct. 

The  Moral  and  Religious  Challenge  of  our  Times. 
Henry  Churchill  King.  A  presentation  of  world  con- 
ditions in  which  we  are,  and  a  thoughtful  interpreta- 
tion of  their  problems.  The  book  had  its  nucleus  in  a 
paper  read  before  the  Religious  Education  Association, 
upon  "The  Future  of  Religious  Education." 

India,  Its  Life  and  Thought.  John  P.  Jones.  The 
first  sentence  of  the  Preface  is:  "To  the  people  of  the 
West,  the  inhabitants  of  India  are  the  least  understood 
and  the  most  easily  misunderstood  of  all  men." 

World  Outlook.  A  new  monthly  missionary  maga- 
zine published  by  the  Board  of  Foreign  Missions  of 
the  Methodist  Episcopal  Church. 

Children  at  Play  in  Many  Lands.  Katherine  Stanley 
Hall.  Accurate  descriptions  of  games  of  different  peo- 
ples which  may  easily  be  played  by  American  children. 

The  Higher  Individualism.  Edward  Scribner  Ames. 
A  series  of  essays  giving  a  philosophical  interpreta- 
tion of  the  relation  of  the  individual  to  society. 

Christ  and  the  Human  Race.  Charles  Cuthbert  HaJl. 
Already  noted. 


I 


CHAPTER    III 

THE  AWAKENING  AND  EXTENSION  OF 
SYMPATHY 


BROTHERHOOD 

A  brother  of  all  the  world  am  I, 

Over  the  world  I  find  mine  own, 
The  men  who  come  from  the  lands  that  lie. 

In  the  bitter  belt  of  the  frozen  zone. 
The  men  who  come  from  the  dreamy  South, 

Under  the  glowing  sun's  caress, 
With  swarthy  skin  and  smiling  mouth 

All  brothers  mine  in  a  bond  to  bless. 

I  honor  the  land  that  gave  me  birth, 

I  thrill  with  joy  when  the  flag's  unfurled, 
But  the  gift  she  gives  of  supremest  worth 

Is  the  brother's  heart  for  all  the  world. 
So  come,  ye  sons  of  the  near  and  far, 

Teuton  and  Latin,  Slav  and  Jew, 
For  brothers  beloved  of  mine  ye  are. 

Blood  of  my  blood  in  a  world  made  new. 

—Willys  Peck  Kent,  1913. 


< 


CHAPTER    III 

THE  AWAKENING  AND  EXTENSION  OF 
SYMPATHY 

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

67 


68  MISSIONARY  EDUCATION 

quaintance  with  missionaries  who  had  labored  among 
strange  people.  These  missionaries  visited  her  on  their 
furloughs,  and  were  refreshed  bj'  rest  in  friendly  sur- 
roundings. She  was  neither  ''home"  nor  "foreign." 
She  knew  no  difference  between  the  two.  In  all  of  these 
intimate  contacts  with  the  community,  this  good 
woman  never  imperiled  the  esteem  and  confidence 
which  the  people  gave  her.  She  was  never  in  the  way. 
Her  "self"  never  protruded.  The  people  always  said, 
"Aunt  Emm  understands." 

What  was  the  dominant  quality  of  this  rare  Chris- 
tian character  ?  Was  it  something  entirely  instinctive  ? 
If  so,  can  it  be  developed  in  every  person  ?  Some  have 
said  that  Aunt  Emm  was  "naturally"  sympathetic. 
She  herself  recalled  certain  factors  in  her  own  relignous 
training  which  made  her  particularly  sensitive  to  the 
needs  of  others.  In  this  beautiful  life  sympathy  was 
not  only  strong,  but  its  range  was  broad.  It  had  been 
extended  until  it  touched  the  whole  circumference  of 
experience. 

In  order  to  answer  these  and  other  questions,  let  us 
consider  in  this  study  the  nature  of  sympathy,  how  it 
may  be  awakened  and  how  it  may  be  strengthened  and 
extended. 

The  Nature  of  Sympathy,  Sympathy  is  the  tendency 
to  feel  as  others  feel.  It  is  classed  by  some  psycholo- 
gists as  one  of  the  social  instincts.  Professor  James 
includes  it  in  his  list,i  and  Professor  Kirkpatrick  gives 
it  extended  discussion  along  with  companionship,  love 
of  approbation,  and  altruism. 2    Others  state  that  sym- 

>  William  James,  Principles  of  Psychology. 

'  Edwin  A.  Kirkpatrick,  Fundamentals  of  Child  Study. 


SYMPATHY  69 

pathy  is  not  an  instinct  or  a  tendency.  Kibot  says, 
on  the  contrary,  that  it  is  a  highly  generalized  psycho- 
physiological property.  '^Sympathy,  in  the  etymolo- 
gical sense,  which  is  also  the  complete  one,  consists 
in  the  existence  of  identical  conditions  in  two  or  more 
individuals  of  the  same  or  different  species.  If  we  try 
to  follow  the  evolutions  of  sympathy,  from  its  most 
rudimentary  to  its  highest  forms,  we  distinguish  three 
principal  phases.  The  first,  or  physiological,  consists 
in  an  agreement  of  motor  tendencies;  the  second,  or 
psychological,  consists  in  an  agreement  of  emotional 
states;  the  third,  or  intellectual,  results  from  a  com- 
munity of  ideas  connected  with  feelings  and  move- 
ments."^  Sympathy  is  closely  related  to,  and  probably, 
to  some  extent,  the  product  of  reflex  imitation.  The 
child  reflects  the  emotional  expression  of  others  and, 
as  a  result,  feels  somewhat  as  they  do.  In  a  home  where 
there  are  several  children,  if  one  is  being  punished,  the 
others  may  cry  as  loudly  as  the  one  punished.  One 
may  smile  or  laugh  with  glee  if  he  hears  or  sees  a  group 
enjoying  a  joke,  even  though  he  does  not  know  what 
was  said. 

All  agree  that  symj^athy  is  one  of  the  most  impor- 
tant manifestations  of  emotional  life.  It  is  the  basis 
of  the  tender  emotions  and  the  altruistic  feelings  and 
constitutes  one  of  the  foundations  of  social  and  moral 
existence.  Whether  instinctive  or  an  emotional 
property,  sympathy  is  developed  in  accordance  with 
our  ability  to  call  it  forth  and  give  it  expression. 

In  the  deepest  sympathy,  a  person  consciously  repre- 
sents others  as  having  feelings  like  his  own.    Sympathy 

'  Tb^odule  Armaud  Ribot,  Psychology  of  the  Emotions,  p.  230fir. 


70  MISSIONARY  EDUCATION 

is  not  only  reflecting  in  ourselves  the  feelings  and  atti- 
tudes of  others.  It  is  more  than  putting  ourselves  in 
the  other  fellow's  place  and  imagining  how  we  would 
feel  if  we  were  in  his  condition.  It  is  a  step  farther. 
It  is  representing  the  other  fellow  as  having  feelings 
like  our  own  if  we  were  in  his  situation.  This  is  the 
sympathy  that  "understands."  The  lack  of  it  is  appar- 
ent on  every  side. 

One  of  my  theological  seminary  classmates  was  a 
Chinese  student  of  rare  ability.  With  his  wife,  a  shy 
little  creature  from  our  American  point  of  view,  and 
their  beautiful  little  girl,  he  lived  "out  in  town."  It 
was  before  the  Chinese  revolution,  and  he  wore  the 
Chinese  dress  of  the  student  class  and  retained  his 
queue.  One  day,  he  and  his  wife  came  to  our  home  to 
make  a  call.  At  once  I  noted  that  he  had  donned 
American  clothes  and  his  queue  was  gone!  I  had  al- 
ways admired  his  dress,  and  rather  envied  the  privilege 
of  wearing,  at  least  for  formal  occasions,  something 
like  the  exquisitely  beautiful  garments  of  a  Chinese 
gentleman.  I  tried  to  secure  from  my  friend  reasons 
for  the  change.  After  much  hesitancy  he  admitted  that 
he  had  withstood  the  taunts  and  insults  of  our  Amer- 
ican boys  as  long  as  possible.  They  hooted  at  him  on 
the  streets  and  called  him  "chink."  They  threw  mud 
on  his  garments,  pulled  his  queue,  and  then  ran  away 
to  hide  from  his  sight.  Grown  men,  also,  stared  and 
remarked  at  him  as  he  passed.  No  one  of  them  could 
either  put  himself  in  his  place,  or  could  imagine  that 
Hwang  felt  just  as  we  would  in  similar  circumstances. 

A  few  years  ago,  in  the  day  coach  of  a  crowded  pas- 
senger train,  I  observed  three  Italian  women  with  some 


SYMPATHY  71 

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

Missionaries  everj'where  assert  that  the  task  of  evan- 
gelization is  made  the  more  diflficult,  because  some  from 
a  so-called  Christian  country  have  not  revealed  the 
simplest  elements  of  Christian  character. 

The  Awakening  of  Sympathy.     Sympathy  is  aroused 


72  MISSIONARY  EDUCATION 

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


SYMPATHY  73 

lie  on  your  back  or  crouch  on  your  knees  with  pick 
in  hand  and  dig  out  a  day's  wages  from  a  dark,  narrow, 
and  damp  tunnel  in  the  depths  of  the  earth  is  earning 
your  bread  in  sorrow.  I  know,  because  I  was  there 
once  myself !" 

The  Expression  of  Sympathy.  When  once  aroused, 
sympathy  must  be  given  expression.  The  native  ten- 
dencies, like  sympathy,  manifest  themselves  early  in 
life.  "A  child's  sympathies,"  says  Elizabeth  Harrison, 
"can  be  attracted  toward  an  object,  person,  or  line  of 
conduct  much  earlier  than  his  reason  can  grasp  any 
one  of  them.    He  can  love  before  he  can  understand."* 

Each  manifestation  of  sympathy  must  be  utilized  in 
some  way.  The  feeling  must  not  evaporate  before  it  is 
directed  into  some  practical  outlet.  It  is  through  ex- 
pression that  the  impulse  grows  strong,  like  the 
muscles,  in  exercise.  If  aroused  and  no  such  oppor- 
tunity is  given,  it  will  be  more  difficult  to  get  the  same 
response  on  another  similar  occasion.  In  the  course  of 
time,  under  the  same  conditions,  the  impulse  will 
atrophy  and  the  result  will  be  the  man  indifferent  to 
human  joy  and  sorrow,  hard-hearted  and  cold  and 
unmoved  by  all  the  glow  of  life  about  him.  "Not  to 
put  the  feeling  into  action  is  to  weaken  its  impulsive 
power  when  next  felt ;  to  concrete  the  feeling  in  action 
is  to  form  a  pathway  of  discharge  for  future  similar 
deeds  of  service."^ 

The  little  shepherd,  in  the  old  day-school  reader 
story,  just  for  sport  cried  again  and  again,  "The  wolf! 
the  wolf!"  when  there  was  no  wolf.    At  last,  when  the 


*  Elizabeth  Harrison,  A  Study  of  Child  Nature,  p.  62. 

*  Herman  H.  Home,  Psychological  Principles  of  Education,  p.  234. 


74  MISSIONAKY  EDUCATION 

real  danger  appeared,  the  countryside  did  not  respond. 
So  it  is  with  sympathy. 

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


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


SYMPATHY  75 

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

We  will  teach,  therefore,  the  dignity  and  worth  of 
life  to  our  boys  and  girls.  We  will  show  them  the 
significance  of  all  that  life  yields  to  them.  W^e  will 
help  them  to  grow  in  self-respect  and  personal  in- 
tegrity. 


76  MISSIONARY  EDUCATION 

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


SYMPATHY  77 

others."^  In  a  recent  attractive  and  valuable  discus- 
sion I  find  one  of  the  results  to  be  striven  for  in  moral 
education  stated  in  a  fashion  to  illustrate  the  idea  of 
altruism,  "The  gradual  extension  of  sympathy  (or  of 
personality)  over  an  ever-widening  area  of  life,  so  that 
the  individual  comes  to  feel  the  pain  and  the  joy  of  all 
other  lives  as  somewhat  like  his  own."® 

Before  we  can  ever  hope  for  the  we-feeling  to  extend 
to  the  remotest  interests,  the  sense  of  personal  achieve- 
ment must  be  more  and  more  allied  with  fellow-feel- 
ing. As  long  as  each  one  pursues  success  for  its  own 
sake,  amasses  money  for  his  owu  satisfaction,  or  wins 
admiration  for  his  own  glory,  there  can  be  little  or  no 
extension  of  sympathy.  ''The  sort  of  ambition  con- 
genial to  the  we-feeling  is  one  directed  toward  those 
common  aims  in  which  the  success  of  one  is  the  suc- 
cess of  all."  The  Hungarian  patriot,  Kossuth,  ex- 
plained the  ardor  of  his  public  speeches  by  saying,  "I 
have  millions  of  Magyars  on  my  heart."  "We  must 
demand,"  writes  Jane  Addams,  who  lives  close  to  the 
heart  of  the  people,  "that  the  individual  shall  be  will- 
ing to  lose  the  sense  of  personal  achievement,  and  shall 
be  content  to  realize  his  activity  only  in  connection 
with  the  activity  of  the  many."^ 

Sympathy  and  the  Social  Imagination.  The  broaden- 
ing of  sympathy  awaits  the  cultivation  of  the  social 
imagination.  The  needs  of  people  which  occur  under 
our  own  eyes  usually  receive  the  instinctive  response. 
Our  aim   in  missionary  education  is  to  extend  this 


'  Herman  H.  Home,  Psychological  Principles  of  Education,  p.  228. 

8  E.  H.  Grifigs,  Moral  Education,  p.  43 

•  Jane  Addams,  Democracy  and  Social  Ethics,  p.  275. 


78  MISSIONARY  EDUCATION 

response  so  as  to  cover  the  needs  of  far-off  individuals 
and  groups.  It  can  be  done  only  by  training  the  pupil 
to  imagine  the  experiences  of  those  who,  though  far 
away,  suffer  the  evils  of  famine,  flood,  fire,  war,  or  the 
ravages  of  religious  superstition.  How  the  imagina- 
tion is  to  picture  to  us  both  the  needs  and  values  of  a 
distant  life  is  a  difficult  problem. 

Imagination  is  the  process  of  forming  images. 
Images  are  copies  of  percepts.  One  must  have  had  ex- 
periences out  of  which  the  new  image  can  be  formed.  A 
child  imagines  only  that  which  enters  his  mind  through 
sense  impressions;  that  is,  that  which  he  sees,  hears, 
touches,  tastes,  or  smells.  It  is  through  these  sense 
impressions  that  we  form  percepts,  and  when  we  revive 
these  percepts  we  are  imaging.  We  cannot  here  go 
into  the  whole  question  of  cultivating  the  imagination 
and  its  relation  to  education.  The  subject  has  been 
covered  thoroughly  by  Bolton  in  his  Principles  of  Edu- 
cation, Chapters  XVIII  and  XIX.^^ 

The  Extension  of  Sympathy.  The  question  for  us  here 
is  to  help  the  child  to  revive  his  experiences  in  his 
relation  to  others,  and  his  impressions  of  those  far 
away,  about  whom  he  may  have  read  or  heard.  How, 
then,  may  we  utilize  these  images  to  extend  the  child's 
sympathy? 

1.  We  have  already  mentioned  the  effect  of  an  ever- 
widening  experience  on  the  broadening  of  sympathy. 
If  a  child  has  been  frightened  by  an  imaginary  spirit, 
then  he  may  appreciate  the  child-like  experiences  of 
the  Africans  who  live  continually  in  the  dread  of  un- 
seen foes.     If  a  boy  complains  of  the  loss  of  school 

10  Frederick  E.  Bolton,  Principles  of  Education,  p.  464. 


SYMPATHY  79 

through  sickness,  then  he  may  understand  how  a 
Chinese  boy  would  feel  if  he  could  not  go  to  school  at 
all.  If  he  has  broken  his  leg  while  coasting  and  has 
had  it  treated  in  a  scientific  modern  way,  he  may 
imagine  the  need  of  those  without  modern  surgery.  In 
the  same  way,  the  joy  of  knowing  that  this  is  God's 
world,  and  that  we  are  his  children,  may  be  contrasted 
with  those  into  whose  lives  the  light  has  never  come. 
The  point  for  the  teacher  is  to  connect  the  experience 
of  the  child  by  imagination  to  something  either  similar 
or  in  contrast  to  the  child  afar  off.  This  visualizing 
of  far-away  needs  after  the  analogy  of  well-known  ex- 
periences brings  the  remote  near. 

2.  Cases  of  far-off  needs,  used  as  the  basis  of  appeals, 
should  be  presented  as  vividly  as  possible,  and  in  such 
concrete  terms  as  to  enable  the  child  to  construct  his 
own  mental  pictures  of  them.  The  use  of  photographs, 
lantern  slides,  and  objects  with  concrete  stories  make 
vivid  pictures.  In  this  connection  note  the  following 
appeal.  Do  you  think  boys  and  girls  would  make  the 
mental  images  asked  for?    Why? 

"SUPPOSING"  IN  CHINA 

Supposing  you  lived  in  a  big  county  where  there  were  only 
three  Christian  churches,  and  none  of  them  within  fifteen  miles 
of  your  home,  and  no  trained  worker  to  send  to  your  town, 
would  you  not  feel  the  need  of 

Another  Evangelistic  Missionary? 

Supposing  you  were  a  Chinese  Christian  father  and  you 
wanted  to  send  your  little  boy  to  a  Christian  school,  but  there 
were  not  trained  teachers  enough  to  go  around,  and  the  nearest 
primary  school  was  twenty  miles  away,  would  you  not  feel  the 
need  of         Another  Educational  Missionary? 


80  MISSIONAEY  EDUCATION 

Supposing  you  were  a  woman  with  bound  feet  in  one  of  the 
many  towns  of  that  county,  and  all  your  life  long  you  had  only 
once  seen  the  lady  missionary,  who  left  a  great  desire  in  your 
heart  for  better  things,  but  you  did  not  know  how  to  realize 
them,  would  you  not  feel  the  need  of 

Another  Evangelistic  Missionary? 

Supposing  your  little  boy  was  very  sick,  and  there  were  no 
foreign  doctor  within  a  hundred  miles,  and  no  Western-trained 
Chinese  in  all  the  length  and  breadth  of  your  county,  would 
you  not  feel  the  need  of 

Another  Medical  Missionary? 

Supposing  you  were  a  Chinese  Christian  worker  in  that 
county,  and  the  missionary  adviser  and  counselor  only  had 
time  to  visit  you  twice  in  a  twelve  month,  and  then  only 
stayed  overnight,  would  you  not  feel  the  need  of 

Another  Evangelistic  Missionary? 

Supposing  you  were  a  missionary  doctor,  with  the  pain  and 
suffering  of  all  this  great  region  on  your  heart,  and  yet  so  busy 
at  your  dispensary  and  hospital  that  you  could  nat  stir  from 
the  city,  would  you  not  feel  the  need  of 

Another  Medical  Missionary? 

Supposing  you  were  one  of  three  missionaries  who  had  in 
charge  a  boarding  school,  a  trading  school  for  Chinese  workers, 
and  the  organizing  and  visitation  of  the  evangelistic  work  in  a 
region  as  big  as  Massachusetts,  and  that  half  the  time  there 
were  only  two  of  you,  because  the  other  one  was  home  on  fur- 
lough, would  you  not  feel  the  need  of 

Immediate  and  Adequate  Eeenf orcements  ? 

3.  One  of  the  strongest  factors  in  the  broadening  of 
sympathy  is  the  use  of  educational  dramatics.  The 
pupil  in  a  little  play  or  demonstration  must  put  him- 
self   in    the    other    fellow's    place,    think    another's 


SYMPATHY  81 

thoughts,  act  according  to  another's  impulses,  and  as- 
sume another's  attitudes.  In  such  a  cultivation  of 
the  social  imagination  lies  the  justification  for  the 
use  by  the  church  of  this  method  of  education  now 
being  increasingly  recognized  in  all  schools.  In 
order  that  such  dramatics  may  truly  educate  and 
broaden  the  sympathies,  the  following  suggestions 
are  offered,  especially  for  use  with  boys  and  girls  and 
young  people. 

(1)  The  right  kind  of  a  play  should  be  chosen.  It 
must  accurately  represent  the  phase  of  life  portrayed. 
It  must  not  be  overdrawn  as  if  to  produce  a  melo- 
dramatic efifect.  For  use  with  boys  and  girls,  it  must 
not  attempt  to  interpret,  philosophically,  experiences 
beyond  their  comprehension,  or  to  make  generalizations 
out  of  a  few  glimpses  into  the  lives  of  a  small  number 
of  people.  On  the  other  hand,  the  play  may  represent 
others,  especially  those  of  other  races  in  different  sur- 
roundings, in  those  simple  concrete  situations  which 
arise  naturally  out  of  our  human  relations,  experiences 
analogous  to  their  own  or  at  least  possible  for  them 
to  appreciate  at  their  own  age.  A  good  example  is 
the  little  play.  Just  Plain  Peter,  by  Janet  Prentiss. 

(2)  The  first  value  in  educational  dramatics  accrues 
to  the  player  more  than  to  the  audience.  "We  are  not 
to  'give  a  play,'  but  we  are  to  study  Chinese  home  life, 
and  school  life,  and  if  we  can  master  them,  we  may 
demonstrate  them  to  our  friends  some  evening  in  the 
future,"  would  be  the  sort  of  attitude  on  the  part  of 
a  group  which  would  prevent  exhibitions  of  vanity  and 
personal  self-glory  in  which  lies  the  greatest  danger  of 
the  method  of  dramatics. 


82  MISSIONAKY  EDUCATION 

(3)  The  educational  value,  therefore,  lies  in  the  work 
of  preparation  and  not  in  the  performance.  The  dif- 
ferent parts  are  studied  and  discussed  by  the  whole 
group.  All  conversations  are  explained  and  all  re- 
actions are  noted.  Peculiar  expressions  and  attitudes 
are  investigated  and  reported.  There  is  little  com- 
mitting of  the  parts,  but  instead  the  movement  and 
meaning  is  mastered  and  then  expressed  in  the  pupil's 
own  language.  Missionary  dramatics  become  the  best 
sort  of  a  mission  study  class,  not  so  much  for  the  study 
of  history  and  geography,  although  it  may  contribute 
considerably  to  such  knowledge,  as  of  the  manners  and 
customs  of  the  people  including  their  attitudes  and 
aspirations. 

(4)  A  whole  evening,  during  the  course  of  the  prepa- 
ration, should  be  given  to  the  study  of  the  costumes  and 
make-up.  For  most  educational  dramatics  there  need 
be  little  or  no  painting  of  the  faces,  a  device  necessary 
on  the  professional  stage.  When  the  costumes  are  first 
donned  a  social  half-hour  will  help  to  make  the  players 
feel  comfortable  and  overcome  the  funny  aspect  of 
seeing  "John"  dressed  as  a  Burmese  priest!  The  acces- 
sories and  stage  settings  should  also  be  kept  very 
simple. 

(5)  At  the  time  of  the  demonstration,  before  the 
play  begins,  let  one  of  the  participants  go  on  the  plat- 
form before  the  audience  and  tell  the  story  of  the  play. 
Then,  let  him  introduce  the  plaj'ers,  each  one  coming 
to  the  platform  and  making  a  characterivStic  bow  as  his 
name  is  called.  When  all  have  been  introduced,  let 
those  participating  in  the  first  part  arrange  themselves 
for  their  performance.     This  device  relieves  tendency 


SYMPATHY  83 

to  self-consciousness,  and  the  embarrassment  which 
always  comes  when  a  pupil  first  appears,  especially  in 
costume,  and  his  friends  in  the  audience  discover  him 
in  a  new  role.  The  way  is  then  cleared  for  an  interpre- 
tation of  the  part  assigned,  which  is  the  important 
thing  in  educational  dramatics  as  well  as  on  the  pro- 
fessional stage. 

(6)  With  little  children  the  possibilities  of  a  varied 
development  and  of  the  extension  of  sympathy  are 
greatly  increased  by  using  "dramatic  imitation."  There 
is  nothing  from  the  preaching  of  a  sermon,  or  the  lead- 
ing of  the  choir  to  the  running  of  a  locomotive,  or  put- 
ing  out  a  fire  that  a  child  will  not  imitate  by  the  use 
of  make-believe  and  symbolic  movements.  Dramatic 
imitation  is  spontaneous  and  original.  The  wise 
teacher  merely  stirs  the  imagination,  supplies  the 
material  for  dramatic  representation,  and  gives  occa- 
sional suggestions  as  they  are  needed.  The  great  Bible 
stories,  as  well  as  those  of  missionary  history  and  care- 
fully chosen  stories  of  our  present-day  human  relations, 
may  all  be  dramatized  by  children.  In  so  doing, 
through  the  cultivation  of  the  imagination,  we  are 
helping  children  to  put  themselves  in  the  place  of 
others,  to  gain  their  point  of  view,  and  to  understand 
the  simple,  homely,  everyday  acts  of  life,  thus  greatly 
increasing  their  usefulness  in  the  world. 

4.  Take  advantage  of  current  sympathies.  When  the 
ravages  of  fire,  flood,  disease,  war,  or  unemployment 
stir  the  hearts  of  the  people,  the  pupils  in  all  of  our 
schools  should  share  in  the  opportunity  to  help.  The 
amount  of  money  is  often  comparatively  small,  but  the 
reflex  influence  in  the  lives  of  the  pupils  cannot  be  over- 


84  MISSIONARY  EDUCATION 

estimated.  Current  sympathies  may  lead  to  periods 
of  self-denial,  which,  if  utilized,  should  be  ofifered  to 
both  rich  and  poor. 

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


SYMPATHY  85 

There  never  was  such  opportunity  to  increase  un- 
derstanding for  the  promotion  of  the  we-feeling  as  now. 
Once  distant  peoples,  Chinese,  Japanese,  Latin-Ameri- 
cans, and  all  others  are  now  close  at  hand.  Alienated 
classes,  criminals,  vagrants,  the  defective  and  the  de- 
pendent, were  never  given  so  much  attention.  Maga- 
zines and  daily  papers  abound  in  discussions  of  every 
phase  of  life  in  every  land.  World  Outlook  is  the 
name  of  a  new  missionary  monthly;  The  National  Geo- 
graphic Magazine  definitely  aims  to  spread  knowl- 
edge of  the  world's  people  and  places;  Everyland  has 
the  gist  of  its  significance  for  boys  and  girls  in  its 
name,  adding  to  knowledge  a  Christian  interpreta- 
tion of  our  interrelations  as  God's  great  family  in 
every  land.  Through  travel  facilities  and  intercom- 
munication the  world  is  being  pervaded  by  a  con- 
scious community  of  sentiment  which  tends  toward 
kindliness. 

But,  in  spite  of  the  growth  of  world  sympathy,  our 
life  is  still  filled  with  a  blighting  individualism.  Every 
man  seems  conscious  only  of  his  own  struggle.  Com- 
petition is  so  keen  that  it  seems  a  celestial  diameter 
from  the  realization  of  justice  and  cooperation  for 
the  common  good.  Our  problem  is  more  and  more  to 
bring  a  thrifty  exploitation  of  private  advantages  to 
square  with  our  world  idealism  and  the  sweep  of 
democracy. 

6.  An  appreciation  of  the  power  to  do  things  breaks 
down  caste.  Let  us  open  our  eyes  to  the  presence  of 
caste  in  all  of  our  communities,  and  especially  in  our 
churches,  where  it  hampers  and  hinders  the  efitorts  to 
establish  the  kingdom  of  God  on  earth.    A  local  church 


86  MISSIONARY  EDUCATION 

may  be  dominated  by  the  rich,  or  the  "first  families," 
or  a  particular  nationality.  Any  attempt  to  relate  it 
to  a  cosmopolitan  community — and  where  is  there  a 
community  that  is  not  such? — is  usually  attended  bv 
severe  strain,  if  not  disruption.  I  know  of  a  church 
whose  membership  was  reduced  to  a  tenth  of  what  it 
was  in  its  former  days  of  power  and  influence,  while 
its  community  or  parish  increased  its  population  ten- 
fold! The  iron  fence  in  front  of  its  entrance  was 
sarcastically  typical  of  its  own  spirit.  Its  parish  house 
was  open  to  a  few,  the  children  of  the  old  families, 
w^hile  hundreds  roamed  the  streets  and  crowded  the 
fire  escapes  of  adjoining  tenements.  The  problem  of 
opening  up  that  church,  not  only  the  building  but  the 
hearts  of  the  people  as  well,  was,  first  of  all,  the  break- 
ing down  of  the  caste  spirit  in  the  minds  of  its  mem- 
bers. In  the  measure  in  which  it  has  been  accom- 
plished, it  was  done  by  promoting  respect  based  upon 
a  tactful  display  of  the  inherent,  qualities  and  the 
power  to  do  things  of  the  foreign  children  who  were 
invited  to  its  clubs  and  its  Sunday  school. 

A  few  years  ago,  a  Chinese  boy  entered  the  high 
school  of  a  New  York  suburban  town.  It  was  an 
innovation  for  the  pupils  to  have  a  Chinese  among 
them.  None  of  them  had  ever  had  such  an  experience. 
Naturally,  his  associates  looked  askance  at  his  coming, 
and  were  inclined  to  ridicule  him.  However,  W.  began 
his  work  and  soon  won  the  approval  of  his  companions 
because  of  the  good  English  he  used.  In  fact,  his  lan- 
guage was  of  a  better  quality  than  that  of  many  of  his 
associates.  His  work  in  the  schoolroom  was  of  such 
a  character  that  the  students  learned  to  respect  his 


SYMPATHY  87 

mental  ability.  He  completed  his  first  course  in  three 
years. 

When  candidates  were  called  for  the  football  team, 
W.  responded.  He  had  not  had  nnich  experience,  and 
although  he  was  physically  much  smaller  than  any  of 
the  other  young  men,  yet  as  a  sprinter  he  far  outdis- 
tanced the  other  fellows.  His  agility  soon  won  for 
him  the  position  of  quarter-back,  and  before  the  season 
was  half  over  he  was  the  chief  star  on  the  team,  play- 
ing quarter-back  and  giving  signals.  After  the  football 
season  he  also  joined  the  basket  ball  squad,  and  before 
many  weeks  he  was  acknowledged  by  all  of  his  com- 
panions as  the  finest  player  on  the  team,  holding  the 
position  of  forward.  In  the  spring  he  entered  baseball 
and  played  second  base  or  shortshop,  making  a  splen- 
did record.  He  was  also  a  swift  and  accurate  tennis 
player.  During  the  spring  of  his  graduation  year, 
1915,  he  won  the  oratorical  contest,  declaiming  "Hora- 
tius  at  the  Bridge."  As  a  fitting  expression  of  his 
ability  and  popularity  he  was  elected  president  of  the 
High  School  Alumni  Association.  W.  gained  the 
respect  of  his  fellow  students  by  sheer  ability  in  the 
classrooms  and  on  the  athletic  field.  His  judgment 
was  prized  by  all  of  the  students,  and  in  every  respect 
he  was  a  real  leader. 

Thus,  one  of  our  high  duties  in  religious  education 
is  to  broaden  the  sense  of  kinship  by  wiping  out  all 
conventional  distinctions,  leaving  only  the  functional 
ones. 

7.  We  must  teach  the  unity  of  the  race.  By  revealing 
the  common  nature  of  all  men,  by  showing  the  com- 
mon purpose  in  all,  and  by  offering  opportunity  for 


88  MISSIONARY  EDUCATION 

conscious  unity  of  action,  we  promote  the  notion  of 
common  fellowship,  a  feeling  that,  after  all,  we  are 
made  of  the  same  stuff.  Such  teaching  need  not  mean 
that  we  shall  agree  with  everybody,  lose  our  discontent 
with  things  as  they  are,  or  that  it  is  incompatible  with 
opposition.  A  sympathetic  world  need  not  be  a  flabbj' 
one.  But  it  does  mean  that  our  opposition  will  be  in- 
telligent, that  prejudice  will  be  removed  and  our  efforts 
constructive, 

"But  how  far,  after  all,  is  this  brotherly  and  peaceful 
sentiment,  ancient  or  modern,  applicable  to  life  as  we 
know  it?  Is  it  feasible,  is  it  really  right,  is  it  not  a 
sentiment  of  submission  in  a  world  that  grows  by 
strife?  After  what  has  already  been  said  on  this,  it  is 
perhaps  enough  to  add  here  that  neither  in  the  life  of 
Christ  nor  in  modern  democracy  do  we  find  sanction 
for  submission  to  essential,  moral  wrong.  Christ 
brought  a  sword  which  the  good  man  of  our  day  can 
by  no  means  sheathe;  his  counsels  of  submission  seem 
to  refer  to  merely  personal  injuries,  which  it  may  be 
better  to  overlook  in  order  to  keep  the  conflict  on  a 
higher  plane.  If  we  mean  by  Christianity  an  under- 
standing and  brotherly  spirit  toward  all  men  and  a 
reverence  for  a  higher  life  behind  them,  expressed  in 
an  infinite  variety  of  conduct  according  to  conditions, 
it  would  seem  to  be  always  right,  and  always  feasible, 
so  far  as  we  have  strength  to  rise  to  it.'"^^ 

"O  Blessed  Son  of  God, 

In  love  and  faith  we  plead, 
That  thou  wouldst  bind  our  minds  and  hearts 
In  Brotherhood  of  need. 


>'  Charles  H.  Cooley,  Social  Organization,  p.  204. 


SYMPATHY  89 

"Our  Elder  Brother  thou. 
Whose  heritage  we  share, 
Our  kindred  lives  we  offer  thee, 
In  Brotherhood  of  prayer. 

"Thou  didst  the  will  of  Him 

Who  sent  thee  from  above; 
Thou  sendest  us,  as  he  sent  thee, 
In  Brotherhood  of  love. 

"To  serve  thy  kingdom,  Lord, 
To  quiet  sin's  turmoil. 
Do  thou  ordain  and  consecrate 
Our  Brotherhood  of  toil. 

"Thou  Man  of  Galilee, 
O  wilt  thou  live  again! 
Abide  within,  control,  inspire 
Our  Brotherhood  of  men." 

— H.  L.  Grain. 

FOE  FUKTHER  STUDY  AND  DISCUSSION 

1.  Compare  the  lives  of  Robert  Louis  Stevenson  and 
Henry  David  Thoreau  as  to  narrowness  and  breadth  of 
sympathy,  especially  in  their  relation  to  their  early 
training.     (Referred  to  by  Stratton,  page  61.) 

2.  Observe  and  analyze  instances  of  sympathy  in 
children.  How  was  it  aroused?  For  what  objects  or 
per.sons?  In  what  situations?  How  was  the  pupil's 
response  expressed?  Did  he  receive  pleasurable  satis- 
faction from  the  re.sponse?  How  did  he  indicate  his 
feeling? 

3.  Would  the  appearance  of  a  strangely  dressed  for- 
eigner arouse  more  or  less  curiosity  in  the  average 


90  MISSIONARY  EDUCATION 

American   city  than  in  tlie   capital   of   Switzerland? 
Why? 

4.  Can  you  preach  the  gospel  to  a  group  who  are  out 
of  sympathy  with  you  ?  Why  ?  What  does  this  suggest 
as  to  missionary  method? 

5.  Observe  cases  of  persons  who  have  apparently 
lost  their  self-respect.  How  do  they  evidence  such  loss? 
In  what  ways  does  it  affect  their  regard  for  others? 

6.  What  does  the  gradual  extension  of  sympathy  in 
a  growing  child  imply  as  to  the  nature  of  the  curricu- 
lum of  religious  instruction? 

7.  Is  there  any  caste-feeling  in  your  church?  If  so, 
what  are  its  sources?  How  does  it  manifest  itself? 
How  does  it  affect  the  evangelistic  spirit  of  the  church? 

8.  How  is  breadth  or  narrowness  of  sympathy  re- 
vealed in  the  prayers  of  the  people? 

9.  Would  vou  charge  admission  to  a  demonstration 
of  educational  dramatics,  and  would  you  use  it  in  any 
way  for  the  raising  of  money?  For  what  purposes? 
State  your  reasons. 

10.  How  would  3'ou  justify  the  part  of  the  medicine- 
man, the  witch  doctor,  the  temple  priest,  the  slanderer 
of  Christ,  or  the  ''villain"  which  might  occur  in  a  mis- 
sionary play? 

11.  Select  a  number  of  persons  who  are  interested  in 
missions,  and  a  few  who  are  not,  and  compare  their 
breadth  of  sympathy,  as  shown  in  ordinary  relation- 
ships. 

REFERENCES 

Social  Organization.  Charles  Horton  Colley.  This 
entire  book  is  a  discussion  of  our  life  as  one  human 


SYMPATHY  91 

whole.  If  we  are  to  have  any  real  knowledge  of  it  we 
must  see  it  as  it  is.  Chapters  XVI  and  XVII  treat 
"The  Trend  of  Sentiment." 

Principles  of  Education.  Frederick  E.  Bolton. 
Chapter  XIX  deals  with  "Imagination  and  Education," 
referring  to  dramatization  as  a  method  of  cultivating 
the  imagination.  Chapter  XXV,  "Emotional  Life  and 
Education,"  contains  a  few  pages  on  sympathy  and  its 
cultivation  especially  as  it  is  related  to  school  organi- 
zation. 

The  Psychology  of  the  Religious  Life.  George  Mal- 
com  Stratton.  Chapter  II,  on  "Breadth  and  Narrow- 
ness of  Sympathy,"  shows  how  religion  produces  and 
sanctions  opposite  results  both  in  the  individual  and 
in  groups  of  men. 

Psychology  of  the  Emotions.  Theodule  Armand 
Ribot.  Part  II,  Chapter  IV,  concerns  "Sympathy  and 
the  Tender  Emotions,"  giving  special  attention  to  the 
different  phases  of  its  development. 

Fundamentals  of  Child  Study.  Edwin  A.  Kirk- 
patrick.  We  refer  again  to  Chapter  VII,  on  "Parental 
and  Social  Instincts,"  a  simple  yet  thoroughly  scientific 
study.    It  should  be  read  by  everj-  teacher. 

Social  Hymns.  Collected  by  Mable  Hay  Barrows 
Mussey.  One  hundred  and  eleven  hymns  of  the  new 
day  of  social  evangelism  and  service.  There  are  hymns 
of  aspiration  and  faith,  liberty  and  justice,  peace,  labor 
and  conflict,  brotherhood  and  patriotism.  It  is  from 
this  collection,  that  the  poem  "Brotherhood"  has  been 
selected. 

A  Study  of  Child  Nature.  Elizabeth  Harrison.  A 
study  so  simple  and  j'et  so  comprehensive  and  scientific 


92  MISSIONARY  EDUCATION 

as  to  commend  it  to  both  the  home  and  the  classroom. 

Psychological  Prmciples  of  Education.  Herman  H. 
Home.    Already  noted. 

Moral  Education.  Edward  Howard  Griggs.  An  at- 
tempt to  study  the  whole  problem  of  moral  culture,  its 
purpose  in  relation  to  our  society  and  all  the  means 
through  which  that  purpose  can  be  attained.  One  of 
the  two  principles  of  moral  evolution  discussed  in 
Chapter  V  is  the  gradual  extension  of  sympathy. 

Democracy  and  Social  Ethics.  Jane  Addams.  One 
of  the  volumes  in  the  Citizens'  Library  of  Economics, 
Politics,  and  Sociology. 

Educational  Dramatics.  Emma  Sheridan  Fry.  A 
handbook,  in  a  rather  technical  phraseology,  on  the 
fundamental  principles  of  educational  dramatics. 

Ho20  to  Produce  Children's  Plays.  Con.stance  D'Arcy 
Mackay.  Intended  as  a  guidepost  on  the  road  that 
leads  to  the  adequate  producing  of  plays  for  children. 
It  includes  a  history  of  the  children's  play  movement, 
a  chapter  on  its  sociological  aspects,  and  suggestions 
for  new  fields,  as  well  as  chapters  on  play-producing, 
scenery,  costumes,  and  j)roperties.  It  also  contains  a 
complete  bibliography. 


CHAPTER    IV 
THE  DEVELOPMENT  OF  HELPFULNESS 


One  of  the  greatest  pleasures  which  is  offered  to  a  little 
child  is  that  of  being  allowed  to  "help"  somebody.  ...  To  be 
a  "little  helper,"  whether  he  is  assisting  his  companions  or 
the  grown  up  people  about  him,  grows  to  seem  the  highest 
honor  within  his  reach.  He  knows  the  joy  of  ministering  unto 
others,  and  he  feels  that  "to  help"  is  to  do  the  work  of  the 
world. 

— Kate  Douglas  Wiggin,  CMldren's  Rights. 

The  law  of  life,  a  principle  which  has  really  governed  the 
existence  of  men  in  all  human  societies,  is  that  individuals 
brought  up  and  sustained  by  the  social  groups  to  which  they 
belong  owe  themselves  more  or  less,  or  even  altogether,  to  the 
collectivity  which  carries  them. 

M.  Alfred  Loisy,  Mors  et  Vita  (Fr.) 

And  Jesus  went  about  in  all  Galilee,  teaching  in  their  syna- 
gogues, and  preaching  the  gospel  of  the  kingdom,  and  healing 
all  manner  of  disease  and  all  manner  of  sickness  among  the 
people. — Matt.  Jf.  23. 


CHAPTER  IV 
THE  DEVELOPMENT  OF  HELPFULNESS 

Instinctive  Altruistic  Feeling.  Helpfulness  is  the  im- 
pulse which  prompts  us  to  serve  the  common  good  and 
others  for  their  own  sakes.  We  serve  the  common  good 
when  our  acts  have  a  direct  beneficial  result  to  our- 
selves as  well  as  to  the  other  members  of  the  group. 
What  we  do  for  home,  neighboi^s,  school,  church,  com- 
munity, State,  or  an  industry  iu  which  we  are  inter- 
ested or  to  which  we  are  related  is  service  for  the 
common  good.  As  the  different  races  of  the  world  are 
brought  closer  together,  and  as  the  welfare  of  the  one 
becomes  the  welfare  of  all,  it  is  not  to  be  doubted  that 
all  service  will  become  of  this  kind. 

Helpfulness  has  its  root  in  an  instinctive  impulse. 
"All  actions,"  writes  Professor  St.  John,  "that  are  un- 
selfishly directed  to  the  helping  of  others,  the  reliev- 
ing of  their  wants,  the  lessening  of  their  pains  and 
sorrows,  are  prompted  by  one  kind  of  feeling  which 
is  as  distinct  as  anger  or  fear.  This  is  called  altruistic 
feeling.  Altruistic  feeling  manifests  itself  in  a  great 
variety  of  ways.  The  love  of  a  mother  for  her  helpless 
child  who  demands  so  much  of  purely  unselfish  service, 
is  a  typical  form.  Generosity  is  this  feeling  manifesteil 
in  relation  to  property.  Humane  feeling  is  its  mani- 
festation toward  the  lower  animals.    Mercy  or  forgive- 

95 


96  MISSIONARY  EDUCATION 

Bess  is  altruistic  feeling,  triumphing  over  auger.  Its 
manifestations  in  the  ordinary  relations  of  life  we  call 
unselfishness.  The  missionary  spirit  is  its  manifesta- 
tion in  relation  to  religion.  We  may  plan  to  develop 
each  one  of  these  separatel3%  but  it  is  possible  so  to 
train  the  root  impulse  of  all  that  the  development  of 
each  of  these  phases  will  be  greatly  aided."^ 

The  common  expression  that  all  men  are  "naturally 
selfish"  is  only  partially  true.  Man  is  also  "naturally 
unselfish."  To  call  all  men  self-centered,  argues  Pro- 
fessor Horne,2  is  a  poor  interpretation  of  devoted  love; 
it  makes  gratitude  meaningless;  it  is  poor  psychology; 
it  is  poor  ethics.  To  say  that  men  are  also  altruistic 
is  far  better  morals  and  accords  with  the  observations 
of  nature,  which  is  itself  unselfish.  The  question  has 
been  considered  carefully  in  an  interesting  volume, 
entitled  The  Duty  of  Altruism,  by  Ray  Madding  Mc- 
Connell,  Ph.D.,  an  instructor  in  social  ethics  in  Har- 
vard University.  Dr.  McConnell's  conclusion  is  that 
the  final  result  of  all  the  separate  investigations  shows 
that  egoism  and  altruism  do  not  rest  on  rational 
grounds.  If  a  man  makes  a  distinction  between  the 
interests  of  self  and  others  and  prefers  his  own,  he 
cannot  be  convinced  that  he  ought  to  prefer  the  in- 
terests of  others.  To  one  who  is  not  by  nature  self- 
sacrificing  it  can  never  be  demonstrated  by  any  process 
of  logical  reasoning  that  self-sacrifice  is  obligatory, 
and  it  is  not  a  case  of  convincing  intellect,  but  selfish 
will.  The  conclusion  is  that  we  must  accept  human 
nature  as  we  find  it.    Egoism  and  altruism  are  natural 


"  Edward  P.  St.  John.  Child  Nature  and  Child  Nurture,  pp.  67,  68. 
'  Herman  H.  Home,  Psychological  Principles  of  Education,  p.  227. 


HELPFULNESS  97 

qualities  or  characters.  The  will  is  fundamental,  and 
egoism,  altruism,  goodness,  badness,  and  the  other 
moral  phenomena  must  be  accepted  as  they  are  given 
in  the  essential  nature  of  a  man,  and  as  not  subject 
to  change  under  the  influence  of  reason.  The  direction 
of  the  will  is  the  primary  fact,  the  intelligence  is  secon- 
dary and  superservient  to  the  will.  There  is  no  way 
of  making  a  man  good  by  command  or  argument.  If 
he  does  not  naturally  love  others,  it  is  useless  and 
hopeless  for  you  to  command  him  to  love  them,  or  to 
try  to  reason  him  into  loving  them. 

Because  of  the  instinctive  character  of  the  altruistic 
feelings  there  is  an  increased  obligation  upon  all 
parents  and  teachers  to  give  them  an  opportunity  for 
expression.  This  is  especially  true  in  a  country 
which  has  been  dominantly  individualistic,  and  where 
the  current  ideals  are  of  the  sort  which  could  be  ex- 
pressed in  such  terms  as  "Look  out  for  yourself,"  "Get 
all  you  can,"  "Do  the  other  fellow  first,"  "What  do  we 
care  about  the  people  on  the  other  side  of  the  world?" 

Stages  of  Growth  in  the  Development  of  the  Altruistic 
Feelings.  The  kind  of  feelings  developed  in  an  individ- 
ual at  any  particular  time  depends  upon  the  object, 
whether  idea,  act,  or  person,  to  which  the  feelingsattach 
themselves.  In  childhood,  the  feelings  center  about  the 
self;  in  adolescence,  about  other  selves;  in  late  adoles- 
cence and  maturity,  about  certain  ideals.  Thus,  as 
the  individual  develops,  we  have  in  succession  the 
egoistic  feelings,  the  altruistic  feelings,  and  the  ideal 
feelings.  The  dependence  of  the  little  child  makes 
prominent  all  of  those  feelings  which  are  aroused 
through   his  necessary   self-preservation;   that  is,   his 


P8  MISSIONARY  EDUCATION 

dependence  upon  others  for  protection,  shelter,  and 
food.  This  does  not  mean,  of  course,  that  the  teacher 
is  to  disregard  any  possible  training  of  the  unselfish 
Impulses.  The  very  fact  that  a  child  is  born  into  the 
home  in  the  midst  of  certain  social  relationships  and 
lives  all  of  his  younger  life  in  a  home,  school,  and  com- 
munity circle,  means  opportunity  for  training  in  these 
social  relationships. 

In  these  periods  of  growth,  however,  there  is  un- 
usual significance  in  adolescence,  for  it  is  the  time  when 
some  of  the  most  profound  instincts  of  life  appear, 
and  some  of  the  strongest  feelings  are  manifested.  We 
note  particularly  those  altruistic  feelings  such  as  love 
and  hate,  friendship,  respect,  sympathy,  emulation, 
patriotism,  and  religion. 

The  Motive  for  Helping.  The  desire  to  help  arises 
out  of  an  appreciation  of  need.^  This  principle  is 
apparent  when  one  thinks  of  the  generous  response 
which  is  prompted  by  the  public  appeals  in  times  of 
great  disaster.  Such  needs  as  arise  out  of  the  devasta- 
tions of  flood,  fire,  tornado,  plague,  and  accidents  call 
forth  the  most  remarkable  instances  of  the  deeper 
altruistic  impulses  of  the  human  race. 

One  of  the  first  problems  of  missionary  education 
is  to  determine  what  the  needs  of  the  world  are  and 
then  present  them  in  such  a  way  as  to  make  it  possible 
for  the  people  of  the  Christian  Church  to  realize  them. 
The  needs  of  the  world  may  be  thought  of  as  physical, 
mental,  and  spiritual.  They  are  found  as  truly  in  one's 
own  community  as  among  some  far-away  strange  peo- 
ple.   The  appeal  of  the  church  should  be  the  needs  of 

»  Edward  P.  St.  John,  Child  Nature  and  Child  Nurture,  p.  68. 


HELPFULNESS  99 

the  entire  man,  physical,  mental,  and  spiritual.  If  it 
were  possible  to  divide  human  need  strictly  into  these 
divisions,  some  discussion  and  debate  on  this  question 
might  be  possible.  Life,  however,  is  a  unity,  and  man's 
fundamental  need  is  never  merely  physical  or  mental 
or  spiritual.  Christian  missions  have  long  since  recog- 
nized the  obligation  to  minister  to  the  whole  life  of 
man.  While  formerly  it  may  have  been  thought  that 
**the  teaching  of  religion,"  which  was  usually  inter- 
preted to  mean  sectarian  propaganda,  fulfilled  the  obli- 
gation of  Christians,  the  tendency  to-day  is  toward  the 
inclusion  of  every  human  need  within  the  range  of  the 
church's  activity.  The  new  social  emphasis  to  the 
work  of  the  church  in  its  own  community,  the  new 
appeals  of  home  missions  based  on  the  fundamental 
problems  of  our  national  life  and  the  appearance  of 
educational,  medical,  industrial,  and  other  forms  of 
foreign  mission  work  are  evidences  of  this  change.  "All 
social  organization  is  based  primarily  upon  needs  that 
are  felt  in  the  community,  and  begins  its  life  only  after 
these  needs  have  been  intelligently  understood  by  some 
one  in  the  group  who  takes  the  initiative,  and  when 
they  have  been  made  known  in  an  intelligent  way  to 
others  of  the  group."^ 

"The  world  needs  Christ  to-day  as  much  and  as  truly 
as  it  needed  him  nineteen  centuries  ago.  It  needs  the 
physical  wholeness,  the  fitting  of  life  to  its  conditions, 
which,  as  a  matter  of  fact,  nations  get  just  in  pro- 
portion as  they  get  Christ.  The  world  needs  the  social 
message  and  redemption,  of  Christianity.  .  .  .  The 
world  needs,  moreover,  the  moral  idea  and  the  moral 

*  Edwin  L.  Earp,  The  Social  Engineer,  p.  16. 


100  MISSIONARY  EDUCATION 

power  of  Christianity.   ...  It  needs  the  knowledge 
and  life  of  the  good  and  fatherly  God."^ 

The  Effective  Presentation  of  Need.  Having  decided 
upon  the  group  to  whom  an  appeal  is  to  be  made,  and 
the  particular  needs  which  are  to  be  set  forth,  leaders 
should  study  those  arts  of  the  teacher  which  will  aid. 
in  bringing  about  a  thorough  realization  of  the  needs. 
A  need  will  be  recognized  more  quickly  through  per- 
sonal observation  than  in  any  other  way.  Children, 
youths,  and  adults  are  apt  to  give  much  more  to  relieve 
the  situation  which  they  have  actually  seen  than  one 
which  is  more  remote  to  them.  The  possibilities  of 
such  personal  observation  depends  upon  the  com- 
munity and  the  opportunities  it  offers.  With  little 
children  it  must  be  confined  to  those  cases  which  come 
within  the  range  of  their  experience.  Older  boys  and 
girls  may  be  sent  on  investigating  excursions,  and  men 
and  women  may  take  definite,  well-planned  trips  to  the 
centers  of  human  need  in  both  our  own  and  other 
countries. 

Where  personal  observation  is  impossible,  the  story, 
full  of  concrete  detail,  illustrated  by  pictures  and 
objects,  will  be  most  effective.  Especially  those  needs 
which  have  to  do  with  the  physical  and  mental  w^elfare 
of  people  may  be  graphically  represented.  Pictures 
may  show  the  need  for  a  fresh-air  camp,  a  playground, 
social  parlors,  gymnasiums,  schools,  a  hospital,  indus- 
trial training,  and  many  other  forms  of  relief.  The 
great  moral  and  spiritual  needs  of  the  world,  however, 
must  be  made  known  largely  through  the  spoken  and 


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


i 


HELPFULNESS  101 

written  story,  and  through  vivid  description  of  the 
moral  and  spiritual  ravages  of  sin.  While  generalities 
and  philosophizing  may  fail  to  convince,  simple  stories 
full  of  concrete  detail  arouse  to  action. 

The  needs  most  easily  appreciated  are  the  universal 
ones.  As  in  the  case  of  sympathy,  to  be  really  helpful 
one  must  put  himself  in  another's  place.  One  must  be 
able  to  understand  the  conditions  which  produce  the 
need.  The  needs  of  children  are  very  much  the  same 
the  world  over,  and  the  bond  of  sympathy  between  our 
own  children  and  those  of  other  races  may  be  strength- 
ened, and  the  desire  to  help  may  be  awakened  just  in 
so  far  as  our  children  realize  the  common  needs  of  all 
children.  A  schoolboy  in  America  understands  the 
desire  of  a  boy  in  China  to  have  all  of  the  experiences 
and  advantages  of  going  to  school.  Little  Sister  Snow^, 
by  Frances  Little,  has  made  its  appeal  to  hundreds  of 
thousands  because  it  is  the  story  of  a  universal  longing 
of  the  human  heart. 

Right  Feeling  through  Acts  of  Service.  In  addition  to 
being  aroused  by  an  appreciation  of  another's  need, 
the  altruistic  feelings  may  be  secured  through  unselfish 
deeds.  Professor  Home  goes  so  far  as  to  suggest  that 
if  kind  action  be  ssecured  toward  others,  even  cold- 
bloodedly at  first,  the  proper  feeling  will  tend  to  follow. 

The  author  knows  of  a  group  of  boys  and  girls  whose 
entire  feeling  toward  a  colony  of  Italians  was  changed 
by  being  induced  to  help  to  provide  for  them  a  church 
school.  By  appealing  to  a  number  of  different  inter- 
ests the  act  was  secured  with  great  enthusiasm,  and 
then  there  followed  in  its  train  a  corresponding  feeling 
with  reference  to  these  people.    A  young  woman  who 


102  MISSIONARY  EDUCATION 

said  she  despised  a  certain  race  of  people,  among  whom 
some  settlement  work  was  being  conducted,  out  of  kind- 
ness to  a  friend,  one  of  the  helpers,  rendered  some 
assistance  in  this  particular  form  of  practical  Chris- 
tian work.  After  her  first  experience  she  said  that 
she  did  not  feel  half  as  bad  as  she  thought  she  would. 
This  principle,  if  logically  followed,  places  an  added 
responsibility  upon  Christian  leaders  and  teachers 
everywhere  in  order  that  opportunities  may  be  sought 
and  definitely  planned  in  which  children  and  growing 
youth  may  render  service. 

"There  is  no  emotion  which  cannot  be  educated  by 
attention,  will,  suggestion,  initiation — in  short,  by  all 
those  factors  which  change  the  motor  response."*' 

"There  is  no  more  valuable  precept  in  moral  edu- 
cation than  this,  as  all  who  have  experience  know;  if 
we  wish  to  conquer  undesirable  emotional  tendencies 
in  ourselves,  we  must  assiduously,  and  in  the  first  in- 
stance cold-bloodedly,  go  through  the  outward  move- 
ments of  those  contrary  dispositions  which  we  prefer 
to  cultivate."'^ 

There  are  those  who  doubt  the  value  of  this  principle 
which  is  based  upon  the  Lange-James  theory  of  the 
emotions.  It  is  said  that  kindly  feeling  does  not  fol- 
low acts  of  service  unless  associations  have  already 
been  established.  The  method  is  justified  because  it 
enables  one  to  secure  first-hand  knowledge  of  needs. 

When  once  aroused,  the  impulse  to  help  must  be  given 
opportunity  for  expression.  As  already  noted  in  the 
discussion  of  sympathy,  the  impulse  to  help  grows  with 


•  Hugo  Mflnsterberg,  Psychology  and  the  Teacher,  p.  207. 
^  Frederick  E.  Bolton,  Principles  of  Education,  p.  641. 


HELPFULNESS  103 

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

Knowing  How  to  Help.  The  desire  to  help  needs  to 
be  controlled  as  well  as  stimulated. ^  To  seek  control  of 
impulses  and  emotions,  rather  than  either  their  repres- 


104  MISSIONARY  EDUCATION 

sion  or  undue  growth,  is  the  main  principle  underlying 
the  education  of  the  emotions.  All  children  should  be 
taught  to  be  helpful ;  but  in  order  to  be  so,  they  must 
not  only  desire  to  help  in  the  presence  of  need,  but 
they  must  know  Iww  and  when  to  help,  and  their  efforts 
must  be  in  desirable  directions.  There  are  plenty  of 
people — alas  I  our  churches  are  full  of  them — whose 
impulses  to  help  are  strong,  but  who  make  a  mess  of 
it  every  time  they  take  hold  of  anything.  The  impulse 
to  help  needs  the  refining  effect  of  broad  and  accurate 
knowledge.  Each  process  of  helping  needs  to  be  ex- 
plained. Adequate  information  and  especially  signifi- 
cant interpretation  should  accompany  each  appeal.  In 
the  last  analysis,  the  development  of  the  impulse  to 
help,  especially  in  its  higher  forms,  depends  upon  in- 
tellectual expansion. 

The  Test  of  Unselfishness.  Willingness  to  meet  a  con- 
crete need,  and  not  merely  loyalty  to  the  altruistic 
ideal,  is  the  test  of  the  growth  of  unselfishness.  To  love 
all  men  is  a  thrilling  sentiment,  but  it  often  suffers 
sudden  blight  by  finding  a  particular  individual  on 
the  doorstep.  ''To  feel  the  universal  human  life  and 
not  neglect  one's  neighbors ;  to  widen  one's  personality 
to  cover  sympathetically  distant  famines,  persecutions, 
atrocities,  disasters,  and  not  forget  one's  poor  rela- 
tives ;  to  love  humanity  and  help  the  uninteresting  men 
one  knows — to  bring  naturally  egoistic  children  into 
this  good  estate  is  our  practical  problem."^ 

Personal  and  Social  Service.  The  needs  of  the  world 
will  be  met  by  both  individual  and  group  or  social  serv- 
ice.   Personal  service  is  in  behalf  of  the  needs  of  the 


8  Frederick  E.  Bolton,  Principles  of  Education,  p.  663. 


I 


HELPFULNESS  105 

individual  and  is  rendered  by  an  individual.  Visiting 
the  sick,  feeding  the  hungry,  clothing  the  poor,  housing 
the  homeless,  befriending  the  unfortunate,  reclaiming 
the  down-and-outs  are  examples  of  service  in  behalf 
of  the  individual.  The  type  is  the  same  whether  one 
feeds  the  stranger  at  the  door,  or  sends  a  check  to  the 
charity  organization. 

Social  service  is  that  form  of  efifort  for  men's  better- 
ment which  seeks  to  uplift  and  transform  his  associated 
and  community  life.  There  are  also  some  forms  of 
service  to  the  social  needs  of  the  individual  which  may 
properly  be  called  social  service.^*'  Social  service  adds 
to  the  effort  to  help  the  individual  lives  of  people,  the 
effort  to  establish  proper  conditions  for  the  develop- 
ment of  those  lives.  It  adds  to  the  relief  of  the  poor 
and  the  sick  and  the  prisoner  the  effort  to  discover  and 
remove  the  causes  of  poverty  and  disease  and  crime. 
Its  goal  is  social  salvation,  "the  deliverance  of  human 
society  from  disease,  poverty,  crime,  and  misery;  the 
development  and  perfection  of  the  institutions  of  men's 
associated  life;  and  the  construction  of  a  social  order 
that  is  the  city  of  God  on  earth." 

A  good  illustration  may  be  found  in  a  supposed  case 
of  the  breaking  out  of  a  typhoid  fever  epidemic  in  a 
community.  The  Christian's  ideal  would  immediately 
arouse  the  churches  to  service  both  in  behalf  of  those 
afflicted  families  connected  with  the  church,  and  those 
outside  of  its  membership.  The  organized  life  of  the 
church,  as  well  as  different  individuals,  would  care  for 
the  needs  of  the  families,   whatever  they  might  be. 

*  Herman  H.  Home,  Psychological  Principles  of  Education,  p.  228. 
«>  Harry  F.  Ward,  Social  Ser\'ice,  What  Is  It? 


106  MISSIONARY  EDUCATION 

Visiting  the  sick  and  comforting  the  sorrowing  have 
always  been  recognized  forms  of  Christian  service 
through  the  organized  church.  Suppose  also  that  it  is 
discovered  that  the  cases  of  fever  are  traced  to  a 
polluted  source  of  water  or  milk  supply,  and  further 
to  an  InefiQcient  Health  Department  in  the  city  gov- 
ernment. The  epidemic  maj^  be  staj^ed  and  a  repetition 
prevented  by  quick  action.  What,  now,  is  to  be  the 
attitude  of  the  organized  church,  or  all  of  the  churches, 
in  the  community?  Any  action  which  these  groups 
might  take  with  a  view  to  improving  conditions  either 
in  the  Health  Department  or  the  dairy  in  question 
would  be  a  social  service.  Would  not  the  latter  be 
even  more  truly  Christian  than  the  former? 

The  social  service  movement  is  no  new  thing  in 
organized  Christianity.  The  fires  of  Pentecost  kindled 
such  a  mighty  passion  to  help  all  human  need  that  it 
soon  resulted  in  organized  service.  The  first .  Chris- 
tians met  by  common  action  every  need  of  their  group, 
and  the  organized  ministrations  of  the  early  church  to 
the  needs  of  the  age  were  the  marvel  of  Roman  histor- 
ians. In  the  ministry  of  Jesus  much  time  was  devoted 
to  doing  good  and  to  the  relief  of  suflfering.  His  open- 
ing proclamation  announces  a  mission  to  the  needs  of 
neglected  individuals  and  groups — the  poor,  the  cap- 
tives, the  blind,  the  bruised.  His  standard  of  judgment 
is  that  of  service  to  the  sick,  the  poor,  the  prisoner. 
His  whole  thought  of  religion  is  social;  it  is  the  father- 
hood, the  brotherhood,  the  Kingdom. 

Here  Jesus  fulfilled  the  law  and  the  prophets.  He 
was  the  successor  of  those  men  who  revealed  God  in 
terms  of  justice  and  righteousness  in  the  community 


HELPFULNESS  107 

life,  who  denounced  the  injustice  and  oppression  of  the 
rich,  who  sought  to  build  a  community  life  with  God 
all  through  it. 

Every  great  awakening  in  the  church  has  emphasized 
the  social  nature  of  Christianity  by  its  results  in  social 
service.  Our  modern  program  of  philanthropy  and 
of  social  and  labor  legislation  was  started  in  the  Evan- 
gelical Kevival  led  by  AVesley  and  his  associates.  The 
great  missionary  awakening  of  the  last  generation 
developed  city  evangelism,  the  settlement,  and  the  in- 
stitutional church.  The  attempt  to  minister  to  the 
whole  life  of  the  young  people  of  the  slums  developed 
into  the  wider  program  of  removing  those  social  and 
industrial  conditions  which  are  behind  the  slum  and 
its  imperfect  lives. 

The  present  social  movement  in  the  churches  was 
organized  with  thirty  denominations  joining  together 
through  the  Federal  Council  of  the  Churches  of  Christ 
in  America  behind  a  common  social  creed,  and  with 
organized  agencies  in  the  leading  denominations  co- 
operating with  other  social  service  agencies  to  develop 
plans  and  secure  the  measures  that  will  carry  out  this 
creed. 

For  the  guidance  of  parents  and  teachers,  we  print 
below  in  full  the  Social  Creed  of  the  Churches,  which 
is  the  pronouncement  on  social  service  of  the  Federal 
Council.  This  creed  may  become  the  guide  for  our 
discussions  and  actions  in  both  home  and  school. 

The  churches  must  stand: 

1.  For  equal  rights  and  complete  justice  for  all  men  in  all 
stations  of  life. 

2.  For  the  protection  of  the  family,  by  the  single  standard  of 


108  MISSIONARY  EDUCATION 

purity,  uniform  divorce  laws,  proper  regulation  of  marriage, 
and  proper  housing. 

3.  For  the  fullest  possible  development  for  every  child,  espe- 
cially by  the  provision  of  proper  education  and  recreation. 

4.  For  the  abolition  of  child  labor. 

5.  For  such  regulation  of  the  conditions  of  toil  for  women 
as  shall  safeguard  the  physical  and  moral  health  of  the  com- 
munity. 

6.  For  the  abatement  and  prevention  of  poverty. 

7.  For  the  protection  of  the  individual  and  society  from  the 
social,  economic,  and  moral  waste  of  the  liquor  traffic. 

8.  For  the  conservation  of  health. 

9.  For  the  protection  of  the  worker  from  dangerous  ma- 
chinery, occupational  diseases,  and  mortality. 

10.  For  the  right  of  all  men  to  the  opportunity  for  self- 
maintenance,  for  safeguarding  this  right  against  encroach- 
ments of  every  kind,  and  for  the  protection  of  workers  from 
the  hardships  of  enforced  unemployment. 

11.  For  suitable  provision  for  the  old  age  of  the  workers,  and 
for  those  incapacitated  by  injury. 

12.  For  the  right  of  employees  and  employers  alike  to  organ- 
ize; and  for  adequate  means  of  conciliation  and  arbitration  in 
industrial  disputes. 

13.  For  a  release  from  employment  one  day  in  seven. 

14.  For  the  gradual  and  reasonable  reduction  of  the  hours 
of  labor  to  the  lowest  practicable  point,  and  for  that  degree  of 
leisure  for  all  which  is  a  condition  of  the  highest  human  life. 

15.  For  a  living  wage  as  a  minimum  in  every  industry,  and 
for  the  highest  wage  that  each  industry  can  afford. 

16.  For  a  new  emphasis  upon  the  application  of  Christian 
principles  to  the  acquisition  and  use  of  property,  and  for  the 
most  equitable  division  of  the  product  of  industry  that  can 
ultimately  be  devised. 

The  Church  a  Cociinunity  Force.  This  conception 
needs  to  be  emphasized.  More  and  more  as  the  church 
takes  its  rightful  place  among  the  forces  for  social 
regeneration,  this  conception  should  be  taught  to  the 


HELPFULNESS  109 

coming  generation.  We  have  emphasized  almost  ex- 
clusively the  building  up  of  the  church  in  the  com- 
munity, adding  to  its  membership,  improving  its  plant, 
and  increasing  its  gifts,  all  largely  for  its  own  sake. 
Many  people  have  come  to  regard  the  church  as  a 
place  to  get  something,  and  are  disgruntled  if  their 
desires  are  not  satisfied  or  anticipated.  Jesus's  law 
of  spiritual  growth  for  the  individual  applies  equally 
to  churches.  *'He  that  loseth  his  life  for  my  sake  shall 
find  it."  Whenever  the  church  becomes  sensitive  to 
the  needs  of  all  the  people,  and  in  humility  of  spirit 
gives  herself  to  efficient  service  on  their  behalf,  the 
masses  will  once  more  turn  their  steps  toward  her  place 
of  worship  and  will  give  to  her  their  allegiance.^^ 

Service  Among  the  Nations.  International  altruism, 
the  service  of  one  nation  for  another,  is  the  ulti- 
mate evidence  that  Christ  has  come  to  the  nations.  It 
will  take  the  combined  efforts  of  home,  school,  and 
church  to  erect  this  national  ideal.  If  Christ's  law  of 
love  is  ever  to  apply  among  the  nations,  it  will  not  be 
by  accident  or  incident,  but  only  through  the  long  proc- 
esses of  education  during  which  the  wliole  conception 
of  the  meaning  of  the  state  will  be  changed,  and  the 
ideal  of  national  righteousness  and  altruism  implanted 
in  every  citizen.  "Racial  war,"  said  Viscount  James 
Bryce  in  a  recent  London  address,  "has  now  led  to  a 
war  conflagration  on  a  scale  vaster  than  the  w^orld  has 
ever  seen.  However  much  we  condemn  reckless  leaders 
and  a  ruthless  caste  who  live  for  war,  the  real  source 
of  the  mischief  is  the  popular  sentiment  behind  them. 


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


110  MISSIONAEY  EDUCATION 

the  exaggeration  of  racial  vanity  and  national  preten- 
sions that  has  been  the  real  source  of  mischief,  for 
without  such  sentiments  no  caste  could  exert  its  bale- 
ful power.  Such  sentiments  are  not  confined  to  any- 
single  country,  and  they  are  even  more  widespread  in 
the  more  educated  and  wealthier  classes  than  in  the 
humbler.  As  it  is  largely  by  students  and  writers,  as 
well  as  by  political  leaders,  that  the  mischief  has  been 
done,  so  it  should  be  the  function  and  privilege  of 
thinkers  and  writers,  as  well  as  of  practical  men,  to 
enforce  a  broader  and  saner  and  more  sympathetic 
view.  Every  race  and  nation  must  learn  that  it  ought 
not,  even  in  its  own  interests,  to  desire  predominance 
or  seek  to  enforce  its  own  type  on  the  world.  It  must 
recognize  that  it  exists  not  solely  for  its  own  good 
but  for  that  of  all  its  fellow  creatures  also,  and  owes 
a  moral  responsibility  to  all  mankind."^^ 

FOE  FUETHER  STUDY  AND  DISCUSSION 

1.  When  you  are  training  a  child  in  helpfulness,  are 
you  training  him  in  religion?    Why? 

2.  If  you  search  through  the  biographies  of  great 
missionaries,  you  will  find  no  instances  of  cruelty  to 
animals  on  their  part.    Why? 

3.  From  your  acquaintance,  select  a  number  of  men 
and  women  who  are  deeply  interested  in  missions.  Are 
their  lives  at  home  and  in  the  community  marked  by 
unselfishness,  forgiveness,  mercy,  generosity,  and  hu- 
maneness? Are  there  any  who  manifest  these  qualities 
and  are  not  interested  in  missions,  or  the  church,  or 


w  From  a  statement  authorized  by  Mr.  Bryce  in  a  letter  to  the  author. 


HELPFULNESS  111 

maybe  are  not  professing  Christians?    How  would  you 
account  for  them  ? 

4.  How  would  you  interpret  to-day,  "Go  ye  into  all 
the  world  and  preach  the  gospel"?  What  are  the  ways 
by  which  you  can  get  people  to  believe  in  Christ? 

5.  A  church  is  responsible  for  the  support  of  a  mis- 
sion station  in  India  near  Calcutta  (or,  for  that  mat- 
ter, in  any  other  country)  and  only  forty  per  cent  of 
the  members  are  contributing.  How  would  you  try  to 
interest  the  remainder?  Be  si^ecific  in  your  sugges- 
tions. 

6.  If  you  had  been  the  superintendent  mentioned  on 
page  103  what  would  j'ou  have  said  ?  Conserve  the  im- 
pression of  the  speech,  and  offer  a  plan  for  collecting 
the  cards.  Also,  write  out  for  use  one  month  later 
an  appeal  for  some  work  in  China  as  administered  by 
your  Mission  Board. 

7.  Do  you  think  the  church  as  such  should  engage 
in  social  service?  How  will  your  reply  affect  the 
training  of  your  boys  and  girls  and  young  people? 

REFERENCES 

Child  Nature  and  Child  Nurture.  Edward  P.  St. 
John.  Chapters  VI  and  VII.  Practical  suggestions  on 
training  the  lower  impulses  and  on  the  education  of 
the  child  in  unselfishness  and  kindness. 

Psychological  Principles  of  Education.  Herman  H. 
Home.  Chapter  XVI,  on  "Principles  of  Educating  the 
Feelings,"  states  the  elementary  principles  which  are 
necessary  for  the  training  of  the  altruistic  feelings. 
Chapter  XIX  discusses  the  development  of  the  altruis- 
tic feelings  from  the  earlier  egoistic  feelings. 


112  MISSIONARY  EDUCATION 

The  Duty  of  Altruism.  Ray  Madding  McConnell.  A 
study  of  the  obligation  to  be  altruistic.  Chapter  X, 
on  "The  Will  to  Live  the  Longest  Life,"  and  the  "Con- 
clusion," are  valuable. 

PsycJiology  and  the  Teacher.  Hugo  Munsterberg. 
Chapter  XXI  discusses  the  education  of  the  feelings 
as  the  chief  motive  determining  human  actions. 

Moral  Principles  in  Education.  John  Dewey.  Chap- 
ter V,  on  the  "Psychological  Aspect  of  Moral  Educa- 
tion," has  guiding  principles  on  training  both  the  in- 
tellectual and  emotional  side  of  men. 

Principles  of  Education.  Frederick  Elmer  Bolton. 
Chapter  XXV  concerns  "The  Emotional  Life  and  Edu- 
cation." 

The  Year  Booh  of  the  Church  and  Social  Service. 
Edited  by  Harry  F.  Ward.  Contains  adequate  informa- 
tion and  references  for  the  guidance  of  all  in  the 
church  who  may  desire  to  engage  in  social  service. 

The  Church  a  Community  Force.  Worth  M.  Tippy. 
The  story  of  socializing  a  church  during  a  nine  years' 
ministry  with  deductions  of  value  for  the  church. 

Christianizing  Com^nunity  Life.  Harry  F.  Ward  and 
Richard  Henrv  Edwards. 


CHAPTER    V 
LEARNING  HOW  TO  COOPERATE 


He  that  planteth  and  he  that  watereth  are  one:  but  each 
shall  receive  his  own  reward  according  to  his  own  labor.  For 
we  are  God's  fellow  workers. — Paul,  1  Corinthians  3.  9. 


CHAPTER  V 
LEARNING  HOW  TO  COOPERATE 

A  NUMBER  of  years  ago  a  group  of  friends  were  dis- 
cussing the  church  situation  in  their  little  town.  For 
a  total  population  of  five  or  six  hundred  people  there 
were  three  churches.  All  three  congregations  had  a 
struggle  to  maintain  themselves.  The  three  buildings 
were  without  modern  equipment.  The  Sunday  schools 
could  not  be  graded,  or  have  departmental  meetings. 
None  of  the  churches  had  good  music,  and  the  ministers' 
salaries  averaged  scarce  six  hundred  dollars.  The  town 
was  without  a  social  center  of  any  sort  for  its  young 
people,  and  no  one  church  could  provide  it. 

It  was  a  situation  which  could  be  duplicated  in  hun- 
dreds of  American  communities  where  the  churches, 
separated  by  the  demands  of  a  sectarian  propaganda, 
or  by  class  divisions  on  an  economic  basis,  have  spent 
their  efforts  in  trying  to  build  up  themselves  out  of 
the  community  instead  of  endeavoring  together  to 
realize  as  far  as  possible  the  ideals  of  the  kingdom  of 
God  in  the  normal  life  of  the  people. 

Some  one  proposed  that  the  three  churches  unite, 
erect  one  modern  church  building  with  an  adequately 
equipped  parish  house  for  religious  education  and  a 
social  center  for  the  community,  secure  a  pipe  organ 
and  a  good  organist,  or  train  one  of  the  town's  own 

115 


116  MISSIONARY  EDUCATION 

young  people,  furnish  good  music  to  the  commuuity, 
pay  a  salary  sufficient  to  secure  a  higher  grade  minis- 
ter, and  employ  one  or  two  additional  specialized 
workers  in  order  to  meet  certain  community  needs. 
At  the  close  of  this  rather  lengthy  proposal,  one  of  the 
persons  present  said,  "Do  you  think  we  [Methodists] 
could  ever  work  with  those  Presbyterians?" 

It  will  be  observed  that  the  reply  was  not  on  the 
plane  of  the  proposal.  It  did  not  controvert  a  debat- 
able point — the  union  of  three  different  denominations. 
It  was  aimed  at  cooperative  or  possible  federated  activ- 
ities. 

The  remark  caused  an  inquiry  into  the  cooperative 
aspects  of  the  work  of  those  churches  through  an  ex- 
tended period  of  years.  While  it  was  found  that  the 
three  churches  represented  three  different  classes  in 
the  community,  a  fact  which  ought  not,  however,  to 
prevent  cooperation,  it  was  pointed  out  that  the  his- 
tory of  the  town's  church  life  yielded  no  single  impor- 
tant effort  to  train  the  children  and  youth  to  work  to- 
gether. Every  "union"  effort  was  attended  by  more  or 
less  friction  and  hurt  feelings.  The  joint  choirs  could 
not  succeed  in  providing  music  for  a  community  occa- 
sion. The  Sunday  school  picnics  were  always  held 
separately.  The  young  people's  societies  had  no  com- 
muuity organization  and  met  together  not  oftener  than 
once  a  year.  The  ministers  were  accused  of  proselyting 
if  any  serious  attempts  were  made  to  get  the  people 
together. 

Is  it  not  a  reasonable  inquiry  to  ask  if  this  state 
of  affairs  is  necessary?  Can  the  work  of  building  up 
the  kingdom  of  God  progress  with  such  attitudes  in 


COOPERATION  117 

our  churches?  What  does  cooperation  mean?  "What 
are  its  necessary  conditions?  How  may  the  spirit  of 
cooperation  be  developed  in  the  coming  generation? 
Does  cooperation  imply  a  certain  quality  of  personal 
character,  and  can  it  be  developed  by  education?  To 
answer  these  and  similar  questions  growing  out  of  the 
typical  illustration  mentioned  above  is  the  purpose  of 
this  study. 

Cooperation  Is  "Together-Working."  It  is  more  than 
meeting  together  or  conferring  together.  It  is  uork- 
ing  together.  Cooperation  forms  and  maintains  the 
family,  community,  and  State.  Cooperation  shelters, 
feeds,  and  clothes  mankind.  Cooperation  connects 
farm,  factory,  store,  and  bank ;  it  joins  home  to  home, 
and  links  country  to  city,  city  to  State,  State  to  nation, 
and  the  nation  to  the  world. 

Where  it  is  lacking,  lawlessness  reigns.  WTiere  it  is 
pretended,  hypocrisy  is  added  to  contempt  for  law. 
Where  it  is  half-hearted,  the  home  breaks,  city  and 
State  divide,  and  wretchedness  begins  to  undermine 
the  whole.  But  when  men  and  women  work  together 
and  with  God,  they  make  an  end  of  disregard  for  the 
rights  of  others,  commercialized  vice,  cut-throat  com- 
petition, the  imperfect  distribution  of  capital,  labor, 
and  food,  the  liquor  traffic,  and  all  other  causes  of 
human  misery.  They  reach  the  highest  goal — the  hap- 
piness of  all. 

In  every  real  cooperative  effort  the  following  six 
conditions  must  be  complied  with  to  insure  success. 

1.  The  appreciation  of  a  common  task  or  objective. 
'Sot  only  must  there  be  a  task,  but  it  must  have  inter- 
est and  value  for  all  those  who  are  to  work  together. 


118  MISSIONARY  EDUCATION 

It  must  be  a  common  task.  The  persons  who  are  to 
cooperate  must  also  appreciate  the  fact  that  it  is  a 
common  task.  To  discover  such  objectives  or  tasks, 
and  then  to  aid  all  the  coworkers  to  appreciate  them, 
to  see  their  significance  for  the  whole  group  and  to 
secure  the  personal  appropriation  of  the  task  by  each 
one  in  the  group,  are  the  first  steps  in  cooperation. 

2.  An  estimate  of  the  difficulties  to  be  overcome  and 
the  necessary  force  to  be  exerted  in  accomplishing  the 
task.  This  preliminary  survey  is  always  made  by  an 
individual  before  undertaking  a  piece  of  work.  It  is 
even  more  necessary  when  the  objectives  concern  the 
whole  group,  when  it  undertakes  a  task  too  large  for 
any  one  individual. 

3.  An  estimate  of  the  combined  strength  of  the  co- 
workers, either  groups  of  individuals  or  federations 
of  groups.  What  will  the  task  demand  of  the  workers? 
Have  they  the  necessary  resources,  the  ability  and 
leadership  to  achieve?  Much  effort  has  been  wasted 
by  failure  at  this  point,  and  such  failure  always  breeds 
discouragement  and  discontent.  If  for  the  accomplish- 
ment of  a  given  task  it  were  found  that  the  coworkers 
were  not  adequate,  would  it  not  be  statesmanlike  to 
deliberately  strengthen  the  forces,  even  though  that 
meant  years  of  apparently  unfruitful  endeavor? 

4.  The  discovery  of  a  method  of  working  which  will 
enlist  all  the  coworkers.  They  may  not  all  be  engaged 
at  the  point  of  actually  doing  the  work,  but  in  any 
true  and  successful  cooperation  all  the  workers  or 
groups  have  some  part  in  the  work — its  initial  discus- 
sion, the  forming  of  its  policies,  the  designation  of  the 
leaders  or  representatives,  and  the  moral  and  financial 


COOPERATION  119 

support  of  the  work.    Real  cooperation  is  possible  only 
on  the  priucii)les  of  democracy. 

5.  A  williuguess  on  the  part  of  the  coworkers  to  lay 
aside  selfish  interests.  There  is  a  lot  of  the  co  in  co- 
operation. In  a  sense,  this  is  implied  in  the  apprecia- 
tion of  a  common  task,  but  is  so  important  that  it  needs 
special  emphasis.  Cooperation  is  rooted  in  the  we- 
feeling.  As  Professor  Rauschenbusch  has  put  it :  "The 
instinct  and  capacity  for  cooperation  among  work- 
mates is  one  form  of  the  great  social  instinct  of  love  in 
man.  The  same  pervasive  force  which  draws  man  to 
woman,  friend  to  friend,  and  countryman  to  country- 
man expresses  itself  in  economic  labor  by  the  pleasure 
and  stimulus  of  combined  work.  Wherever  men  work 
out  a  smooth  and  effective  system  of  cooperating  in 
their  labor,  love  has  found  an  organized  social  expres- 
sion, and  as  such  a  group  works  in  common  the  capacity 
for  mutual  understanding  and  good  will  is  strength- 
ened. But  to  increase  the  strength  of  love  and  to 
make  it  effective  in  all  human  relations  is  also  the  great 
aim  of  Christianity.  'Love  is  the  fulfillment  of  the 
law.'  Therefore  an  effective  cooperative  group  is  a 
Christianized  segment  of  humanity."^ 

6.  A  willingness  on  the  part  of  each  one  to  play  his 
part.  In  every  case  cooperation  is  opus  as  well  as  co. 
The  end  of  education  is  individual  as  well  as  social.  It 
involves  an  increase  of  personal  appreciation  for  those 
things  which  make  for  race,  for  beauty,  and  for  right- 
eousness. It  also  involves  the  kindling  of  personal 
devotion  to  the  impersonal  love  of  truth. 


'  Walter  Rauschenbusch,  Christiaoizing  the  Social  Order,  p.  169. 


120  MISSIONARY  EDUCATION 

The  end  of  our  goal,  as  well  as  its  beginning,  lies 
in  these  personal  values;  for  human  cooperation,  even 
up  to  its  widest  development,  is  a  striving  that  use  and 
beauty,  truth  and  righteousness  may  prevail  among 
men,  that  they  may  be  followed  intensely  and  freely 
by  men  acting  in  endless  diversity  and  acting  also  in 
perfect  unison.^ 

The  Need  of  Cooperation.  The  need  in  the  churches 
for  cooperation  is  increasingly  apparent.  From  the 
standpoint  of  establishing  the  kingdom  of  God  on 
earth,  it  is  shortsighted,  to  say  the  least,  to  give  no 
heed  to  the  opportunities  for  training  in  cooperation 
during  these  years  when  such  habits  of  action  are  being 
formed.  In  mature  life  the  actual  constructive  work 
must  be  done.  There  is  not  time  then  to  spend  years 
in  changing  the  attitudes  and  habits  formed  in  child- 
hood and  youth,  granting  that  such  changes  could  be 
effected.  The  adult  members  of  our  churches  are  con- 
fronted with  an  immediate  task.  If  they  are  to  render 
their  contribution  to  making  the  world  a  fairer  and 
godlier  place  for  them  and  their  children  to  live  in, 
the  work  must  be  done  now.  Fortunately,  in  our  own 
day  many  leaders  and  members  of  our  churches  have 
begun  to  appreciate  our  common  task,  many  are  willing 
to  lay  aside  self-interests,  and  there  is  discernible  a 
growing  desire  to  render  our  service  more  effective. 
On  the  other  hand,  the  most  distressing  burdens  of 
the  world  are  not  being  lifted.  Concrete  proposals  for 
united  effort  in  community  betterment,  industrial  re- 
construction, the  awakening  of  a  new  civic  conscience, 

'  Chancellor  Elmer  E.  Brown  before  The  International  Congress  on  Education 
Oakland,  California. 


COOPERATION  121 

and  the  application  of  the  law  of  brotherhood  to  inter- 
national policies  are  embarrassed  bj'  sluggishness  or 
self-interest.  The  whole  situation  is  put  concisely  in 
the  reported  utterance  of  a  well-known  brewer:  "If 
these  church  people  ever  get  together,  the  game  is  up 
with  us." 

To  become  "Living  forces  of  faith,  courage  and  co- 
operation/' is  the  aspiration  of  Worth  M.  Tippy  in  his 
prayer,  ''For  the  Church  in  its  Community."^ 

O  Christ,  thy  church  is  planted  in  the  heart  of  great  and 
mighty  cities  where  thy  children  dwell  in  multitudes.  The 
need  of  these  cities  taxes  the  power  of  human  organization  and 
goes  beyond  the  reach  of  unawakened  love. 

Thy  church  has  vast  resources  for  the  healing  of  these  multi- 
tudes, for  the  awakening  of  citizens,  for  strengthening  the 
hands  of  those  who  would  transform  their  communities  into 
cities  of  the  living  God. 

But  we,  the  people  of  thy  church,  are  not  aroused.  We 
content  ourselves  too  often  with  conventional  and  inadequate 
service.  We  do  not  give  ourselves  with  passion  to  the  move- 
ments of  democracy.  We  have  not  as  yet  opened  our  hearts 
with  generous  love  to  our  brothers  from  other  lands  who  have 
thronged  to  our  shores.  The  menace  of  disease,  the  wretched- 
ness of  poverty,  the  anguish  of  unemployment,  the  cry  of  neg- 
lected children,  the  shame  of  inefficient  government  trouble 
us,  but  we  do  not  rend  our  hearts. 

Arouse  thy  people,  O  Lord.  Cause  the  trumpet  to  be 
sounded  to  thy  church.  Say  to  her  again.  Lift  up  thy  voice. 
Give  us  vision,  and  strengthen  us  that  we  may  hearten  those 
who  are  battling  for  the  life  of  the  people.  Send  us  into  our 
communities  as  living  forces  of  faith  and  courage  and  coopera- 
tion. Keep  before  us  the  vision  of  a  redeemed  society  in  which 
Christ  shall  reveal  himself  in  the  devoted  lives  of  his  followers. 
We  ask  it  in  his  name.     Amen. 


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


122  MISSIONAEY  EDUCATION 

The  program  of  the  new  Home  Missions  challenges 
the  churches  to  unite  for  their  common  task,  that  of 
making  America  Christian.  "And  now/'  writes  Dr. 
Douglass,  "the  indictment  must  be  faced:  denomina- 
tional home  missions  have  made  a  profound  social 
failure.  First,  they  have  made  the  American  people 
more  different  than  they  were,  and  have  kept  them 
more  different  than  they  might  have  been  if  subjected 
to  other  nationalizing  influences  without  the  pullback 
of  sect.  Denominations  have  caused  extra  and  arbi- 
trary social  divisions,  have  sometimes  fixed  hurtful 
schisms,  have  prevented  assimilation.  Not  all  of  the 
sects  have  been  guilty  of  all  of  these  sins,  and  perhaps 
none  of  them  has  been  guilty  all  of  the  time;  but  these 
have  been  their  collective  results.  In  the  large  the 
charge  stands.  The  church  has  hindered  as  well  as 
helped  the  Americanization  of  Americans. 

"In  supplying  the  religious  needs  of  the  nation  the 
church  has,  in  the  second  place,  flagrantly  disregarded 
the  law  of  supply  and  demand,  congesting  privilege 
in  the  more  desirable  places  denominationally  speak- 
ing, and  leaving  vast  numbers  of  obscure  places  without 
the  adequate  gospel.  Besides,  the  church  has  been  so 
preoccupied  with  self-propagation  as  not  easily  to  sense 
many  of  its  newer  social  duties  as  they  have  appeared. 
It  has,  therefore,  now  belatedly  to  cure  evils  which  a 
socially  minded  church  might  have  prevented."^ 

The  need  for  cooperative  efforts  in  the  larger  world- 
wide task  of  mating  Christ  known  to  the  ends  of  the 
earth  has  been  set  forth  fully  by  Arthur  J.  Brown, 
secretary  of  the  Presbyterian  Board  of  Foreign  Mis- 

*  H.  Paul  Douglass,  The  New  Home  Missions,  pp.  199,  200. 


COOPERATION  123 

sions,  in  his  recent  volume,  Unity  and  Missions.  Dr, 
Brown  summarizes  as  follows:  *'Tbe  task  of  evangeliz- 
ing the  world  is  so  enormous,  it  must  be  conducted  in 
so  many  different  and  widely  separated  lands,  it  re- 
quires such  vast  resources,  and  is  confronted  by  such 
stupendous  obstacles,  that  there  is  no  likelihood  what- 
ever that  it  will  be  achieved,  unless  the  people  of  God 
combine  more  harmoniously  and  effectively  than  they 
are  combining  now.  A  sundered  church,  battling 
against  the  united  forces  of  evil,  is  fighting  at  a  fear- 
ful disadvantage.  If  God  shall  give  the  victory  in  such 
circumstances,  it  will  not  be  because  he  approves  our 
divisions,  but  because  the  salvation  of  the  world  is  too 
precious  in  his  sight  to  be  definitely  delayed  by  the 
failure  of  man  to  discern  the  signs  of  the  times."^ 

Training  for  Cooperation.  Training  for  cooperation 
consists  in  applying  the  necessary  conditions  and 
principles  mentioned  above  to  the  group  activities  of 
boys  and  girls  and  young  people.  While  the  life  of 
the  child  may  be  necessarily  individualistic,  and  while 
most  of  his  acts  may  arise  from  egoistic  motives,  and 
while  the  spirit  of  rivalry  may  domiuate  his  name  and 
play,  we  believe  that  the  cooperative  spirit  may  be 
developed  in  his  earliest  associations.  At  any  rate, 
the  child  should  be  given  an  opportunity  to  participate 
as  largely  as  possible  in  cooperative  activities.  In 
adolescence,  however,  the  newly  awakened  social  con- 
sciousness, the  gang  spirit,  team  play,  and  the  desire 
for  organization,  and  the  welfare  of  the  group  mark 
these  years  as  the  strategic  and  most  fruitful  time  for 
training  in  cooperation. 

•Arthur  J.  Brown,  Unity  and  Missions,  p.  307. 


124  MISSIONAEY  EDUCATION 

The  opportunities  for  such  training  are  to  be  found 
in  the  normal  social  relationships  of  boys  and  girls. 
The  problem  for  parents  and  teachers  is  to  utilize  these 
normal  groups,  and  to  secure  actual  participation  in 
cooperative  efforts.  In  addition,  in  order  that  all  co- 
operation may  be  intelligent,  full  discussion  of  the 
factors  involved  should  be  encouraged  and  adequate 
explanation  be  made  especially  of  the  reasons  for  co- 
operation. 

It  is  only  necessary  here  to  point  out  some  of  these 
opportunities.  Others  will  be  discovered  by  observing 
and  inquiring  leaders.  In  each  suggestion  the  princi- 
ples outlined  above  may  be  applied. 

1.  In  the  home.  The  doing  of  chores  is  the  simplest 
and  best  opportunity  for  training  in  cooperation. 
(May  chores  never  be  superseded!)  Then  too  there 
may  be  added  the  participation  of  children  in  solving 
home  financial  problems,  among  both  rich  and  poor; 
frank  discussions  of  income  and  expenditures;  plan- 
ning by  the  children  of  social  functions  for  the  hap- 
piness of  the  whole  family  group ;  working  for  the  care 
and  improvement  of  the  property ;  permitting  children 
to  plan  for  their  own  parties  with  the  help  of  their 
elders  rather  than  having  them  all  ready-made,  and 
participation  in  the  saying  of  grace  before  meals  and 
in  family  worship.  It  will  be  observed  that  each  one 
of  these  suggestions  has  in  it  phases  of  some  of  the 
most  fundamental  and  most  important  problems  of 
present-day  life. 

2.  On  the  playground.  The  gradual  and  successful 
transition  from  individualistic  play,  "one  old  cat,"  for 
instance,  to  team  play  is  the  best  opportunity.    This 


COOPERATION  125 

transition,  however,  does  not  always  just  happen. 
Some  children  never  get  beyond  the  "one-old-cat"  game, 
for  it  is  the  spirit  which  characterizes  some  of  them 
in  the  bigger  game  of  life.  The  meaning  of  sacrifice 
hits  should  be  fully  explained,  not  by  exhortation  or 
the  pointing  of  its  moral,  but  by  showing  just  what 
it  means  for  the  success  of  the  particular  game  that 
is  being  played.  Sacrifice  hits  will  be  required  of  many 
people,  churches,  and  denominations,  before  we  are 
successful  in  the  greatest  game  we  have  ever  played, 
and  the  playground  of  j'outh  is  the  best  training  camp. 
All  true  sport  has  an  element  of  cooperation  in  it.  The 
desire  to  win  for  the  sake  of  the  reputation  of  the 
team  or  school  or  community  when  it  becomes  a  domi- 
nant desire,  may  easily  lead  to  the  taking  of  selfish 
advantage,  cheating,  and  what  the  schoolboy  knows  as 
"dirty  athletics."  To  overcome  these  tendencies  in 
the  team  games  of  youth  is  to  help  to  develop  a  type  of 
man  or  woman  much  needed  to-day. 

"A  team  game  is  a  game  that  is  played  with  a  team 
spirit  for  a  social  victory.  In  order  to  have  real  team 
games  the  teams  must  be  permanent,  for  team  play  in- 
volves leadership,  loj'alty,  and  friendship,  and  these 
cannot  be  secured  from  scrub  teams.  In  order  to  secure 
permanent  teams  the  members  of  the  teams  must  be 
friends,  or  at  least  agreeable  to  each  other."*^ 

3.  In  the  public  school.  The  opportunity  in  the  pub- 
lice  school  is  not  different  in  kind  from  that  in  the 
Sunday  school  and  church.  Through  class  and  school 
social  and  athletic  functions,  interclass,  interschool, 
and  intercommunity  events  the  boys  and  girls  may 

•  Henry  S.  Curtis,  Education  Through  Play,  p.  276. 


126  MISSIONARY  EDUCATION 

learn  how  to  work  together.  Through  both  school  and 
church  the  pupils  may  be  introduced  in  simple  ways 
to  cooperation  with  community  enterprises  and  local 
municipal  government.  There  are  many  ways  by  which 
boys  and  girls  may  help  the  street-cleaning,  fire,  police, 
health,  and  public  service  departments  of  the  town  and 
city. 

4.  In  industry  and  agriculture.  Here  is  an  oppor- 
tunity which  challenges  everj^  Christian  business  man 
or  woman.  Cooperation  between  employer  and  em- 
ployees, between  capital  and  labor,  is  the  note  of  to- 
day. But  some  are  unwilling  and  some  are  simpl}' 
unable  to  cooperate  in  industr3\  When  and  where 
shall  both  groups  get  their  lessons  in  working  together? 
How  and  when  is  the  common  task  and  objective  of 
industry  to  be  discussed  and  appropriated  by  both 
sides?  How  are  both  capitalists  and  laborers  to  ap- 
preciate what  each  puts  into  a  business  or  industry? 
How  early  may  these  things  be  taught  and  practiced? 

Boys  and  girls  in  most  States  may  go  to  work  at 
fourteen,  just  after  adolescence  has  begun.  It  is  the 
time  when  individual  initiative  and  self-will  some- 
times lead  to  rebellion  against  conventional  rules  and 
formal  demands.  At  the  same  time  a  new  sense  of 
justice  appears,  and  there  arises  a  high  regard  for  law, 
especially  when  it  is  the  expression  of  the  will  of  the 
pupil.  The  sympathies  become  broader  or  they  atrophy. 
Cooperation  may  be  secured  or  a  breach  between  em- 
ployees and  employer  may  prejudice  one  against  the 
other  forever.  It  is  during  middle  adolescence,  when 
the  social  impulses  are  dominant,  that  the  largest  per- 
centage of  our  boys  and  girls  go  into  industry.    Many 


COOPEKATIOX  127 

decide  the  choice  of  a  profession  as  a  lifework,  or  the 
kind  of  a  business  where  one  can  "be  in  business  for 
himself,"  that  is,  an  employer  of  labor.  It  is  during 
these  same  years  that  the  attitudes  of  one  group  toward 
the  other,  and  the  attitudes  of  both  toward  the  purpose 
and  place  of  industry  are  to  be  determined.  Whatever 
may  be  ow  ideals  regarding  the  future  reconstruction 
of  industry,  we  believe  that  such  reconstruction  will 
come  to  pass  only  through  the  cooperative  efforts  of 
all  who  are  now  factors  in  industry.  Can  the  church 
help  to  mutual  understanding  at  the  vei'y  start?  Can 
the  Christian  business  man,  an  employer,  help  in  the 
work  of  reconstruction,  and  then  teach  the  new  ideals 
to  growing  youth? 

There  is  probably  no  aspect  of  our  American  life 
where  cooperation  is  more  sadly  lacking  and  yet  more 
needed  than  in  agriculture.  The  American  farmer's 
individualism  is  a  result  of  the  intense  struggle  for 
existence  in  the  opening  of  new  lands.  The  churches, 
largely  through  the  lack  of  adequate  leadership,  have 
failed  either  to  inspire  the  spirit  of  cooperation  in  the 
work  of  the  farmers,  or  to  band  them  together  for  com- 
munity betterment.  Only  recently  has  this  opportunity 
challenged  the  community  church,  and  in  the  present 
day  there  are  signs  of  a  more  vigorous  approach  to  this 
fundamental  factor  in  rural  life. 

5.  In  the  Church.  It  is  the  development  of  coopera- 
tion within  the  local  church  and  among  the  churches 
of  different  communions  that  is  of  most  concern  to  our 
study  here.  The  local  church  offers  as  many  possibili- 
ties for  training  in  cooperation  as  any  other  organiza- 
tion. In  it  are  to  be  found  young  and  old,  rich  and  poor, 


128  MISSIONARY  EDUCATION 

learned  and  unlearned,  rural  and  urban  minds,  em- 
ployees and  employers,  mystics  and  pragmatists,  and 
conservatives  and  radicals,  with  all  the  varying  shades 
between  the  extremes.  To  get  all  these  different  people 
to  work  together  for  a  common  objective,  the  establish- 
ing of  the  kingdom  of  God  on  earth,  may  require  a 
broader  and  deeper  foundation  in  loyalty  and  training 
than  is  now  revealed  to  us. 

(1)  The  first  opportunity  is  to  train  the  members 
bf  the  different  organizations  in  the  local  church  to 
work  together  for  those  objects  for  which  each  group 
exists.  These  objectives,  of  course,  must  be  clearly 
defined  and  realized  by  all  the  members  in  a  given 
group,  and  the  principles  stated  above  must  be  applied. 
It  is  taken  for  granted,  of  course,  that  these  different 
organizations  are  necessary  in  order  to  accomplish 
the  varied  tasks  of  a  church  in  a  local  parish. 

(2)  The  different  groups  must  learn  to  work  to- 
gether, as  for  instance,  the  various  classes  in  the  church 
school  for  the  good  of  the  whole  school,  and  the  church 
school,  young  people's  society,  official  board,  trustees, 
and  other  groups  for  the  good  of  the  whole  church. 
These  groups,  like  individuals,  must  appreciate  the 
large  objectives  and  be  willing  to  lay  aside  selfish  ad- 
vantages before  cooperation  is  possible.  The  objec- 
tives must  be  comparable  in  significance  to  the  size, 
strength,  and  importance  of  the  groups  cooperating. 
The  work  must  also  engage  all  the  workers.  To  be 
real  training  in  cooperation  the  groups  must  work  to- 
gether as  groups,  the  group  consciousness  dominating 
the  effort.  What  functions  are  possible  to  a  church 
school,  for  instance,  which  will  actively  engage  all  the 


COOPERATION  129 

dififerent  classes  and  departments?  What  ones  are 
possible  for  all  the  different  organizations  in  the  local 
church  ? 

This  opportunity  may  be  illustrated  by  the  story 
of  a  Christmas  celebration  in  a  certain  Sunday  school 
where  the  spirit  of  working  together  had  never  been 
fostered.  Each  department  of  the  school  was  asked  if 
it  desired  a  Christmas  celebration,  and  was  asked  to 
think  of  some  form  of  celebration  which  would  have 
a  large  purpose  and  engage  the  whole  school.  Then, 
representatives  were  chosen,  from  all  the  classes,  ex- 
cluding Primary  and  Kindergarten  grades,  which  were 
enlisted  separately,  to  discuss  and  decide  the  plans. 
Previous  to  this  the  Christmas  celebration  had  always 
been  the  burden  of  four  or  five  mature  people,  who 
struggled  each  year  to  provide  something  new  for  the 
pupils.  These  class  representatives  elected  pupil 
officers  and  appointed  committees.  A  number  of 
teachers,  the  superintendent  and  pastor  were  the 
advisers.  A  ''Giving  Christmas"  was  decided  upon, 
and  gifts  were  requested  for  the  relief  of  the  poor  in 
the  parish,  or  for  a  neighboring  mission  church  or  for 
foreign  missions.  Each  class  determined  what  particu- 
lar gift  it  should  bring.  In  x)resenting  these  plans  to 
the  different  classes  the  representative  had  to  learn 
the  different  needs  and  reasons  for  the  gifts,  and  in 
open  class  discussion  each  gift  was  determined.  The 
program  of  the  celebration  was  unique.  It  consisted 
of  an  original  method  of  presenting  the  gifts  by  each 
class,  and  some  method  was  used  which  engaged  all 
the  members  of  the  class.  The  sui3eriuteudent  was 
the  only  one  who  knew  what  the  program  was.     The 


130  MISSIONARY  EDUCATION 

classes  informed  him,  but  no  one  else.  He  was  thus 
able  to  secure  a  variety  in  the  methods  and  to  con- 
tribute to  the  general  interest.  The  working  up  of  this 
celebration  practically  changed  the  attitude  of  the 
Sunday-  school,  and  the  chief  factor,  next  to  the  bless- 
ing of  giving,  was  that  it  had  an  objective  for  the  whole 
school,  all  appreciated  it  as  a  common  task,  and  it 
engaged  all  the  pupils.  The  plan  could  easily  be  ex- 
tended to  cover  all  the  organizations  and  the  entire 
membership  of  the  local  church. 

The  annual  field  day  of  many  country  parishes  is  a 
good  example  of  training  all  the  different  groups  to 
work  together.  Raising  money  for  new  church  build- 
ings and  improvement  has  had  the  same  effect.  Choral 
singing  in  the  older  countries  has  always  been  an  im- 
portant factor  in  promoting  the  spirit  of  working  to- 
gether. The  problem  here  is  to  extend  the  objective 
to  the  welfare  of  all  the  people  in  the  community.  If 
there  is  only  one  church,  such  an  objective  is  a  neces- 
sary one  for  that  church.  If  there  are  several  churches, 
the  cooperation  desired  is  interchurch.  It  will  readily 
be  seen  how  other  all-church  functions  may  be  ar- 
ranged on  Rally  Day,  Thanksgiving,  Easter,  patriotic 
days,  field  days,  and  picnics. 

(3)  As  to  interchurch  activities,  our  interest  here 
does  not  lie  so  much  in  cooperation  for  the  solving 
of  immediate  community  problems  as  in  training  the 
boys  and  girls  and  youths  of  the  different  churches  to 
work  together.  The  lack  of  attention  to  interchurch 
fellowship  necessary  for  cooperation  is  apparent.  In 
almost  any  community,  we  could  vainly  seek  for  the 
occasion  when  the  little  children,  boys  and  girls,  and 


COOPEKATIOX  131 

young  people  from  all  the  churches  of  the  community 
or  neighborhood  are  brought  together  in  a  joint  func- 
tion. We  have  used  the  word  ''function,"  and  not 
''meeting,''  for  there  is  a  difiference.  The  "union  meet- 
ings" and  interdenominational  rallies,  while  desirable 
in  themselves  and  for  other  reasons,  do  not  contribute 
largely  to  developing  the  spirit  of  cooperation.  "Func- 
tion" implies  a  purpose  or  objective  to  be  worked  out, 
a  common  task.  The  principles  in  the  Christmas  cele- 
bration described  above  may  be  applied  to  interchurch 
activities.  Could  not  the  Beginners'  Departments  of 
the  Sundav  schools  of  a  communitv  work  out  an  inter- 
denominational  function  of  some  sort  which  would  give 
all  the  children  a  chance  to  contribute  something  to  its 
success?  The  same  question  could  be  asked  for  boys 
and  girls  and  young  people.  The  boys  from  different 
churches  who  work  together  in  the  Y.  M.  C.  A.  may 
develop  cooperation  within  the  Association  groups, 
but  there  is  little  interchurch  fellowship  unless  they 
work  together  as  different  church  or  denominational 
units. 

The  Cook  County  Sunday  School  Association  (Chi- 
cago, Illinois)  through  its  interchurch  athletic  league 
is  rendering  a  notable  contribution  to  interchurch  fel- 
lowship. A  good  example  of  training  in  interchurch 
cooperation  among  young  people  was  a  recent  confer- 
ence of  the  young  people  of  the  Sunday  schools  of  an 
Eastern  suburban  city.  There  were  twenty-five  differ- 
ent Sunday  schools  in  this  community.  Representa- 
tives of  the  young  i)eople  (seventeen  to  twenty  years 
of  age)  of  eighteen  of  them  responded  to  a  call  for 
a  discussion  of  the  need  of  getting  together.     This 


132  MISSIONARY  EDUCATION 

group  organized  itself  and  planned  the  conference, 
calling  to  their  aid  a  half  dozen  sympathetic  adults. 
The  conference  met  for  an  afternoon  and  evening.  Four 
general  topics  were  discussed,  these  topics  being  de- 
termined by  the  needs  of  the  young  people  in  the  com- 
munity. The  schools  were  divided  into  four  groups, 
and  one  topic  assigned  to  each  group.  Each  local 
school  in  a  given  group  was  assigned  a  phase  of  the 
topic  for  that  group.  The  young  people  of  each  school 
in  a  special  meeting  discussed  the  particular  phase 
of  the  topic  assigned  to  them  and  appointed  three  of 
its  members  to  represent  them  and  their  views  at  the 
joint  conference.  All  the  young  people  of  all  the 
churches  were  invited  to  the  conference,  and  two  hun- 
dred responded.  The  program  was  in  their  hands,  and 
there  was  no  lack  of  discussion  on  the  various  topics. 
At  the  close  they  formulated  some  policies  for  their 
guidance  and  organized  the  Young  People's  Federation 
of  the  Sunday  schools  of  that  community.  These  poli- 
cies called  for  further  cooperative  activity  on  the  part 
of  the  different  groups. 

The  Interdenominational  Christian  Endeavor  or 
Young  People's  City  Union  has  been  an  important 
factor  in  developing  cooperation  among  the  churches; 
so  also  the  organized  Sunday  school  work  of  States, 
counties,  and  townships,  even  though  it  is  unable  to 
reach  all  the  people  in  the  local  church. 

Probably  one  of  the  most  effective  beginnings  in 
interchurch  cooperation  was  that  of  the  Federation 
of  Adult  Bible  Classes  of  Ashland,  Ohio.  One  of  their 
former  leaders,  a  man  interested  in  the  movement  from 
the  beginning,  Mr.  W.  D.  Stem,  has  told  the  story : 


COOPERATION  133 

"Getting  men  into  the  church  is  not  the  difficult 
problem,  but  the  training  of  them  for  active  service  is 
the  part  that  requires  careful  handling,  and  this  con- 
dition gave  rise  to  the  Men's  Movement  in  our  city. 
Men's  classes  that  already  existed  were  taken  as  a 
nucleus  and  organized  for  aggressive  work.  These 
classes  were  officered  with  a  president,  vice-president, 
secretary,  and  treasurer,  and  the  class  divided  up  into 
three  or  more  committees,  about  as  follows:  Member- 
ship, Reception,  Social,  Devotional,  and  Financial,  and 
in  addition  such  special  committees  as  were  found 
necessary.  We  aimed  to  build  up  only  such  an  organi- 
zation as  would  help  us  to  hold  v/hat  we  gained. 

"These  groups  in  the  various  schools  became  active 
centers.  Each  man  began  to  look  lor  men  who  properly 
belonged  to  their  groups,  and  it  was  not  long  until  the 
Sunday  school  idea  was  the  prevailing  topic  of  conver- 
sation in  the  shops  and  on  the  streets.  Men  everyw^here 
were  prevailed  upon  to  join  some  one  of  these  groups. 
The  object  was  not  numbers,  but  souls  for  the  Master. 
Had  numbers  been  the  main  object,  there  would  soon 
have  been  strife,  but  that  is  an  unknown  thing  among 
us.  These  groups  grew  larger  every  Sunday,  and  soon 
larger  quarters  were  required.  Some  of  the  men  were 
asked  to  look  for  new  members,  others  were  to  be 
ready  to  receive  them  at  the  doors,  and  give  them  the 
'glad  hand,'  others  were  busy  jjroviding  for  their  social 
welfare,  and  last,  but  not  least,  another  committee 
was  to  take  care  of  the  financial  side  of  the  class. 
While  the  work  was  in  a  sense  delegated  to  committees, 
care  was  taken  not  to  hinder  individual  work  in  any 
way.    Each  member  was  urged  to  bring  in  new  mem- 


VM  MISSIONARY  EDUCATION 

bers  and  help  keep  them  in.  It  is  comparatively  easy 
to  get  a  man  to  start,  but  the  genius  of  the  work  is  to 
provide  for  his  requirements  when  he  is  once  in.  He 
must  be  given  something  specific  to  do,  and  it  must  be 
such  work  as  he  can  do. 

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


COOPERATION  135 

time,  had  taken  refuge  behind  the  church  differences. 
When  a  man  of  this  type  was  approached  by  two  or 
three  men  representing  different  churches,  his  argu- 
ments would  not  support  him.  The  motto,  'Get  Right 
With  God,'  was  in  evidence  everywhere.  We  went  where 
the  men  were,  instead  of  waiting  inside  of  our  church 
walls  for  men  to  come  to  us.  At  the  outstart  we 
anticipated  a  possible  two  hundred  at  the  banquet,  but 
when  the  plates  were  counted  it  showed  that  in  a 
town  of  seven  thousand  population,  eight  hundred  men 
in  round  numbers  had  sat  down  together  at  a  Sunday 
school  banquet.  The  plan  was  voted  a  success  and  a 
permanent  organization  was  effected. 

"This  was  May,  1906.  The  effort  did  not  stop  after 
the  banquet,  although  there  were  those  who  intimated 
that  it  was  just  a  flash  and  would  soon  be  over.  The 
work  kept  steadily  growing,  and  in  1907,  during  Janu- 
ary, February,  and  March,  the  Federation  held  a  series 
of  Sunday  afternoon  gospel  meetings,  to  which  all 
men  were  invited,  and  a  special  effort  was  made  to 
get  men  who  did  not  attend  the  regular  church  serv- 
ices. The  attendance  at  these  meetings  ranged  from 
five  hundred  to  eight  hundred  men. 

''In  the  month  of  May,  1907,  another  banquet  was 
held  and  one  thousand  one  hundred  men  attended.  In 
June  we  held  our  second  local  option  election  and  the 
result  of  training  for  service  never  showed  better  than 
it  did  during  this  campaign.  Night  after  night  scores 
of  men  would  meet  and  canvass  the  polls,  and  thr-ough 
the  day  would  seek  to  persuade  men  to  vote  to  keep 
the  saloon  out  of  our  beautiful  city.  On  election  day, 
June  22,  the  men  took  their  stand  for  the  right  in 


136  MISSIONAKY  EDUCATIOX 

open  active  work  on  the  streets,  and  when  the  vote  was 
counted  had  a  majority  of  three  hundred  and  five  for 
the  right," 

(4)  Larger  cooperation  and  increased  opportunities 
for  training  in  cooperation  await  an  adequate  common 
program  of  action  for  all  the  churches. 

In  the  chapter  on  loyalty  we  stated  that  the  estab- 
lishing of  the  kingdom  of  God  on  earth  was  such  a  com- 
mon objective.  It  needs,  however,  to  be  concreted  in 
a  specific  program  of  action.  This  the  Federal  Council 
of  the  Churches  of  Christ  is  endeavoring  to  do.  It 
already  has  a  social  program  formulated  by  its  Social 
Service  Commission.  Its  newly  organized  Commission 
on  Federated  Movements  has  for  its  goal  the  establish- 
ing of  cooperative  movements  among  the  churches  in 
every  State,  community,  city,  and  village.  Already  the 
rapid  multiplication  of  local  town,  city,  or  country 
church  federations  is  making  possible  the  realization 
of  parts  of  this  national  program  in  cooperative  com- 
munity effort. 

The  Moral  Significance  of  Cooperation.  In  the  last 
analysis  cooperation  is  a  moral  problem.  In  the  great 
ecumenical  Edinburgh  Missionary  Conference,  the 
Commission  on  Cooperation  and  Unity  in  Christian 
Missions  placed  themselves  on  record  in  this  matter 
as  follows:  "Whether  we  have  regard  to  the  union  and 
federation  of  native  churches,  or  to  the  reaching  of 
agreements  between  difl"ereut  missions,  or  to  the  work- 
ing of  schemes  of  cooperative  effort,  we  believe  that 
the  real  problem  to  be  faced  is  a  moral  one.  Schemes 
of  cooperation  sometimes  break  down  because  the  basis 
on   which  they  are  attempted  is  an  impossible  one; 


COOPERATION  137 

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

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  Are  cooperation  and  denominational  loyalty  in- 
compatible?   Why? 


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


138  MISSIONAKY  EDUCATION 

2.  How  far  can  you  secure  cooperation  among  the 
members  of  a  group  and  still  preserve  an  efficient  sub- 
committee organization? 

3.  What  is  "democracy,"  and  what  is  the  relation 
of  cooperation  to  it? 

4.  From  Professor  Rauschenbusch's  Christianizing 
the  Social  Order,  do  you  think  the  spirit  of  working 
together  is  waning  or  increasing? 

5.  Mr.  John  Graham  Brooks  tells  of  a  New  Hamp- 
shire dairyman  who,  irritated  by  the  standard  of  clean- 
liness which  the  milk  inspector  submitted  to  him, 
burst  out  in  reply:  "Yes,  I  have  read  a  good  deal 
in  the  agricultural  paper  about  this  foolishness;  but 
I  am  an  American,  and  I  propose  to  stay  on  bein'  an 
American."  How  would  you  have  dealt  with  this 
farmer? 

6.  On  the  basis  of  the  six  principles  outlined  in  this 
chapter,  how  would  you  secure  the  cooperation  of 
parents  in  the  work  of  the  church  school? 

7.  What  are  some  of  the  definite  lines  of  work  in 
which  all  the  membere  of  a  church  school  can  co- 
operate? 

8.  What  are  some  of  the  common  tasks  of  the 
churches  in  your  communit}'? 

9.  Do  the  churches  look  upon  them  as  such?  If  not, 
why?  How  would  you  attempt  to  get  them  together? 
If  they  do  appreciate  them,  are  they  working  at  these 
tasks? 

10.  What  opportunities  have  the  boys  and  girls  of 
the  different  churches  in  your  community  to  work  to- 
gether  as  different  denominational  groups? 


COOPERATION  130 


REFERENCES 


The  History  of  Cooperation.  George  Jacob  Hol- 
yoake.  Two  volumes.  Chapter  I  of  the  first  volume 
discusses  the  nature  of  cooperation,  and  Chapter  XX 
applies  the  cooperative  principle  to  industry. 

Christianizing  the  Social  Order.  Walter  Rauschen- 
busch.  "My  sole  desire  has  been  to  summon  the  Chris- 
tian's passion  for  justice,  and  the  Christian's  powers 
of  love  and  mercy  to  do  their  share  in  rending  our 
social  order  from  its  inherent  wrongs."  Part  III, 
Chapter  IV,  concerns  "The  Love  of  Tooth  and  Nail," 
a  study  of  cooperation  or,  rather,  the  lack  of  it.  Part 
II,  Chapter  V  afifirms  cooperation  as  the  economic  basis 
for  fraternitv. 

Thy  Kingdom  Conic.  A  book  of  social  prayers  for 
public  and  private  use.  Compiled  by  Ralph  E.  Diffen- 
dorfer. 

Unity  and  Missions.  Arthur  J.  Brown.  Unity  and 
Missions  are  iudissolubly  connected.  In  proportion  as 
the  church  becomes  missionarj',  it  feels  the  need  of 
unity,  for  it  is  futile  to  expect  a  divided  church  to 
evangelize  the  world. 

Cooperation  and  Unity.  Vol.  VIII  of  the  Report 
of  the  Edinburgh  Conference.  A  most  comprehensive 
treatment  of  the  need  for  cooperation  in  the  foreign 
missionary  work  of  the  churches. 

The  Church  a  Community  force.  Worth  M.  Tippy. 
A  pastor's  precouce])tion  of  what  a  church  ought  to 
be;  a  church  as  he  found  it;  the  social  awakening  oL' 
the  church  ;  developing  social  workers;  the  church  and 
its  charities;  a  new  attitude  toward  city  government; 


140  MISSIONARY  EDUCATION 

the  church  a  neighborhood  center;  and  the  church  and 
public  morality — the  story  of  a  ten  years'  ministry  in 
one  church  makes  a  most  constructive  and  stimulating 
document,  marking  a  new  path  for  the  church  as  a 
social  force. 

Education  Through  Phiy.  Henry  S.  Curtis.  A  dis- 
cussion of  those  aspects  of  the  play  life  of  girls  and 
boys  which  affect  their  moral  development. 

The  Xew  Home  Missions.  H.  Paul  Douglass.  Treats 
the  social  by-products  of  pioneer  effort,  the  new  social 
program  in  country  and  city,  social  justice  in  industrial 
life,  a  social  restatement  of  race  problems,  the  social 
reaction  of  home  missions,  and  the  social  realization 
of  Christianity  in  America. 


CHAPTER   VI 
STEWARDSHIP  AND  GENEROSITY 


He  that  is  faithful  in  a  very  little  is  faithful  also  in  much: 
and  he  that  is  unrighteous  in  a  very  little  is  unrighteous  also 
In  much. — Luke  16.  10. 

Not  one  of  them  said  that  aught  of  the  things  which  he 
possessed  was  his  own. — Acts  Jf.  32. 

It  Is  required  in  stewards,  that  a  man  be  found  faithful. 

—1  Cor.  4.  2. 

I  will  place  no  value  on  anything  I  have  or  may  possess, 
except  in  its  relation  to  the  kingdom  of  Christ. 

— David  Livingstone. 


CHAPTER   VI 
STEWARDSHIP  AND  GENEROSITY 

Methods  of  Giving  Now  in  Use.  Thirteen  different 
methods  are  in  use  to-day  to  obtain  money  for  church 
work,  according  to  the  Rev.  Frederick  A.  Agar  in  his 
recent  book  entitled  Church  Finance.  In  some  places 
one  method  obtains,  in  others  several  may  be  found. 
Sometimes  nearly  all  of  them  are  combined.  Dr.  Agar 
enumerates  the  pew-rent  system,  donations,  subscrip- 
tion papers,  "Begging  Bees,"  the  individual  collector, 
hit-or-miss  plan,  free-will  offerings,  assessments,  tith- 
ing, the  simplex  plan,  the  duplex  plan,  the  spasm  plan, 
and  church  fairs,  suppers,  and  entertainments. 

The  methods  used  in  the  church  school  to  train  boys 
and  girls  in  the  support  of  the  church  and  her  enter- 
prises are  almost  as  numerous  and  are  certainly  as 
varied  and  complicated.  No  estimate  has  as  yet  been 
made  of  the  number  of  pupils  who  do  not  give  regularly 
to  the  local  school,  and  those  who  give  both  to  the 
church  school  and  the  local  church,  or  the  number  of 
different  organizations  to  which  the  same  children  of 
the  same  local  church  are  giving  money,  or  what  has 
been  the  result  of  the  present  rather  ineffective  and  hap- 
hazard methods.  If  there  is  any  argument  for  better 
methods  of  giving  and  for  the  gradual  elimination  of 
nonsupporters,  there  are  certainly  strong  reasons  for 

143 


144  MISSIONARY  EDUCATION 

undertaking  seriously  to  appraise  the  present  metliods 
of  giving  in  tlie  Sunday  school,  and  to  attempt  to  look 
at  the  whole  problem  from  an  educational  point  of 

view. 

In  the  following  list  of  financial  methods  in  the 
church  school  no  attempt  has  been  made  to  condense 
into  a  single  phrase  a  name  for  the  different  methods 
employed.  They  are  described,  and  an  etfort  is  made 
to  point  out  their  educational  bearings. 

1.  Presumably  the  large  majority  of  church  schools 
still  follow  the  method  of  collecting  from  the  pupils 
voluntary  contributions  to  be  used  to  pay  the  current 
expenses  of  the  school.   These  expenses  consist  largely 
of  the  supplies  for  teachers  and  pupils,  including  lesson 
papers,  books,  reading  papers,  maps,  charts,  and  other 
material  and,  sometimes,  the  song  or  hymn  books,  al- 
though in  many  cases  any  unusual  item  of  current  ex- 
pense is  raised  by  some  special  appeal.    In  such  cases 
the  only  moneys  available  for  benevolent  purposes  are 
over  and  above  these  voluntary  contributions  for  the 
school  expense.    It  would  be  safe  to  say  that  the  pupils 
onlv  occasionally  are  reminded  that  their   contribu- 
tions  are  used  for  the  purposes  stated.    Sometimes  they 
are  stimulated  by  contests  or  by  publicity  given  to 
the  offerings  of  different  classes.    Very  seldom  do  these 
schools  present  an  opportunity  in  a  democratic  way 
for  the  pupils  to  participate  in  the  expenditure  of  their 
offerings.    They  only  hear  the  report  of  the  treasurer 
from   Sunday  to   Sunday.     Only  occasionally  is  any 
report   ever   made   to   them   of   the   amount    secured 
throughout  the  fiscal  j-ear,  and  the  items  for  which 
their  money  was  expended.    The  treasurer's  report  is 


STEWAEDSHIP  145 

usually  made  to  the  Sunday  School  Board  of  Teachers 
and  Officers.  Inasmuch  as  little  or  no  attention  is  given 
to  the  cultivation  of  the  school  for  such  offerings,  it 
is  hardly  to  be  expected  that  the  offerings  mean  very 
much  to  the  children.  In  many  homes  the  money  is 
provided  by  the  parents,  who  faithfully  supply  their 
children  with  '^pennies"  to  take  to  the  Sunday  school 
collection, 

2.  There  are  church  schools  in  which  all  of  the  monej' 
contributed  by  the  pupils  is  given  to  "benevolences," 
If  this  principle  is  adopted,  it  has  usually  been  dis- 
cussed in  the  Board  of  Teachers  and  Officers,  and  then 
the  plan  is  announced  to  the  pupils.  The  proportion 
of  the  funds  given  to  each  object  is  arranged,  either 
in  accordance  with  a  general  denominational  plan,  or 
with  the  needs  as  interpreted  by  the  local  officers. 
The  money  is  contributed  regularly  from  Sunday  to 
Sunday,  and  then  is  given  to  the  general  treasurer,  who 
in  turn  sends  it  to  the  different  benevolent  agencies. 
The  supporters  of  this  plan  claim  that  this  gives  ojipor- 
tunity  for  training  children  in  benevolent  giving,  and 
fixes  in  their  early  days  the  channels  through  which 

^the  offerings  are  applied.  In  all  such  cases  the  amount 
needed  for  the  support  of  the  local  school  is  included 
in  the  budget  of  the  local  church  and  is  provided  either 
by  a  special  offering  in  the  regular  church  services,  or 
is  voted  outright  from  the  treasury  of  the  church  as 
the  money  is  needed. 

3.  A  regular  offering  for  current  expenses  and  an 
occasional  and  periodical  offering  for  benevolences. 
The  schools  of  certain  denominations  are  required  b^* 
their  general  governing  bodies  to  set  aside  an  occa- 


146 


MISSIONARY  EDUCATION 


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


STEWAEDSHIP  147 

times  done  by  the  school  as  a  whole,  and  sometimes 
a  special  object  is  assigned  to  an  organized  class  or 
department.  This  method  of  "special  gifts"  has  cer- 
tain definite  advantages.  The  object  to  which  the 
money  is  applied  can  be  presented  concretely  and  defi- 
nitely to  the  children,  and  they  may  become  genuinely 
interested  in  the  welfare  of  the  agency  to  which  they 
are  giving  their  money.  There  also  can  be  more  or  less 
discussion  of  the  amounts  to  be  raised  and  appraisal 
of  the  results  of  the  work  to  which  the  money  has  been 
applied.  It  is  also  possible  through  special  gifts  to 
more  or  less  grade  the  appeals  and  the  objects.  The 
little  children  may  be  asked  to  give  to  some  local  need, 
to  some  children's  hospital,  day  nursery,  children  in 
need,  or  to  maintain  a  kindergarten  in  some  needy 
place,  or  a  Daily  Vacation  Bible  School.  To  the 
younger  boys  and  girls  there  may  be  assigned  the 
support  of  some  children  in  a  mission  school,  or  a 
teacher  who  is  working  with  children  of  their  own  age, 
or  a  room  in  a  hospital,  or  any  one  of  the  similar  other 
activities.  With  the  older  boys  and  girls  and  the  young 
people  and  adults  the  gifts  may  take  an  appropriate 
significance. 

In  the  Union  School  of  Keligion,  connected  with 
Union  Theological  Seminary,  in  New  York,  there  is  a 
systematic  attempt  to  train  the  pupils  in  giving  and 
other  forms  of  service.  The  plan  is  described  in  the 
following  statement  received  from  I'rofessor  Hugh  H. 
Hartshorne,  the  director  of  the  school : 

"The  Union  School  of  Religion  has  been  maintained 
by  the  Union  Theological  Seminary  since  1910.  The 
funds  for  its  support  have  come  in  part  from  gifts  to 


148  MISSIONARY  EDUCATION 

the  school,  and  in  part  from  the  treasury  of  the  semi- 
nary. The  pupils  of  the  kindergarten  and  first  three 
grades  are  charged  an  annual  registration  fee  of  §1.00, 
and  those  above  the  third  grade  a  fee  of  S2.00.  This 
pays  approximately  for  the  texts  and  materials  used 
in  teaching.  All  the  money  brought  by  the  children  is 
left  free  for  benevolences. 

"The  children  of  each  class  place  their  contributions 
in  the  class  treasurv.  The  causes  for  which  this  monev 
goes  are  determined  by  the  children  themselves.  In 
most  cases  the  children  suggest  the  causes,  and  they 
frequently  make  personal  investigations  of  the  worthi- 
ness of  the  object  suggested.  The  teacher's  part  is 
simply  that  of  the  more  experienced  member  of  the 
group.  She  never  decides  for  the  children,  but  relies 
on  their  judgment.  It  is  believed  that  only  by  thus 
suggesting,  analyzing,  and  selecting  the  objects  to 
which  money  is  given  can  the  children  receive  real 
training  in  Christian  giving. 

"Two  causes  of  a  nature  to  appeal  to  the  intelligent 
sympathy  of  all  the  children  are  continued  from  year 
to  year  as  School  Causes,  and  the  children  are  helped 
to  feel  responsible  for  them  j'ear  after  year.  One  of 
these  is  a  local  Day  Nursery,  and  the  other  is  related 
to  the  educational  work  connected  with  the  University 
of  Nanking,  China.  No  pressure  beyond  that  of  the 
worth  of  the  causes  and  the  fact  of  their  dependence 
on  the  gifts  of  the  school  is  brought  to  bear  on  the 
children,  and  if  they  decide  not  to  contribute  to  either 
one,  their  decision  is  accepted.  It  is  found  in  practice 
that  in  almost  every  instance  the  children  will  of  their 
own  accord  come  to  the  desired  decision.    If  the  school 


STEWARDSHIP  149 

were  connected  with  a  church,  assistance  to  the  church 
would  be  one  of  the  permanent  School  Causes. 

*'When  the  development  of  the  pupils  permits,  each 
class  adopts  a  class  budget,  in  which  it  outlines  for 
itself  its  probable  receipts  and  desired  expenditures. 
This  adds  to  the  value  of  choosing  the  objects  of  ex- 
penditure the  decided  value  of  knowing  ahead  the 
things  for  which  the  money  is  to  be  spent. 

"The  need  is  felt  for  individual  as  well  as  class 
choices,  and  for  the  opportunity  of  making  and  keep- 
ing pledges.  The  latter  is  provided  for  when  the  class 
regards  its  collections  as  club  dues  for  which  each  is 
held  responsible.  An  envelope  system,  or  its  equiva- 
lent, providing  for  the  division  of  the  collection  into 
two  parts,  one  for  the  class  treasury  and  one  for  causes 
decided  upon  by  the  individual,  would  take  care  of 
both  needs.  Experiments  in  this  direction  are  under 
way. 

•'In  addition  to  the  school  enterprises  mentioned 
above,  each  class  has  some  interests  of  its  own  to  sup- 
port, appropriate  to  its  stage  of  social  development. 
Attention  is  given  to  the  cultivation  of  habits  of  in- 
dividual service  at  home,  at  school,  on  the  street,  and 
so  on.  In  all,  the  fundamental  value  of  personal  asso- 
ciation, of  sympathy,  of  good  will,  and  the  democratic 
spirit  is  not  forgotten." 

A  brief  summary  of  activities  by  classes  during  the 
two  years  of  1914-1916  follows. 

TRAINING  IN  SERVICE 

Note. — The  Manhattanville  Day  Nursery  and  the  Nanking 
Scholarship  Fund  are  school  enterprises. 


150 


MISSIONARY  EDUCATION 


KINDERGARTEN 

School 

Christmas  gifts  to  school  helpers. 
Neighhorhood 

Toys,  clothing,  money,  for  Manhattanville  Day  Nursery. 

Flowers  for  hospital  children. 

Pasting  pictures  for  hospital  children. 
The  World 

Money  for  kindergarten  in  Japan. 

Contribution  to  Nanking  University  Scholarship  fund. 

Gbade  I 

School 

Christmas  gifts  to  helpers. 

Flowers  to  classmates  and  injured  schoolmate. 

Neighborhood 

Toys,  mittens,  money  for  Nursery. 
Thanksgiving  basket  for  K.  family. 
Christmas  gifts  for  boys  of  K.  family. 
Money  to  Mrs.  K.  at  Christmas. 
Easter  flowers  for  lonely  aged  person. 

The  World 
Made  picture  books  for  children  of  Foo  Chow. 
Money  to  Nanking  Scholarship  Fund. 
Contribution  to  Red  Cross  work  in  Europe. 

Grade  II 
School 
Christmas  gifts  to  helpers. 

Neighborhood 
Money,  clothing  and  toys  to  Nursery. 
Thanksgiving  dinner. 
New  shoes  given  to  a  child. 
Money  and  food  to  X.  family. 

The  World 
Money  to  Nanking  Fund. 
Money  for  Belgian  Babies. 
Money  for  Red  Cross  work. 


STEWARDSHIP  151 

Grade  III 

School 
Christmas  gifts  to  helpers. 

NeigJiborhood 
Money,  clothing,  toys  to  Nursery. 

The  World 
Money  to  Nanking  Scholarship. 
Money  to  Red  Cross  work. 

Grade  IV 

School 
Christmas  gifts  to  helpers. 

Neighborhood 

Money,  clothing,  mittens,  toys  to  Nursery. 

Flowers  to  elderly  people. 

Clothing  for  X.  family. 

Money  and  clothing  to  pupils  of  Industrial  School  No.  6. 

TJie  World 

Money  to  Nanking  Fund. 

Money  for  war  sufferers. 

Comfort   bags,    handkerchiefs,    etc.,    made    for   Red   Cross 
Society. 

Grade  V 
School 

Christmas  gifts  to  helpers. 

Flowers  to  sick  classmates. 

Singing  in  school  choir  at  the  service  of  worship. 

Neighborhood 

Money,  candy,  toys,  milk,  and  mittens  for  Nursery. 
Quilt  pieces  collected  and  sent  to  poor  woman. 

T?ie  World 
Money  to  Nanking  Fund. 
Comfort  bags  for  soldiers  made  and  filled. 

Grade  VI 
School 

Christmas  gifts  to  helpers. 
Singing  in  the  choir. 


152  MISSIONARY  EDUCATION 

Neighborhood 
Money  and  game  for  Nursery. 
Christmas  dinner,  clothing,  toys,  for  B.  family. 
Easter  flowers  for  lonely  aged  persons. 
Valentines  to  children  in  Sheltering  Arms  Home. 
Money  for  Mrs.  H.'s  rent. 

Postcards  pasted  together  for  children  in  Bellevue  Hospital. 
Flowers    and   pictures .  for   children's   ward   in    St.    Luke's 

hospital. 
Magazines  and  papers  collected  and  sent  to  needy  schools. 
Lamp  sent  to  crippled  old  lady. 

Grade  VII 
School 
Christmas  gifts  to  helpers. 
Flowers,  letters,  valentines  to  sick  classmates. 
Weekly  visits  to  injured  classmate. 
Singing  in  choir. 

Ushering.     (Assisting  in  distributing  and  collecting  Song 
Books.) 

Neighborhood 

Money,  clothing,  toys,  for  Nursery. 

Overcoat  for  14-year-old  boy,  only  wage  earner  of  family. 

Clothing,  toys  for  two  families  (7  children). 

Money  for  food  for  family  of  8  children. 

Christmas  box  (warm  shawl,  slippers,  candy,  fruit,  etc.)  for 

crippled  old  lady,  Mrs.  F. 
Down  quilt  and  lamp  for  Mrs.  F. 
Year's  subscription  to  magazine  for  Mrs.  F. 
Collecting  magazines  and  pictures  for  hospitals  and  homes. 
Pasting  postcards  for  hospital  children. 
Valentines  and  letters  to  class  proteges. 
Easter  flowers  to  lonely  person. 

The  World 
Money  for  Nanking  Fund. 
Postcards  of  American   Industries   sent  to  missionary   in 

China. 


STEWAKDSHIP  153 

Class  book  for  Mr.  Coleman's  exhibit  in  Japan. 
Money  to  an  Alaska  Indian  at  Haines. 

Geade  Ylll— Girls 
Scliool 
Christmas  gifts  to  helpers. 
Singing  in  choir. 
Ushering  (before  the  service  of  worship,  while  classes  are 

assembling). 
Serving  on  Student  Council. 
Helping  at  Christmas  party. 

Neighborhood 

Money  for  Nursery. 

Thanksgiving  dinner  for  B.  family. 

Christmas  tree  and  gifts  for  each  member  of  the  B.  family 

of  five. 
Good  winter  clothing  for  B.  family. 
Valentines  for  B.  family. 
Easter  basket  and  plant  for  B.  family  (girls,  colored  eggs 

and  delivered  basket). 
Easter  flowers  for  sick  person  in  hospital. 
Class  picnic  with  B.  children  as  guests. 
Clothing  for  mother  and  baby. 
Articles  made  for  Nursery  Fair. 
Money  for  Home  for  Crippled  Children. 

The  World 
Money  to  Nanking  Fund. 
Money  to  Polish  Relief  Fund. 

Letters  and  gifts  sent  bi-monthly  to  French  soldier. 
Class  book  for  Mr.  Coleman's  exhibit  in  Japan. 

Grade  Ylll— Boys 

School 

Christmas  gifts  to  helpers. 

Candy  taken  to  classmate. 

Ushering  (assisting  in  distributing  Sunday  School  supplies). 

Helping  with  Christmas  party. 

Serving  on  Student  Council. 


154  MISSIONARY  EDUCATION 

Neighborhood 

Money  for  Nursery. 

Money  to  the  Association  for  Improving  the  Condition  of  the 

Poor. 
Clothing  and  food  for  X.  family. 

The  World 
Money  for  Nanking  Fund. 
Money  for  Red  Cross. 
Class  book  for  Mr.  Coleman's  exhibit  in  Japan. 

High  School  I — Oirls 
School 

Christmas  gifts  to  helpers. 
Helping  at  Christmas  party. 
Serving  on  Student  Council. 

Neighborhood 

Money  for  Nursery. 

Dressing  twelve  dolls  for  settlement  children. 

Canned  fruit  for  working  girls'  camp. 

The  World 
Money  for  Nanking  Fund. 

Money  for  poor  student  at  Grant  Lee  Hall  in  the  Tennessee 
Mountains. 

High  School  I — Boys 
School 

Christmas  gifts  to  helpers. 

Flowers,  letters  and  visits  to  sick  classmate.  < 

Serving  on  Student  Council. 

Planning  and  taking  charge  in  turn  of  High  School  Service 
of  Worship. 

Neighborhood 

Money  to  Nursery. 

Thanksgiving  dinner  to  S.  family. 

Money,  candy,  books,  clothing,  toys  for  P.  family. 

Boys  of  P.  family  taken  to  Museum  of  Natural  History. 

Money  to  Children's  Aid  Society. 

Weekly  aid  to  X.  family. 


I 


STEWAKDSHIP  155 

The  World 
Money  for  Nanking  Fund. 
Money  for  Red  Cross 

High  School  II — Boys 
School 
Christmas  gifts  to  helpers. 
Serving  on  Student  Council. 

In  charge  of  Christmas  tree  and  serving  refreshments. 
Planning  and  taking  charge  in  turn  of  High  School  Service 
of  Worship. 

Neighiorhood 

Money  for  Nursery. 

Weekly  provisions  bought  and  delivered  to  Mrs.  G. 
The  World 

Money  for  Nanking  Fund. 

High  School  III — Oirla 
School 

Christmas  gifts  to  helpers. 
Serving  on  Student  Council. 

In  charge  of  Christmas  tree  and  serving  refreshments. 
Helping  plan  and  manage  High  School  party. 
Planning  and  taking  charge  in  turn  of  High  School  Service 
of  Worship. 

Neighborhood 

Money  to  Nursery. 

Shawl  and  cap  for  lame  girL 

Visiting  the  lame  girl. 

Candy  made  for  lame  girl. 

Flowers  and  other  gifts  taken  to  lame  girl. 
The  World 

Money  for  Nanking  Fund. 

Class  book  sent  to  Sunday  School  in  Japan. 

High  School  III — Boys 
School 

Christmas  gifts  to  helpers. 


156  MISSIONAKY  EDUCATION 

Serving  on  Student  Council. 

In  charge  of  Christmas  tree  and  serving  refreshments. 
Helping  plan  and  manage  High  School  party. 
Planning  and  taking  charge  in  turn  of  High  School  Service 
of  Worship. 

Neighborhood 

Money  for  Nursery. 

Thanksgiving  and  Christmas  dinners  for  Mrs.  S.   (bought 
and  delivered  by  boys). 

The  World 
Money  for  Nanking  Fund. 

High  School  IV — Girls 
Neighborhood 

Money  for  Nursery. 

Fuel  for  a  family. 

Clothing  and  food  for  a  family. 

The  World 
Money  for  Nanking  Fund. 

High  School  IV — Boys 
School 

Ushering  in  chapel. 

Assisting  in  service  of  worship. 

Neighborhood 

Clothing  and  food  for  a  family. 
Christmas  gift  to  Seminary  helpers. 

The  World 
Money  for  Nanking  Fund. 
Money  for  Red  Cross. 
Subscriptions  to  National  Child  Labor  Association. 

TRAINING  CLASS  I 
School 

Christmas  gifts  to  helpers. 

Contribution  of  money  to  the  school  budget. 

Assisting  teachers  of  younger  classes. 


STEWARDSHIP  157 

NcigMorlwod 

Money  for  Nursery. 

Eggs  and  milk  bought  weekly  for  sick  woman. 

Christmas  gifts,  money,  clothing  and  food  for  same  family. 

Young  son  in  this  family  placed  in  night  school  and  helped 

to  secure  a  better  position. 
Regular  calls  made  in  this  home. 
Helping  an  old  lady  to  keep  her  own  belongings  and  room 

to  avoid  entering  an  institution. 

The  World 
Money  for  Nanking  Fund. 

5.  One  offering  is  taken  from  the  pupils  and  is  then 
divided  on  a  percentage  basis  between  local  church 
support  and  benevolences  on  a  schedule  adopted  by  the 
teachers  and  oflScers.  Sometimes  a  single  pocket  en- 
velope is  used,  or  the  offering  may  be  taken  in  class 
envelopes  and  placed  upon  the  plates  by  each  pupil. 
Dr.  Agar  says  that  when  this  plan  is  used  it  is  open 
to  the  objection  that  it  removes  from  the  individual 
contributor  his  decision  as  to  the  division  of  his  con- 
tribution, and  that  it  always  invites  a  misuse  of  mis- 
sionary money  for  local  church  support. 

6.  Many  church  schools  are  adopting  the  use  of  the 
duplex  envelope.  A  budget  is  made  by  the  governing 
body  of  the  school  for  both  local  church  current  ex- 
penses and  benevolences,  and  this  budget  is  presented 
to  the  pupils  who  make  subscriptions,  indicating  the 
amount  to  be  paid  each  Sunday  for  both  purposes. 
The  double  pocket  or  duplex  envelope  is  used,  each 
pupil  being  given  fifty-two  envelopes,  and  is  expected 
to  return  one  envelope  each  Sunday  in  which  he  has 
placed  the  amount  of  his  offering.  The  money  for  the 
current  expense  is  then  expended  as  the  governing 


158  MISSIONARY  EDUCATION 

board  and  school  desire,  aud  the  offerings  for  benevo- 
lences are  divided  either  according  to  the  denomina- 
tional plan,  or  to  a  schedule  adopted  by  the  local  school. 
This  method  is  also  sometimes  used  in  the  Primary 
Department,  special  small  envelopes  being  provided  for 
that  purpose.  The  plan  has  the  advantage  of  training 
the  pupils  in  systematic  giving  for  all  of  the  interests 
of  the  church  school,  and  leads  to  businesslike  habits 
in  dealing  with  the  Lord's  treasury. 

7.  In  recent  days  some  schools  have  adopted  the 
duplex  plan  just  described,  with  the  exception  that  the 
offerings  are  applied  to  the  general  church  budget. 
In  this  case  the  current  expenses  of  the  Sunday  school 
are  included  in  the  local  current  expense  budget  of 
the  church,  and  the  gifts  from  the  Sunday  school  to 
benevolences  are  included  in  the  estimated  gifts  of 
the  church.  Under  this  plan  one  treasurer  receives  all 
the  funds,  and  the  pupils  are  given  the  same  envelopes 
that  are  used  by  the  church,  and  are  told  that  their 
gifts  are  to  apply  to  the  expenses  and  benevolences  of 
the  entire  church. 

Need  for  an  Adequate  Educational  Policy.  The  effect  of 
this  survey  is  confusing.  For  such  an  important  aspect 
of  the  business  of  the  kingdom  of  God  as  its  financial 
support  it  may  be  well  to  attempt  a  simple,  but  yet 
more  or  less  comprehensive  statement  regarding  the 
educational  objectives  in  training  of  pupils  for  the 
Christian  use  of  money,  and  in  presenting  the  relation 
of  money  to  the  extension  of  the  Kingdom.  No  problem 
is  more  difficult  than  to  change  the  financial  system  of 
any  organization.  The  church  school  and  church  are 
not  peculiar  in  this  regard,  especially  when,  from  the 


STEWARDSHIP  159 

ordinary  standards,  they  may  be  said  to  be  in  a  pros- 
perous condition.  Our  problem  in  religious  education, 
however,  is  more  than  the  adequate  support  of  the  in- 
stitutions of  religion.  We  must  take  into  account  a 
theory  of  property  (of  which  money  is  the  measure  of 
value)  that  is  in  accord  with  the  principles  of  the 
kingdom  of  God.  Then  there  is  the  individual  Chris- 
tian's attitude  toward  whatever  money  he  may  possess 
regardless  of  the  economic  system  under  which  he  may 
live.  Thus  there  emerge  three  main  objectives  in  a 
religious  educational  policy  dealing  with  the  use  of 
money :  an  adequate  method  of  financing  the  church 
and  her  enterprises ;  the  teaching  of  a  Christian  theory 
concerning  property;  and  training  in  generosity  and 
effective  giving.  It  makes  little  difference  which  of 
these  three  is  considered  first.  In  any  concrete  instance 
of  giving  all  will  have  a  share  in  determining  the 
motive,  method,  and  extent  of  the  response. 

Training  for  the  Support  of  the  Church  and  its  Work. 
If  we  examine  the  educational  policy  with  reference  to 
giving  in  any  of  the  local  churches  with  which  we  are 
familiar,  we  fail  to  find  any  adequate  plan  for  training 
all  the  members  in  the  church  to  support  adequately 
all  the  enterprises  of  the  church,  local.  State,  national, 
and  world-wide.  The  first  hindrance  in  the  way  of  such 
a  policy  lies  in  the  organization  of  the  local  church  it- 
self. If  you  speak  of  the  "church"  to  many  persons, 
it  means  either  the  church  building  or  the  services  of 
public  worship.  "I  must  support  both  the  church 
school  and  the  church"  indicates  the  general  attitude 
toward  the  local  church  and  its  organizations.  There 
might  also  be  added,  the  Young  I'eople's  Society,  the 


160  MISSIONAKY  EDUCATION 

Woman's  Missionary  Societies,  and  the  Junior  organi- 
zations. All  of  these  have  an  existence  apart  from 
the  church  as  an  organization,  largely  because  they  are 
independently  managed  and  financed.  The  idea  of  the 
church  as  a  parish  organization,  uniting  all  the  people 
both  old  and  young  for  common  worship  and  joint 
action  in  a  consistent  constructive  policy  of  Kingdom 
extension  is  hardly  possible  as  long  as  the  membership 
is  thus  disunited,  A  pastor  recently  said,  "When  I 
desire  to  get  my  'church'  as  such  to  undertake  a  piece 
of  work,  I  have  to  consult  eighteen  different  organiza- 
tions." To  preserve  the  individual  initiative  and  re- 
sponsibility represented  by  these  various  organizations, 
and  at  the  same  time  secure  united  and  effective  service 
by  the  whole  group,  is  but  another  way  of  stating  a 
problem  that  is  well-nigh  universal  in  this  age;  it  is 
that  of  harmonizing  government  by  and  through  the 
people  in  a  real  democracy,  with  strong  central  or 
federal  control  and  action. 

It  is,  of  course,  clear  that  the  first  requirement  for 
such  united  action  is  a  program  for  the  local  church 
which  is  comprehensive  enough  for  its  entire  mem- 
bership. Such  a  program  will  include  the  church's 
responsibility  and  opportunity  for  parish,  community, 
national,  and  world-wide  service.  The  whole  plan  must 
not  be  mechanically  devised,  but  should  be  largely 
determined  by  the  social  point  of  view.  It  is  not  with- 
in the  scope  of  this  treatment  to  present  such  a 
policy,  but  it  is  the  author's  contention  that  adequate 
financial  support  for  the  church  will  not  be  forth- 
coming until  such  a  policy  is  outlined. 

The  features  of  such  a  program  will  then  determine 


STEWARDSHIP  161 

the  educational  policy  of  the  church,  for  its  prime 
objective  will  be  to  acquaint  all  the  members  with  the 
entire  program,  and  to  enlist  them  in  its  support.  Con- 
certed and  cooperative  effort  will  not  be  possible  as 
long  as  our  church  membership,  for  instance,  is  divided 
into  "Home"  and  "Foreign"  camps,  with  a  large  pro- 
portion indifferent  to  any  missionary  program  at  all. 

Even  with  the  present  division  of  program  and  re- 
sponsibility, it  is  possible  to  do  far  more  for  the  edu- 
cation and  enlistment  of  our  boys  and  girls  in  the  total 
task  of  the  church.  Of  all  the  financial  methods  pro- 
posed, the  last  mentioned  seems  to  offer  this  oppor- 
tunity. 

A  ITnified  Budget.  The  following  statement  of  the 
plan  adopted  by  the  Hackensack  Methodist  Episcopal 
Church,  which  has  a  membership  of  two  hundred  and 
ninety  and  a  Sunday  school  of  one  hundred  and  sixty- 
five,  was  prepared  by  the  pastor,  the  Kev.  Staley  F. 
Davis. 

In  introducing  the  new  financial  plan  into  the  church 
in  Hackensack  it  was  decided  to  unify  the  budget  of 
the  church  and  Sunday  school. 

How  We  Did  It 

The  plan  was  outlined  to  the  official  board  by  the 
pastor.  1.  Make  two  complete  budgets,  one  for  current 
expenses,  another  for  all  benevolences,  including  the 
Sunday  school  in  both.  2.  Use  Identical  duplex  en- 
velopes for  all.  3.  Conduct  an  Every-Member  Canvass, 
including  all  men,  women,  and  children,  members  of 
the  Sunday  school,  church,  and  congregation. 


162  MISSIONARY  EDUCATION 

The  official  board  adopted  the  plan  after  a  lengthy 
discussion.    There  was  practically  no  opposition. 

The  Sunday  School  Board  concurred  in  the  action. 

A  committee  of  five  and  the  pastor  were  appointed 
to  put  the  plan  in  operation. 

The  committee  appointed  one  of  their  number  gen- 
eral manager,  and  selected  the  canvassers. 

A  double  card  index  of  all  ^'prospects''  was  prepared, 
one  card  for  each  individual,  with  full  name,  address, 
church  and  Sunday  school  relationship,  amount  pre- 
viously contributed,  and  other  data  useful  to  can- 
vassers. 

The  usual  methods  of  the  E very-Member  Canvass, 
careful  assignment  of  names  and  teams,  distribution 
of  literature,  training  of  canvassers,  letters  of  explana- 
tion to  the  membership,  a  church  dinner,  and  a  time 
limit,  were  adopted. 

The  motto  adopted  and  used  as  a  slogan  was:  1. 
Every  member  of  the  church  and  school  a  subscriber 
on  a  weekly  basis;  2.  Each  one  a  subscriber  to  both 
sides  of  the  envelope;  3.  Each  subscriber  increasing 
his  subscription  if  possible.  Those  who  were  members 
of  both  church  and  school  were  asked  to  subscribe  at 
least  as  much  as  they  were  in  the  habit  of  giving  to 
both. 

The  Plan  in  Operation 

Subscribers  were  permitted  to  give  their  offerings 
at  either  Sundaj'  school  or  the  morning  or  evening 
preaching  services.  Most  of  those  who  attend  Sun- 
day school  put  their  envelopes  in  the  class  collection. 
Some  tear  their  envelopes  in  two,  putting  one  part 


STEWARDSHIP  163 

in  at  Sunday  school  and  the  other  at  church.  Some 
put  in  a  loose  collection  at  one  of  the  other  services. 
All  envelopes  are  turned  over  to  the  church  financial 
secretary,  who  records  all  contributions,  turning  the 
money  for  current  expenses  over  to  the  current  expense 
treasurer,  and  that  for  benevolences  over  to  the  treas- 
urer of  benevolences. 

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


164  MISSIONARY  EDUCATION 

|400  note  for  last  year's  deficit.  The  children  of  the 
Sunday  school  are  paid  up  better  than  the  adults  of 
the  church. 

Advantages  op  the  Plax 

It  ties  the  church  up  to  the  Sunday  school  and 
makes  the  official  board  responsible  for  it  as  it  should 
be. 

It  ties  the  Sunday  school  up  to  the  church.  Each 
child  is  made  to  feel  that  he  is  a  part  of  the  church. 
He  gives  to  the  church  and  to  all  the  work  of  the 
church.  *^Where  your  treasure  is,  there  will  your  heart 
be  also,"  applies  to  children.  This  is  a  great  help  in 
the  most  pressing  problem  of  Sunday  school  adminis- 
tration. Is  it  not  better  to  treat  a  child  as  a  part  of 
the  church,  and  from  the  beginning  train  him  up  in  the 
practice  of  church  membership,  rather  than  to  train 
him  to  think  that  the  Sunday  school  is  a  thing  apart 
and  an  end  in  itself,  and  the  matter  of  church  relation- 
ship is  a  minor  consideration  ? 

It  interests  the  unchurched  parent.  One  eleven- 
year-old  girl  after  receiving  envelopes  came  back  to 
ask,  ''Can  papa  have  a  set  of  envelopes  or  shall  he 
put  in  his  money  with  mine?"  He  got  a  set  and 
has  since  joined  the  church  on  probation  with  his 
daughter. 

It  increases  the  offering  from  the  Sunday  school.  If 
the  duplex  envelope  is  good  for  the  church,  it  is  better 
for  the  Sunday  school,  because  it  accomplishes  the 
same  result  and  starts  the  training  in  systematic  giv- 
ing where  it  should  start,  namely,  where  attendance 
on  church  and  school  begin.    It  secures  an  offering  from 


STEWARDSHIP  165 

the  absent  pupil  and  makes  rainy  Sundays  and  vaca- 
tion Sundays  as  good  financially  as  the  best.  It  in- 
creases the  total  offering.  Our  official  board  received 
from  Sunday  school  members  for  current  expenses 
1264  net,  against  |136  received  by  the  Sunday  school 
the  previous  year,  an  increase  of  |128,  or  ninety-four 
per  cent.  They  apportioned  to  the  Sunday  school  for 
their  expenses  |150,  The  Sunday  school  thus  had  $14 
more  to  spend  on  itself  and  the  official  board  received 
an  excess  of  |114.  For  the  next  year  the  appropriation 
for  the  Sunday  school  is  increased  to  |200.  The  benevo- 
lent income  from  the  Sunday  school  increased  from 
§108  to  |159,  or  forty-seven  per  cent.  It  pays  hfjth 
scliool  and  church,  local  parish  and  ivorld  parish. 

It  results  in  incidental  benefits  as  valuable  as  the 
financial  results.  These  are  vastly  increased  by  in- 
cluding the  children  in  the  individual  canvass.  Parents 
have  been  interested,  lukewarm  people  revived,  family 
conditions  discovered,  new  acquaintances  begun,  the 
calling  habit  formed,  the  solidarity  of  the  church  real- 
ized, all  activities  stimulated,  and  confidence  increased. 
After  three  years,  the  plan  is  operating  with  unabated 
success. 

Christian  Stewardship.  It  is  now  becoming  clear  that 
leaders  and  teachers  of  the  church  must  face  the  con- 
sideration of  a  theory  of  property  which  will  at  once 
become  the  basis  of  a  possible  readjustment  of  our 
economic  system,  and  at  the  same  time  be  thoroughly 
Christian.  In  the  centuries  past  Christian  leaders  w^ere 
courageous  in  pointing  out  the  religious  obligations 
of  the  individual.  In  these  later  days,  following  the 
lead  of  devoted  and  open-minded  prophets,  the  church 


166  MISSIONARY  EDUCATION 

has  begun  to  socialize  her  program,  and  to  train  her 
members  in  the  duties  of  man  to  man.  But  we  are 
discovering  that  there  is  too  much  unrest  in  the  world 
to  explain  it  all  by  inconsistencies  and  irregularities 
in  the  personal  dealings  of  men.  The  economic  plan 
on  which  society  is  now  based  is  emerging  for  fresh 
appraisal  in  the  light  of  God's  eternal  purpose  and  the 
requirements  of  justice  and  honor. 

No  religious  leader  need  fear  to  say  that  he  has  not 
thought  this  problem  through  for  himself  to  a  satisfac- 
tory conclusion.  The  best  students  of  economics  have 
not  yet  professed  that.  The  best  we  can  now  do,  and 
the  important  thing,  is  to  create  an  attitude  of  con- 
cern and  investigation  regarding  it,  and  to  point  out 
its  religious  significance.  Every  teacher  of  religion 
can  be  open-minded  in  the  discussion  and  can  lead  his 
pupils,  especially  the  young  people,  courageously  tu 
pursue  their  studies  in  this  field.  We  can  take  the 
side  of  sympathetic  understanding  of  these  problems 
rather  than  that  of  dogmatic  aloofness,  and  the  peril- 
ous conviction  that  they  are  of  no  concern  to  Chris- 
tianity and  the  church.  The  best  contribution  to  this 
discussion  that  the  church  has  thus  far  made  is  its 
doctrine  and  principles  of  Christian  stewardship.  At 
Saratoga,  New  York,  in  May,  1916,  the  General  Con- 
ference of  the  Methodist  Episcopal  Church  adopted  a 
statement  of  Christian  stewardship  which  may  be  used 
by  all  religious  teachers  as  the  basis  of  their  study  and 
teaching  on  this  matter. 

Christian  Stewardship 
1.  The  following  principles  should  be   recognized   by  the 


STEWAKDSHIP  107 

individual   Christian  who  would  relate  himself   intelligently 
to  property,  income,  wages,  and  wealth: 

(1)  God  is  the  owner  of  all  things. 

(2)  God  invites  men  to  subdue  the  earth  and  possess  it. 

(3)  Under  grace,  man  is  a  steward  to  hold  and  administer 

his  possessions  as  a  sacred  trust. 

(4)  God's  ownership  ought  to  be  acknowledged. 

(5)  Biblical  history  records,  and  extrabiblical  history  recog- 

nizes the  setting  apart  of  the  tenth  of  the  income  as 
that  acknowledgment;  there  is  indicated  a  divine 
sanction  for  the  practice  and  the  amount. 

(6)  God's  ownership  and  man's  stewardship  are  best  evi- 

denced by  the  systematic  application  of  this  portion 
of  income  to  the  advancement  of  the  Kingdom,  and 
by  the  faithful  use  of  the  balance  of  income  not  set 
aside. 

1.  The  following  methods  should  be  pursued  by  the  individ- 
ual Christian  who  would  administer  wisely  his  stewardship 
of  materia!  possessions. 

(1)  Actual  or  constructive  separation  of  the  proportion  of 

income  which  complies  with  the  foregoing  principles. 

(2)  A  written  pledge  in  advance  for  the  regular  work  of 

the  church  (local  and  benevolence  budget). 

(3)  A  weekly  payment  of  the  amounts  prescribed;   offered 

as  an  act  of  worship  at  a  public  service  if  this  is  pos- 
sible; otherwise  held  until  offering  may  be  made. 

(4)  Payments  from  time  to  time,  out  of  portion  set  aside 

but  not  previously  pledged,  to  special  causes. 

(5)  Careful,  intelligent,  personal,  and  prayerful  considera- 

tion of  the  uses  to  be  made  of  the  whole  of  income  and 
wealth;  this  will  require  study  of  the  local,  national, 
and  world-wide  program  of  the  church,  and  of  the 
full  stewardship  of  life  itself. 

(6)  Freewill  offerings,  thank-offerings,  and  gifts. 

It  is  realized,  after  a  man  acknowledges  that  he  is 
a  steward,  and  that  he  must  "hold  and  administer  his 


168  MISSIONARY  EDUCATION 

possessions  as  a  sacred  trust"  there  yet  remains  the 
problem  of  working  out  a  just  and  possible  plan  of 
using  our  possessions  as  a  sacred  trust,  which  implies 
far  more  than  a  system  of  tithing  as  the  ''public  ac- 
knowledgment of  God's  ownership." 

Generosity.  "The  Lord  loveth  a  cheerful  giver" — a 
^'hilarious"  giver,  as  it  is  sometimes  and  quite  properly 
translated.  Hilarious  giving  is  giving  with  joy  and 
gladness,  taking  supreme  pleasure  in  the  act  which  is 
untainted  by  any  stint  or  stinginess  or  even  regret. 
The  generous  giver  not  only  gives  much,  his  tenth  or 
more,  but  gives  hilariously.  The  quality  of  generosity 
arises  out  of  the  feeling  which  is  attached  to  any 
specific  act  of  giving.  To  make  all  giving  and  service 
pleasurable  is  to  train  in  generosity.  Let  each  act  of 
giving,  individual  and  group,  be  accompanied  by  state- 
ments as  to  the  good  which  will  result  from  the  gifts 
and  the  joy  they  will  create.  Jokes  about  taking  a 
collection  or  apology  for  making  appeals  for  money 
and  schemes  for  making  the  offering  appear  other  than 
it  really  is,  all  tend  to  take  away  the  pleasure  of  giving 
and  to  make  it  an  odious  exercise. 

The  Standard  of  Success  in  Life.  In  order  to  support 
the  teaching  of  Christian  stewardship,  the  standard  of 
success  in  life  which  is  held  before  growing  youth  must 
become  something  more  than  making  money.  As  long 
as  everything  gives  way  to  the  one  passion,  dominantly 
American,  to  accumulate  wealth,  it  will  be  difficult 
to  teach  God  as  the  owner  of  all  things  and  men  as 
stewards  holding  their  possession  in  sacred  trust. 
Said  one  young  man  to  another,  a  college  mate  whom 
he  had  not  seen  for  a  good  many  years,  "Well,  John, 


i 


STEWARDSHIP  169 

are  you  making  lots  of  money?"  "No,"  came  the  reply 
from  the  other,  a  social  worker  in  a  large  city,  "I'm 
not  in  that  line,  but  I'm  making  history  in  my  com- 
munity." 

In  this  connection  some  who  read  these  pages  will 
remember  the  story  of  the  little  Karen  girl  as  told  by 
Dr.  L.  W.  Cronkhite  of  the  American  Baptist  Mission 
in  Burma : 

Two  Mites 

I  have  never  found  a  heathen  Karen  child.  They  are  just 
children  without  the  "heathen."  God  does  not  make  heathen. 
One  little  experience  was  typical  of  many  such  in  my  own 
field  among  the  Two  Karens  of  Burma.  Entering  a  heathen 
village  one  morning  for  the  first  time,  I  set  my  typewriter 
under  some  tamarind  trees.  Soon  it  drew  a  little  crowd.  I 
was  especially  attracted  by  the  very  round,  very  sweet,  and 
very  dirty  faces  of  two  little  girls,  evidently  sisters,  and  per- 
haps four  and  six  years  of  age.  Dirt  is  only  skin-deep  with 
children.  Of  course  it  strikes  in  with  grown  people,  but  not 
with  little  children.  Wanting  to  make  friends,  I  extracted  a 
milk  biscuit  from  my  food  basket,  and  while  I  sat  tight  in  my 
chair — for  they  would  have  run  had  I  moved  their  way — I 
held  it  up  as  an  offering.  They  had  probably  never  seen  a 
white  man  before.  They  were  certainly  not  reassured  by  my 
monstrous  looks.  The  younger  would  none  of  me,  but  the  six- 
year-old  began  to  move,  very  slowly  at  first,  about  the  pace 
of  a  snail  not  feeling  as  well  as  usual.  When  yet  perhaps  three 
feet  from  me  there  was  a  lightning  dash,  and  a  part  of  a  sec- 
ond later  she  again  stood  by  the  little  sister  with  my  biscuit 
in  her  hand,  I  cannot  positively  say  that  she  took  it,  for  if 
she  did,  the  duration  of  the  act  fell  below  the  sixteenth  of  a 
second,  which  my  teacher  once  assured  me  is  necessary  to  the 
visibility  of  an  action.  Still,  I  have  always  felt  that  logic  com- 
pelled a  belief  that  she  did  take  it.  Now,  of  course,  you 
trained  in  a  Christian  Sunday  school,  would  have  said:  "Thank 
you,  dear  Mr.  Cronkhite.    How  kind  you  are!"    But  she,  being 


170  MISSIONARY  EDUCATION 

a  heathen,  didn't.  I  watched  her  to  see  what  she  would  do. 
The  situation,  of  course,  was  serious;  my  property  was  in  the 
hands  of  a  heathen.  If  it  had  been  you,  I  need  not  say  there 
could  have  been  no  worry.  You  have  been  trained  and  are 
what  you  ought  to  be.  You  remember  how,  when  you  were 
little,  and  a  man  gave  you  an  orange,  you  always  divided  it 
into  two  equal  parts — only  you  made  one  part  just  a  little 
larger  than  the  other  part — and  then  you  gave  the  larger  part 
to  your  little  brother  or  sister.  But  this  little  Karen  girl  had 
risked  her  life,  she  thought,  to  get  that  biscuit,  so  she  went 
just  as  straight  as  she  could  to  her  four-year-old  dot  of  a  sister 
and  gave  her — the  whole  thing.  I  did  feel  so  sorry  for  her. 
You  see,  if  only  she  had  had  a  proper  training  it  would  have 
saved  her  half  of  that  biscuit.  Then,  while  I  watched  them, 
the  little  sister  broke  the  biscuit  in  two  and  gave  back  half, 
and  they  munched  away  together  in  peace  and  plenty.  I 
don't  half  believe  that  the  angels  stood  around,  as  perhaps 
we  would,  and  said,  "0,  gracious!  see  those  two  dirty  little 
heathen."  But  if  they  did,  I  believe  that  the  Lord  Jesus  put 
up  his  hand  and  said,  "  'Sh!  of  such  is  the  kingdom  of  heaven." 


FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  Make  a  study  of  the  giving  in  your  local  church. 
List  all  the  organizations,  their  appeals,  the  amount  of 
money  collected  in  each,  the  method  used,  the  per- 
centage of  members  contributing,  organizations  making 
appeals  to  the  same  persons,  and  study  especially  the 
children's  giving. 

2.  Make  a  list  of  the  items  for  which  money  is  needed 
for  local  church  support.  How  are  the  children  being 
trained  to  meet  such  needs? 

3.  Make  a  similar  list  of  home  and  foreign  mission 
needs.  Are  the  children  giving  intelligently  to  meet 
these  needs? 


STEWARDSHIP  171 

4.  Where  do  your  pupils  get  the  money  they  give  to 
the  church  ? 

5.  Discuss  allowance  money  and  earned  money  from 
the  standpoint  of  the  effect  upon  giving. 

6.  How  soon  would  you  teach  the  principle  of  stew- 
ardship to  boys  and  girls? 

7.  How  far  do  your  pupils  help  to  determine  the  ex- 
penditure of  their  offerings? 

8.  What  are  the  educational  advantages  of  the  duplex 
envelope  system  and  the  weekly  offering? 

9.  How  many  organizations  are  there  in  your  local 
church  claiming  membership  among  the  same  girls 
and  boys?  What  are  the  plans  of  giving  in  each? 
W^hat  education  in  the  principles  of  giving  in  each? 

10.  What  standard  of  success  in  life  is  being  im- 
parted by  your  day-school  teachers?  Consult  both 
principal  and  teachers? 

11.  What  observations  have  you  to  make  on  Dr. 
Cronkhite's  storv? 

12.  If  you  teach  tithing,  what  are  you  saying  as  to 
the  use  of  the  nine  tenths? 

REFERENCES 

Church  Finance.  Frederick  A.  Agar.  The  book  is 
not  a  mere  recital  of  right  and  wrong  methods  of  church 
finance,  although  it  is  strong  from  this  standpoint. 
It  tabulates  the  various  methods  and  lack  of  methods 
now  in  vogue  and  points  out  the  utter  inability  of  the 
church  to  achieve  its  task  by  following  such  plans. 
Mr.  Agar  has  personally  conducted  or  supervised  the 
financial   visitation,   and   reorganization   of   financial 


172  MISSIONARY  EDUCATION 

methods  in  thousands  of  churches,  many  of  them  in 
churches  of  other  communions  than  his  own.  He 
speaks,  therefore,  with  authority. 

A  Man  and  His  Money.  Harvey  Reeves  Calkins.  A 
study  of  stewardship  in  its  fundamental  aspects.  It 
attempts  to  answer  questions  regarding  ownership, 
tithing,  the  obligations  of  honor,  life  and  loyalty. 

Property,  Its  Rights  and  Duties.  Various  authors, 
with  an  Introduction  by  the  Bishop  of  Oxford.  A 
series  of  essays  dealing  with  the  historical  evolution 
of  property,  in  fact  and  in  idea ;  the  philosophical 
theory  of  property;  the  principle  of  private  property; 
the  biblical  and  early  Christian  idea  of  property; 
property  and  personality,  and  some  aspects  of  the  law 
of  property  in  England. 

The  Every-Memher  Canvass  and  the  Sunday  School. 
A  pamphlet  published  by  the  Board  of  Sunday  Schools 
and  the  Department  of  Missionary  Education  of  the 
Methodist  Episcopal  Church  containing  the  account  of 
the  unified  budget  in  Hackensack,  New  Jersey,  referred 
to  on  page  161. 

The  BiMe  and  Social  Living.  Harry  F.  Ward.  The 
fourth  year  Senior  Graded  Lessons  as  written  by  Pro- 
fessor Ward  and  published  by  several  denominations. 
Professor  Ward's  treatment  of  various  aspects  of  the 
"Stewardship  of  Property  and  Life"  in  the  first  and 
second  quarters  is  modern  and  constructive  and,  upon 
the  whole,  the  best  presentation  for  class  use  yet  avail- 
able. 

Poverty  and  Wealth.  Harry  F.  Ward.  A  compelling 
message  in  terms  of  facts — facts  of  starvation,  disease, 
drunkenness,  dishonesty,  class  hatred,  unemployment, 


STEWARDSHIP  173 

degeneracy,  ineflBciency,  the  dangers  of  wealth,  profit- 
sharing,  a  living  wage;  arranged  for  daily  study  and 
weekly  class  use. 

The  Social  Principles  of  Jesus.  Walter  Rausehen- 
busch.  An  attempt  to  formulate  the  fundamental  con- 
victions of  Jesus  about  the  social  and  ethical  relations 
and  duties  of  men.  Chapter  VIII  treats  "Private  Prop- 
erty and  the  Common  Good." 


CHAPTER   VII 
TRAINING  IN  LOYALTY  TO  THE  KINGDOM 


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


CHAPTER   VII 
TRAINING  IN  LOYALTY  TO  THE  KINGDOM 

"No  servant  can  serve  two  masters :  for  either  he  will 
hate  the  one,  and  love  the  other;  or  else  he  will  hold 
to  one,  and  despise  the  other.  Ye  cannot  serve  God 
and  mammon."  The  story  of  the  unrighteous  steward 
portrays  the  failure  of  divided  loyalty.  The  divided 
mind  and  heart  cannot  yield  the  largest  satisfaction 
to  the  soul.  The  factor  or  steward  of  Avhom  Jesus 
spoke  was  observing  the  outward  forms  of  the  service 
of  his  master  while  in  his  heart  he  was  giving  alle- 
giance to  the  masterful  dominance  of  low  ideals.  From 
the  standpoint  of  Jesus  there  can  be  no  hyphenated 
Christians. 

When  President  Wilson  addressed  four  thousand 
newly  naturalized  citizens  in  Philadelphia  on  May 
10, 1915,  he  appealed  for  a  single  allegiance  to  the  coun- 
try of  their  adojjtion.  The  President  said :  "Y'ou  have 
taken  the  oath  of  allegiance  to  the  United  States.  Of 
allegiance  to  whom?  Of  allegiance  to  no  one,  unless 
it  be  God.  Certainly  not  of  allegiance  to  those  who 
temporarily  represent  this  great  government.  Y''ou 
have  taken  the  oath  of  allegiance  to  a  great  ideal,  a 
body  of  principles,  to  a  great  hope  of  the  human  race. 
.  .  .  We  came  to  America,  either  ourselves  or  in  the 
persons  of  our  ancestors,  to  better  the  ideals  of  men, 
to  make  them  see  finer  things  than  they  had  seen  be- 
fore, to  get  rid  of  things  that  divide,  and  to  make  sure 

177 


178  MISSIONARY  EDUCATION 

of  the  things  that  unite.  .  .  .  The  man  who  seeks  to 
divide  man  from  man,  group  from  group,  interest  from 
interest,  in  the  United  States  is  striking  at  its  very 
heart." 

What  is  Loyalty?  Loyalty  is  true  allegiance  to  con- 
stituted authority.  A  loyal  person  is  constant  and 
faithful  in  any  relation  implying  trust  and  confidence. 
Professor  Koyce,  in  his  Philosophy  of  Loyalty,  gives  as 
his  preliminary  definition :  "Loj^alty  is  the  willing  and 
practical  and  thoroughgoing  devotion  of  a  person  to 
a  cause.  A  man  is  loyal  when,  first,  he  has  some  cause 
to  which  he  is  loyal ;  when,  secondly,  he  willingly  and 
thoroughly  is  devoted  to  this  cause ;  and,  thirdly,  when 
he  expresses  his  devotion  in  some  substantial  and  prac- 
tical way  by  acting  steadily  in  the  service  of  the  cause." 
We  must  not  think  of  loyalty  as  merely  adoration  of  a 
cause,  nor  even  of  deep  affection  for  it.  If  we  merely 
lift  up  our  cause  before  our  fellow  men  with  laudatory 
phrases  and  expressions  of  devotion,  we  are  not  truly 
loyal.  A  loyal  man  actually  serves  his  cause.  It  com- 
pletely possesses  him  and  guides  and  directs  his  con- 
duct. As  Professor  Royce  further  points  out,  only  in 
loyalty  to  a  cause  can  the  conflicting  tendencies  in 
conduct  be  harmonized.  The  man  who  has  a  cause  and 
serves  it  never  hesitates  as  to  what  he  ought  to  do.  For 
him  conscience  is  loyalty  to  his  cause.  His  life  is 
unified  by  means  of  an  ideal  determined  by  his  cause, 
and  then  he  compares  the  ideal  to  life's  everyday  ex- 
periences. 

The  Christian's  True  Cause.  Our  problem,  then,  in 
the  study  of  loyalty  is  to  determine  what  cause  we  shall 
set  before  our  boys  and  girls,  and  then  how  we  shall 


LOYALTY  179 

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


ISO  MISSIONAKY  EDUCATION 

Furthermore,  a  cause  must  be  social ;  that  is.  it  must 
involve  a  group  of  persons.  But  it  is  not  the  persons 
themselves,  it  is  the  tie  that  binds  all  my  fellow  men 
with  myself  in  loyal  service.  The  true  cause  cannot 
be  temporary  and  subject  to  the  varying  conceptions  of 
truth  which  we  might  desire  to  give  it.  It  must,  in  a 
real  sense,  be  eternal,  for  only  an  eternal  cause  can 
unify  all  the  experiences  of  this  life.  In  his  final  defi- 
nition of  loyalty.  Professor  Eoyce  says:  ''Loyalty  is 
the  will  to  believe  in  something  Eternal,  and  to  express 
that  belief  in  the  practical  life  of  a  human  being.''^ 

Is  not  the  kingdom  of  God  as  taught  by  Jesus  such  a 
cause?  The  Kingdom  as  conceived  hj  Jesus  may  be 
thought  of  as  an  ideal  social  order  in  which  all  men 
stand  in  relation  to  God  as  sons,  and  to  each  other  as 
brothers.  Was  not  the  establishing  of  such  an  ideal 
of  life  to  which  he  could  summon  all  men  in  common 
loyalty  the  objective  of  the  public  ministry  of  Jesus? 
This  Kingdom  as  the  goal  for  the  living  of  all  men  had 
such  intrinsic  value  that  Je.sus  himself  devoted  his  life 
to  it,  and  finally  died  for  it.  It  was  quite  beyond  his 
personal  interest.  He  prayed  that  it  might  come.  It 
was  not  temporary  or  temporal.  It  was  the  "realm  of 
God,"2  and  its  central  fact  is  the  superiority  of  spirit- 
ual power.  But  the  Kingdom  was  also  quite  personal. 
''The  kingdom  is  within  you,"  said  Jesus.  "America" 
is  within  all  our  loyal  countrymen.  All  that  it  means, 
its  richest  heritages  and  its  highest  idealism,  is  within 
the  loval  American.  So  also  it  is  with  the  Kingdom. 
It  is  within  each  loyal  subject ;  it  is  his  own  ideal  which 


>  The  Philosophy  of  Loyalty,  p.  357. 

'  Jamea  Moffatt,  A  New  Trauslation  of  the  New  Testament. 


LOYALTY  ISl 

ever  guides  him  in  organizing  his  daily  living.  This 
Kingdom,  with  its  two  focal  points,  the  Fatherhood  of 
God  and  the  brotherhood  of  man,  is  the  only  cause 
which  can  unify  all  the  experiences  of  man.  Loyalty 
to  this  ideal  will  harmonize  conflicting  interests  and 
impulses  of  life.  Furthermore,  in  seeking  to  establish 
this  Eangdom  on  earth,  no  man's  true  loyalty  will  be 
violated,  but  instead  be  preserved  and  strengthened. 
"All  authority  hath  been  given  unto  me  in  heaven  and 
on  earth,"  said  Jesus  in  the  great  commission.  The 
authority  of  his  own  absolute  loyalty  to  the  Kingdom 
is  uncontested. 

Training  in  Loyalty.  Before  the  Kingdom  can  become 
the  object  of  loyalty  it  must  be  voluntarily  accepted  as 
the  goal  of  life,  the  ideal  toward  which  life  shall  move. 
How  can  we  get  our  boys  and  girls  to  accept  willingly 
the  Kingdom  as  their  cause?  How  can  we  help  them 
to  devote  themselves  thoroughly  to  it  and  express  their 
devotion  in  practical  life? 

1.  Loyalty  for  the  Kingdom  is  awakened,  trained  and 
kept  alive  by  personal  leaders  who  themselves  are 
loyal.  Loyalty  will  respond  to  loyalty.  No  father  who 
is  disloyal  to  the  family  tie  can  engender  true  devo- 
tion to  the  family  in  his  children.  He  has  lost  his 
own  primary  cause  or  ideal  to  which  he  can  be  loyal. 
How  can  he.  then,  inspire  his  children  to  be  loyal  to 
an  ideal  which  for  him  does  not  exist?  The  leaders 
who  can  awaken  loyalty  to  the  Kingdom  are  the  eager, 
enthusiastic,  convinced  and  aggressive  people  who 
have  proven  their  loyalty  in  practical  and  sustained 
activity  for  the  extension  of  the  Kingdom.  It  is  at 
the  point  of  sacrifice  that  loyalty  is  most  contagious. 


182  MISSIONARY  EDUCATION 

In  sacrifice,  both  the  Kingdom  and  loyalty  are  given 
significance  and  compelling  power. 

2.  For  boys  and  girls,  especially  those  under  adoles- 
cence, the  Kingdom  must  be  idealized.  This  process 
of  idealization  lifts  a  cause  up  and  beyond  the  self,  and 
makes  it  a  true  goal.  An  ideal  is  an  idea  plus  an  I,  and 
the  I  is  the  feeling  of  loyalty.  When  ideals  are  ex- 
pressed in  formal  declarations  we  sometimes  call  them 
convictions.  When  a  person  or  persons,  leaders  in  a 
cause,  present  the  cause  with  conviction,  and  attach 
unusual  significance  or  meaning  to  the  cau.se,  they  tend 
to  idealize  it.  Ideals  are  formed  out  of  meanings, 
especially  when  an  appeal  can  be  made  to  some  of  the 
deeper  motives,  like  that  of  sacrifice. 

Some  of  the  ways  of  idealizing  the  kingdom  of  God 
may  be  suggested  by  analogy  from  the  development  of 
patriotism,  loyalty  to  one's  country. 

(1)  Use  the  flag  as  the  symbol  of  all  that  our  coun- 
try signifies.  The  flag  is  displayed,  treated  with 
dignity,  and  is  saluted  because  it  represents  our  ideal 
country.  It  engenders  loyalty  when  its  meaning  is 
understood  and  respected.  For  idealizing  the  King- 
dom, there  can  be  no  better  method  than  the  use  of  a 
symbol,  and  we  have  no  hesitancy  in  recommending 
the  Christian  flag.  There  have  been  a  numl>er  of 
attempts  to  secure  the  general  adoption  of  a  symbol  of 
the  Kingdom.  The  church  flag,  the  chaplain's  pennant 
(for  use  on  board  government  vessels  during  religious 
services),  the  Conquest  flag,  and  the  Christian  flag  have 
been  used. 

The  Christian  flag  originated  on  September  2(), 
1897,   at   a    "Rally    Day"   in    the    Sunday    school   at 


LOYALTY  183 

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

Such  a  firm  hold  did  his  own  suggestion  take  that 
Mr.  Overton  immediately  had  a  flag  made  correspond- 
ing with  the  one  he  had  described,  and  on  the  following 
Sunday  this  was  draped  over  the  other  corner  of  the 
pulpit,  alongside  the  American  flag.  This  first  Chris- 
tian flag  was  made  by  Mr.  Annin,  a  well-known  flag 
manufacturer  of  New  York,  who  has  done  much  to 


184  MISSIONARY  EDUCATION 

aid  Mr.  Overton  in  securing  the  wide  adoption  of  the 
flag  for  the  purpose  for  which  it  was  conceived. 

Its  use  increased  by  leaps  and  bounds.  It  is  found 
in  nearly  every  city  and  village  in  the  United  State, 
and  has  spread  across  the  seas  until  it  has  encircled  the 
world.  The  Christian  flag  is  not  patented,  and  is  free 
from  commercialism.  Anyone  may  manufacture  it, 
and  it  may  be  used  on  all  proper  occasions. 

Christian  flags  may  be  displaj'ed  at  conventions,  con- 
ferences, church  demonstrations,  and  parades,  and  with 
the  American  flag  may  be  used  for  general  decorative 
purposes.  For  boys'  and  girls'  societies  and  clubs  and 
for  the  church  school,  especially  on  program  occasions, 
the  two  flags  may  be  presented  and  saluted.  For  the 
American  flag  most  boys  and  girls  know  the  following 
salute : 

*'I  pledge  allegiance  to  my  flag  and  to  the  country 
for  which  it  stands,  one  nation  indivisible,  with  liberty 
and  justice  for  all." 

For  the  Christian  flag,  the  following  salute  is  appro- 
priate : 

"I  pledge  allegiance  to  my  flag  and  to  the  Saviour 
for  whose  kingdom  it  stands,  one  brotherhood,  uniting 
all  mankind  in  service  and  love." 

The  Christian  flag  had  been  in  existence  for  more 
than  eleven  years  before  a  pledge  of  allegiance  for 
it  came  into  existence.  The  author  was  conducting 
a  conference  of  Sunday  school  workers  in  Brooklyn, 
when  he  was  interrupted  by  the  Rev.  Lynn  Harold 
Hough  with  the  suggestion  that  a  pledge  of  allegiance 
be  prepared  for  use  in  saluting  the  Christian  flag,  just 
as  the  well-known  jfledge  of  allegiance  was  so  effec- 


LOYALTY  183 

lively  used  in  the  case  of  the  American  flag.  Dr.  Hough 
was  asked  to  prepare  such  a  pledge,  and  while  the 
meeting  was  still  in  session  wrote  the  salute  as  it  is 
printed  above.  This  pledge  was  used  for  the  first  time 
by  the  author  on  Christmas  Eve,  1908,  in  the  Third 
Methodist  Episcopal  Church,  Long  Island  City,  New 
York,  of  which  Mr.  Hough  was  the  pastor.  Patriotic 
loyalty  and  self-sacrifice  are  common  topics.  The 
Christian  flag  bears  no  symbol  of  warfare  or  conquest. 
It  is  equally  significant  to  all  nations.  It  stands  for 
no  creed  nor  denomination,  but  for  Christianity.  It  is 
a  banner  of  the  Prince  of  Peace,  and  the  Christian 
patriot  who  salutes  it  pledges  allegiance  to  the  kingdom 
of  God. 

(2)  Idealize  the  heroes  of  the  Kingdom,  both  of  the 
past  and  the  present.  Much  of  our  patriotic  idealism 
comes  from  the  hero  stories  which  we  learned  in  school 
as  our  first  American  history  lessons.  In  our  present 
system  of  religious  education  there  is  little  or  no  atten- 
tion given  to  any  history  of  the  growth  of  the  kingdom 
of  God  from  the  end  of  Bible  times  to  the  present  day. 
The  present  generation  of  young  Christians  is  almost 
totally  lacking  in  that  background  of  historical  stories 
which  is  productive  of  high  idealism.  The  history  of 
the  conquest  of  the  world  for  Christ  without  a  doubt 
contains  sufficient  storj^  material.  There  are  no  greater 
examples  of  devotion  to  a  cause  than  those  found  in 
missionary  annals.  Those  stories  have  the  best  ideal- 
forming  quality  which  tell  how  men  and  women  have 
expressed  their  loyalty,  even  unto  great  sacrifice,  for 
the  extension  of  the  Kingdom.  These  more  or  less 
isolated  stories  may  be  supplemented  by  an  intimate 


186 


MISSIONARY  EDUCATION 


acquaintance  with  the  biographies  of  a  few  loyal  ser- 
vants of  the  Kingdom, 

(3)  Express  the  aspiration,  faith,  and  loyalty  of  the 
Kingdom  in  song.  Such  hymns  would  have  the  same 
place  in  idealizing  the  Kingdom  as  have  the  great 
national  anthems  in  fostering  the  patriotic  spirit. 
Only  great  poetry  which  sings  of  the  deepest  meanings 
of  the  Fatherhood  of  God  and  the  brotherhood  of  man, 
set  to  music  which  uplifts  and  abides,  can  idealize  the 
Kingdom.  The  hymns  named  below  may  be  used  in 
orders  of  worship  to  arouse  the  spirit  of  loyalty.  Con- 
sult also  the  sections  on  "Loj'alty,"  "Service,"  "The 
Church,"  "Missions,"  and  "National  OccavSions"  in  the 
regular  church  hymnals.  Each  hvmn  will  be  more 
effective  if  commented  upon  by  the  leader  in  appropri- 
ate explanations. 


Stand  up,  Stand  up  for  Jesus! 

I  Love  Thy  Kingdom,  Lord. 

O  Church,  Arise  and  Sing. 

The  Banner  of  ImmanueL 

O  Church  of  Christ!  Our 
Blest  Abode. 

Faith  of  Our  Fathers. 

Glorious  Things  of  Thee  Are 
Spoken. 

The  Church's  One  Founda- 
tion. 

Jesus,  with  Thy  Church 
Abide. 

Lord,  as  We  Thy  Name  Pro- 
fess. 


Jesus,  and  Shall  It  Ever  Be. 
O  Jesus,  I  have  Promised. 
Love  Thyself  Last 
0  Brother  Man,  Fold  to  Thy 

Heart. 
For  All  the  Saints. 
Lord  Jesus  Christ!    For  Love 

of  Thee. 
The  Whole  Wide  World  for 

Jesus. 
We've  a  Story  to  Tell  to  the 

Nations. 
O  Zion,  Haste. 
Jesus    Shall    Reign    Wher'er 

the  Sun. 


The  lack  of  the  right  sort  of  hymns  in  our  regular 
church  hymnals  is  painfully  apparent  when  one  en- 


LOYALTY  187 

deavors  to  select  appropriate  hymns  for  a  public  meet- 
ing where  the  theme  is  some  present-day  issue  in  the 
task  of  establishing  the  kingdom  of  God  on  earth.  The 
Survey  Associates  rendered  a  notable  service  to  this 
method  of  idealizing  the  Kingdom  when  they  collected 
and  published  New  Social  Hymns,^  consisting  of  more 
than  a  hundred  new  hymns  set  to  familiar  tunes ;  and 
also  the  Missionary  Education  Movement  when  they 
made  available  a  selection  of  twenty  of  these  hymns 
in  pamphlet  form^  for  pasting  in  the  back  of  regular 
church  hymnals.  Thus  it  is  possible  for  all  churches 
to  have  the  use  of  the  new  hymns  before  they  are  in- 
cluded in  new  editions  of  the  standard  hymnals. 

(4)  Give  a  prominent  place  to  pictures  of  epoch-mak- 
ing events  in  the  extension  of  the  Kingdom,  and  to 
portraits  of  its  more  notable  loyal  and  devoted  leaders. 
**In  the  home  of  a  man  and  woman  newly  married,  was 
fastened  on  the  wall  a  newspaper  print,  whose  black 
lines  indistinctly  portrayed  a  woman's  face.  Some  one 
entered  the  home  who  r-ecognized  the  face  and  inquired 
of  the  bride  if  she  too  knew  Mrs.  Gamewell.  "No," 
was  the  reply,  "I  have  simply  heard  her  speak,  but  I 
have  felt  the  power  of  her  personality ;  and  I  want  her 
ideals  to  dominate  my  home.  That  I  may  not  forget,  f 
keep  her  picture  before  me."^  Many  such  pictures  are 
now  available.  Our  homes,  and  especially  our  school- 
rooms and  public  institutions,  contain  pictures  and 
portraits  to  aid  our  boys  and  girls  to  remember  every 


'  A.  8.  Barnes  &  Co.,  New  Social  Hymns. 

*A  Hflection  of  New   Social  Hymns,  Missionary  Education  Movement  of  the 
United  Stritcs  and  Cannda. 

'  Ethel  Daniels  Hubbard,  Under  Marching  Orders,  p.  198. 


188  MISSIONARY  EDUCATION 

event  and  every  life  which  added  to  the  significance  of 
our  country's  history.  Can  we  not  do  as  much  for  the 
ideals  of  the  Kingdom  ?  To  be  effectively  used  for  such 
purposes  all  pictures  should  be  of  good  quality,  well 
framed,  and  hung  in  conspicuous  places  with  appropri- 
ate ceremonies.  A  good  example  of  an  unveiling  exer- 
cise adapted  to  a  church  service  is  found  in  the  Easter 
concert  program  for  churches  and  church  schools,  The 
Hope  of  the  World.^  The  climax  of  this  program  is  the 
unveiling  of  the  picture  ''The  Hope  of  the  World,"  a 
reproduction  of  the  recent  painting  by  Harold  Copping, 
an  English  artist.  It  was  painted  especially  for  the 
London  Missionary  Society  in  1915,  with  which  the 
Missionary  Education  Movement  has  arranged  for  its 
production  in  America. 

The  picture,  which  may  be  framed  and  hung  later 
upon  the  walls  of  the  church  or  in  a  class  or  depart- 
mental room,  should  be  arranged  before  the  audience 
arrives.  It  may  be  covered  with  a  flag,  preferably,  the 
Christian  flag.  A  convenient  method  of  draping  is  as 
follows:  Place  the  picture  on  an  easel,  banked  below 
with  flowers — Easter  lilies  if  possible.  Fasten  the  flag 
to  the  bottom  of  the  frame  or  to  the  base  of  the  easel, 
placing  the  blue  field  at  the  lower  left-hand  corner. 
Then  attach  a  ribbon  to  the  middle  of  the  flag  at  the 
lower  edge  and  draw  the  flag  up  until  the  picture  is 
covered.  Attach  the  ribbon  at  the  top  with  a  pin  or 
thumb-tack  so  that  a  gentle  pull  will  cause  the  flag  to 
fall  and  hang  below  the  picture.  An  Intermediate 
pupil,  who  is  to  unveil  the  picture,  should  stand  near 
the  easel  and  recite  the  following  lines; 

•  Alice  B.  Hamlin,  The  Hope  of  the  World.    An  Easter  service  and  supplement. 


LOYALTY  189 

"Thy  kingdom  come,  O  Lord, 
Wide-circling  as  the  sun; 
Fulfill  of  old  thy  word. 
And  make  the  nations  one; 

"One  in  the  bond  of  peace, 
The  service  glad  and  free 
Of  truth  and  righteousness. 
Of  love  and  equity. 

"Speed,  speed  the  longed-for  time 
Foretold  by  raptured  seers. 
The  prophecy  sublime. 
The  hope  of  all  the  years; 

"Till  rise  at  last,  to  span 

Its  firm  foundations  broad, 
The  commonwealth  of  man. 

The  city  of  our  God." 

At  the  conclusion  of  the  recitation  he  should  loosen 
the  flag,  taking  care  that  it  hangs  evenly.  Then  he 
should  step  to  one  side  and  say:  "This  picture  is  a 
reproduction  of  a  painting  by  Harold  Copping.  It  is 
called  'The  Hope  of  the  World.'  It  represents  the 
living  Christ,  gathering  to  himself  the  children  of  all 
the  races  of  the  world.  We  look  to-day  for  the  signs 
of  his  living  in  the  hearts  of  the  children  of  men." 

(5)  Celebrate  the  anniversaries  of  epoch-making 
events  and  birthdays,  and  recognize  current  events 
which  affect  the  extension  of  the  Kingdom.  Much  of 
our  patriotism  is  kept  alive  by  such  recurring  anni- 
versaries, although  it  is  to  be  regretted  that  the  cele- 
bration of  many  of  them  is  anything  but  patriotic. 
During  the  two  thousand  years  of  the  growth  of  the 
kingdom  of  God  there  have  been  many  significant  dates 


190  MISSIOXAKY  EDUCATION 

marking  turning-points  and  momentous  occasions.  The 
birthdays  of  devoted  leaders  offer  excellent  opportuni- 
ties to  recall  their  contribution  to  the  Kingdom  and 
to  encourage  others  to  similar  loyalty. 

After  commenting  on  several  anniversaries  which 
were  to  be  observed  in  our  national  life  in  the  early 
days  of  1909,  the  editor  of  The  Outlook  wrote  of  the 
educational  value  of  these  anniversaries. 

"The  educational  uses  of  these  anniversaries  cannot 
well  be  overstated.  In  a  practical  country  where 
material  achievements  are  so  constantly  emphasized  and 
so  eagerly  celebrated  too  much  attention  cannot  be 
paid  to  public  services  of  the  higher  kind — artistic  and 
spiritual  achievements.  Patriotic  feeling  in  England, 
which  is  especially  intense,  is  greatly  fostered  by  the 
monuments  of  heroism  erected  at  every  point,  so  that 
an  English  boy  is  rarely  out  of  sight  of  some  memorial 
of  English  courage  and  sacrifice.  Every  literary  or 
artistic  anniversary  ought  to  be  made  the  most  of  in 
this  country,  in  order  that  life  may  become  better 
balanced;  and  that  Americans,  who  are  so  largely 
given  to  concentration  on  one  plane  of  living,  may 
have  kept  before  them  the  other  and  higher  planes  of 
living."'^ 

For  our  American  churches  the  following  list  shows 
the  many  and  varied  occasions  which  may  be  celebrated 
or  referred  to  in  our  churches. 

RED  LETTER  DAYS  IN  MISSIONARY  EXPANSION 
October  2,  1792,  organization  by  English  Baptists  of  First 
Modern  Foreign  Missionary  Society. 

October  9,  1800,  organization  of  Boston  Female  Society  for 


7  The  Outlook,  December  26,  1908. 


i 


LOYALTY  191 

Missionary  Purposes  (Home  and  Foreign),  first  woman's  mis- 
sionary society  in  the  world  and  first  missionary  society  in 
America  contributing  to  foreign  missions. 

October  31,  1517,  Martin  Luther  at  Wittenberg. 

November  3,  1869,  Miss  Clara  Swain,  first  woman  medical 
missionary,  sailed  for  India. 

November  11,  1793,  William  Carey  arrived  in  India. 

November  25,  1819,  translation  of  the  Bible   into  Chinese 
completed. 

November  29,  1875,  the  Doshisha  (a  Christian  University) 
was  founded  in  Kyoto,  Japan. 

December  4,  1829,  official  abolition  of  suttee  in  India. 

January  1, 1863,  the  Emancipation  Proclamation. 

January  15,  1782,  birth  of  Robert  Morrison,  pioneer  mission- 
ary to  China. 

February  12,  1809,  Lincoln's  Birthday. 

February  22,  1782,  Washington's  Birthday. 

March  10,  1872,  first  Christian  Church  organized  in  Japan. 

March  19,  1813,  birth  of  David  Livingstone. 

April  20,  1718,  birth  of  David  Brainerd,  missionary  to  the 
Indians. 

April  23,  1611,  the  completion  of  the  Translation  of  the  Bible 
into  English. 

May  31,  1792,  William  Carey's  great  sermon  at  Nottingham. 

June  8,  1819,  Dr.  John  Scudder,  first  American  medical  mis- 
sionary, sailed  for  Ceylon. 

June  29,  1810,  the  organization  of  American  missions. 

June  30,  1315,  Martyrdom  of  Raymond  Lull,  the  first  mis- 
sionary to  the  Moslems. 

July  8,  1663,  the  Granting  of  the  Rhode  Island  Charter  with 
its  provisions  for  religious  liberty. 

August  9,  1788,  birth  of  Adoniram  Judson. 

August  17,  1751,  birth  of  William  Carey. 

September  8,  1807,  Robert  Morrison  arrived  in  China. 

September    25,    1835,    Consecration   of    the    first   Episcopal 
missionary  bishop,  Jackson  Kemper. 

September  28,  1834,  first  Protestant  sermon  preached  on  the 
Pacific  Coast  by  Jason  Lee. 


192  MISSIONARY  EDUCATION 

In  addition,  Labor  Sunday,  the  home  missionary 
significance  of  the  Thanksgiving  season,  the  significance 
for  Christians  of  every  race  of  Christmas  and  Easter, 
Lincoln's  and  Washington's  Birthdays,  Independence 
Day,  and  other  national  days  may  be  utilized  to  pro- 
mote the  idealizing  of  the  Kingdom.  When  any  of 
these  celebrations  are  community-wide,  they  in  them- 
selves become  factors  for  promoting  the  spirit  of  broth- 
erhood and  universal  good  will. 

The  following  is  the  kind  of  a  sketch  which  may  be 
told  on  an  anniversary  occasion  either  from  pulpit  or 
desk.s  It  will  be  noted  that  the  sketch  idealizes  Living- 
stone as  well  as  emphasizes  the  heroic  faith  and  loyalty 
of  this  pioneer  of  the  Right : 

Livingstone's  Faith 

A  little  more  than  a  century  ago  David  Livingstone  was 
born.  You  all  know  who  he  was  and  you  know  how,  as  mis- 
sionary and  as  naturalist,  he  explored  the  African  continent 
from  sea  to  sea.  If  there  is  one  quality  about  David  Living- 
stone that  stands  out  above  his  many  splendid  qualities,  it  is 
his  faith — his  courage  in  choosing  big  tasks  and  his  persever- 
ance in  finishing  what  he  set  out  to  do. 

He  delighted  in  undertaking  what  seemed  to  everyone  else 
to  be  impossible.  It  seemed  as  though  nothing  could  stop  him. 
The  natives  called  him  the  White-Man-Who-Would-Go-On. 
When  people  told  him  that  the  Kalahari  Desert  could  not  be 
crossed  by  a  white  man,  he  crossed  it.  When  they  said  he 
could  not  pass  the  territory  of  a  hostile  tribe,  he  not  only 
passed  through  but  made  friends  with  the  chief.  When  they 
declared  that  he  could  not  penetrate  to  the  coast  from  Linyanti 
in  the  center  of  the  continent,  he  did  it,  and  what  is  more,  he 
came  back  again.    He  was  the  White-Man- Who- Would-Go-On. 

From  Linyanti  to  the  Atlantic  coast  was  one  thousand  five 


*  Hugh  Hartsborne,  Manual  for  Training  in  Worship,  p.  86. 


LOYALTY  193 

hundred  miles  of  unbroken  wilderness.  It  took  six  months  and 
more  for  him  to  cover  the  distance,  traveling  day  after  day, 
sometimes  in  canoes,  sometimes  walking,  sometimes  riding  on 
the  back  of  an  ox.  The  forests  were  dense  with  tropical  under- 
brush and  infested  with  wild  animals.  The  rivers  were  treach- 
erous and  alive  with  snakes  and  crocodiles.  The  rain  fell  so 
constantly  that  his  clothes  rotted  on  his  back.  Hostile  natives 
disputed  his  passage  and  wanted  to  levy  toll,  but  no  toll  would 
he  give  them.  Frequent  sickness  left  him  thin  and  weak.  But 
still  he  went  on  and  on,  till  at  last,  with  his  faithful  black 
friends,  he  reached  Loanda  on  the  coast.  And  when  the  black 
men  saw  the  sea  stretching  away  to  the  horizon,  they  cried: 
"We  thought  the  world  had  no  end,  but  now  the  world  has  said 
to  us,  'I  am  finished.    There  is  no  more  of  me.' " 

Here  the  people  all  gave  him  a  warm  and  friendly  welcome. 
Ships  were  waiting  in  the  harbor  which  would  gladly  have 
taken  him  back  to  England  to  see  his  family  and  to  rest  after 
his  many  years  of  arduous  toil.  But  to  him  onward 
meant  not  England  but  Africa.  To  go  on  was  to  go  back  to 
Linyanti,  for  he  had  promised  to  guide  the  faithful  black  men 
back  to  their  home.  So  back  they  went  over  the  long,  hard 
journey,  repeating  its  hardships  and  dangers,  till  they  came 
again  to  Linyanti  in  the  heart  of  Africa. 

But  that  was  not  his  only  journey.  He  made  many  others 
even  more  difficult  than  that.  He  had  set  his  heart  on  finding 
out  about  the  unknown  continent,  and  on  opening  a  way  for 
missionaries  and  traders  to  come  in  and  bring  the  message  of 
Christ  and  civilization  to  Darkest  Africa.  He  would  not  stop 
until  his  work  was  done  and  his  last  journey  taken — till  the 
White-Man-Who-Would-Go-On  had  crossed  the  border  into  the 
land  of  heavenly  promise,  into  the  life  beyond. 

All  the  world  has  brought  honor  and  love  to  David  Living- 
stone. It  is  the  honor  and  love  due  all  those  who,  in  faith, 
have  labored  so  gloriously  for  the  coming  of  God's  kingdom. 

Prayer:  O  God,  our  heavenly  Father,  help  us  to  do  our  work 
with  courage  and  devotion.  May  we  not  be  afraid  of  trying 
to  do  things  which  seem  to  be  impossible  or  disagreeable. 
When  we  find  something  worth  doing,  may  we  give  ourselves 


104  MISSIONARY  EDUCATION 

to  the  doing  of  it,  and  think  nothing  of  the  drudgery  or  the 
hardship  which  is  necessary  to  its  accomplishment.  In  the 
discipline  and  hard  routine,  as  well  as  in  the  joy  of  every  day, 
it  may  he  that  we  are  achieving  thy  purpose  for  us.  And  some 
day,  when  we  have  finished  the  work,  we  shall  know  how  our 
sincere  efforts  have  been  mysteriously  working  out  thy  won- 
derful plans. 

Help  us,  then,  to  be  faithful  in  every  little  duty.  In  our 
work  in  class,  in  our  singing,  in  our  play,  in  our  marching, 
teachers,  pupils,  and  officers,  may  we  all,  O  Father,  help  one 
another  by  doing  well  all  that  we  have  to  do.  And  so,  perhaps 
in  ways  which  we  do  not  now  understand,  may  we  share  in 
bringing  thy  kingdom  as  we  work  together  in  the  spirit  of  our 
Master,  Jesus  Christ.    Amen. 

(6)  Acquaint  boys  and  girls  with  the  great  docu- 
ments which  are  the  records  of  stages  in  the  develop- 
ment of  ideals  of  the  Kingdom,  and  the  more  notable 
sayings  of  great  missionaries  and  others  of  like  pas- 
sion for  the  establishment  of  the  rule  of  God  on  earth. 
Among  the  quotations  from  the  writings  and  sayings 
of  loyal  Christian  leaders,  the  following,  fully  explained 
and  their  historical  meaning  thoroughly  realized,  will 
aid  in  idealizing  the  cause.^ 

Every  young  man  and  woman  should  be  a  junior  partner 
with  the  Lord  Jesus  for  the  salvation  of  the  world. — JacoJ) 
ChamhcrJain. 

While  vast  continents  are  shrouded  in  almost  utter  darkness, 
and  hundreds  of  millions  suffer  the  horrors  of  heathenism  or 
of  Islam,  the  burden  of  proof  lies  upon  you  to  show  that  the 
circumstances  in  which  God  has  placed  you  were  meant  by 
him  to  keep  you  out  of  the  foreign  field. — Ion  KcitTi-Falconer. 

If  Christianity  is  false,  we  ought  to  suppress  it;  if  Chris- 
tianity is  true,  we  are  bound  to  propagate  it. — ArcliMshop 
Whateley. 

*  George  H.  Trull.  For  a  longer  list,  see  A  Manual  of  Missionary  Methods  for 
Sunday  School  Workers. 


LOYALTY  195 

I  will  place  no  value  on  anything  I  have  or  may  possess, 
except  in  its  relation  to  the  kingdom  of  Jesus  Christ. — David 
Livingstone. 

God  had  an  only  Son,  and  he  was  a  missionary  and  a  phy- 
sician.— David  Livingstone. 

Our  remedies  frequently  fail,  but  Christ  as  the  remedy  for 
sin  never  fails. — JoTin  Kenneth  MacKenzie. 

We  can  do  it,  if  we  will. — Samuel  J.  Mills. 

We  can  do  it,  and  we  will. — Samuel  B.  Capen. 

Expect  great  things  from  God,  attempt  great  things  for 
God. — William  Carey. 

Anywhere,  provided  it  be  forward. — David  Livingstone. 

Let  me  fail  in  trying  to  do  something,  rather  than  to  sit  still 
and  do  nothing — Cyrus  Hamlin. 

Prayer  and  pains  through  faith  in  Jesus  Christ  will  do  any- 
thing.— JoJin  Eliot. 

Nothing  earthly  will  make  me  give  up  my  work  in  despair. 
I  encourage  myself  in  the  Lord  my  God  and  go  forward. — 
Words  of  David  Livingstone  sliortly  before  his  death. 

I  declare,  now  that  I  am  dying,  I  would  not  have  spent  my 
life  otherwise  for  the  whole  world. — David  Brainerd. 

I  see  no  business  in  life  but  the  work  of  Christ,  neither  do  I 
desire  any  employment  in  all  eternity  but  his  service. — Henry 
Martyn. 

If  you  want  to  serve  your  race,  go  where  no  one  else  will  go, 
and  do  what  no  one  else  will  do. — Mary  Lyon. 

Emotion  is  no  substitute  for  action. — George  L.  Pilkington. 

The  prospects  are  as  bright  as  the  promises  of  God. — 
Adoniram  Judson. 

Indifference  to  missions  is  the  worst  kind  of  treason.  En- 
thusiasm for  missions  is  the  measure  both  of  our  faith  in 
Christ  and  of  our  love  to  man. — Henry  van  Dyke. 

Home  missions  does  not  mean  home  missions  for  home 
alone.  It  means  missions  that  begin  at  home  and  continue  for 
all  the  world.  We  want  America  for  Christ  because  we  want 
America  to  help  win  the  world  for  Christ. — Henry  van  Dyke. 

My  country  is  the  world;  my  countrymen  are  all  mankind. 
— William  Lloyd  Garrison. 


196  MISSIONARY  EDUCATION 

The  Spirit  of  Christ  is  the  spirit  of  missions,  and  the  nearer 
we  get  to  him,  the  more  intensely  missionary  we  must  be- 
come.— Henry  Martyn. 

What  we  need  to  discover  in  the  social  realm  is  the  moral 
equivalent  of  war. — William  James. 

Do  not  pray  for  tasks  equal  to  your  powers,  pray  for  powers 
equal  to  your  tasks. — Pliillips  Brooks. 

For  every  dollar  you  give  away  to  convert  the  heathen 
abroad,  God  gives  you  ten  dollars'  worth  of  purpose  to  deal 
with  your  heathen  at  home. — Jacob  Riis. 

(7)  Keep  alive  the  memory  of  great  names,  dates, 
places,  and  significant  events  by  means  of  memorials, 
tablets,  and  monuments.  There  is  no  greater  environ- 
mental factor  in  the  development  of  the  deep  spiritual 
life  of  the  Silver  Bay  Missionary  Conference  than  the 
presence  in  the  Auditorium  of  the  memorial  tablet  to 
D.  Miner  Eogers,  Silver  Bay's  first  missionary  martyr. 


In  Memory  of 

Reverend  Daniel  Miner  Rogers, 

The  First  Silver  Bay  Martyr. 

Born  at  New  Britain,  Connecticut, 

April  25,  1882. 

At  Silver  Bay  during  1903  and  1904. 

Appointed  Missionary  of  the  American  Board 

Of  Commissioners  for  Foreign  Missions 

June  4,  1907. 

Sailed  September  8,  1908. 

Killed  at  Adana,  Turkey,  April  15,  1909, 

During  the  Armenian  Massacres, 

While  Protecting  the  Girls'  Schools. 

"Be  Thou  Faithful  unto  Death,  and  I  Will  Give 

Thee  a  Crown  of  Life." 


In  the  service  of  dedication,  the  significance  of  his 


LOYALTY  197 

death  in  a  massacre  of  Armenians  at  Adana,  Turkey, 
April  15,  1909.  was  impressed  npon  every  person  in 
attendance,  through  the  appeal  to  the  motive  of  sacri- 
fice in  a  loyal  leader.  So  also  is  the  effect  of  the  pic- 
ture in  Dwight  Hall,  and  the  bronze  tablet  in  Woolsey 
Hall,  at  Yale,  of  Horace  Tracey  Pitkin,  who  died  at 
the  hands  of  a  furious  mob  during  the  Boxer  Uprising 
in  China  while  he  was  protecting  the  honor  of  Ameri- 
can womanhood.  It  is  the  opportunity  of  all  Chris- 
tians and  others  interested  in  the  promotion  of  brother- 
hood, and  especially  world  peace,  to  counteract  some- 
what the  idealization  of  war  which  comes  so  largely 
through  the  recognition  by  tablets  and  monuments  of 
the  scenes,  events,  and  heroes  of  battlefields.  May  we 
not  more  and  more,  through  the  proper  permanent 
memorials,  idealize  the  efforts  to  spread  the  good  news 
of  peace  and  good  will  to  all  men? 

8.  The  order  of  worship  offers  an  opportunity  to 
develop  loyalty  to  the  Kingdom.  In  the  Pilgrim 
Teacher  (Pilgrim  Press,  Boston)  for  April,  1911,  and 
in  the  Hymnbook,  "Worship  and  Song,"  there  was  pub- 
lished an  order  of  worship  for  the  Sunday  school  on 
the  theme  "Loyalty."  This  was  later  published  in 
pamphlet  form,  both  pupil's  and  leader's  editions. 
This  order  of  worship  is  reproduced  below  in  an  abbre- 
viated form : 

An  Order  of  Worship  for  the  Church  School. 
Theme:   Loyalty 

1.  Greeting  by  the  Leader:  Hear  the  words  of  the  Lord 
Jesus: 

"Ye  shall  be  mj'  witnesses  both  in  Jerusalem,  and  in  all 
Judsa  and  Samaria,  and  unto  the  uttermost  part  of  the  earth." 


198  MISSIONAKY  EDUCATION 

2.  Hymn:     True-hearted,  Whole-hearted. 
S.  Invocation. 

4.  Responsive  reading:  the  conversation  between  Simon 
Peter  and  Jesus  as  found  in  John  21.  15-22. 

5.  Hymn:  The  Son  of  God  Goes  Forth  to  War  (stanzas  1 
and  2). 

6.  Responsive  Reading:     Hebrews  11.  32  to  12.  2. 

7.  Response: 

New  occasions  teach  new  duties; 
We  ourselves  must  pilgrims  be. 

8.  Hymn:  The  Son  of  God  Goes  Forth  to  War  (stanzas  3 
and  4). 

9.  United  States  Flag  Salute.    The  Vow  of  Allegiance: 

I  pledge  allegiance  to  my  flag 

And  to  the  Republic  for  which  it  stands. 

One  nation,  indivisible. 

With  liberty  and  justice  for  all. 

10.  Christian  Flag  Salute.    The  Vow  of  Allegiance: 
I  pledge  allegiance  to  my  flag 

And  to  the  Saviour  for  whose  kingdom  it  stands. 
One  brotherhood  uniting  all  mankind 
In  service  and  love. 

11.  Hymn:     Fling  Out  the  Banner. 

In  commenting  upon  the  above  order  of  worship  in 
the  leader's  edition,  the  following  suggestions  are  given 
for  the  leader  on  the  supposition  that  it  may  be  used 
in  the  period  of  worship  for  a  church  school. 

1.  It  is  desirable  that  this  service  be  used  without  one  word 
of  exhortation  or  direction  after  the  plan  has  been  properly 
explained  to  the  pupils.  If  the  responsibility  for  following  the 
service  is  placed  upon  the  pupils,  their  attention  will  be  greatly 
stimulated.  Especially  should  the  leader  avoid  urging  the 
pupils  to  read  or  to  sing.  If  the  anecdotes  are  interestingly 
told  and  then  the  leader  suggests  that  the  hymn  be  sung,  or 
the  prayer  offered,  in  the  same  spirit,  and  especially  if  the 
organist  plays  the  hymn  through  with  some  sense  of  its  mean- 


LOYALTY  199 

ing  in  mind,  children  will  want  to  sing;  and  if  they  do  not 
want  to  sing,  no  urging  can  make  them. 

2.  After  the  opening  chords  of  the  organ  or  piano,  let  the 
leader  pause  for  a  moment  until  there  is  perfect  silence  and  all 
eyes  are  fixed  upon  him.    Then  let  him  read  the  Greeting. 

3.  Then  let  the  organist  play,  without  announcement,  the 
first  strains  only  for  the  hymn.  The  school  will  soon  learn  to 
rise  with  the  chord.  It  is  important  that  the  organist  play 
this  with  vigor  and  enthusiasm,  as  this  hymn  is  the  keynote 
of  the  service. 

4.  All  will  be  seated  after  the  hymn,  and  the  leader  will 
immediately  lead  in  the  Invocation.  It  is  sviggested  that  this 
be  made  very  brief,  taking  its  theme  from  the  Scripture  Greet- 
ing and  the  preceding  hymn,  and  generally  omitting  here  the 
Lord's  Prayer.    Make  the  prayer  personal  and  definite. 

5.  Introducing  the  Responsive  Reading,  the  leader  may  once 
or  twice  call  attention  to  the  fact  that  the  scene  describes  a 
test  of  Peter's  loyalty  after  Christ's  resurrection.  Attention 
may  also  be  called  to  the  appropriateness  of  the  hymn  which 
follows  the  reading.     (Two  stanzas  only.) 

6.  After  the  hymn  there  is  an  opportunity  for  the  leader  to 
impress  the  thought  of  the  noble  army  of  prophets,  apostles, 
and  martyrs.  This  need  not  be  done  every  Sunday  that  this 
exercise  is  used,  and  usually  not  twice  with  the  same  illustra- 
tion. Once  or  twice  a  month  should  suffice  to  give  point  and 
enthusiasm  to  the  next  Responsive  Reading,  which  is  intended 
to  give  expression  to  the  thought  suggested  by  a  story,  which 
should  be  told  by  a  pupil,  teacher,  or  the  superintendent. 

7.  After  the  reading,  let  the  reader  pause  a  moment,  then 
invite  all  to  join  with  him  in  the  Responsive  Reading. 

8.  Let  the  organ  strike  at  once  the  chord,  when  the  school 
will  rise  and  sing  verses  three  and  four  of  the  hymn.  After 
these  verses  it  may  be  necessary  to  pass  directly  to  the  Flag 
Drill.  On  the  Sundays,  however,  when  the  stories  from  Church 
History  are  not  given  and  on  every  Sunday  when  time  permits, 
one  selection  should  be  made  from  the  following  material,  de- 
signed to  make  more  concrete  and  personal  the  idea  of  loyalty. 
Not  more  than  three  minutes  need  be  given  to  any  one  selec- 
tion: 


200  MISSIONARY  EDUCATION 

Describe  a  heroic  incident  or  some  thrilling  scene  in  recent 
history  of  home  or  foreign  missions. 

Extract  from  a  missionary  letter. 

Map  exercise. 

The  story  of  a  veteran  minister. 

A  word,  about  the  denominational  missionary  societies. 

A  chapter  from  a  missionary  book. 

A  Bible  Story.  The  story  of  the  unrighteous  and  disloyal 
steward  in  the  parables  of  Jesus  may  be  used. 

Introduce  a  feature  of  special  interest  to  little  children,  a 
story  illustrated  by  pictures  or  object-lessons. 

The  flag  may  be  reserved  for  the  closing  service,  or  there 
may  be  a  few  words  explaining  the  meaning  of  loyalty.  The 
story  of  "A  Man  "Without  a  Country"  may  be  told. 

9.  A  covenant  of  loyalty  may  serve  as  a  constant 
reminder  and  spur  to  increased  devotion. 

In  "Services  of  Worship  for  Boj's/'  arranged  for  the 
Y.  M.  C.  A,  by  Mr.  Gibson,  there  is  the  follov/ing  cove- 
nant of  loj'alty  which  is  to  be  memorized  by  the  boys, 
and  repeated  in  unison,  all  standing :  '*We  believe  that 
the  best  and  happiest  life  is  the  one  spent,  not  for  self, 
but  for  others.  With  this  for  our  ideal,  we  will  pledge 
our  hearty  loyalty  to  our  [church,  church  school,  or 
given  organization],  and  to  its  principles.  We  will  be 
earnest  seekers  after  truth,  we  will  be  friends  not  only 
to  each  other  but  to  all,  and  Ave  will  stand  evervwhere 
and  always  for  purity  and  manliness  and  strive  to  make 
our  life  a  blessing  to  others.    Amen." 

10.  The  most  important  moral  training  which  play 
gives  is  tlie  development  of  loyal ty.^^  Perhaps  the 
greatest  need  of  every  country  is  that  its  citizens  shall 
acquire  a  community  sense,  that  they  shall  be  able 
to  think  in  terms  larger  than  those  of  their  own  in- 

10  Henry  S.  Curtis,  Education  Through  Play,  p.  78. 


LOYALTY  201 

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


202  MISSIONARY  EDUCATION 

desirable  position,  he  must  practice  when  he  wants  to 
go  fishing — in  short,  he  must  do  many  things  that  he 
does  not  wish  to  do  in  order  that  the  team  may  be 
successful;  and  this  spirit  of  loyalty,  which  the  team 
creates,  we  call  good  citizenship  as  applied  to  the  city, 
we  call  patriotism  as  applied  to  the  country,  and,  if 
we  agree  with  Professor  Royce,  it  is  the  most  funda- 
mental of  all  virtues. 

11.  During  adolescence  give  boys  and  girls  an  oppor- 
tunity to  develop  and  maintain  their  loyalty  to  ap- 
propriate groups  and  causes.  Between  the  loyalty  of 
adult  life  expressed  in  actual  service,  and  the  idealizing 
of  the  Kingdom  during  childhood,  there  is  a  period  of 
transition.  In  adolescence  the  ideals  of  earlier  train- 
ing are  tested  in  the  normal  life  experiences  of  the 
pupils,  and  compared  with  their  own  new  ideals  ex- 
pressed in  the  decisions  and  activities  of  their  social 
and  play  groups.  Who  has  not  observed  the  shock 
and  the  consequent  tendency  to  disloyalty  when  the 
critical  studies,  increased  knowledge,  and  practical  ex- 
perience of  high  school  and  academy  students  or  work- 
ing young  men  and  women  disclose  some  fault  in  a 
cherished  ideal  of  childhood?  This  is  particularly  true 
of  ideas  concerning  the  religious  life,  the  Bible,  and  the 
practices  of  the  churches.  The  loyaltj'  of  youth  is  given 
to  those  causes  in  which  youth  is  expressing  itself  in 
discussion,  decision,  and  action.  We  may  hope,  there- 
fore, to  retain  the  loyalty  of  our  boys  and  girls  to  the 
ideal  of  the  Kingdom  by  democratizing  as  largely  as 
possible  the  management  and  activities  of  all  the  church 
organizations  in  which  they  are  grouped.  In  addition, 
we  must  reinterpret  their  ideals  in  the  terms  of  their 


LOYALTY  203 

new  experiences  and  their  new  outlook  on  the  whole 
of  life. 

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

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  What,  if  any,  is  the  difference  between  training 
in  loyalty  to  the  church  and  loyalty  to  the  kingdom  of 
God? 


204  MISSIONARY  EDUCATION 

2.  How  can  you  preserve  the  principle  of  personal 
liberty  and  still  train  in  loyalty  to  some  constituted 
authority? 

3.  Are  you  satisfied  with  the  author's  definition  of 
the  "Kingdom"?    Why? 

4.  What  is  the  relation  between  loyalty  to  one's 
denomination  and  loyalty  to  the  Kingdom? 

5.  To  what  institutions,  organizations,  or  causes  are 
you  yourself  most  loyal?  Why?  How  did  you  come  to 
be  loyal  to  them  ? 

6.  What  relation  has  loyalty  to  the  Kingdom  to  the 
standards  of  personal  success  in  life? 

7.  Are  the  American  people,  as  a  whole,  loyal  to  the 
development  of  the  common  good?    Why? 

8.  Examine  the  collection  of  hymns  now  in  use  in 
your  Church  school,  and  note  the  proportion  of  those 
purely  individualistic  in  point  of  view  to  the  social 
hjmns.  What  hymns  express  the  dominant  aspirations 
of  the  people  of  your  community? 

9.  How  may  the  observance  of  the  special  days  and 
occasions  in  the  church  year  develop  loyalty? 

10.  It  is  reported  that  many  young  people  and  adults 
have  lost  their  loyalty  for  the  church.  Do  you  find  that 
this  is  true?    If  so,  what  causes  do  you  assign  for  it? 

REFEEENCES 

The  Philosophy  of  Loyalty.  Josiah  Royce.  The  most 
complete  discussion  of  the  principle  of  loyaltj'  in  print, 
especially  as  it  affects  the  philosophy  of  life. 

Manual  Training  in  Worship.  Hugh  Hartshorne. 
Pages  110-125  are  given  to  suggestions  for  training  in 
the  attitude  of  loyalty  through  the  order  of  worship. 


LOYALTY  205 

Missionary  Methods  -for  Sunday  School  Workers. 
George  H.  Trull.  Practical  suggestions  to  those  who  are 
seeking  in  reference  to  missions  in  the  Sunday  school 
answers  to  the  questions,  ''Why?"  "What?"  "How?" 

New  Social  Hymns.  Compiled  and  edited  by  Mabel 
Hay  Barrows  Mussey.  This  selection  was  first  pub- 
lished in  the  Survey,  January  3,  1914. 

Loyalty  to  the  Church.  Kalph  E.  Diffendorfer.  A 
pamphlet  applying  the  principles  of  this  chapter  to 
training  in  loyalty  to  the  church. 

Education  Through  Play.  Henry  S.  Curtis.  This 
book  is  written  with  the  conviction  that  the  play  of 
school  children  is  a  school  problem,  and  that  no  other 
city  department  can  deal  with  it  satisfactorily. 


CHAPTER    VIII 
THE  SENSE  OF  JUSTICE  AND  HONOR 


He  hath  showed  thee,  0  man,  what  is  good;  and  what  doth 
Jehovah  require  of  thee,  but  to  do  justly,  and  to  love  kindness, 
and  to  walk  humbly  with  thy  God? — Micah. 

But  seek  ye  first  his  kingdom,  and  his  righteousness;  and 
all  these  things  shall  be  added  unto  you. — Jesus. 


CHAPTER   VIII 
THE  SENSE  OF  JUSTICE  AND  HONOR 

In  the  common  speech  of  the  ancient  Hebrews,  the 
words  "righteousness,"  "justice,"  "right,"  "righteous," 
and  their  different  forms  were  practically  indistin- 
guishable. The  terms  occur  in  the  Old  Testament  in 
nearly  five  hundred  passages.  In  any  legal  case,  the 
person  who  was  in  the  right  was  "righteous"  (Deut. 
25.  1;  Isa.  5.  23),  and  his  claim  resting  on  good -be- 
havior was  "righteousness"  (1  Kings  8.  32).  A  judge 
who  decided  in  favor  of  such  a  person  judged  "right- 
eously" (Deut.  1.  16;  16.  18).  The  Messianic  King,  the 
ideal  Judge,  would  be  "swift  to  do  righteousness" 
(Isa.  15.  5),  he  would  "judge  the  poor"  "with  righteous- 
ness" and  would  have  "righteousness"  for  "the  girdle 
of  his  waist"  (Isa.  11.  4,  5) .  A  court  of  justice,  at  least 
in  theory,  w^as  a  place  of  "righteousness"  (Eccl.  3.  16). 
The  purified  Jerusalem  would  be  a  "city  of  righteous- 
ness (Isa.  1.  26). 

From  these  legal  uses  of  the  terms,  there  was  easily 
developed  the  general  meaning  of  "what  was  right"  and 
"what  ought  to  be."    In  Proverbs  16.  8,  we  read 

"Better  is  a  little  with  righteousness 
Than  great  revenues  with  injustice." 

"Righteousness"  here  means  right  conduct.     Balances, 

209 


210  MISSIONARY  EDUCATION 

weiglits,  and  measures  which  came  up  to  the  standard 
were  "just  balances,"  Others  were  "wicked"  or  "bal- 
ances of  deceit"  (Amos  8.  5).  Righteous  speech  was 
truthful  speech,  and  "righteous  lips"  were  the  "deliglit 
of  kings"  (Prov.  16.  13). 

For  the  most  part,  the  ancient  Hebrew  regarded 
righteousness  as  a  religious  term.  To  him,  it  usually 
meant  conformity  to  the  will  of  God.  The  thought  of 
God  was  scarcely  ever  wholly  absent  from  his  mind 
when  he  used  the  word  (Ezek.  IS.  5-9).  As  the  divine 
will  was  revealed  in  the  law,  "righteousness"  was 
obedience  to  its  rules  (Deut.  6.  25;  21.  13;  Psa.  1;  11. 
7;  106.  31).  Since  righteousness  is  conformity  to  the 
divine  will,  and  the  law  which  reveals  that  will  is  right- 
eous in  the  whole  and  in  its  parts,  God  himself  is 
naturally  thought  of  as  righteous  (Deut.  32.  4;  Jer. 
12.  1;  Isa.  42.  2;  Psa.  7.  9,  11.  See  also  Psa.  89.  14; 
145.  17;  Isa.  1.  27;  5.  16;  10.  22). 

In  the  teaching  of  Jesus,  and  in  the  New  Testament 
generally,  "righteousness"  means,  as  in  the  Old  Testa- 
ment, conformity  to  the  divine  will,  but  with  the 
thought  greatly  deepened  and  spiritualized.  In  the 
Sermon  on  the  Mount  righteousness  clearly  includes 
right  feeling  and  right  motive  as  well  as  right  action. 

Highteousness  the  Essence  of  Religion.  The  impor- 
tanie  of  a  consideration  of  the  relation  of  justice  or 
righteousness  to  religion  has  been  stated  nowhere  more 
clearly  than  by  the  late  Professor  Borden  P.  Bowne 
in  a  posthumous  volume,  The  Essence  of  Religion. ^  In 
Chapter  IV,  entitled  "Righteousness,  the  Essence  of 
Religion,"  Professor  Bowne  says  that  the  religious  his- 

'  Borden  P.  Bowne,  The  Essence  of  Religion,  p.  73. 


JUSTICE  211 

toiy  of  mankind  in  general  has  shown  little  connection 
between  religion  and  righteousness  in  the  ethical  sense. 
Even  the  Jewish  church  was  slow  in  reaching  the 
conception  of  personal  and  moral  righteousness  as  the 
central  thing  in  religion.  For  a  long  time  legal  and 
ritual  righteousness  was  the  main  thing,  rather  than 
holiness  of  heart  and  life.  The  prophets  were  the  ear- 
liest preachers  of  spiritual  religion.  They  saw  that 
God  looks  at  the  heart,  and  that  what  he  supremely' 
desires  is  the  inward  loyalty  to  righteousness.  Every- 
thing else  is  instrumental  to  this.  But  there  is  always 
a  tendency  with  the  mechanically  and  unspiritually 
minded  to  mistake  the  forms  and  adjuncts  and  rites 
and  ceremonies  of  religion  for  religion  itself,  and  to 
rest  in  them.  This  is  true  in  our  own  day;  the  reli- 
gious thought  and  life  of  many  center  in  the  externals 
of  religion;  and  all  the  more  was  it  true  in  the  times 
of  ignorance  of  the  ancient  church.  Hence  one  of  the 
chief  tasks  of  the  prophets  was  to  oppose  this  tendency 
and  to  set  forth  the  spiritual  nature  of  God's  demands. 
One  psalmist  sings : 

"Sacrifice  and  ofiferiug  thou  hast  no  delight  in ; 
Burnt-oflfering  and  sin-offering  hast  thou  not  required. 
Then  said  I,  Lo,  I  am  come  .    .    .  to  do  thy  will,  O  my 
God." 

Isaiah  represents  God  as  wearied  with  sacrifices.  The 
prophet  Samuel  says,  "To  obey  is  better  than  sacrifice, 
and  to  hearken  than  the  fat  of  rams." 

"The  sacrifices  of  God  are  a  broken  spirit : 
A  broken  and  a  contrite  heart." 


212  MISSIONARY  EDUCATION 

"Cease  to  do  evil ;  learn  to  do  well ;  seek  justice,  relieve 
the  oppressed,  judge  the  fatherless,  plead  for  the 
widow."  These  are  Jehovah's  demands  as  understood 
by  Isaiah,  Samuel,  and  David,  Amos  has  the  same 
teaching.  "Hate  the  evil,  and  love  the  good,  and  estab- 
lish judgment  in  the  gate."  The  fast  which  God  has 
chosen  is  "to  loose  the  bands  of  wickedness,  to  undo 
the  heavy  burdens,  and  to  let  the  oppressed  go  free." 
Micah,  also,  in  one  of  the  greatest  utterances  in  the 
Bible,  sums  up  God's  demands  in  doing  justly,  loving 
mercy,  and  walking  humbly  with  God.  This  inter- 
pretation of  religion  was  an  absolute  departure  from 
the  cruel  idolatries  of  his  time,  with  their  Moloch- 
worship  and  self-immolation ;  and  it  remains  a  most 
illuminating  utterance  even  for  our  time.  It  might  be 
called  the  Magna  Charta  of  spiritual  religion.  Micah's 
statement  may  be  paraphrased  as  follows  without  alter- 
ing its  essential  meaning.  Religion  in  its  essence  is 
righteousness  and  good  will  toward  men  and  reverent 
humility  and  obedience  toward  God.  And  this  utter- 
ance is  not  peculiar  to  this  prophet;  it  is  the  under- 
lying idea  of  both  prophetic  and  apostolic  teaching, 
as  well  as  of  the  teaching  of  our  Lord. 

With  many  the  typical  conception  of  religion  is  not 
gathered  from  Christian  living,  but  from  catechisms 
and  books  of  doctrine.  They  aim  to  experience  the- 
ology rather  than  religion.  Another  thing  that  has 
greatly  confused  popular  religious  thought  is  the  cur-' 
rent  form  of  speech  according  to  which  religion  is  some- 
thing to  be  got.  In  this  form  of  speech  and  its  various 
modifications,  religion  is  tacitly  regarded  as  a  mysteri- 
ous something,  distinct  from  righteousness,  which  in 


JUSTICE  213 

some  way  is  to  be  got;  and  the  difference  between  the 
moral  man,  in  the  sense  of  the  righteous  man,  and  the 
religions  man,  is  that  the  latter  has  got  religion,  while 
the  former  has  not.  The  confusion  is  further  increased 
by  the  fancy  that  the  possession  of  this  mysterious 
something  is  revealed  by  some  peculiar  experience,  gen- 
erally of  an  emotional  type,  in  which  the  fact  declares 
itself. 

To  drop  these  phrases  about  getting  and  having  reli- 
gion, and  to  use  the  prophet's  language  instead,  would 
greatly  clarify  our  thought.  It  would  also  make  less 
easy  the  evasion  of  righteous  living  on  the  part  of 
professors  of  religion  which  sometimes  scandalizes  both 
the  world  and  the  church.  Many  persons  are  found 
who  claim  to  have  religion,  but  it  is  no  guarantee  of 
right  living.  They  have  religion,  but  you  cannot  trust 
them.  They  have  religion,  but  their  word  is  worth 
nothing.  They  have  religion,  but  that  is  no  security 
against  all  manner  of  insincerity  and  meanness.  They 
have  religion,  but  they  lack  that  simple  integrity  which 
is  the  basis  of  all  noble  character.  It  is  really  an  open 
question  whether  the  ethics  of  religious  persons  is 
notably  better  than  the  ethics  of  others  of  the  same 
opportunities  and  social  standing,  or  whether,  if  there 
be  any  difference,  it  is  on  account  of  their  religion. 
This  moral  depravity  is  not  commonly  due  to  hypocrisy, 
but  it  is  at  least  partly  due  to  the  mistaken  separation 
of  religion  and  righteousness. 

The  time  has  come  to  make  this  view  prominent  in 
the  life  of  the  churches.  The  gradual  development  of 
intelligence  and  conscience  has  brought  about  the 
necessity  for  a  readjustment  in  religion.     Tlie  high- 


214  MISSIONARY  EDUCATIOX 

pressure  emotional  religion  affected  by  the  individ- 
ualist churches  of  former  generations  is  passing  away. 
The  changed  intellectual  and  moral  atmosphere  is  fast 
making  it  impossible.  Some  who  cannot  discern  the 
signs  of  the  times  are  still  striving  to  stir  the  old 
fervors,  but  the  failure  is  becoming  more  and  more 
abject.  At  the  best  we  have  galvanism  rather  than 
life,  echo  instead  of  a  living  voice.  Men  are  growing 
tired  of  the  hunt  after  emotions  and  of  the  barren  in- 
spection of  their  spiritual  states.  The  world  also  is 
demanding  fruit  of  religion,  and  testing  it  by  its  fruits 
— fruits  of  enthusiasm  for  humanity  and  the  bettering 
of  the  world.  And  this  does  not  imply  that  men  are 
becoming  less  religious,  but  that  religion  is  taking  on 
another  and  better  form. 

What  Is  Justice?  Justice  is  the  desire  to  render  unto 
every  man  his  own  in  the  larger  interest  of  the  common 
good.  It  is  allowing  each  man  such  freedom  of  action, 
security  of  possession,  and  realization  of  expectations 
based  on  custom  as  are  compatible  with  the  welfare  of 
society.2  A  just  man  is  fair  in  disposition  and  conduct, 
conforming  to  the  requirements  of  right  or  of  positive 
law,  rendering  exactly  what  is  due  to  every  man.  Great 
thinkers,  writers,  and  speakers  in  all  ages  have  said 
many  fine  and  true  things  about  justice.  But  a  work- 
ing definition,  a  clear  formula  for  a  definite  habit  of 
mind,  calls  for  search. 

Justice  Field  called  justice  ''the  great  end  of  civil 
society."  It  is  no  less  the  great  means  to  its  own  end. 
Nothing  begets  justice  like  justice;  Theodore  Parker 
dignified  it  as  "the  kejmote  of  the  world";  Emerson 

»  The  New  International  Encyclopedia,  vol.  si,  p.  350. 


JUSTICE  215 

claims  that  it  "satisfies  everybody";  Carlyle  classes  it 
as  "sanity  and  order,"  and  "the  everlasting  central  law 
of  this  universe."  Disraeli  makes  it  "truth  in  action." 
Wendell  Phillips  declares  that  "utter  and  exact  jus- 
tice" is  "the  one  clue  to  success."  Webster  called  justice 
the  ligament  which  holds  civilized  beings  and  civilized 
nations  together,  and  Demosthenes  saw  that  it  is 
not  possible  to  found  a  lasting  power  upon  injustice. 
With  Plato,  justice  is  "the  greatest  good";  Aristotle 
makes  it  include  all  virtue.  Kuskin's  insight  touches 
us  more  closely.  He  says,  "Justice  consists  mainly  in 
the  granting  to  every  human  being  due  aid  in  the  de- 
velopment of  such  faculties  as  he  possesses  for  action 
and  enjoyment."  But  for  brevity  and  simplicity  few 
definitions  excel  that  of  Justinian :  "Justice  is  the  con- 
stant and  unswerving  desire  to  render  unto  every  man 
his  own." 

There  is  no  such  thing  as  absolute  justice.  The 
requirements  of  right  are  subject  to  change.  They 
correspond  in  some  measure  to  the  evolution  of  the 
race.  For  example,  in  Homeric  literature,  the  deceit-" 
ful  cunning  of  Ulysses  appears  as  a  virtue,  and  theft 
was  the  only  form  of  dishonesty  recognized  by  early 
Roman  law.  In  the  centuries  just  past  men  who  con- 
sidered themselves  the  highest  exponents  of  the  Chris- 
tian life  and  the  requirements  of  the  church  believed 
it  perfectly  just  to  burn  at  the  stake  those  who  differed 
with  them  on  doctrinal  matters.  It  has  not  been  many 
years  since  the  cure  for  witchcraft  in  our  own  New 
England  was  banishment  or  even  death.  In  the 
frontier  wilds  of  the  last  century  a  man's  life  was  not 
worth  as  much  as  that  of  a  horse.    But,  fallible  as  it 


216  MISSIONARY  EDUCATION 

is,  human  justice  is  the  only  kind  we  have.  Full  jus- 
tice may  be  humanly  impossible.  Mercy  is  humanly 
necessary.  There  is  no  excuse,  however,  for  our  not 
knowing  to  the  fullest  extent  of  our  ability  what  is 
right. 

It  has  been  shrewdly  said  if  we  knew  all,  we  could 
pardon  all.  In  Hugo's  Les  Miserables,  the  Bishop  is 
thus  described :  *'He  never  condemned  anything  hastily 
or  without  taking  the  circumstances  into  calculation. 
He  would  say,  'Let  us  look  at  the  road  by  which  the 
fault  has  come.'  He  was  indulgent  to  the  women  and 
the  poor  on  whom  the  weight  of  humau  society  pressed. 
He  would  say,  'The  faults  of  women,  children,  servants, 
the  weak,  the  indigent,  and  the  ignorant  are  the  fault 
of  husbands,  fathers,  masters,  the  strong,  the  rich,  and 
the  learned.  .  .  .  This  soul  is  full  of  darkness  and 
sin  is  committed,  but  the  guilty  person  is  not  the  man 
who  commits  the  sin,  but  he  who  produces  the  dark- 
ness. .  .  .  Let  us  pray  not  for  ourselves,  but  that 
our  brother  may  not  fall  into  error  on  our  account.'  " 

Justice  as  a  duty  is  the  guaranteeing  to  every  one 
the  right  to  the  development  of  his  capacities  and  his 
powers  for  action  and  enjoyment  in  so  far  as  they  con- 
tribute to  social  efficiency.  Justice  is  preeminently  the 
virtue  of  the  will.  It  demands  absolute  self-control, 
for  it  requires  the  suspended  judgment,  incessant  re- 
vision, and  right  of  choice.  It  is  the  agent  of  freedom. 
It  has  been  said  that  the  whole  possible  scope  of  human 
ambition  is  the  satisfaction  of  being  heard.  Justice 
grants  a  universal  hearing. 

Justice,  equity,  and  fairness  are  to  all  intents  and 
purposes  one.    They  stand  for  human  mutuality,  unity. 


JUSTICE  217 

and  the  highest  eflSciency  before  God.  They  stand 
ready  to  invest  sympathy,  pity,  kindness,  benevolence, 
charity,  and  love  with  that  clear-eyed  wisdom,  intellec- 
tual industry,  and  brave  energy  which  gave  them  their 
full  value  in  the  cabinet  of  virtues.  And  they  stand 
for  the  subordination  of  the  individual  to  the  social 
order. 

The  Administration  of  Justice.  Justice  is  administered 
only  relatively  and  in  accordance  with  our  ideas  of 
social  organization.  In  our  families,  with  our  friends 
and  close  associates,  justice  arises  out  of  the  sentiment 
of  honor,  the  sentiment  which  sustains  our  ideal  code 
or  standards  of  right  action.  We  do  not  set  up  law 
courts  in  our  homes  and  within  our  intimate  social 
circles.  If  a  friend  offends  or  does  injury  to  another, 
there  would  be  no  thought  of  having  him  arrested. 
The  law  or  the  jury  could  not  heal  the  consequent 
breach  and  restore  the  friendship.  Only  honor  can  do 
that.  Honor  confesses,  makes  apology  and  full  repara- 
tion, and  begs  for  the  restoration  of  confidence  and 
love.  Honor  is  consideration  due  or  paid,  as  worth. 
It  is  respectful  regard,  a  fine  sense  of  what  is  right. 

In  the  next  larger  social  grouping,  in  the  community 
or  in  business  and  industry,  justice  is  administered  by 
each  man  being  respectfully  honest,  conforming  to  the 
recognized  rules  expressed  in  everyday  conduct.  "It 
is  business"  is  the  code  for  determining  the  rights  and 
duties  of  men  in  the  world  just  outside  the  family 
circle.  More  and  more  this  honestj^  prevails  in  the 
business  world.  Few  business  men  and  women  can 
survive  unless  they  play  the  game  according  to  the 
recognized  rules.     It  is  by  no  means  certain,  however. 


218  MISSIONARY  EDUCATION 

that  every  man  is  receiving  his  just  dues.  The  honor 
of  the  family  circle  does  not  pervade  the  realm  of 
capital  and  labor.  The  demands  of  the  competitive 
system  often  breed  suspicion  and  hate.  It  is  difficult 
even  to  secure  the  arbitration  of  differences,  much  less 
the  reign  of  honor  in  the  common  brotherhood  of  toil. 

For  all  outside  these  two  social  groups,  that  is,  for 
all  strangers,  we  are  content  to  let  law,  the  codified 
expression  of  opinion,  deal  with  life  in  a  cold,  merciless 
fashion.  If  a  boy  takes  a  dime  from  his  mother's 
purse,  he  is  not  arrested  and  taken  to  jail  to  await  a 
trial  by  jury,  or  before  a  judge.  If  the  son  of  our 
nearest  neighbor  and  best  friend  steals  a  dime,  we 
should  not  be  more  likely  to  use  the  arm  of  the  law 
for  the  bringing  of  justice.  But  if  the  son  of  some 
stranger  mother  breaks  in  the  house  and  steals  the 
dime,  we  call  up  the  police  station  and  we  are  not 
content  until  the  law  is  satisfied.  We  have  little  regard 
as  to  whether  or  not  the  boy  gets  a  chance  to  live  a 
better  life. 

In  the  affairs  of  nations  we  have  not  gotten  even 
to  the  place  of  the  use  of  the  high  court  of  law  for  the 
settlement  of  disputes  and  dift'erences.  The  Hague 
Tribunal  lies  in  the  dust.  Among  nations  might  is 
right.  We  seem  to  have  failed  utterly  in  the  education 
of  the  international  mind  so  necessary  to  international 
brotherhood  and  peace.  Men  who,  in  the  narrower 
social  circles,  are  exponents  of  the  noblest  personal 
ideals  sustaining  them  by  the  highest  honor,  express 
themselves  through  national  policies  by  authorizing 
with  one  stroke  of  the  pen  all  the  demoniacal  horrors  of 
war.    In  the  minds  of  some,  war  has  the  sanctions  of 


JUSTICE  219 

religion.  The  Old  Testament  God  of  the  Battles  is 
implored  to  give  his  aid  for  the  destruction  of  the 
enemy.  Travelers  returning  from  the  scenes  of  the 
great  world  war  have  reported  the  intense  and 
sincere  wave  of  religious  emotion  which  has  charac- 
terized all  the  combatants.  The  Russian  armies  go 
to  battle  from  the  solemn  mass  or  sacrament  of  the 
Lord's  Supper.  The  Kaiser  and  his  leaders  proclaim, 
"God  is  on  our  side."  The  French  cathedrals  and 
churches  are  once  again  filled  with  anxious  and 
devout  worshipers,  and  England  has  been  solemnized 
by  her  God-given  duty.  In  America,  a  famous  evangel- 
ist has  practically  turned  his  tabernacle  meetings  into 
recruiting  assemblies. 

"If  Might  made  Right,  life  were  a  wild  beast's  cage; 
If  Right  made  Might,  this  were  the  golden  age. 
But  now,  until  we  win  the  long  campaign. 
Right  must  gain  Might  to  conquer  and  to  reign." 

— Henry  van  Dyke. 

Thus  is  justice  administered  in  our  own  day ;  in  the 
family,  sustained  by  the  sentiment  of  honor;  in  busi- 
ness, by  conformity  to  the  recognized  rules  of  the 
game ;  to  the  stranger,  by  the  heartless  application  of 
the  law ;  in  international  afifairs  by  the  right  of  might 
— war.  Can  we  get  no  further  in  realizing  the  right- 
eousness of  the  kingdom  of  God  on  earth  ?  What  doth 
God  require  of  us?  Can  we  not  extend  love  beyond  the 
family?  The  ancient  Hebrew  law  proclaimed,  "Love 
thy  neighbor."  Later,  the  prophets  broadened  the 
circle  to  include  the  sojourner,  the  stranger,  or  the 
immigrant.    Then  Jesus  "fulfilled,"  that  is,  completed 


220  MISSIONARY  EDUCATION 

the  law  by  adding,  "Love  your  euemies."  Here,  then, 
is  a  most  important  problem  in  missionary  education 
— to  extend  the  ideals  of  justice  and  honor  to  include 
the  widest  social  contacts. 

Strengthening  the  Sense  of  Justice  and  Honor.  How, 
then,  can  we  establish  and  strengthen  the  sense  of  honor 
and  justice  in  our  boys  and  girls,  and  extend  its 
application  to  all  the  affairs  of  life? 

1.  The  ideals  of  justice  and  honor  must  be  elevated 
so  as  to  possess  the  coming  generation.  Our  list  of 
heroes  will  be  a  roll  of  honor.  Let  our  boys  and  girls 
know  intimately  the  lives  of  those  men  and  women  who 
have  sought  mightily  to  determine  their  own  conduct 
by  a  high  sense  of  honor,  and  to  give  men  their  just 
dues.  The  literature  of  Christian  missions  abounds  in 
the  stories  of  honorable  dealings  with  the  world's  needy 
groups.  Livingstone's  relations  with  the  natives  of 
Africa,  so  consistently  righteous,  preached  the  gospel 
of  Christ  more  effectively  than  his  sermons  and  lec- 
tures from  the  rear  of  his  oxcart.^  Before  America's 
court  of  public  opinion.  Bishop  Whipple  matched  his 
appeals  for  the  American  Indian  with  such  honorable 
dealings  with  them  that  they  looked  upon  him  as  their 
deliverer  from  the  unjust  oppressions  of  their  con- 
querors.* Jacob  Riis  avenged  the  death  of  his  little 
dog  by  exposing  the  whole  system  of  police  lodging- 
houses,  thus  ridding  New  York  city  of  one  of  its  most 
iniquitous  institutions.^  Everywhere  the  missionar}', 
in  the  face  of  commercial  and  political  intrigue,  has 


I 


'  W.  G.  Blaikie,  The  Life  of  David  Livingstone. 

*  Henry  B.  Whipple,  The  Lights  and  Shadows  of  a  Long  Episcopate. 

*  Margaret  Burton,  Comrades  in  Service,  chap.  i. 


JUSTICE  221 

won  his  way  by  noble  rectitude  and  unselfish  interest 
in  the  welfare  of  his  people.  The  records  of  their  lives 
constitute  a  useful  body  of  material  for  both  home  and 
school  for  the  lifting  up  of  the  ideals  of  justice  and 
honor. 

2.  Only  by  securing  fair  play  in  all  of  the  activities 
of  children  and  youth,  especially  on  the  playground, 
can  we  hope  to  establish  and  cultivate  within  them  a 
high  sense  of  justice  and  honor.  Dr.  Harlan  P.  Upde- 
graff,  of  the  Federal  Bureau  of  Education,  writing  of 
the  discipline  in  the  Gary  Schools,  says;  '^The  pupils 
of  the  Gary  Schools  seem  to  display  greater  self-con- 
trol, more  self-respect,  and  more  thoughtful  considera- 
tion for  others  than  the  pupils  of  the  same  age  in  most 
of  the  better  school  systems  of  to-day.  I  am  inclined 
to  think  that  it  comes  largely  from  their  games  and 
play,  but  a  part  of  it  is  due  to  the  organization  of  the 
school,  and  to  the  practices  that  come  in  its  adminis- 
tration. .  .  .  Organized  play  has  its  value  here.  Self- 
control,  cooperation,  courage,  self-respect,  considera- 
tion for  others,  and  a  sense  of  justice  have  been  de- 
veloped in  the  Gary  youth  to  a  noticeable  degree, 
largely,  as  seems  to  me,  through  the  spirit  which  pre- 
vails in  consequence  of  the  administration  of  the  physi- 
cal training  department."*^ 

3.  Training  in  what  is  right  and  training  in  responsi- 
bility for  right  action  may  be  secured  by  democratizing 
the  control  of  our  groups  in  home,  school,  and  church. 
The  management  of  an  organization  placed  entirely  in 
the  hands  of  a  leader  or  committee  or  cabinet  yields 
no  great  opportunities  for  open  discussion,  and  the 

"  R.  S.  Boume,  The  Gary  Schools,  pp.  141,  142. 


222  MISSIONARY  EDUCATION 

forming  of  those  choices  which  foster  personal  and 
group  responsibility  for  right  action, 

4.  The  sincere  and  open-minded  pursuit  of  truth  de- 
velops not  only  integrity  and  self-respect,  but  breeds 
a  strong  sense  of  personal  honor.  When  children  begin 
to  ask  questions  about  the  things  of  life,  and  when 
youth  doubts  the  traditional  statements  of  belief  and 
points  of  view,  the  open  mind  and  the  pursuit  of  the 
truth  as  it  is  known  will  at  least  help  to  make  the  next 
generation  fair-minded.  To  tell  them  that  they  must 
not  be  inquisitive,  especially  regarding  religion,  the 
Bible,  and  the  church,  not  only  inspires  lack  of  confi- 
dence, but  when  answers  are  discovered  from  other 
sources  the  injustice  done  is  keenly  felt.  In  prac- 
tically every  kind  of  knowledge,  except  Bible  history 
and  interpretation,  and  the  psychology  and  philosophy 
of  religion,  recently  discovered  facts  and  the  deduc- 
tions of  scientific  Investigation  are  made  available  to 
students  of  different  ages  and  to  general  readers.  They, 
therefore,  gain  a  point  of  view  and  a  feeling  that  they 
are  being  justly  dealt  with  in  that  they  are  getting 
what  is  due  them. 

5.  By  the  intelligent  formation  of  public  opinion 
regarding  the  application  of  righteousness  to  everyday 
life.  Public  opinion  will  create  the  atmosphere  in 
which  our  educational  work  may  be  done.  It  will  also, 
in  itself,  help  to  sustain  the  ideal  of  justice.  To  c^efine 
law  as  the  codified  expression  of  public  opinion  is  only 
another  way  of  saying  that  public  opinion  is  law. 

Moral  principles  are  best  developed,  accepted,  or 
rejected  and  applied  to  the  problems  of  the  day  through 
open  discussion  in  a  social  group.     In  clubs,  Bible 


JUSTICE  223 

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


224  MISSIONARY  EDUCATION 

Public  opinion  may  also  be  formed  by  taking  every  oc- 
casion to  expose  and  reprove  unjust  conduct  iu  tlie  pub- 
lic press  and  from  platform  and  pulpit.  The  pulpit  of 
to-day,  especially,  needs  the  courage  and  high-minded- 
ness  of  the  prophets  and  the  penetrating  and  dis- 
criminating skill  of  Jesus  in  order  to  expose  the  social 
and  industrial  iniquities  of  our  time.  We  cannot  hope 
to  do  much  toward  education  in  righteousness  with  the 
coming  generation  as  long  as  our  teaching  is  neutral- 
ized by  the  knowledge  of  sins  covered  and  uure- 
proved.  We  must  also  take  every  occasion  to  commend 
every  righteous  act,  pointing  out  its  social  significance. 
Such  public  approval  will  be  a  positive  and  construc- 
tive factor  in  creating  and  elevating  the  ideals  of  jus- 
tice and  honor. 

6.  l*ublicity  to  both  sides  of  every  moral  issue  which 
affects  the  life  of  the  whole  group  will  help  to  awaken 
and  develop  the  sense  of  justice.  It  does  not  make  any 
difference  what  the  size  and  significance  of  the  group 
are.  While  this  is  involved  in  public  discussion,  the 
emphasis  here  is  on  the  value  of  being  fair  in  presenting 
both  sides  of  the  issue.  We  have  no  right  for  the  sake 
of  just  ideals  to  take  unfair  advantage  in  a  public 
utterance,  printed  or  spoken,  by  giving  to  the  people 
only  one  side  of  the  question.  Boys  and  girls  have  a 
great  way  of  detecting  such  evidences  of  injustice, 
and  their  own  inherent  sense  of  justice  revolts  against 
any  teacher  or  leader  who  attempts  it. 

7.  The  desire  for  rendering  to  every  man  his  own, 
and  to  every  group  its  rights  will  be  deepened  by  the 
fresh  appraisal  in  public  discussion  and  private  con- 
versation of  the  methods  of  attaining  righteousness. 


JUSTICE  225 

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


226  MISSIONARY  EDUCATION 

the  patronage  of  the  ne'er-do-wells,  "the  ladling  of 
virtue  from  the  reservoirs  of  those  who  have  an  excess 
of  it  upon  the  impoverished  souls  of  the  indigent"  ? 

Our  municii)al  and  other  charity  organizations  have 
had  departments  of  correction,  retribution,  and  repres- 
sion. Now,  justice  begins  to  be  preventive,  formative, 
and  constructive.  As  fast  as  our  experience  teaches 
us — recall  the  ill-fated  Slocum,  the  Iroquois  theater 
fire,  the  Eastland  disaster,  the  everyday  ravages  of 
alcohol,  tobacco,  and  lust — and  as  fast  as  we  secure 
skill  in  mental  and  moral  discernment,  let  us  approach 
our  boys  and  girls  squarely  with  necessary  revisions 
in  our  conceptions  and  methods.  Following  the  Bishop 
in  Les  Miserables,  let  us  "look  at  the  road  by  which 
the  fault  has  come." 

Then  there  is  the  way  of  attaining  justice  by  the 
use  of  individual  sacrifice,  of  giving  away  all  our 
goods.  "Go  sell  all  thou  hast  and  give  it  to  the  poor." 
In  "The  Accusing  Gold"  the  poet  has  rhymed  the  old 
story  of  the  friar,  Saint  Francis  of  Castellamare,  whom 
the  king  endeavored  to  "bind  with  crafty  hold"  by 
flinging  to  him  a  purse  of  gold 

"To  lay  within  God's  empty  palms, 
A  thousand  ducats  as  an  alms." 

But,  the  friar,  snatching  up  a  coin,  broke  it  in  two 
and  out  from  it  flowed  the  People's  blood. 

"  'Take  back  your  gold,'  the  friar  cried, 
'The  gold  that  props  your  pomp  and  pride. 
Behold  the  People's  blood  you  draw 
Through  stealthy  treasons  of  the  law. 


JUSTICE  227 

This  blood  proclaims  the  griefs  and  wrongs 
Of  them  to  whom  the  gold  belongs. 
Give  all  to  them,  if  you  would  give 
The  gold  into  God's  hand,  and  live.'  "^ 

But  would  that  be  a  just  thing  to  do?  Was  it 
right  for  the  king  to  take  the  gold  in  the  first  place? 
Would  returning  it  insure  against  a  recurrence  of 
a  similar  situation?  Only  recently  a  young  Christian 
Socialist,  a  millionaire,  in  a  public  meeting,  assembled 
for  the  purpose,  asked  all  who  were  present  to  give  him 
a  satisf actor}'  and  just  solution  of  the  problem  of  the 
Christian  use  of  his  wealth.  "The  least  a  man  can  do," 
he  said,  "when  the  system  under  which  he  has  profited 
at  the  expense  of  other  people's  labor  is  called  in  ques- 
tion, is  to  make  a  firm  resolve  to  use  that  wealth,  or 
so  much  of  it  as  he  can  refrain  from  expending  for  his 
own  personal  uses,  upon  the  breaking  down  of  customs 
and  public  opinion  which  sanction  the  system. 

"Whatever  might  have  been  Christ's  motive  in  de- 
manding that  the  rich  young  ruler  who  came  seeking 
advice  make  distribution  to  the  poor,  I  cannot  but 
believe,  should  the  same  advice  be  sought  to-day  from 
the  same  source,  a  similar  answer  might  be  given.  I 
believe  that  if  you  found  yourself  through  inheritance 
a  millionaire,  no  greater  service  to  society  could  be 
rendered  than  helping  to  make  the  rise  of  future  mil- 
lionaires impossible. 

"It  must  be  apparent  to  some  of  the  young  men  of 
the  country,  who  have  come  into  the  possession  of  large 
fortunes  without  so  much  as  lifting  a  finger  to  produce 


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


228  MISSIONARY  EDUCATION 

the  wealth  with  which  they  are  presented,  that  a  code 
of  ethics  and  morals  which  sanctions  such  practices 
must  be  faulty,  and  will  lead  to  the  disintegration  of 
any  society  of  civilization  that  tolerates  it. 

''Under  these  circumstances,  if  they  have  any  sense 
of  patriotism — to  say  nothing  of  Christian  moral  and 
ethical  standards — they  will  be  willing  to  surrender 
their  prerogatives  and  privileges  and  vote  against  their 
own  interests,  if  need  be,  in  helping  to  change  such 
standards  and  customs." 

No  one  could  offer  anything  better  than  for  him  to 
give  it  all  away,  a  method  ou  which  he  needed  little 
or  no  advice.  There  did  not  seem  to  be  available  suffi- 
cient intelligent  discernment  of  the  causes  of  present- 
day  social  and  moral  evils  to  offer  adequate  preven- 
tive solutions.  vSome  one  said  to  him  if  he  only  were 
"soundly  converted"  he  would  very  quickly  settle  the 
matter.  Here  is  a  common  fallacy.  As  a  fact,  he  is 
a  devout  Christian.  His  purpose  is  to  do  the  will  of 
God  as  revealed  in  Christ.  His  problem  is  not  one  of 
giving  awaj'  all  his  goods,  but  one  of  adequate  knowl- 
edge of  the  causes  and  effects  of  our  present  economic 
system,  and  the  discovery  of  a  just  way  out. 

As  the  social  and  economic  sciences  progress  in  the 
study  of  those  laws  which  govern  group  and  industrial 
life,  their  implications  for  religious  education  should 
speedily  find  a  way  into  our  curricula  and  organized 
activities  in  home,  church,  and  school.  Above  all,  we 
should  cease  to  set  religious  and  spiritual  forces  over 
against  social  and  economic  law  as  if  they  were  entirely 
in  opposition  and  conflict.  The  latter,  as  they  are 
discovered   and   formulated,   may,    in    ways   now   un- 


JUSTICE  229 

dreamed  by  us,  represent  the  will  of  God  for  the  prog- 
ress of  mankind. 

Then,  in  the  third  place,  we  should  appraise  afresh 
the  methods  of  attaining  justice  by  merely  preaching- 
God's  Word  regarding  righteousness.  In  addition  to 
the  public  proclamation  of  what  is  right,  a  just  plan 
of  action  must  be  discovered  and  followed  by  just  con- 
duct to  the  full  extent  of  our  intelligence  and  energy. 

A  young  Indian  student  appealed  to  a  group  of 
American  business  men  on  behalf  of  all  educated  In- 
dians for  '^a  gospel  of  deeds  rather  than  a  gospel  of 
words."  This,  he  said,  was  the  only  hope  for  the  estab- 
lishment of  Christianity  in  India.  More  and  more,  as 
the  world  becomes  a  great  family,  and  all  races  inter- 
mingle freely  in  the  everyday  experiences  of  life,  the 
most  effective  way  of  attaining  the  high  ideals  of  the 
kingdom  of  God  is  consistent  and  thoroughgoing  just 
conduct. 

It  has  been  hoped  by  many  that  justice  may  be  at- 
tained by  the  way  of  legislation.  We  are  not  unmind- 
ful of  all  that  has  been  accomplished  by  the  passing 
of  good  laws  and  attempts  at  a  law  enforcement.  All 
Christian  parents,  teachers,  and  preachers  will  con- 
tinue to  impress  upon  the  coming  generation  the  power 
of  the  intelligent  use  of  the  legislative  branches  of 
government  for  the  passage  of  just  laws.  Complete 
reliance  on  legislation,  however,  is  hazardous.  Without 
inward  loyalty  in  the  realm  of  public  service  and 
organized  business,  legislation  at  best  is  but  a  game  in 
which  all  may  play  a  part.  Legislative  ways  for  the 
checking  and  neutralizing  of  reform  have  been  dis- 
covered and  made  effective.     A  Public  Service  Ck)m- 


230  MISSIONARY  EDUCATION 

mission  may  be  created  to  protect  the  interests  of  the 
common  good,  but  ere  long  it  appears  to  be  in  the  grip 
of  "Special  Privilege,"  and  then  an  investigating  com- 
mittee is  appointed  to  review  the  affairs  of  the  com- 
mission, then  a  committee  is  constituted  to  investigate 
the  investigating  committee,  during  the  proceedings  of 
which  people  of  sound  judgment  and  good  heart  become 
suspicious  of  the  whole  undertaking.  We  are  at  last 
seeing  that  intelligence,  right  feeling,  and  right  motive 
must  be  implanted  in  each  citizen.  In  the  just  demands 
of  intelligent  people  is  the  only  hope  of  democratic 
legislation. 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  In  the  Sermon  on  the  Mount,  seek  instances  where 
Jesus  intends  to  include  right  feeling  and  right  motive 
with  right  action. 

2.  Do  you  believe  that  the  religious  thought  and 
life  of  many  people  to-day  center  about  the  externals 
of  religion?  What  are  these  "externals''?  Why  do 
they  so  regard  religion? 

3.  In  Isa.  58.  6,  what  is  meant  by  "bauds  of  wicked- 
ness," "heavy  burdens,"  and  "oppression"? 

4.  What  are  the  requirements  of  church  membership 
in  the  church  to  which  you  belong?  What  would  hap- 
pen if  your  membership  list  were  realigned  on  the  basis 
of  righteousness  and  good  will  ? 

5.  Do  you  think  the  ethics  of  religious  persons  is 
notably  better  than  the  ethics  of  others  of  the  same 
opportunities  and  social  standing?    Why? 

G.  Has  the  poor  man  the  same  standing  in  a  court 
of  law  as  a  man  of  wealth?    Whv? 


JUSTICE  231 

7.  If  you  could  get  a  boy  of  fourteen  at  half  the 
wages  to  do  the  work  of  a  mau  of  thirty  would  you 
employ  him  ?    Why  ? 

8.  How  many  of  the  suggested  methods  for  strength- 
ening the  sense  of  justice  and  honor  are  now  being 
employed  in  your  church? 

9.  How  many  of  your  church  school  teachers  do  all 
the  talking  in  their  class  sessions?  What  is  the  effect 
on  the  classes? 

10.  Are  the  imaginings  of  children  lies?  If  pun- 
ished for  them,  what  is  the  effect  upon  the  child?  Do 
you  recall  any  personal  experiences  of  this  sort  when 
you  were  a  child? 

11.  A  man  addicted  to  the  use  of  liquor  is  thrown 
from  a  licensed  saloon.  He  staggers  along  the  street 
and  falls  against  a  large  plate  glass  window  and  breaks 
it.    Who  should  pay  for  the  window?    Why? 

12.  What  would  you  say  to  a  boy  who  desires  to  play 
marbles  "for  keeps"? 

13.  What  relation  have  the  items  in  the  Social  Creed 
of  the  Churches  (page  108)  to  the  cultivation  of  justice? 

KEFERENCES 

The  Essence  of  Religion.  Borden  P.  Bowne.  A  most 
vigorous  appeal  for  making  righteousness  the  center 
of  religion.  This  book  will  help  to  clear  away  the  con- 
fusion as  to  the  "moral"  man  and  the  ''religious"  man. 

The  Culture  of  Justice.  Patterson  DuBois.  A  vol- 
ume of  practical  suggestions  to  parents  and  teachers 
on  matters  both  of  discipline  and  teaching. 

The  Psychology  of  Religion.  George  A.  Coe.  The 
most  thorough,  scientific,  and  modern  treatment  of  the 


232  MISSIONARY  EDUCATION 

psychological  study  of  religion.  The  book  is  intended 
as  a  textbook  for  colleges  and  adult  groups.  The 
language  is  more  or  less  technical.  There  is  a  fine 
discussion  of  justice  as  a  religious  concept. 

Democracy  and  Education.  John  Dewey.  One  of 
the  greatest  books  of  the  day.  An  endeavor  to  detect 
and  state  the  ideas  implied  in  a  democratic  society  and 
to  apply  these  ideas  to  the  problems  of  education. 

The  Gary  Schools.  R.  S.  Bourne.  One  of  the  best 
popular  discussions  of  the  Gary,  Indiana,  system  of 
public  schools,  especially  dealing  with  the  effect  of  the 
system  on  the  characters  of  the  pupils. 

The  Next  Step  in  Democracy.  R.  \Y.  Sellers.  The 
spirit,  hopes,  and  achievements  of  modem  socialism. 
Chapter  VIII  discusses  the  growth  of  justice. 

Christian  Life  and  Conduct.  Harold  B.  Hunting. 
A  course  of  lessons  for  the  intermediate  grades  with 
the  general  aim  to  help  boys  and  girls  to  determine  for 
themselves  what  is  right  and  wrong.  Part  I  contains 
lessons  on  fair-dealing,  the  right  to  the  truth  and  jus-  | 
tice  in  punishments. 

Moral  Instruction  of  Children.  Felix  Adler.  Chap- 
ter XIV  presents  duties  toward  all  men  the  first  of 
which  is  justice.  There  are  also  six  practical  applica- 
tions of  the  principle  of  justice. 


CHAPTER    IX 
THE  MATERIALS  OF  MISSIONARY  EDUCATION 


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


CHAPTER    IX 
THE  MATERIALS  OF  MISSI0:N'ARY  EDUCATION 

If  the  aims  stated  in  Chapter  I  are  thoroughly  un- 
derstood, they  will  determine  the  material  which  the 
teacher  must  use  in  the  work  of  missionary  education. 
An  eflScient  teacher  will  learn  how  to  select  his  own 
lesson  material.  He  will  soon  discover  that  the  ready- 
made  lessons  by  no  means  exhaust  the  materials  avail- 
able for  missionary  education.  Let  us,  therefore,  set 
down  a  number  of  possible  sources  of  lesson  material 
and  appraise  the  significance  of  each  for  the  develop- 
ment of  missionary  character. 

The  Pupil's  Own  Experiences.  Every  experience,  espe- 
cially during  the  early  daj's  of  child  development,  has 
significance  for  character.  These  experiences  may  be 
either  the  pupil's  unaided  responses,  apart  from  the 
teacher's  or  parent's  presence  or  influence,  or  those 
that  are  the  direct  result  of  their  teaching.  A  group 
of  children  had  been  asked  to  collect  picture  cards  for 
a  mission  hospital.  Before  the  cards  were  brought  in 
it  was  discovered  that  one  of  the  pupils  had  proposed 
that  the  brightest  and  prettiest  cards  should  be  kept 
to  adorn  the  walls  of  their  playhouse,  and  that  the 
others  "were  plenty  good  enough."  If  the  teacher  knew 
this,  should  he  not  utilize  the  experience  in  his  teach- 
ing? If  he  should  pass  it  by,  what  effect  would  it 
have  upon  the  pupil?  Upon  the  child's  companions? 
In  so  far  as  the  teacher  is  able  to  acquaint  himself  with 

235 


2SQ  MISSIONARY  EDUCATION 

such  experiences,  and  recall  them  in  a  conversation  or 
a  recitation,  they  become  lesson  material.  They  may 
be  put  in  story  form,  and  the  lessons  for  character 
building  taught  indirectly  or  by  suggestion,  or  they 
may  be  dealt  with  directly  as  the  teacher  may  deem 
best.  At  first  these  unaided  responses  may  only  indi- 
cate strong  or  weak  impulses.  Later  they  may  reveal 
habits  or  choices,  and  in  mature  life  they  may  help 
to  determine  the  deliberate  judgments  of  the  in- 
dividual, 

A  city  missionary  was  once  telling  a  group  of  boys 
and  girls  how  some  of  their  offerings  had  been  spent 
in  a  neighboring  city  for  the  starting  of  a  Sunday 
school  in  an  Italian  district.  These  children  lived 
among  Italians  in  their  own  community,  and  upon 
referring  to  them  the  missionary  was  met  with  numer- 
ous exclamations,  not  serious,  yet  spontaneous,  "The 
wops,  the  wops  I"  With  unusual  tact  she  told  how 
some  American  boys  and  girls  appeared  to  Italian  chil- 
dren when  they  were  traveling  or  living  in  Italy,  how 
bright  and  keen  were  these  same  little  "wops,"  and  how 
eager  for  an  education,  and  how  very  fond  of  music. 
Thus  in  dealing  with  this  experience  it  became  for 
the  teacher  a  very  important  bit  of  educational 
material. 

In  utilizing  such  experiences  the  teacher  will  recall 
that  the  genius  of  good  teaching  is  not  so  much  in  ask- 
ing questions  as  in  knowing  what  to  do  with  the  pupil's 
answers.  These  "answers"  may  be  more  than  verbal 
responses  to  questions.  They  may  include  the  entire 
range  of  the  pupil's  reactions  to  the  teacher's  message. 

The  Pupil's  Environment.     In  so  far  as  the  pupil's 


MATERIALS  237 

physical  and  social  environment  is  subject  to  modi- 
fication by  the  teacher,  or  to  observation  and  study  by 
the  pupil,  it  may  become  material  for  missionary  edu- 
cation. Environment  includes  all  of  the  conditions 
under  which  the  pupil  lives :  the  great  world  of  material 
things — dolls,  pets,  and  domestic  animals,  children, 
men  and  women,  and  the  homes  they  live  in. 

As  the  pupil  becomes  aware  of  his  environment  and 
grows  in  ability  to  master  it,  he  should  be  taught  to 
observe  carefully  and  to  distinguish  the  different  fac- 
tors in  environment,  especially  causes  and  effects.  He 
should  also  learn  to  analvze  situations  so  that  their 
moral  and  religious  bearings  become  clear.  Then, 
through  discussion,  moral  judgments  and  principles 
mav  be  evolved.  It  will  also  be  desirable  in  manv  in- 
stances  to  arrange  deliberately  opportunities  for  the 
strengthening  of  impulses  to  do  right,  to  meet  human 
needs,  to  be  friendly,  to  sympathize,  and  to  be  courage- 
ous. 

Different  feelings  may  be  called  forth  by  so  simple 
a  method  as  the  decorating  of  a  room,  and  the  hanging 
of  pictures  on  the  walls.  The  parent  or  teacher  must 
remember  too  that  when  he  is  in  the  presence  of  the 
pupil  he  is  an  important  factor  in  the  pupil's  environ- 
ment. His  demeanor  often  determines  what  kind  of  a 
response  a  pupil  offers  in  any  given  situation.  In  all 
such  instances  the  pupil's  environment  becomes 
material  for  education. 

The  pupil's  own  experiences  and  his  environment  are 
sources  of  educational  material  possible  to  every 
teacher.  To  observe,  select,  and  utilize  them  is  one 
of  the  teacher's  greatest  opportunities  in   character 


238  MISSIONARY  EDUCATION 

building.  In  a  proper  classification  all  other  sources 
of  material  could  be  included  in  these  two.  A  story 
told  by  a  teacher,  the  printed  book,  lesson  papers,  and 
pictures,  although  a  part  of  the  pupil's  environment, 
are  considered  separately,  because  they  constitute  what 
is  usuallj'  known  as  "lesson  material."  It  is  from 
these  sources  also  that  the  teacher  is  to  bring  to  the 
pupil  that  knowledge  outside  of  his  immediate  experi- 
ence which  is  deemed  necessary  for  his  highest  develop- 
ment. In  missionary  education  this  lesson  material 
helps  to  broaden  the  pupil's  sympathy  and  his  intel- 
lectual outlook.  It  saves  him  from  becoming  narrow 
and  provincial.  It  leads  him  out  from  his  neighbor- 
hood and  community  to  study  State  and  national  life, 
and  thence  to  the  recognition  of  the  claims  of  world 
citizenship. 

Short  Stories.  Short  missionary  stories  are  accounts 
of  situations,  conditions,  and  needs  which  the  pupil 
cannot  presumably  observe,  but  which  he  can  enter 
into  and  make  his  own  through  his  imagination.  They 
may  be  gathered  from  the  experiences  of  parents, 
teachers,  friends,  the  great  army  of  God's  workers 
everywhere,  and  from  biography  and  the  history  of  the 
Christian  Church. 

The  educational  value  of  the  story,  what  the  story 
really  is,  the  use  of  idealistic  and  realistic  stories, 
characteristics  of  good  stories,  how  to  tell  stories, 
where  to  find  them,  how  to  use  them,  and  the  story  in- 
terests of  different  ages  of  pupils  are  all  discussed  by 
Edward  P.  St.  John  in  his  Stories  and  Story-Telling 
for  Moral  and  Religious  Education,  a  little  book  which 
should  be  in  every  home  and  every  church  school. 


MATERIALS  239 

As  Professor  St.  John  saj's,  a  story,  as  distinguished 
from  description,  exposition,  and  history,  "may  be 
said  to  be  a  narrative  of  true  or  imaginary  events 
which  form  a  vitally  related  whole,  so  presented  as 
to  make  its  ajjpeal  chiefly  to  the  emotions  rather  than 
the  intellect.  ...  In  every  story  provision  must  be 
made  for  four  elements — the  beginning,  a  succession 
of  events,  the  climax,  and  the  end."  Keeping  these 
characteristics  of  a  story  in  mind,  the  teacher  may 
learn  to  select  for  himself  suitable  lesson  stories  from 
the  wide  range  of  available  missionary  material.  Desir- 
able missionary  stories  may  be  grouped  as  follows: 

1.  Stories  having  a  natural  point  of  contact  with 
the  pupil's  own  life  which  will  give  him  a  sense  of 
kinship  with  the  people  of  other  races ;  as,  for  example, 
stories  of  the  play  life  of  the  children  of  the  world,  the 
experiences  of  boys  and  girls  at  school,  and  of  clean  and 
manly  sport.  The  folklore,  fairy  tales,  and  nursery 
rhymes  of  foreign  peoples  may  also  be  included  in  this 
group. 

2.  Stories  of  need  which  may  awaken  sympathy  and 
create  desire  to  help. 

3.  Stories  of  the  physical  and  moral  heroism  of  mis- 
sionaries which  will  incite  the  pupil's  admiration  and 
emulation. 

4.  Stories  of  the  strength  aud  courage  of  native 
Christians,  of  the  transformation  of  their  lives,  and  of 
the  results  of  Christian  work  which  may  reenforce  the 
pupil's  ideals  of  Christian  living,  and  at  the  same  time 
strengthen  the  bonds  of  fellowship  in  the  universal 
brotherhood  of  Christian  believers. 

5.  Stories  of  the  opportunities  for  life  service  in  all 


240  MISSIONARY  EDUCATION 

phases  of  Christian  effort,  and  also  those  which  show 
the  way  in  which  all  work  may  be  done  for  the  service 
of  humanity. 

6.  Stories  of  achievement  which  may  bring  encour- 
agement to  the  Christian  Church,  and  inspire  the  pupil 
with  the  desire  to  share  actively  in  this  common  service. 

7.  Stories  which  show  the  contribution  which  Chris- 
tians of  other  races  are  making  toward  the  interpreta- 
tion of  the  Christian  life. 

Missionary  Biography.  As  lesson  material  biography 
is  not  merelj'  a  collection  of  stories,  nor  a  recital  of 
facts,  nor  a  description  of  the  likeness  of  a  man.  It 
may  contain  these,  but  it  is  more — it  is  a  study  of  a 
personality.  A  true  biography  must  be  a  character 
stud}',  and  as  such  reveals  those  elements  of  life  which 
constitute  character.  It  deals  with  the  likes  and  dis- 
likes, the  choices,  the  aspirations,  the  deep  feeling, 
the  powers  of  will,  the  springs  of  action,  and  the  out- 
reach of  love.  Biography  thus  becomes  most  desir- 
able material  for  lessons  in  moral  and  religious 
education. 

Missionary  biography  may  be  divided  into  two  gen- 
eral classes,  the  lives  of  missionaries  and  of  notable 
native  Christians.  Both  need  to  be  carefully  selected, 
especially  the  latter,  which  are  of  value  for  missionary 
education  only  as  these  j)ersons  are  in  themselves  the 
embodiment  of  the  missionary  spirit.  The  life  of 
Lilavati  Singh,  for  instance,  is  an  inspiration  to  self- 
sacrifice  and  unselfish  living  not  only  because  she  was 
a  product  of  Christian  missions,  but  also  because  of 
her  own  untiring  labors  on  behalf  of  the  young  women 
of  India. 


MATERIALS  241 

Missionary  biography  may  contribute  to  the  upbuild- 
ing of  missionary  character  in  the  following  ways : 

1.  It  is  the  chief  source  of  material  from  which  the 
pupil  may  create  for  himself  a  personal  missionary 
ideal.    A  growing  personality  feeds  upon  personality. 

2.  It  presents  an  example  of  the  highest  type  of 
Christian  living.  This  example  is  not  to  be  found  in 
the  mere  fact  that  the  missionary  lived  apart  from 
his  fellows,  or  traveled  afar  from  home  according  to 
the  demands  of  his  profession,  but  because  the  princi- 
ple on  which  the  true  missionary  orders  his  life  is  that 
of  service. 

3.  The  missionary's  own  record  of  facing  and  meet- 
ing the  great  problems  of  human  need  incites  others 
to  help  to  meet  these  needs.  All  Christendom  was 
stirred  by  David  Livingstone's  own  heart  cry  in  the 
presence  of  **the  open  sore  of  the  world." 

4.  The  missionary's  life  dififers  from  that  of  other 
Christians  in  that,  as  a  rule,  it  is  spent  among  more  or 
less  primitive  races.  This  fact  gives  to  missionary 
biography  two  very  significant  educational  values. 
First,  the  effects  of  the  missionary's  life  and  preaching 
among  primitive  peoples  are  in  terms  of  the  simpler 
phases  of  the  Christian  life  which  children  and  young 
people  can  easily  understand.  The  meaning  of  belief 
in  God,  sin,  salvation,  and  righteousness,  and  the  value 
of  Bible  study,  prayer,  and  the  sacraments  are  not 
clouded  in  a  maze  of  philosophical  terminology.  They 
are  simple,  concrete,  and  practical. 

In  the  second  place,  the  missionary's  life  and  work 
among  primitive  peoples,  and  the  effects  of  the  gospel 
upon  heathen  hearts  are  in  sharp  contrast  with  nou- 


242  MISSIONARY  EDUCATION 

Christian  religions.  This  bold  belief  forms  the  charm 
and  interest  of  missionary  biography  for  boys  and  girls. 
It  also  adds  to  the  effectiveness  of  its  use  in  the  develop- 
ment of  Christian  character.  There  was  no  hair-split- 
ting as  to  what  Christianity  meant  in  the  New  Heb- 
rides when  John  G.  Paton  ruled  that  a  Christian  home 
should  be  so  recognized  when  it  had  regular  family 
worship  of  the  Christian's  God.  A  boy  cannot  fail 
to  recognize  the  difference  between  the  Christian's 
God  and  that  taught  by  the  Arab  Mohammedans  after 
reading  the  appeals  of  Alexander  IMackay  before  King 
Mutesa  in  Uganda.  Eeligious  teachers  have  not  yet 
fully  realized  the  use  of  such  material  from  mission- 
ary biography  for  teaching  lessons  in  religion  and 
ethics. 

The  History  of  the  Expansion  of  Christianity  Through- 
out the  World.  As  long  as  the  Bible  is  the  exclusive 
textbook  for  religious  education,  there  will  be  a  prac- 
tical difficulty  in  securing  any  widespread  and  effective 
application  of  the  religious  principles  of  the  Bible  to 
the  personal  and  social  problems  of  the  present  day. 
In  no  subject  in  secular  education  would  a  hiatus  of 
two  thousand  years  in  its  history  be  tolerated.  Yet, 
in  religious  instruction,  when  we  have  finished  with 
I'aul  and  his  work  in  Rome,  we  have  turned  back  again 
to  the  account  of  the  world's  creation.  Students  in 
theological  seminaries  and  in  a  few  colleges  have  the 
intervening  years  from  the  first  century  to  the  present 
time  reserved  for  their  special  study.  The  informa- 
tion and  inspiration  of  the  onward  progress  of  the 
gospel  throughout  the  world,  and  its  failures  as  well, 
at  least  in  simi)le  outline,  should  be  made  available 


MATERIALS  243 

to  all  pupils.    Only  by  so  doing  can  certain  necessary 
elements  in  their  religious  training  be  provided. 

What,  then,  may  we  say  is  the  contribution  of  the 
history  of  the  growth  of  the  kingdom  of  God  in  the 
world  to  the  development  of  the  religious  life? 

1.  Missionary  history  will  help  to  furnish  that  neces- 
sary background  of  facts  and  meanings  by  which  mis- 
sionary problems  may  be  studied  in  right  perspective. 
It  will  also  help  to  give  its  students  a  right  attitude 
of  mind  toward  present-day  conditions  and  oppor- 
tunities. 

2.  The  study  of  missionary  history  will  help  in  the 
formation  of  those  Christian  ideals  which  shall  become 
the  religious  heritage  of  the  next  generation.  Pro- 
fessor Bagley,  in  speaking  of  the  function  of  the  study 
of  national  history  to  impress  national  ideals  on  each 
succeeding  generation,  says  that  "their  vitality  and 
stability  may  be  greatly  increased  and  strengthened 
by  the  study  of  history,  for  history  may  lead  the  child 
vicariously  to  repeat  the  experiences  through  which 
the  ideals  have  developed."^ 

In  this  same  connection,  Professor  Bagley  quotes 
the  following:  "If  a  boy  be  told  to  love  his  country, 
he  might  properly  inquire,  'What  is  my  country?'  It 
would  not  be  enough  to  show  him  a  list  of  the  States, 
or  the  flag,  or  to  name  the  leading  politician  who 
happened  to  be  President.  His  real  country  has  much 
that  is  invisible  built  into  its  very  structure. 

"It  is  Washington's  long  struggle  to  found  and  organ- 
ize the  republic ;  it  is  Jefferson's  dreams  of  democratic 
equality;  it  is  the  deeds  and  words  of  men  who  from 

1 W.  C.  Bagley,  Educational  Values,  p.  1C7. 


244  MISSIONARY  EDUCATION 

period  to  period  guided  public  opinion  and  settled  the 
national  policy,  of  those  who  spread  civil  communities 
from  the  Allegheuies  to  the  Pacific,  who  built  up  our 
industries  and  laid  the  foundations  of  our  intellectual 
life.  Each  act  in  all  the  great  drama  has  added  its  bit 
to  the  reality  of  the  whole."^ 

3.  As  a  faithful  and  accurate  portrayal  of  causes 
and  events  in  the  progress  of  the  Kingdom  missionary 
history  will  not  only  disarm  prejudice,  but  will  also 
create  a  favorable  bias  toward  the  present  value  and 
glory  of  missionary  endeavor,  and  lead  to  their  true 
evaluation  and  appreciation. 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  During  the  first  part  of  a  Sunday  school  session 
one  boy  said  to  another,  in  the  presence  of  his  teacher, 
"This  is  Missionary  Sunday,  let's  cut!"  How  would 
you  have  used  the  remainder  of  the  hour?    Why? 

2.  In  the  International  Graded  Primary  Lessons,  as 
issued  by  the  American  Baptist  Publication  Society, 
there  is  a  missionary  story  with  each  lesson,  printed 
separately  and  indicated  "Missionary."  Analyze  some 
of  these  stories  and  indicate  their  value. 

3.  In  the  Third  year  International  Intermediate 
Graded  Lessons,  as  issued  by  The  Methodist  Book  Con- 
cern, there  are  thirteen  lessons  on  David  Livingstone 
immediately  following  the  life  of  Christ.  Would  you 
favor  their  use  and  in  this  order?    Why? 

4.  In  the  Bible  Study  Union  Lessons,  published  by 
Charles  Scribner's  Sons,  there  is  a  course  entitled 
"Heroes  of  the  Faith,"  First  Y'ear,  Intermediate  Grade. 

>  H.  E.  Bourne,  The  Teaching  of  History  and  Civics,  p.  81. 


MATERIALS  245 

The  first  lessons  on  Pioneers  are:  1.  Abraham.  2,  David 
Livingstone.  3.  David  Livingstone.  4.  Moses.  5.  Moses. 
6.  Harriet  Beecher  Stowe.  7.  Samuel  Chapman  Arm- 
strong. 8.  John  Howard.  9.  Florence  Nightingale.  10. 
Guido  Verbeck.    11.  Guido  Verbeck.    12.  Review. 

"NATiat  does  the  arrangement  of  this  material  indicate 
to  you  as  to  the  teaching  value  of  the  sketches  of 
modern  heroes? 

5.  Make  a  list  of  all  the  different  kinds  of  material 
now  used  for  missionary  education  in  your  Sunday 
school,  and  appraise  their  value. 

6.  Take  a  current  number  of  Everyland,  write  out 
an  aim  for  each  story  and  section,  and  give  a  reason 
for  including  it  in  a  missionary  magazine  for  boys 
and  girls. 

REFERENCES 

Principles  and  Ideals  o/  the  Sunday  School.  Burton 
and  Matthews.  Chapter  I  contains  an  elaboration  of 
the  significance  and  understanding  of  aims. 

Educational  Values.  W.  C.  Bagley.  An  appraisal 
of  educational  materials  from  the  point  of  view  of 
character-building  values. 

The  Materials  of  Religious  Education.  The  proceed- 
ing of  the  annual  convention  of  the  Religious  Educa- 
tion Association,  1907. 

Stories  and  Story-Telling  for  Moral  and  Religious 
Education.    Edward  P.  St.  John. 

Teacher's  Manual,  Second  Year,  Primary  Graded 
Lessons.  Part  III.  Marion  Thomas.  Introduction  to 
the  study  of  lessons  on  the  children  of  the  world. 

Teacher's  Manual,  Second  Year,  Junior  Graded  Les- 


216 


MISSIONARY  EDUCATIOX 


sows.  Part  III.  Josephine  L.  Baldwin,  Introduction 
to  the  Study  of  Later  Missionary  Heroes. 

Teacher's  Manual,  First  Year,  Intermediate  Graded 
Lessons.  Part  I.  Milton  S.  Littlefield.  Introduction 
to  the  study  of  biography  for  Religious  Education. 

''Uganda's  White  Man  of  Work,"  Teacher's  Manual, 
Second  Year,  Intermediate  Graded  Lessons.  Part  lY. 
Sophia  Lyon  Fahs.  Introduction  to  the  study  of  Alex- 
ander Mackav. 

Teachers  Manual,  Intermediate  Graded  Lessons, 
Third  Year.  Part  IV.  Ralph  E.  Diffendorfer.  Intro- 
duction to  the  study  of  David  Livingstone. 


CHAPTER   X 
THE   BIBLE   AND   MISSIONARY   EDUCATION 


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


CHAPTER    X 
THE   BIBLE   AND   MISSIONARY   EDUCATION 

What  contribution  does  the  Bible  make  to  the  de- 
velopment of  missionary  character?  From  the  stand- 
point of  the  educational  use  of  the  Bible,  its  missionary 
message  to  the  individual  Christian  is  to  be  found  in 
the  example  of  the  life  of  Jesus  Christ,  the  lives  of  his 
followers,  the  lives  of  those  prophets  of  God  who  pre- 
ceded Christ,  the  record  of  the  progressive  revelation 
of  God's  divine  purpose  in  the  world,  and  the  institu- 
tion of  the  first  Christian  churches,  and  an  account 
of  their  first  missionary  work.  Then  there  is  the 
thought  of  the  Bible  as  a  whole  in  terms  of  history  and 
life.  Some  may  say  that  all  Bible  study  must  then  be 
missionary;  and  so  it  may  be,  for  the  point  of  view 
from  which  any  lesson  is  studied  or  taught,  the  scope 
and  breadth  of  its  outlook,  and  the  direction  of  its  per- 
sonal and  social  application  may  determine  whether  or 
not  it  is  missionary  in  spirit  and  character. 

The  Example  of  the  Personal  life  of  Jesus  Christ.  Jesus 
Christ,  as  the  object  of  faith,  is  the  focal  point  in  men's 
decisions  to  live  the  Christian  life.  The  characteristics 
of  this  life,  and  especially  the  dominant  attitude  to- 
ward God  and  men,  will  be  determined  largely  by  the 
degree  to  which  the  personal  life  of  Jesus  becomes  the 
pattern  and  the  guide  in  daily  experience. 

1.  The  life  of  Jesus  may  become  a  personal  ideal, 

249 


250  MISSIONARY  EDUCATION 

for  it  is  the  life  of  a  perfect  Man  in  whom  the  principle 
of  sacrificial  living  finds  its  supreme  climax  in  the 
death  on  the  cross,  that  all  men  through  his  teachings 
and  work  may  find  salvation.  "How  simple,  and  how 
majestic  in  its  simplicitj',  is  Christ's  attitude  and  spirit 
toward  the  world.  His  mind  is  disburdened  of  all 
questions  of  sectarianism  and  race  prejudice.  He  has 
incarnated  himself  in  the  life  of  the  race,  and  every 
interest  of  the  race  is  dear  to  him.  He  is  unhampered 
by  autocratic  tradition;  he  is  incapable  of  the  lust 
of  conquest.  His  heart  beats  in  unison  with  every 
upward  impulse  of  humanity,  and  bows  in  sympathy 
over  each  futile  effort.  The  griefs  of  the  world  weigh 
upon  him.  He  weeps  for  its  sins.  He  loves  the  world 
with  an  eternal  passion,  as  of  an  only-begotten  from  a 
Father.  He  gives  his  life  for  the  world  in  atoning  sacri- 
fice with  joy  that  despises  the  shame  of  the  cross,  say- 
ing: 'If  I  be  lifted  up,  I  will  draw  all  men  unto  my- 
self.' "1 

2.  Jesus's  daily  contact  with  the  people  of  his  own 
and  other  races  produced  many  concrete  situations 
and  problems  in  the  solution  of  which  he  suggested  the 
spirit  and  method  which  may  serve  as  a  guide  to  all 
men. 

3.  He  demonstrated  clearly  in  daily  living  man's 
normal  attitude  toward  God  and  the  human  race. 
"When  we  gather  and  classify  all  the  data  in  the  life 
of  Jesus  Christ,  supplied  by  deed,  or  word,  or  by  the 
not  less  eloquent  implications  of  silence,  showing  his 
temper  and  mental  attitude  toward  the  world,  it  may 
be  said  that  three  generalizations  of  great  sublimity 

>  Charles  Cuthbert  Hall,  The  Aims  of  Religious  Education,  pp.  60-62. 


THE  BIBLE  AND  MISSIONS  251 

appear  to  control  his  thinking,  and  to  furnish  him  a 
basis  on  which  to  live  and  die.  These  are :  the  Father's 
impartial  interest  in  humanity;  the  unqualified  value 
of  human  life ;  the  essential  unity  of  the  human  race.''^ 

4.  In  his  teachings  there  are  found  the  principles 
which  must  be  followed  in  order  to  establish  the  king- 
dom of  God  on  earth,  that  ideal  social  order  in  the 
world  in  which  all  men  in  their  relation  to  God  stand 
as  sons  and  to  one  another  as  brothers. 

"The  supreme  truth  that  this  is  God's  world  gave 
to  Jesus  his  spirit  of  social  optimism ;  the  assurance 
that  man  is  God's  instrument  gave  to  him  his  method 
of  social  opportunism;  the  faith  that  in  God's  world 
God's  people  are  to  establish  God's  kingdom  gave  him 
his  social  idealism.  He  looks  upon  the  struggling, 
chaotic,  sinning  world  with  the  eye  of  an  unclouded 
religious  faith,  and  discerns  in  it  the  principle  of  per- 
sonality, fulfilling  the  will  of  God  in  social  service."^ 

The  Example  of  the  Lives  of  Jesus's  Followers.  The 
thoughts  and  deeds  of  Peter,  James,  John,  Philip, 
Stephen,  Barnabas,  Paul,  Timothy,  and  others  con- 
cretely present  the  Christian  life  as  it  was  originally  in- 
spired by  the  immediate  presence  and  spirit  of  Jesus. 
Was  it  a  narrow,  self-centered,  or  miserly  life  whi(h 
these  men  lived?  What  did  it  mean  for  them  to  be 
called  Christians?  As  the  leaders  of  the  early  church 
what  did  it  mean  to  be  conscious  of  the  significance  of 
the  life  and  death  and  resurrection  of  Jesus?  The  value 
of  the  stories  of  these  men  for  missionary  education  lies 
more  in  studying  and  presenting  them  as  followers  of 


'  Ibid.,  Christ  and  the  Human  Race,  p.  72. 

'  Francis  Greenwood  Peabody,  Jesus  Christ  and  the  Social  Question,  p.  104. 


252  MISSIONAEY  EDUCATION 

Jesus  than  as  ecclesiastics  or  champions  of  new  laws 
and  doctrines.  "There  is  one  thing,"  wrote  Dr.  Dennev, 
"in  which  they  are  indistinguishable — the  attitude  of 
their  souls  to  Christ.  .  .  .  He  determines,  as  no  other 
does  or  can,  all  their  relations  to  God  and  to  each 
other."" 

Contrasting  the  world  and  the  church  in  his  Early 
Days  of  Christianity,  Dean  Farrar  writes:  "In  the 
world  men  were  hateful  and  hating  one  another;  in 
the  church  the  beautiful  ideal  of  human  brotherhood 
was  carried  into  practice.  The  church  had  learned  her 
Saviour's  lessons.  A  redeemed  humanity  was  felt  to 
be  the  loftiest  of  dignities ;  man  was  honored  for  being 
simply  man;  every  soul  was  regarded  as  precious,  be- 
cause for  every  soul  Christ  died ;  the  sick  were  tended, 
the  poor  relieved,  labor  was  represented  as  noble,  not 
as  a  thing  to  be  despised ;  purity  and  resignation,  peace- 
fulness  and  pit}',  humility  and  self-denial,  courtesy  and 
self-respect  were  looked  upon  as  essential  qualifications 
for  all  who  were  called  by  the  name  of  Christ." 

The  Example  of  Israel's  Prophets  and  Leaders.  The 
difference  between  the  lives  of  Old  Testament  leaders 
and  those  who  lived  with  Christ,  and  after  him  lies  in 
breadth  of  sympathy,  intellectual  outlook,  and  spiritual 
vision.  Some  of  them  foreshadowed  those  qualities 
which  were  characteristic  of  Jesus,  and  which  were 
his  contribution  to  the  religious  life  of  the  world.  In 
order  to  understand  the  contribution  of  their  lives  for 
missionarv  education  the  student  will  seek  to  discover 
how  each  one  tried  to  interpret  for  his  own  age  the 
meaning  of  love  to  God  and  love  to  fellow  men. 

*  James  Denney,  Jesus  and  the  Gospel,  p.  329. 


THE  BIBLE  AND  MISSIONS  253 

Abraham,  who  stood  as  the  forefather  of  the  Hebrew 
race,  exemplified  the  true  spirit  of  the  East  in  his  hos- 
pitality and  his  unselfish  obedience  to  the  divine  will. 
David's  kindness  to  Mephibosheth  was  evoked  by  the 
remembrance  of  his  early  covenant  with  Jonathan.  The 
good  deeds  of  Elijah  and  Elisha  anticipated  the  days 
when  men  should  see  the  Son  of  man  '"going  about  do- 
ing good."  The  picturesque  prophet  Amos  in  the 
market  place  at  Bethel  preached  social  and  economic 
justice  on  behalf  of  a  burdened  people.  Hosea,  whose 
supreme  doctrine  was  love  and  kindness  toward  man 
and  all  of  God's  creatures,  declared  that  the  goal  of 
all  life  and  human  experience  is  that  perfect  peace 
and  happiness  which  comes  through  harmony  with  the 
eternal  Father.  Isaiah,  the  wisest  statesman,  the 
truest  patriot,  and  the  most  heroic  spirit  of  his  age, 
fearlessly  faced  his  duty  in  responding  to  the  call  of 
public  service.  Micah  rose  as  the  tribune  of  the  peo- 
ple, and,  although  one  of  the  most  unpopular  men  of 
the  hour,  proved  one  of  Judah's  most  effective  citizens. 

''From  Jeremiah  apparently  comes  that  profound 
message  which  binds  the  older  revelation  through  the 
Hebrew  race  to  the  fuller  and  more  perfect  revelation 
through  the  great  Prophet-teacher  of  Nazareth.  The 
new  covenant  is  between  God  and  the  individual.  Its 
terms  are  to  be  inscribed  not  on  perishable  tablets  of 
stone,  but  by  God  himself  on  each  human  heart.  The 
words  and  life  of  Jeremiah  himself  illustrate  in  part 
the  character  of  that  divine  teaching.  It  was  to  be 
taught,  not  by  the  lips  of  prophets,  priests,  or  sages, 
but  through  vital,  personal  experiences,  and  as  the 
spirit  of  God  touched  and  guided  the  spirit  of  man.    It 


254  MISSIONARY  EDUCATION 

was  a  teaching  which  placed  little  emphasis  on  cere- 
monial and  forms,  but  demanded  the  whole  love  and 
service  of  each  human  being.  .  .  .  Thus  Jeremiah 
gave  to  the  race  that  conception  of  religion  as  a  per- 
sonal, spiritual  relation  between  God  and  man,  which 
is  the  foundation  of  Christianity  and  of  all  true  faith."^ 

The  Record  of  the  Progressive  Revelation  of  God  and 
his  Divine  Purpose  for  the  World.  In  studying  the  pur- 
pose of  God  as  progressively  revealed  in  human  his- 
tory, the  Bible  cannot  be  divided  into  small  sections. 
One  must  be  well  enough  acquainted  \^-ith  the  move- 
ment of  events  from  Abraham  to  Nehemiah,  and  on 
through  the  days  of  the  Maccabees  to  the  life  of  Christ, 
and,  finally,  with  the  onward  progress  of  the  goepel, 
from  Jerusalem  through  the  then  known  world,  in 
order  to  discover  the  underlying  motive  and  meaning 
in  it  all.  The  limits  of  this  volume  will  not  permit  a 
detailed  historical  survey.  It  is  only  possible  to  point 
out  the  significant  points. 

1.  The  History  of  Israel.  As  a  whole  the  age  repre- 
sented by  the  history  of  Israel  was  unmissionary  and 
often  antimissionary.  The  student,  however,  will  seek 
to  discover  the  underlying  purpose  by  which  he  can 
understand  the  meaning  of  this  history. 

In  the  light  of  later  events  it  is  clear  that  Israel  was 
a  chosen  people.  They  were  intrusted  with  a  definite 
mission ;  they  were  to  prove  a  blessing  to  all  peoples 
and  to  furnish  to  the  world  its  Saviour  and  Lord.  In 
the  process  of  training  for  their  mission  they  gained 
an  ever  clearer  knowledge  of  Jehovah,  and  gave  their 


*  Charles  Foster  Kent,  The  Kings  and  Prophets  of  Israel,  p.  306. 


THt:  BIBLE  AND  MISSIONS  255 

allegiance  to  him  as  the  one  true  God.  Their  loyalty 
called  them  to  distinguish  themselves  from  all  other 
peoples  by  lives  of  purity  and  righteousness.  Some- 
times the  way  was  hard,  as  at  the  exodus  and  founding 
of  the  Hebrew  state,  the  exile,  the  establishment  of  the 
remnant  in  Jerusalem,  and  their  later  conflicts  with 
the  Gentile  world.  Although  prepared  thus  to  give 
God's  message  to  the  world,  they  rejected  Jesus,  and 
lost  the  heritage  which  would  have  come  to  them  as 
the  proclaimers  of  the  new  religious  social  order. 

2.  The  Prophet's  Teaching  Concerning  God.  The 
glory  and  the  wonder  of  the  Old  Testament's  teaching 
about  God  can  be  appreciated  only  by  those  who  trace 
the  ever- widening  conception  which  these  chosen  peo- 
ple had  of  him.  The  God  whom  Jeremiah  preached, 
and  whose  heart  is  revealed  in  the  story  of  Jonah,  was 
greater  in  every  way  than  the  tribal  Deity  whom  Abra- 
ham knew  when  he  left  his  home  in  the  East  to 
journey  to  unknown  lands.  Whatever  may  have  been 
the  conception  of  God  in  the  days  before  Moses,  the 
facts  seem  to  indicate  that  he  was  considered  a  local 
Deity  only,  sometimes  associated  with  certain  places, 
pillars,  trees,  or  stones,  and  sometimes  worshiped  at 
heathen  altars.  The  early  Hebrews  were  also  in  con- 
stant danger  of  worshiping  foreign  gods.  It  was  not 
until  the  days  of  Moses  that  Jehovah  was  proclaimed 
the  God  of  Israel,  alone  to  be  worshiped  by  the  people 
whom  he  had  chosen.  While  they  continued  to  believe 
in  the  existence  of  the  gods  of  other  nations,  they 
regarded  Jehovah  as  the  one  God  of  Israel.  Later,  in 
the  days  of  Amos  and  Isaiah,  they  came  to  look  upon 
Jehovah   as  supreme  among  all  the  gods  of  all  the 


256  MISSIONARY  EDUCATION 

nations.  The  prophets  further  enriched  and  developed 
the  idea  of  God.  They  proclaimed  him  as  moral  and 
spiritual.  Finally,  true  monotheism  culminated  in 
such  passages  as  Isaiah  43.  10,  "Before  me  there  was 
no  God  formed,  neither  shall  there  be  after  me" ;  and 
in  Isaiah  44.  6,  "I  am  the  first,  and  I  am  the  last ;  and 
besides  me  there  is  no  God."  From  the  days  of  Amos 
the  prophets  set  forth  ever  more  clearly  the  new  and 
revolutionary  truth  that  Jehovah  is  not  only  the  God 
of  Israel,  but  of  all  the  nations.  (See  Amos  9  and 
various  passages  in  Isa,  40-56;  in  Jer.  10.  7;  Ezek.  34. 
4,  9,  15;  Mai.  1.  5,  12,  14;  and  elsewhere.) 

Later  the  Jewish  people  reached  a  crisis  in  their 
thought  of  God.  While  there  was  no  longer  any  danger 
of  idolatry,  they  considered  Jehovah  to  be  exclusive 
and  self-contained.  More  and  more  they  regarded  him 
as  separated  from  the  world,  and  they  laid  the  chief 
emphasis  upon  the  duty  of  keeping  the  law  rather  than 
upon  a  contrite  heart  and  deeds  of  love.  Against  this 
conception  the  story  of  Jonah  is  a  vigorous  protest. 
In  this  wonderful  little  book  we  have  the  climax  of 
the  missionary  teaching  of  the  Old  Testament :  Jehovah, 
the  God  of  Israel,  has  tender  regard  for  the  inhabitants 
of  a  heathen  citv. 

3.  The  Work  and  Teaching  of  Jesus.  Contrasted  with 
the  Old  Testament,  the  New  emphasizes  God  as  love, 
the  spiritual  Father  of  all  men,  who,  inspired  by  love, 
are  to  become  brothers.  The  essential  meaning  of 
Jesus's  work  and  teaching  lies  in  the  truth  that  man 
is  spirit,  and  that  the  human  spirit  is  at  one  with  God. 
Jesus  frees  us  from  the  illusion  that  we  are  separate 
from  God  and  from  one  another.    The  saved  man  sees 


THE  BIBLE  AND  MISSIONS  257 

that  the  universal  Divine  order  is  the  order  of  Eternal 
Love.  The  mind  must  be  surrendered  "to  the  one  all- 
dominating  idea  that  the  best  thing  ever  done  by  the 
best  man  that  ever  lived  was  done  for  us,  and  was 
done  partly  by  us;  that  our  deepest  humanity  was  in 
his  deed ;  if  Jesus  died  for  all,  we  all  died,  and  in  his 
rising  we  all  rise !"® 

4.  The  Kecord  of  the  Primitive  Church.  This  record 
is  traced  in  the  book  of  Acts.  We  note  that  at  the 
very  beginning  there  were  two  outstanding  facts  in 
the  life  of  the  early  church — the  resurrection  of  Jesus 
and  the  descent  of  the  Holy  Spirit.  These  furnished 
to  men  a  message  and  a  dynamic  to  make  known  the 
name  of  God  throughout  the  world. 

At  first  there  was  an  attempt  to  synthesize  Juda- 
ism and  Christianity.  Then  the  Christian  Church 
gradually  broke  through  its  narrow  Jewish  limitations. 
The  successive  steps  can  easily  be  traced :  the  appoint- 
ment of  the  seven,  all  with  Greek  names;  the  martyr- 
dom of  Stephen,  and  the  scattering  of  the  folloMers  of 
Jesus;  Philip's  experience  in  Samaria,  and  with  the 
Ethiopian  eunuch ;  Peter  and  the  baptism  of  Cornelius; 
the  work  of  the  Christian  missionaries  in  Syrian  Anti- 
och ;  the  commission  of  Paul  and  Barnabas ;  preaching 
to  the  Gentiles  in  Pisidian  Antioch;  the  Council  at 
Jerusalem ;  Paul's  work  in  the  midst  of  a  Gneco-Koman 
civilization  in  Macedonia  and  Greece  and  his  final 
arrival  at  Rome. 

Thus  the  survey  is  completed.  The  range  of  Bible 
history  is  clear.     It  is  a  progressive  movement.     The 


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


258  MISSIONARY  EDUCATION 

separate  figures  aud  events  are  familiar.  They  are 
reviewed  here  to  show  that  their  missionary  signifi- 
cance becomes  vital  in  the  lives  of  present-day  Chris- 
tians only  when  they  are  viewed  in  j^erspective,  and 
as  a  whole.  Let  the  people  clearly  see  and  feel  that 
we  to-day  are  an  essential  part  of  this  world  movement 
which  began  in  the  daj's  of  Abraham;  that  God  did 
not  cease  to  give  himself  to  men  when  the  sacred  canon 
was  closed;  and  that  patriarch,  king,  prophet,  priest, 
disciple,  and  early  Christian  missionary  have  set  a 
standard  for  Christians  of  all  races  in  all  times  in  that 
each  was  true  to  his  God  in  that  stage  of  progress 
in  which  he  was  permitted  to  live  and  labor.  Modern 
Bible  study  must  reenforce  the  Christian  thought  and 
activity  of  to-day  by  such  a  comprehensive  survey. 

The  Bible  as  a  Whole  as  the  Inspired  Word  of  God. 
In  describing  his  purpose  in  writing  his  book  on  The 
Missionary  Message  of  the  Bible,  Dr.  Horton  says: 
''We  desire  to  see  the  Bible  in  its  natural  li^t,  to 
understand  the  relation  of  its  parts  and  the  growth 
through  many  centuries  of  its  idea ;  we  wish  to  see  it 
as  embedded  in  the  life  of  mankind,  and  as  it  is  related 
to  the  religious  conceptions  and  aspirations  of  man. 
In  making  such  a  survey  we  expect  to  discover  and  to 
grasp  the  truth  clearly  that,  as  the  book  is  the  authentic 
and  variegated  record  of  the  way  in  which  God  has 
gradually,  but  surely,  revealed  himself  to  the  human 
race,  so  it  is  the  great  unchangeable  means  by  which 
that  revelation  is  to  cover  the  whole  world,  and  bring 
all  men  to  the  full,  clear  knowledge  of  God."'^ 


Robert  F.  Hortou,  The  Bible  a  MissioDary  Book,  p.  30. 


THE  BIBLE  AND  MISSIONS  259 

Only  as  men  realize  that  the  Bible  records  the  full 
and  complete  revelation  of  God's  love  for  the  whole 
world  will  thej  have  permanent  conviction  that  it  is 
the  inspired  Word  of  God.  It  will  not  suffice  to  teach 
them  this  truth  dogmatically,  or  blindly,  or  with  super- 
ficial scholarship.  They  should  have  all  the  confidence 
and  assurance  which  the  knowledge  of  the  progressive 
revelation  of  God  and  his  purpose  in  the  world  can 
bring  to  them, 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  Assuming  the  definition  of  missionary  education 
in  Chapter  I,  what  part  of  the  Bible  is  most  valuable 
for  our  purpose?    Why? 

2.  From  the  Bible  study  of  your  youth,  what  im- 
pression did  the  Old  Testament  as  a  missionary  book 
make  upon  you. 

3.  Select  a  Bible  passage  illustrating  one  of  Dr. 
Hall's  generalizations  on  page  250  and  write  out  a  les- 
son plan  for  a  group  of  young  people  of  high  school  age. 

4.  Do  any  considerable  number  of  your  young  people 
bold  the  Christ  life  as  a  personal  ideal?  Is  their  ideal 
a  real  goal  for  practical  living?  What  elements  in  the 
ideal  are  the  most  important  determining  factors? 

5.  Point  out  a  number  of  concrete  situations  in  the 
contacts  of  Jesus  with  his  own  and  other  races,  which 
suggest  his  general  attitude  and  method  of  work. 

6.  Do  you  think  that  "the  beautiful  ideal  of  human 
brotherhood  is  carried  into  practice  in  the  church  to- 
day"?   Why? 

7.  Attach  Scripture  references  to  each  of  the  state- 
ments regarding  the  prophets. 


260  MLSSIONARY  EDUCATION 

8.  Why  did  Jeremiah  abandon  the  idea  of  a  national 
covenant  with  Jehovah?  What  did  he  propose  as  a 
substitute?  Does  this  have  any  significance  for  the 
evangelism  of  to-day?  See  Social  Evangelism,  by  Harry 
F.  Ward,  page  104. 

9.  What  is  the  popular  idea  of  the  meaning  and 
purpose  of  the  book  of  Jonah  ?    A\Tiy  ? 

10.  What  influence  does  the  idea  of  a  progressive 
revelation  by  God  in  the  Bible  have  upon  the  mission- 
ary enterprise  of  to-day? 

11.  What  ideas  of  the  inspiration  of  the  Scriptures 
do  your  pupils  have?  Do  they  affect  in  any  way  the 
missionarv  significance  of  the  Bible  to  them? 

12.  What  does  this  chapter  suggest  in  the  way  of 
methods,  the  point  of  view,  and  the  importance  of  Bible 
study? 

REFERENCES 

The  Aims  of  Religious  Education.  The  proceedings 
of  the  annual  convention  of  the  Religious  Education 
Association  for  1905.  One  of  the  addresses  in  the 
section  on  National  and  Universal  Brotherhood  was 
by  Dr.  Hall  on  "The  Mission  of  Christianity  to  the 
World." 

Christ  and  the  Human  Race.  Charles  Cuthbert  Hall. 
Already  noted. 

Jesus  Christ  and  the  Social  Question.  Francis 
Greenwood  Peabody.  A  scholarly  and  suggestive  ap- 
peal emphasizing  the  spirit  and  teaching  of  Jesus  in 
regard  to  the  social  issues  of  the  present  day. 

Jesus  and  the  Gospel.  James  Denney.  A  careful 
study  of  the  New  Testament,  presenting  a  Christianity 


THE  BIBLE  AND  MISSIONS  261 

in  which  Jesus  has  the  dominant  place  which  is  as- 
signed to  him  in  the  faith  of  the  historical  church. 

The  Kings  and  Prophets  of  Israel.  Charles  Foster 
Kent.  The  third  volume  of  Professor  Kent's  Historical 
Bible  dealing  with  the  period  of  Israel's  history  which 
was  marked  by  supreme  political,  social,  and  religious 
crises.  The  work  and  teachings  of  the  great  ethical 
prophets  of  the  eighth  and  seventh  centuries  B.  C. 
made  Israel's  experience  one  of  the  most  significant 
chapters  in  human  history. 

The  Social  Teachings  of  the  Prophets  and  Jesus. 
Charles  Foster  Kent.  Gives  a  complete  survey  and 
interpretation  of  the  unfolding  social  ideals  of  Juda- 
ism and  Christianity  and  of  the  beginning  and  growth 
of  the  missionary  attitude  toward  the  world. 

The  Religion  of  the  Old  Testament.  Karl  Marti.  A 
succinct  but  complete  presentation  of  those  features  of 
the  religion  of  the  Old  Testament  which  distinguished 
it  from  the  other  religions  of  antiquity. 

The  Bible  a  Missionary  Book.  Kobert  F.  Horton. 
A  study  of  the  missionary  teachings  of  the  Scripture, 
chiefly  of  the  Old  Testament,  from  the  modern  view- 
point. 

God's  Missionary  Plan  for  the  World.  James  W. 
Bashford.  A  suggestive  study  of  the  divine  purpose 
revealed  in  missions,  largely  based  on  the  teaching  of 
the  Scriptures. 

God's  Plan  for  World  Redemption.  Charles  R.  Wat- 
son. An  outline  study  of  the  Bible  and  missions, 
arranged  for  a  series  of  eight  studies.  Suggestive  and 
helpful. 

Where  the  Book  Speaks.     Archibald  McLean.    Dr. 


262  MISSIONARY  EDUCATION 

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


PART  II 
SPECIAL  T^IETHOD 


CHAPTER   XI 

THE  MISSIONARY  EDUCATION  OF  CHILDREN 

(Under  Nine  Years  of  Age) 


All  exercises  which  awaken  the  active  powers,  which  form 
the  capacity  for  rendering  loving  service  to  fellow  creatures, 
will  help  to  lay  the  groundwork  of  religion  in  the  child. — 
Madam e  Warenlioltz-Bu low. 


CHAPTER    XI 

THE  MISSIONARY  EDUCATION  OF  CHILDREN 

(Under  Nine  Years  of  Age) 

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

267 


268  MISSIONARY  EDUCATION 

makes  them  a  part  of  this  environment.  A  prime  re- 
quirement, therefore,  for  teaching  religion  to  children 
is  to  realize  the  extent  and  the  limitations  of  the  child's 
environment.  At  the  same  time  the  teacher  should 
know  that  the  child's  world  is  just  as  sig-nificant  for 
him  at  the  time  as  later  years  are  for  the  more  mature 
person.  The  child's  early  years  are  not  only  a  period 
of  preparation,  but  are,  for  him,  his  actual  living. 

The  Child  in  his  World.  Practicallv  all  of  the  funda- 
mental  attitudes  of  adult  life  are  awakened  and  de- 
veloped in  the  period  of  early  childhood.  The  adjust- 
ment of  bodily  movements,  the  awakening  of  all  the 
senses  and  the  power  of  the  instinctive  feelings  to  con- 
trol conduct,  all  of  which  belong  to  this  period  of  life, 
make  it  most  necessary  that  the  child  should  have 
every  possibility  for  the  fullest  development. 

The  child's  life  is  dominantly  one  of  action,  through 
which  he  learns  the  most  important  lessons  of  life. 
In  action  for  its  own  sake  he  sees  his  greatest  interest. 
In  his  activities  he  is  controlled  almost  entirely  bv  his 
instinctive  feelings.  His  interests  are  those  within  the 
range  of  the  children's  world ;  that  is,  in  other  children 
and  their  interests,  especially  those  which  are  similar 
to  his  own ;  in  the  sources  of  his  home  comforts,  his 
food  and  his  clothing;  in  games,  in  nursery  rhymes, 
and  in  the  stories  of  nature  in  which  animals,  birds, 
trees,  flowers,  insects,  earth,  air,  and  sky  may  all  be 
personified  and  be  made  to  live  and  do  the  things  of  the 
child's  own  life. 

The  Aim  in  Missionary  Education.  How  can  a  child 
be  helped  to  live  within  the  range  of  his  experience 
the  kind  of  a  life  which  will  correspond  to  the  mis- 


1 


CHILDKEX  269 

sionary  life,  as  we  have  defined  it,  in  the  mature  man 
or  woman?  How  can  we  train  the  instincts  of  love, 
sympathy,  and  justice  so  that  the  child  will  have  the 
right  attitudes  toward  all  of  God's  creatures  and  God's 
people  who  come  within  his  experience?  To  accom- 
plish this  aim  will  not  only  make  his  life  rich  and  full 
through  self-expression,  but  will  also  lay  the  founda- 
tions for  genuine  Christian  character.  To  help  to 
answer  this  question  the  following  suggestions  are 
offered. 

Helping  Others.  Applying  the  principles  in  Chap- 
ters III  and  IV,  and  keeping  in  mind  the  place  which 
activity  holds  in  the  child's  development,  it  will  be 
seen  that  kindly  and  helpful  deeds  performed  by  the 
child  himself  form  the  larger  part  of  his  early  mis- 
sionary education.  The  possibilities  of  what  the  child 
may  do  for  others  cannot  be  left  to  chance.  The  oppor- 
tunities must  be  discovered  by  his  parent  and  teachers. 
Upon  certain  occasions  everything  else  may  give  way 
to  the  arrangement  and  the  carrying  out  of  such  activi- 
ties. 

The  child  under  nine  can  be  taught  to  express  grati- 
tude for  benefits  received ;  to  help  mother  and  others  in 
various  home  duties ;  to  express  kindness  to  animals  by 
feeding  the  birds,  the  household  pets,  and  the  domestic 
animals  of  the  field ;  to  provide  flowers  for  the  sick  in 
the  home  and  the  community,  to  give  flowers  to  many 
who  are  not  sick  in  order  to  add  to  their  joy  and  ap- 
preciation of  life,  and  to  help  those  who  are  in  need 
by  providing  clothing  and  food,  pictures  and  flowers. 
The  older  children  may  learn  how  to  care  for  the 
younger  ones  in  the  home,  the  school,  and  the  Sunday 


270  MISSIONARY  EDUCATION 

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


CHILDREN  271 

children,  with  the  teacher's  help,  soon  persuaded  these 
deserters  to  carry  out  their  plans.  The  next  week, 
when  the  little  fund  was  thoroughly  started,  the  teacher 
asked  all  the  children  to  come  to  the  church  on  Satur- 
day afternoon  for  the  purpose  of  paying  a  visit  to 
the  mother  and  baby.  On  the  way  to  the  home  they 
stopped  at  a  milk  depot,  purchased  a  bottle,  and  left 
an  order  for  the  regular  delivery  of  milk  until  further 
notice  at  the  address  which  they  gave.  Then  all  to- 
gether they  went  to  the  home  to  present  what  was,  to 
some  of  them,  their  first  gift.  On  the  next  Sunday 
one  of  the  children,  who  had  reported  the  whole  event 
in  minutest  detail  at  home,  was  asked  to  tell  about  the 
milk  for  the  baby  to  those  children  who  had  not  been 
able  to  join  them  on  Saturday. 

Points  of  Contact  for  Good  Stories.  Through  the  use 
of  the  story,  the  child's  imagination  is  aroused,  bis  little 
world  becomes  larger,  and  he  secures  a  background  of 
useful  knowledge.  A  story,  when  it  touches  some  phase 
of  the  child's  experience,  is  the  most  effective  for 
character-building  purposes.  What  the  child  says  and 
does  in  bis  normal  activity  become  points  of  contact  for 
leading  him  into  new  thoughts  and  experiences.  The 
teacher  will  watch  for  the  significant  experiences  of 
the  pupils,  and  will  then  build  upon  them  by  the  use 
of  carefully  selected  stories.  It  is  far  better  to  look 
for  stories  suitable  to  the  pupil's  experiences  than  it 
is  to  try  to  di.scover  experiences  in  the  pupils  to  suit 
a  story  which  it  may  be  more  convenient  to  tell.  A 
teacher  who  had  noticed  a  good  deal  of  tattling  among 
her  pupils  spent  some  hours  at  a  library  hunting  a 
story  to  meet  this  need.     She  found  and  told  ''Eaves- 


272  MISSIONARY  EDUCATION 

dropper,  the  Ugly  Dwarf  Who  Lived  in  Tattlers  Kow/' 
and  the  effect  was  immediate. 

As  was  indicated  in  the  chapter  on  ''The  Materials 
of  Missionary  Education,"  all  such  experiences  may  be 
embodied  in  stories,  and  told  later  by  the  teacher.  The 
real  names  of  persons  and  places  may  give  way  to  a 
"once-upon-a-time"  story,  thus  avoiding  the  danger  of 
giving  undue  attention  to  a  particular  child's  act. 

The  Child's  Natural  Interest  in  Activity.  The  possibili- 
ties of  these  interests  may  be  gained  from  the  following 
list  of  activities  which  are  already  widely  used  in  the 
home,  kindergarten,  day  school,  and  church  school: 

Clay  modeling.  Paper  cutting  and  weaving. 

Sand  table  work.  Rug  weaving. 

Drills  and  marches.  Raffia  weaving. 

Picture  coloring.  Cardboard  modeling. 

Reproduction  of  stories  in  writing  and 

drawing. 

Simple  dramatizations. 

These  and  similar  methods  may  be  used  as  a  means 
of  expressing  the  pupil's  interest,  or  of  deepening  his 
impression  of  truth  learned.  If  the  product  of  such 
"handwork"  is  further  used  to  make  glad  some  other 
children  in  hospitals,  orphanages,  and  needy  homes, 
there  may  be  added  to  self-expression  training  in  serv- 
ice to  others.  In  the  introduction  to  '"Things  to  Make,"^ 
Miss  Susan  Mendenhall,  the  editor  of  Everyland,  says: 
"Manj-  now  realize  that  handwork  and  other  forms  of 
activity  have  their  greatest  value  when  expressed  on 
the  higher  level  of  service.     To  do  something  for  and 


'  J.  Gertrude  Hutton,  Things  to  Make — A  book  on  Handwork  and  Service  for 
Girla  and  Boys. 


CHILDREN  273 

with  others  iuvolves  a  higher  motive  than  to  do  some- 
thing for  oneself.  The  spontaneous  impulse  of  girls 
and  boj's  to  help  others  offers  an  opportunity  to  develop 
in  them  an  attitude  of  Christian  sympathy  and  fellow- 
ship, and  to  establish  habits  of  giving  which  includes 
not  only  giving  money  but  that  larger  gift,  personal 
service." 

An  excellent  illustration  of  the  value  of  this  work 
when  wisely  directed  is  given  by  Miss  Hutton  in  her 
Preface  to  this  book,  a  volume  of  very  practical  and 
helpful  suggestions.  A  club  of  girls  put  together 
pennies  they  had  saved  from  their  candy  money  and 
bought  cheesecloth,  and,  cutting  it  into  twelve-inch 
squares,  hemmed  them  neatly.  These,  with  their  choic- 
est picture  post  cards,  covered  on  one  side  with  white 
paper,  they  mailed  to  the  church  missionary  in  China. 
This  busy  man  found  time  to  write  the  club  president 
a  letter,  and  a  proud  little  lady  she  was  as  she  dis- 
played to  everyone  "the  letter  that  came  all  the  way 
from  China."  This  became  one  of  the  club  treasures, 
and  read  in  part,  as  follows:  ''Whoever  planned  that 
package  had  a  good  knowledge  of  what  is  needed  in 
China.  You  can  hardly  imagine  how  much  easier  is 
our  approach  to  children  if  we  have  a  pretty  card  to 
offer  them.  And  as  for  those  handkerchiefs,  they  will 
be  carried  up  some  Chinese  sleeve  till  they  change 
color,  smell,  and  aspect,  but  they  will  still  be  cher- 
ished." When,  later,  that  missionary  came  home  on 
furlough  and  journeyed  a  quarter  of  the  way  across 
the  continent  to  visit  this  church,  he  had  no  need  to 
establish  a  bond  between  himself  and  the  children; 
he  could  only  knit  it  more  firmly. 


274  MISSIONARY  EDUCATION 

Extending-  the  Child's  Interest.  The  different  races  of 
men  are  now  so  widely  scattered  that  a  child  may  come 
into  contact  almost  any  time  with  a  person  of  another 
race.  Sometimes  he  must  live  in  close  proximity  to 
them.  Children  from  six  to  eight  years  of  age,  either 
through  personal  contact  and  observation,  or  by  the 
use  of  pictures,  may  be  introduced  to  God's  world 
family  of  children.  It  is  important  that  such  new 
knowledge  should  bring  with  it  the  corresponding  right 
attitude  of  mind,  and  further  opportunities  for  kindly 
deeds  and  cooperation.  The  following  methods  may 
help  in  this  most  important  phase  of  missionary  edu- 
cation. 

1.  The  use  of  stories  of  children  who,  though  differ- 
ent in  color  of  the  skin,  manner  of  home  life,  dress  and 
food,  have  experiences  similar  to  those  of  our  own 
children.  Children  everywhere  are  happy,  and  laugh 
when  they  are  pleased,  cry  when  they  are  hungry  or 
are  hurt,  and  sleep  when  they  are  tired  or  throughout 
the  night.  In  fact,  the  range  of  children's  interests 
is  very  much  the  same  throughout  the  world.  Our 
children  will  be  interested  in  other  children  just  in 
so  far  as  one  common  bond  of  sympathy  is  established 
between  them.  Such  a  story  is  Sui  Li's  Finger  Nails, 
abbreviated  and  reprinted  by  permission  from  Every- 
land,  December,  1914. 

SUI  LI'S  FINGER  NAILS 

By  Fanny  L.  Kollock 

Sui  Li's  finger  nails  were  her  chief  care.  They  were  her 
mother's  pride  and  joy,  her  father's  great  satisfaction-  And 
why  should  they  not  be?    They  were  longer  than  the  nails  of 


CHILDREX  275 

any  other  girl  in  the  kindergarten.  They  were  polished  until 
they  shone  almost  like  pink  shells.  And  in  China  long  finger 
nails  were  a  sign  that  you  lived  in  a  fine  house  with  servants 
to  wait  upon  you,  and  that  your  father  was  a  great  and  rich 
man. 

One  day  Sui  Li's  teacher,  whose  American  name  Sui  Li  had 
never  been  able  to  pronounce,  showed  the  children  how,  from 
a  square  piece  of  brown  paper,  to  make  a  delightful  basket 
with  a  handle.  Sui  Li  went  to  work  eagerly  with  the  others, 
but  soon  she  pushed  the  paper  from  her  and  sat  back  in  her 
chair. 

At  noon  every  little  child  but  one  had  a  brown  paper  basket 
to  carry  home.    The  one  little  child  who  had  none  was  Sui  Li. 

"Why  didn't  you  make  a  basket?"  "See  my  basket — don't 
you  wish  that  you  had  one?" 

The  other  children  tried  to  find  out  why  Sui  Li  had  no 
basket,  but  she  would  not  tell  them.  She  walked  home  with 
her  head  held  high,  as  the  daughter  of  her  illustrious  father 
should  walk. 

For  the  next  few  days  everything  went  well.  Sui  Li  drew 
flowers  and  castles,  cut  paper  birds  and  kites — did  all  the  work 
offered  her  as  busily  as  she  could.  Teacher  decided  that  Sui 
Li  had  not  felt  well  when  she  refused  to  make  the  basket. 
Then  one  day  the  children  began  to  make  pictures  of  their 
beautiful  new  Chinese  flag.  Sui  Li  worked  for  a  few  minutes, 
then  again  she  pushed  her  work  away  and  sat  back  in  her 
chair. 

On  the  following  day  Teacher  went  to  Sui  Li's  home  to  call. 
She  hoped  to  learn  why  the  little  girl  would  not  do  her  work. 

"O  Teacher,"  said  the  mother,  "the  other  children  can  do 
these  things  because  their  finger  nails  are  short.  But  when 
Sui  tries,  her  beautiful  long  nails  are  in  the  way  and  she  can- 
not fold  the  papers  nor  hold  them  on  the  table." 

"And  could  they  not  be  cut  even  a  little,  so  that  she  could 
do  the  work?" 

"No,  Teacher,  we  never  cut  them.  They  are  precious.  If  one 
should  be  broken  we  save  that  piece.  They  are  her  greatest 
treasures  and  show  to  all  that  she  is  the  daughter  of  an  illus- 


27G  MISSIONARY  EDUCATION 

trious  father.  But  she  is  happy  in  your  school  and  will  do  all 
that  you  tell  her  when  she  can." 

It  was  then  the  month  of  December  and  time  to  begin 
preparations  for  Christmas.  Teacher  told  the  story  of  the 
first  Christmas — of  the  star  that  shone  so  brightly,  of  the  Babe 
in  the  manger,  of  the  love  that  came  into  the  world  then.  She 
explained  to  the  children  that  it  was  love  that  made  people 
want  others  to  be  happy,  and  that  the  birthday  of  the  Christ- 
mas Babe  was  chosen  as  a  day  of  gift-making. 

"And  because  we  want  to  make  as  many  people  happy  as  we 
can,"  she  said,  "we  will  have  a  great  tree  in  the  church  to  hold 
the  presents  we  make  here.  Then  we  will  invite  our  friends 
— especially  all  the  mothers — to  come  to  church  and  enjoy  the 
tree  with  us." 

"And  what  will  we  give?"  asked  Sui  Li. 

"We  will  make  our  gifts  here  in  school,"  said  Teacher, 
"because  one  thing  must  be  true  of  a  real  Christmas  gift.  It 
must  be  something  that  we  have  made  our  very  own — some- 
thing that  we  really  value  ourselves,  and  it  must  be  given  in 
love.    This  makes  a  Christmas  gift  different  from  all  others." 

"For  whom  will  we  make  gifts?"  was  the  next  question. 

"For  some  one  that  you  love  very,  very  much,"  Teacher 
replied. 

To  Sui  Li  this  Christmas  story  was  a  beautiful  new  story, 
but  she  wondered  about  the  Christmas  gifts.  Next  to  her 
mother  she  loved  Teacher  best.  If  Christmas  brought  gifts 
of  love,  then  surely  Teacher  must  have  her  best  gift — ^but  what? 
What  did  she  have  of  her  very  own  that  she  valued  a  great 
deal?  She  was  still  thinking  about  it  when  Teacher  brought 
out  the  work  for  the  morning. 

"We  will  learn  to  fold  a  star,"  she  said.  "Then  when  you 
can  do  it  well,  we  will  use  beautiful  gold  paper  and  make  stars 
which  will  look  almost  like  the  real  star — the  Christmas  star. 
On  the  back  of  the  paper  star  we  will  paste  heavy  cardboard. 
To  the  cardboard  we  will  fasten  a  piece  of  cloth  for  a  needle 
case.    This  will  be  a  Christmas  gift  for  our  mothers." 

Sui  Li  felt  relieved.  That  would  take  care  of  the  gift  for 
mother,   but  there   was  still   nothing  for  Teacher.     Perhaps 


CHILDREN  277 

something  would  happen  before  the  time  of  gift-making,  and 
she  turned  her  attention  to  the  star. 

Sui  Li  could  not  ask  any  one  to  fold  a  star  for  her,  because 
Christmas  presents  must  be  one's  very  own.  She  began  to 
wonder  if  little  Chinese  girls  were  intended  to  make  Christmas 
gifts.  At  last  there  were  only  two  more  days  of  kindergarten 
before  Christmas.  Sui  Li  was  in  despair.  But  on  the  way 
home  that  noon  a  wonderful  idea  came  into  her  mind.  She 
rushed  into  the  house  to  ask  her  mother  about  it. 

"Mother,"  she  said,  "please — please  cut  my  finger  nails  so 
that  I  can  do  my  work.  They  do  not  need  to  be  long.  Teacher 
says  that  she  knows,  and  all  the  school  knows  how  great  a 
man  my  father  is.  She  says  that  if  I  am  good  my  nails  matter 
very  little — perhaps  it  is  so,  but  anyway  please  cut  them." 

Sui  Li's  mother  was  more  than  astonished.  She  said  at  once, 
"Indeed  no — your  father  would  be  much  displeased." 

"But  will  you  ask  him?"  Sui  begged.  And  at  last  her 
mother  promised  she  would. 

As  for  Sui  Li's  father,  he  was  learning  that  many  things 
were  different  from  the  old  customs.  His  wife  was  greatly 
surprised  when  he  finally  said,  "Yes,  cut  her  nails  as  the 
teacher  wishes."  And  so,  Sui  Li's  finger  nails  were  cut  and 
she  was  more  happy  than  she  had  ever  been. 

"0,  and  mother,  may  I  have  the  pieces  for  my  own?"  asked 
Sui  Li. 

"Yes,"  said  her  mother,  "you  may  have  them  for  your  very 
own.  They  will  show  that  your  nails  are  now  short  because 
you  wish  it — not  because  we  do  not  know  that  they  should  be 
long.    They  will  be  your  treasures." 

Two  days  more,  and  it  was  Christmas  morning.  Sui  Li 
proudly  took  her  place  in  the  line  ready  to  march  to  the 
church — to  the  Christmas  tree.  Her  present  for  her  mother 
was  ready.  She  had  made  it  herself  when  her  finger  nails 
were  no  longer  in  her  way.  She  beamed  with  happiness  as  she 
marched  along  carrying  her  mother's  gift  in  one  hand  and  in 
her  other  a  small  box  which  held  Teacher's  gift. 

Into  the  church  the  children  marched  and  around  the  won- 
derful tree.     Each  child  hung  her  gift  on  a  branch  as  she 


278  MISSIONARY  EDUCATION 

passed  by.  Then,  strange  to  relate,  the  children  discovered 
that  the  tree  held  gifts  for  them  as  well — gifts  which  had 
come  from  across  the  ocean,  so  Teacher  said,  from  people  who 
loved  them.  Truly,  this  Christmas  love  was  different  from 
anything  else,  that  it  could  reach  so  far. 

One  by  one  the  other  gifts  were  taken  from  the  tree  and 
given  to  happy  mothers  and  children.  Sui  Li  waited  eagerly 
and  wondered  if  Teacher  would  not  see  the  tiny  box  bearing 
her  name.  What  if  it  had  been  given  to  some  one  else  by 
mistake!  In  her  anxiety  she  crept  quietly  down  to  the  tree, 
and  just  at  that  moment  Teacher  saw  the  box  and  took  it 
from  the  lowest  branch. 

"It  is  my  very  own  to  give,"  Sui  Li  said.  "Because  I  value 
it  very  much,  I  give  it  to  you — a  Christmas  gift  with  my 
love." 

Teacher's  arms  were  about  the  little  girl  in  a  minute,  and 
then  Sui  Li  went  from  the  church  quickly.  She  would  not 
think  of  remaining  to  see  Teacher  open  the  box.  She  knew 
that  Teacher  was  happy  about  it,  and  when  she  should  open 
it,  would  she  not  be  more  delighted  than  ever?  No  one  could 
question  the  value  of  such  a  gift.  Surely,  Christmas  was  the 
most  delightful  of  days  when  every  one  was  so  happy! 

As  for  Teacher,  she  waited  till  every  one  had  gone  from  the 
room.  Then  she  opened  the  tiny  box.  She  found  that  which 
vould  have  been  to  the  giver  as  long  as  she  lived  her  most 
treasured  possession — the  long,  beautiful  finger  nails  of  Sui  Li. 


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

3.  Nearly  every  nation  in  the  world  has  its  nursery 
rhymes  and  folklore  which  have  an  interest  for  children 


CHILDREN  279 

everywhere.  A  widespread  use  of  the  best  of  these 
among  our  own  children  would  produce  a  measure  of 
sympathy  and  afifection  for  the  children  of  the  world 
which  would  abide  unto  mature  life.  This  is  par- 
ticularly apparent  in  Dr.  Headland's  collection  of 
Chinese  Mother  Goose  Rhymes,  and  his  stories  of 
Chinese  boys  and  girls. 

4.  In  play  and  in  games  the  children  of  the  world 
have  a  common  bond.  Many  of  the  games  of  foreign 
children  are  finely  adapted  to  our  use.  When  they 
are  explained  and  costumes  are  used  the  children  will 
enter  more  naturally  into  the  spirit  of  these  foreign 
games.  A  child  who  has  learned  to  play  a  half  dozen 
Chinese  games  will  hardly  be  afraid  of  the  first  Chinese 
child  he  sees,  and  will  be  more  likely  to  become  in- 
terested in  his  welfare,  both  material  and  spiritual. 
See  page  54  for  the  reference  to  Miss  Hall's  Children 
at  Play  in  Many  Lauds. 

Several  cautions  need  to  be  observed  in  connection 
with  teaching  missions  to  children.  In  their  eagerness 
to  emphasize  ''foreign  mission  teaching"  some  teachers 
eliminate  that  much  more  important  phase  of  the  child's 
missionary  education,  namely,  his  training  in  unselfish 
and  kindly  deeds  to  those  who  come  within  his  im- 
mediate experience.  This  training  can  be  secured 
only  in  childhood,  while  the  other  comes  naturally 
and  appropriately  a  little  later  in  life.  Furthermore, 
in  teaching  children  with  reference  to  foreign  peoples 
teachers  are  prone  to  "juvenilize"  adult  teaching 
material  rather  than  to  select  that  which  is  adapted 
to  the  needs  and  interests  of  the  child.  This  is  just 
as  true  of  the  choice  of  pictures  and  objects,  both  of 


2S0  MISSIONAKY  EDUCATION 

which  can  not  only  be  unattractive  to  children  and  lack- 
ing in  teaching  material,  but  may  be  positively  harm- 
ful, distasteful,  and  terrifying,  A  primary  Sunday 
school  teacher  was  once  using  a  set  of  missionary 
object  lessons  for  children  on  Japan.  She  had  fairly 
well  succeeded  in  building  up  a  genuine  interest  in  the 
children  of  the  Sunrise  Kingdom  until  bv  accident  her 
class  caught  sight  of  a  colored  picture  of  the  great 
Buddha,  which  frightened  them  and  caused  so  much 
perplexity  that  thej'  lost  what  interest  had  already 
been  created.  When  it  is  difficult  for  most  adults  to 
understand  why  and  how  the  Japanese  worship  the 
great  Buddha,  it  is  not  to  be  wondered  at  that  this 
picture  did  not  appeal  to  a  little  child.  There  is  no 
basis  for  a  genuine  appreciation  of  need  in  presenting 
to  children  the  great  Buddha.  (This  picture  has  since 
been  removed  from  the  missionary  object  lessons  for 
children  on  Japan,  published  by  the  Missionary  Edu- 
cation Movement.) 

5.  Lead  the  child  to  the  thought  of  God,  the  Father 
of  all,  and  of  the  children  of  the  world  as  belonging  to 
his  family.  The  chief  contribution  of  Bible  teaching 
to  the  child's  religious  life  is  to  help  him  to  realize 
that  the  great  love  of  God,  the  heavenly  Father,  lies 
behind  all  of  the  human  love  and  care  which  he  experi- 
ences. It  also  shows  Jesus  as  the  One  who  went  about 
doing  good  in  a  loving,  helpful  spirit. 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  Do  you  know  of  some  children  of  Christian  parents 
who  are  unsocial,  selfish,  and  snobbish  ?  "Why  are  they 
so? 


CHILDREN  281 

2.  Do  you  know  of  children  of  parents  who  do  not 
profess  to  be  Christians  who  are  kindly,  unselfish,  and 
helpful?    Why  are  they  so? 

3.  Which  group  would  you  rather  have  for  the  build- 
ing of  a  missionary  church?    Why? 

4.  Do  you  have  children  in  your  church  school  who 
are  faithful,  intelligent,  and  always  know  their  les- 
sons, but  who  are  selfish?    Why  are  they  so? 

5.  If  a  child  is  fond  of  storybooks  and  spends  all  of 
his  time  alone  reading,  what  kind  of  a  man  is  he  liable 
to  be  socially? 

6.  What  is  the  attitude  of  your  children  toward 
"foreign"  children  in  jour  community?  What  is  the 
cause  of  this  attitude? 

7.  How  does  the  story  of  Sin  Li  illustrate  training 
in  generous  giving? 

REFERENCES 

Child  Nature  and  Child  'Nurture.  Edward  P.  St. 
John.  The  topics  discussed  are  related  to  the  train- 
ing of  young  children,  presenting  the  fundamental 
principles  involved  and  indicating  their  application 
in  methods  that  are  useful  in  the  home.  For  our  pur- 
pose the  lessons  on  training  the  love  impulse,  unselfish- 
ness and  kindness,  and  regard  for  property  rights  are 
most  significant. 

Fundamentals  of  Child  Study.  Edward  A.  Kirk- 
patrick.  An  attempt  to  present  in  an  organized  form 
an  outline  of  the  new  science  of  child  study  for  in- 
vestigators, students,  teachers,  and  parents.  The  entire 
book  is  most  valuable.    Chapter  VII,  on  "The  Develop- 


282  MISSIONARY  EDUCATION 

ment  of  the  Parental  and  the  Social  Instincts,"  should 
be  mastered. 

Things  to  Make.  J.  Gertrude  Huttou.  The  makin<,' 
of  things,  as  handwork,  has  in  itself  much  educational 
value,  but  when  the  service  motive  is  added  the  activi- 
ties are  of  prime  importance. 

Children  at  Play  in  Many  Lands.  Katherine  Stanley 
Hall.  Many  of  these  games  from  different  peoples  are 
adapted  to  little  children. 

Jnternational  Graded  Lessotis.  Primary  Series. 
Marion  Thomas.  In  the  Second  Year,  Part  III,  there 
are  stories  of  the  children  of  Cherry  Blossom  Land,  the 
Cold  North-Land  and  the  American  Indians.  The 
teacher's  notes  on  these  lessons  indicate  their  oppor- 
tunity for  religious  education. 


CHAPTER   XII 

THE  MISSIONARY  EDUCATION  OF  GIRLS  AND 

BOYS 

(From  Nine  to  Twelve  Years  of  Age) 


Destiny  is  the  harvest  of  character; 
Character  is  the  summation  of  habit; 
Habit  is  the  repetition  of  deed; 
Deed  is  the  expression  of  thought; 
Thought  is  the  spring  of  life. 

The  far  off  issue  of  life  is  out  of  the  thought  of  the  heart; 
Keep  then  thy  heart  with  all  diligence. 

— Herman  H.  Home. 


CHAPTER    XII 

THE  MISSIONARY  EDUCATION  OF  GIRLS  AND 

BOYS 

(From  Nine  to  Twelve  I^'ears  of  Age) 

The  Everwidening  Horizon  of  Life.  Activity  for  its 
own  sake  would  not  in  itself  go  very  far  in  a  child's 
preparation  for  life's  work.  In  the  earlier  years,  dis- 
cussed in  the  last  chapter,  the  child  is  interested  in  his 
own  activity,  as  such,  as  he  responds  to  his  environ- 
ment. He  cares  little  for  the  ends  to  be  attained.  Later, 
however,  and  particularly  at  the  period  which  just  pre- 
cedes adolescence,  his  interest  shifts  from  the  act  itself 
to  the  results  of  the  act,  and  also  in  the  objects  which 
may  have  to  do  with  these  results.^  This  new  interest, 
of  course,  increases  the  horizon  of  the  child's  world 
and  the  possibilities  of  his  education  in  a  marked 
degree. 

There  is  also  the  newly  awakened  appreciation  of 
time  and  space  which  serve  as  new  channels  through 
which  the  child's  horizon  is  extended  to  the  great  world 
of  the  past,  and  of  the  "here  and  yonder."  Further- 
more, a  nearer  approach  to  an  actual  participation  in 
the  work  of  the  world  is  found  in  the  imitation  of 
adults  so  strongly  characteristic  of  this  period.    With 

'  See  article  "Childhood,"  by  George  A.  Coe,  Encyclopedia  of  Religion  and 
Ethics,  vol.  iii. 

285 


286  MISSIONAKY  EDUCATION 

the  increasing  appreciation  of  the  self,  girls  and  boys 
now  enter  into  new  social  relations,  as  evidenced,  for 
instance,  by  their  willingness  to  follow  a  leader  in 
some  simple  organization,  and  in  the  beginning  of  an 
interest  in  competitive  and  cooperative  games. 

The  Aim  in  Missionary  Education.  Parents  and 
teachers  should  aim  to  help  the  girls  and  boys  to  form 
the  attitudes  and  habits  mentioned  in  Part  I  of  this 
book,  in  the  larger  life  of  the  playground,  school,  street. 
library,  clubs,  and  churches.  The  necessity  of  right 
responses  on  the  part  of  the  child  to  his  immediate 
environment  is  even  more  important  than  in  the  previ- 
ous years.  New  interests  demand  recognition  and 
necessitate  corresponding  differences  in  educational 
methods  and  material. 

An  equally  important  aim  is  to  widen  the  pupil's 
knowledge  and  supplement  his  own  more  or  less 
limited  environment  by  introducing  to  him  through 
stories  and  historical  narrative  the  noblest  experiences 
of  the  world's  best  leaders.  In  so  doing  we  not  only 
enrich  the  mind  with  useful  information  but  also  lay 
the  basis  of  the  extension  of  sympathy  through  con- 
structive imagination. 

Habits  of  Condnct.  The  structure  of  the  body  at  this 
period  makes  it  especially  the  time  for  the  formation 
of  habits.  There  is  no  rapid  growth  of  bone,  muscle, 
nerve  tissue,  and  substance  of  brain  and  nerve  cells. 
There  is,  however,  a  strengthening  of  the  physical 
framework.  In  the  brain  especially  the  convolutions 
appear  and  grow  deeper  with  training.  This  means 
that  some  of  the  fundamental  bodily  reactions,  re- 
sponses, adjustments,  and  some  of  the  mental  processes, 


JUNIOR  GIRLS  AND  BOYS  287 

with  their  corresponding  moral  qoalities,  have  begun 
to  be  fixed  for  life.  If,  therefore,  helpfulness,  sym- 
pathy, cooperation,  and  rectitude  are  now  extended 
into  the  larger  social  life  of  girls  and  boys,  the  teacher 
may  secure  habits  of  thought,  word,  and  deed  which 
in  later  years  are  characteristic  of  all  of  the  persons 
who  are  governed  by  the  genuinely  missionary  spirit. 
As  to  the  significance  of  religious  education  for  pre- 
adolescent  pupils  Miss  Frayser  says : 

''Taking  the  pupil  at  each  stage  of  his  development, 
as  the  graded  Sunday  school  does,  teaching  his  reli- 
gious education  normally  and  progressively,  preparing 
him  for  the  problems  that  will  surely  confront  him  at 
each  period  of  his  life,  and  fortifying  him  by  Christian 
teaching  to  meet  the  obligations  which  will  be  pre- 
sented to  him  as  a  Christian  citizen,  is  to  be  one  of 
the  chief  activities  of  the  future  Sunday  school.  Again, 
the  Sunday  school  finds  itself  in  a  position  peculiarly 
its  own  in  this  effort  to  relate  its  members  to  the  com- 
munity. It  is  here  the  pupil  is  to  receive  the  inspiration 
to  acknowledge  that  to  be  religiously  educated  is  to 
think  primarily  of  how  others  are  to  be  affected  by  his 
expressions  in  action  of  the  principles  which  have  been 
inculcated  by  such  teaching.  What  the  added  value  of 
the  life  of  such  an  individual  is  to  the  lives  of  those 
about  him  is  one  of  the  finest  and  final  tests  to  be 
applied  to  religious  training  in  the  Sunday  school.  To 
have  the  more  abundant  life  of  which  Jesus  spoke  is 
to  have  a  desire  to  share  that  life  with  others. 

"It  becomes,  therefore,  the  duty  of  the  Christian 
citizen  to  take  the  initiative  in  neighborliness,  to  find 
out  ways  and  means  by  which  he  may  become  helpful, 


288  MISSIONARY  EDUCATION 

and  to  execute  his  plans  with  directness,  tact,  and 
thoughtfulness.  The  first  steps  of  such  training  may 
be  taken  in  the  Junior  Department.  Here  respect  for 
authority,  training  in  self-government  through  self- 
control,  justice,  honesty,  faithfulness  to  duty,  and  con- 
sideration of  others  should  be  given  a  new  emphasis  as 
necessary  requirements  for  the  loyal  followers  of  Jesus 
Christ. 

"Recently  a  teacher  of  Junior  boys,  in  trying  to 
promote  the  social  interests  of  his  group,  invited  them 
to  come  to  a  gymnasium  to  play  some  games  during 
the  week.  He  found  in  the  group  a  boy  from  a  home 
where  every  luxury  was  provided  for  the  asking,  and 
where  the  mere  expression  of  a  wish  meant  its  gratifi- 
cation for  this  only  son  and  heir.  It  is  not  strange 
that  this  boy  possessed  himself  immediately  of  the 
volley  ball  and  began  a  little  game  all  by  himself. 
The  teacher  took  him  aside  quietly,  to  explain  that  such 
conduct  was  selfish,  and  found,  to  his  amazement,  that 
the  boy  had  never  had  the  word  applied  to  him  before, 
and  had  no  real  conception  of  its  meaning.  Then  the 
teacher  explained  how  one  may  earn  the  title  of  un- 
selfish, and  sent  the  little  boy  back  to  his  play  while 
he  stood  ofiE  to  watch  the  result  of  his  first  moral  lec- 
ture. 

"The  little  fellow  was  a  gentleman  at  heart,  and  had 
no  willful  desire  to  belong  to  the  class  of  selfish  ones, 
so,  doing  the  best  he  could  to  translate  this  abstract 
teaching  into  action,  he  went  over  to  a  corner  where  a 
timid  little  boy  sat  watching  the  others,  too  shy  to  join 
in  the  game.  'Come  on  and  play,'  invited  the  little 
experimenter ;  'come  on  and  plaj'^  with  me,'  insisted  the 


JUNIOR  GIRLS  AND  BOYS  289 

little  autocrat.  'I've  had  this  ball  all  by  myself  and 
that  is  selfish.  Now,  I  want  to  be  unselfish  and  you've 
got  to  help  me,  so  come  on  and  play  with  the  ball  too.' 
And  the  unwilling  victim  was  dragged  into  the  arena 
of  play  while  the  triumphant  gleam  lit  up  the  eye  of 
the  other  as  he  laboriously  taught  the  correct  use  of 
the  ball.  It  was  a  very  crude  beginning,  but  it  might 
have  been  interesting  to  listen  to  a  new  form  of  ques- 
tion asked  at  home  that  evening;  and  the  real  interpre- 
tation of  unselfishness  has  become  a  new  motive  force 
in  at  least  one  member  of  the  household. "^ 

Useful  Information  for  the  Mental  Storehouse.  A  largeB 
part  of  the  knowledge  necessary  to  the  adult  for  the 
carrying  on  of  his  work  in  the  world  is  secured  by  the 
child  during  this  time  of  life.  One  marvels  at  the 
capacity  of  the  child's  mind  to  absorb  and  retain  knowl- 
edge during  the  memory  period.  In  day  school,  at  the 
end  of  the  period,  the  pupil  has  gone  far  into  such 
subjects  as  arithmetic,  grammar,  geography,  civics, 
some  of  the  sciences,  literary  composition,  language 
study,  manual  training,  and  all  the  words,  phrases, 
forms,  rules,  tables,  and  definitions  which  accompany 
each  new  study.  From  history  he  has  learned  those 
stories  of  the  great  men  and  events  in  his  own  and 
other  countries  which  form  for  him  the  background  out 
of  which  arise  his  patriotic  ideals.  One  of  the  present- 
day  problems  in  secular  education  is  to  utilize  this 
period  for  the  training  of  a  more  thorough  practical 
knowledge  which  shall  help  the  pupil  to  do  the  work 
of  life  more  efficiently. 

The  application  of  these  facts  to  the  training  of  the 

'  Nannie  Lee  Frayser,  The  Sunday  School  and  Citizenship,  pp.  CO,  73. 


200  MISSIONARY  EDUCATION 

men  and  women  wbo  are  to  build  up  the  kingdom  of 
God  on  earth  is  apparent.  In  addition  to  understand- 
ing the  structure  and  contents  of  the  Bible,  with  all 
of  its  great  stories,  the  foundation  of  the  moral  and 
spiritual  instruction,  we  need  to  bring  to  our  girls  and 
boys  some  of  the  great  stories  which  describe  the  con- 
quest of  the  world  for  Christ,  selected  from  the  his- 
tory of  the  church  from  the  days  of  Paul  to  the  present 
time.  These  stories,  arranged  in  chronological  order, 
combined  with  such  geography  lessons  as  are  possible, 
would  guarantee  to  the  next  generation  the  necessary 
foundation  of  missionary  facts  and  principles  which 
would  constitute  an  intelligent  basis  for  the  work 
which  must  be  done  on  behalf  of  the  kingdom  of  God 
throughout  the  world. 

The  missionary  leaders  and  zealous  supporters  of 
missions  throughout  the  church  to-day  are  those  who 
have  been  compelled  to  supplement  the  religious 
training  of  their  youth  in  home  and  church  by  courses 
of  reading  and  study  which  have  given  them  this  added 
knowledge.  Such  a  course  of  reading  and  study  would 
extend  somewhat  into  the  next  period. 

The  Ctdtivatioii  of  Gknerosity  and  the  Right  Attitude 
Toward  Property.  In  view  of  the  new  interest  which 
boys  and  girls  have  in  acquiring  things  for  themselves, 
this  is  the  period  for  teaching  the  right  use  of  property ; 
and  the  suggestions  found  in  Chapter  VI  are  applica- 
ble. Training  in  generosity  is  most  needed  at  the 
point  when  acquisitiveness  for  its  own  sake  is  the 
keenest.  This  is  the  period  when  acquiring  things  has 
interest  and  zest,  as  is  demonstrated  by  the  contents 
of  any  normal  Junior  boy's  trousere  pockets.     To  go 


JUNIOR  GIRLS  AND  BOYS  291 

"fifty-fifty"  or  to  "divvy  up"  are  for  the  pupils  of  this 
age  the  manifestations  of  the  generous  and  helpful 
impulses. 

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


292  MISSIONARY  EDUCATION 

a  good  knot?"  are  expressions  from  eager-faced  pupils 
who  now  work  zealously  when  they  are  to  produce 
something  peculiarly  their  own. 

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

The  Hero  Story.  The  imagination  of  the  Junior  child 
projects  him  into  adult  experiences  of  a  marvelous  and 
adventurous  sort.     In  their  spontaneous  play  the  boy 


JUNIOR  GIRLS  AND  BOYS  293 

will  drive  an  engine  on  the  darkest  night,  or  navigate 
a  motor  boat,  or  an  aeroplane  in  an  exciting  race,  or 
will  engage  in  a  dozen  similar  experiences.  During 
this  present  war  they  have  marshaled  all  the  smaller 
boys  available  into  sham  armies,  trained  and  equipped 
them,  dug  trenches,  stormed  breastworks,  established 
the  ambulance  corps,  and  performed  surgical  operations 
in  the  open  field.  Girls  manifest  similar  play  inter- 
ests in  the  realm  of  girl-life.  The  forms  of  play  change 
and  differ  with  environment  as  city  and  country,  in- 
land and  seashore,  but  the  love  of  the  adventurous  adult 
experience  remains  as  one  of  the  Junior's  marked 
characteristics. 

It  is,  therefore,  the  hero  of  the  physical  type  that 
attracts  and  holds  these  pupils.  Their  desire  to  listen 
to  a  wondrous  tale  is  only  matched  by  the  craving  for 
the  reading  of  books.  These  two  interests  are  the 
opportunities  of  parents  and  teachers  in  missionary 
education,  and  carry  with  them  the  responsibility  of 
guiding  their  reading.  Good  books  of  a  missionary 
character  would  include  travel,  folklore,  history,  man- 
ners and  customs  of  strange  peoples,  and  stories  of  the 
heroism  and  courage  of  missionaries. 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  Compare  the  activities  of  a  child  eleven  years  of 
age  with  one  of  seven,  and  note  points  which  indicate 
a  wider  social  horizon. 

2.  Observe  the  extent  of  the  school  curriculum  of 
pupils,  nine  to  twelve  years  of  age.  Does  your  church 
school  curriculum  offer  the  same  progressive  study? 

3.  What  competitive  and  cooperative  games  do  your 


2M  MISSIONARY  EDUCATION 

Junior  children  play?    Are  there  children  who  do  not 
enter  into  them  heartily?    Why  do  they  not? 

4.  Without  referring  to  any  book,  make  a  note  of 
the  great  stories  in  American  history  which  you  now 
remember  clearly  enough  to  tell.  TMien  did  you  learn 
them?  Is  the  America  to  which  you  are  now  loyal 
the  America  of  these  stories?    WTiy? 

5.  Consult  a  number  of  persons  interested  in  mis- 
sions and  learn  from  them  what  experiences  and  train- 
ing during  their  preadolescent  years  influenced  them? 

6.  Do  your  Junior  pupils  play  the  games  of  any 
foreign  children?  How  can  games  and  organized  play 
extend  the  interests  and  social  horizon  of  girls  and 
boys  ? 

7.  If  a  Junior  boy  told  you  that  he  wanted  to  be  'a 
missionary,  what  would  you  say  to  him? 

8.  Would  you  advise  '^allowance  money"  rather  than 
"earned  money,"  or  vice  versa,  as  the  best  principle 
for  Junior  children?    Why? 

9.  What  training  in  giving  and  instruction  in  stew- 
ardship are  your  Junior  pupils  receiving? 

REFERENCES 

Child  Nature  and  Child  Nurture.  Edward  P.  St. 
John.  Lesson  XXII,  on  "Training  the  Child  to  an 
Interest  in  Missions,"  has  valuable  paragraphs  on 
training  in  giving.  Lesson  XXIII  is  on  "Training  the 
CUiild  to  Regard  Property  Rights." 

International  Graded  Lessons.  Junior  Grades. 
Josephine  Baldwin.  In  the  Second  Year,  Part  IV,  and 
the  Fourth  Year,  Parts  III  and  IV,  there  are  the  stories 
of  the  later  followers  of  Jesus.     These  lessons  with 


JUNIOR  GIRLS  AND  BOYS  295 

the  teacher's  books  are  excellent  examples  of  Junior 
missionary  lessons. 

Children  at  Play  in  Many  Lands.  Katherine  Stanley 
Hall.    Already  noted. 

Things  to  Make.  J.  Gertrude  Hutton.  Already 
noted- 

Hoto  to  Produce  Children's  Plays.  Constance  D'Arcy 
Mackay.  The  object  of  this  book  is  to  tell  in  the  sim- 
plest possible  manner  what  to  do  and  what  not  to  do  in 
producing  plays  for  pupils  six  to  fourteen  years  of  age, 
so  they  will  have  a  distinct  educational  value.  The 
book  is  written  for  the  school  child  and  not  for  the 
stage  child. 

Manual  for  Training  in  Worship  and  The  Book  of 
Worship  of  tlie  Church  School.  Hugh  H.  Hartshorne. 
These  two  books,  one  for  the  leader  and  the  other  for 
the  pupils,  attempt  to  provide  materials  and  methods 
that  reflect  the  foremost  religious  and  educational  con- 
sciousness of  the  day.  Among  the  fundamental  Chris- 
tian attitudes  which  have  a  place  in  this  system  of 
training  in  worship  are  faith,  hope,  love,  loyalty,  grati- 
tude, and  reverence. 

Everyland.  Edited  by  Susan  Mendenhall.  A  high- 
grade  monthly  magazine  of  world  friendship  and  peace 
for  girls  and  boys.  Invaluable  for  the  home  and  sug- 
gestive for  the  teacher. 


CHAPTER   XIII 

THE  MISSIONARY  EDUCATION  OF  GIRLS  AND 

BOYS 

(About  Thirteen  to  Sixteen  Years  of  Age) 


I  mast  be  in  the  things  of  my  Toother.  — J etm^ 


CHAPTER    XIII 

THE  MI88IONARY  EDUCATION  OF  GIRLS  ANT> 

BOYS 

(About  Thirteen  to  Sixteen  Years  of  Age) 

The  Significance  of  Adolescence.  Probably  the  most 
familiar  story  of  an  adolescent  child  is  that  of  the  boy 
JesnB,  who  went  up  to  the  temple  in  Jerusalem  with 
his  parents  when  he  was  about  twelve  years  of  age. 
Upon  being  discovered  by  his  parents,  he  is  reported 
to  have  said,  "I  must  be  in  the  things  of  my  Father."^ 
Adolescence  means  just  this,  the  child  is  coming  into 
the  things  of  the  man. 

The  term,  which  literally  means  "to  grow  up,"  is 
applied  to  all  of  those  years  between  childhood  and 
mature  life,  and  extends  from  about  twelve  or  thirteen 
to  about  twenty-five  years  of  age.  The  significance  of 
the  period  has  been  concisely  stated  by  Professor 
George  A.  Coe  in  the  following  paragraph :  "The  most 
obvious  mark  of  adolescence  is  the  attainment  of  repro- 
ductive power.  But  this  is  only  a  center  for  a  remark- 
able group  of  phenomena.  The  curve  of  growth,  both 
for  weight  and  for  height,  takes  a  new  direction ;  the 
proportions  of  bodily  parts  and  organs  change ;  heredi- 
tary tendencies  crop  out;  new  instincts  appear;  there 
are  characteristic  disorders,  particularly  of  the  mind 
and   nervous  system;   new   intellectual   interests   and 

1  MargLoal  ReadiDg,  A.  R.  V. 

299 


300  MISSIONARY  EDUCATION 

powers  spring  up  spontaneously;  the  moral  sense  is 
more  or  less  transformed ;  emotion  greatly  increases 
in  quantity  and  variety;  the  appreciations  (literary, 
artistic,  ethical,  religious)  multiply  in  number  and 
depth."2 

With  respect  to  the  meaning  of  the  period  for  the 
development  of  the  Christian  consciousness,  Professor 
Coe  further  states  that  "adolescence  is  the  normal 
period  for  attaining  complete  individual  existence  in 
and  through  the  organization  of  the  self  into  larger 
social  wholes  such  as  the  family,  society,  the  State, 
humanity,  and  the  all-inclusive  social  relation  that 
Jesus  called  the  kingdom  of  God."  Thus  the  impor- 
tance of  the  period  for  missionary  education  is  at  once 
apparent.  Missionary  education  will  help  boys  and 
girls  to  relate  themselves  in  service  to  these  larger 
social  groups. 

The  phenomena  mentioned  above  manifest  themselves 
in  such  marlied  periods  of  progression  that  it  has  been 
possible  to  distinguish  three  subdivisions  which  are 
known  as  earlv,  middle,  and  late  adolescence.  The  first 
of  these  extends  from  twelve  or  thirteen  years  to  about 
fifteen  or  sixteen  years  of  age,  girls  usually  developing 
a  little  earlier  than  boys. 

The  whole  of  adolescence  may  be  conceived  of  as  the 
process  of  socializing  the  individual,  brought  about  by 
what  at  first  seems  paradoxical,  the  individualizing  of 
the  individual.  It  will  be  seen  that  early  adolescence 
is  characterized  by  the  dawning  and  rapid  development 
of  self-consciousness  and  of  its  manifestations  on  the 
egoistic  side.    Before  adolescence  the  child  is  dependent 

=  Article  "Adolescence,"  Encyclopedia  of  Religion  and  Ethics,  vol.  i. 


L 


EAELY  ADOLESCENTS  301 

upon  others  for  practically  everything  he  gets  out  of 
life.  He  is  controlled  by  external  authority.  He  is  a 
receiving  vessel.  With  adolescence,  however,  a  new 
factor  appears.  It  is  the  personal  self,  the  I.  The  most 
iiujiortant  phases  of  the  education  of  the  earlier  adoles- 
cent are  the  processes  of  helping  the  child  to  find  him- 
self, not  so  much  through  meditation  as  by  adapting 
himself  to  his  ever-widening  social  experience. 

Professor  Kirkpatrick  emphasizes  the  adolescent 
period  as  a  time  preeminently  of  hero-worship.  This 
is  the  age  of  idealistic  imitation  and  ideals.  Ambitions 
and  ideals  are  no  longer  dependent  on  the  immediate 
environment,  but  the  most  beautiful,  noble,  and  high 
are  chosen  from  the  world  of  history,  literature,  and 
art.  In  the  earlier  stage  of  this  wider  life  the  most 
attractive  ideals  are  frequently  crude.  Boys  are  most 
appealed  to  by  action,  power,  and  courage;  hence  not 
merely  history,  but  all  kinds  of  stories  of  adventure, 
in  which  marvels  of  skill  and  bravery  are  shown,  are 
their  delight.  With  girls  there  is  something  of  the 
same  attraction  toward  the  strange  and  wonderful,  but 
the  more  passive  virtues  of  love  and  devotion  under 
trying  circumstances  are  most  interesting. 

The  Aim  in  Missionary  Education.  It  will  be  seen  from 
the  above  that  this  period  is  probably,  with  the  pos- 
sible exception  of  middle  adolescence,  the  most  impor- 
tant of  all  for  missionary  education.  The  aim  should 
be  to  present  the  highest  type  of  personal  Christian 
ideal  and  to  engage  the  pupil  in  concrete  acts  of 
service,  in  order  to  help  him  to  organize  the  conflicting 
impulses  of  life,  aud  to  foster  within  him  a  strong, 
vigorous  personality. 


302  MLSSIOXAKY  EDUCATION 

In  this  period  the  teacher  must  recoguize  that  within 
the  pupil  there  are  the  stirrings  of  the  altruistic  feel- 
ings, the  beginnings  of  altruistic  motive  and  the  pur- 
pose to  serve  the  common  good.  Personal  loyalty  to 
Christ,  sealed  in  the  decision  to  make  the  program  of 
Christ  the  program  for  life,  is  the  factor  around  which 
the  pupil's  conflicting  impulses  may  be  organized. 

Some  of  the  ways  by  which  these  aims  may  be 
realized  are: 

1.  Acquaint  the  pupil  with  great  missionary  per- 
sonalities. 

In  the  life  of  a  missionary,  Christianity  is  seen  at  its 
best.  Personal  loyalty  to  Jesus  Christ,  strong  will, 
self-control,  powerful  personal  initiative,  and  complete 
self-abandonment  toward  the  welfare  of  others,  are 
the  marks  of  the  missionary. 

Personal  ideals  are  formed  out  of  intimate  acquaint- 
ance. Character  for  boys  and  girls  is  learned  out  of 
everyday  concrete  experiences.  It  is  not  born  of  com- 
mand or  precept.  It  is  only  as  the  boys  and  girls  are 
able  to  enter  into  the  thoughts,  motives,  choices,  decis- 
ions, aspirations,  reverses,  and  achievements,  as  regis- 
tered in  daily  living,  that  the  material  is  gained  for 
character-building.  Through  an  abundance  of  this 
concrete  detail  the  imagination  of  the  adolescent  exer- 
cises itself  in  the  formation  of  personal  ideals. 

This  can  be  brought  about  in  either  one  of  two  ways. 
The  first  and  most  desirable  is  to  give  boys  and  girls 
an  opportunity  to  form  the  personal  acquaintance  of 
great  missionaries  whose  lives  can  become  for  them 
their  personal  ideals.  Bj"  missionary  we  mean  not  only 
those  who  have  seen  actual  service  in  a  home  or  foreign 


EARLY  ADOLESCENTS  ,]03 

field,  but  those  whose  lives  have  been  expressed  in  love 
and  helpful  service  anywhere  and  who  possess  in  a 
Christlike  way  the  heavenly  Father's  attitude  toward 
the  world. 

The  second  method  is  to  give  all  the  boys  and  girls 
an  opportunity  to  study  one  or  more  great  missionary 
biographies.  Written  records  used  for  such  purposes 
must,  therefore,  be  character  studies,  and  present  the 
life  as  it  was  really  lived  in  concrete  daily  experiences. 
All  exhortations  and  preaching  will  necessarily  be 
omitted,  for  the  very  essence  of  the  formation  of  a 
personal  ideal  is  that  the  pupil  himself  of  his  own  free 
will  should  organize  the  material  and  mold  it  into  an 
ideal  which  he  then  accepts  as  his  own. 

A  girl  of  fourteen  made  the  acquaintance  of  a  new 
friend,  a  woman  of  mature  years.  As  the  friendship 
grew  the  girl  began  to  confide  in  this  new  friend.  One 
day  she  told  what  to  her  was  almost  a  sacred  secret. 
Somewhere  about  her  person  she  was  treasuring  a  small 
photograph  of  her  day  school  teacher.  The  conversa- 
tion showed  that  this  girl's  daily  life  was  ordered  after 
the  pattern  of  her  teacher.  The  teacher  had  become  the 
girl's  personal  ideal. 

A  boy  who  belonged  to  a  Sunday  school  class  which 
was  studying  Uganda's  White  Man  of  Work,  a  life  of 
Alexander  Mackay,  of  Uganda,  was  asked  by  his  father 
what  he  was  learning  about  Uganda,  its  people  and 
manners  and  customs,  and  the  work  of  Christian  mis- 
sions. The  boy  could  not  answer  many  of  the  ques- 
tions, but  he  told  his  father  that  he  was  tremendously 
interested  in  the  man  Mackay.  He  said,  "Father,  I 
would  like  to  chalk  my  life  up  to  his." 


304  MISSIONARY  EDUCATION 

Twenty  years  before  his  death,  in  April,  1909,  Marcus 
Bods,  one  time  principal  of  New  College,  Edinburgh, 
wrote  an  article  on  "Books  Which  Have  Influenced 
Me,"  which  was  reprinted  in  the  British  Weekly  of 
February  3,  1910.  In  this  article  Dr.  Dods  made  some 
note  of  the  "books  which  had  nourished  what  was 
special"  in  him.  "First  among  these  I  would  name  the 
Life  of  Henry  Martyn,  for  in  it  I  learned  the  reality 
of  consecration  and  the  strength  and  ceaseless  growth 
in  holiness  which  result  from  it.  Here,  again,  of 
course,  it  is  the  personality  presented  in  the  book  which 
imparts  influence.  But  to  have  a  book  which  enshrines 
and  imparts  this  influence  is  a  benefit  of  incalculable 
value.  Others  may  have  derived  the  same  ideas,  con- 
victions, and  impulses  from  other  sources;  but  to 
Henr}'  Martyn  I  owe  an  element  in  belief,  in  character, 
and  in  life  which,  perhaps,  is  too  individual  to  be 
publicly  analyzed." 

Dr.  Charles  McMurry,  in  writing  of  history  in  the 
elementary  school,  speaks  of  the  value  of  biography  as 
a  source  from  which  unselfishness  springs.  He  says : 
"The  study  of  biograph}'^  is  social  in  its  effect,  because 
it  takes  the  child  out  of  himself  and  loses  him  in  the 
life  and  experience  of  another.  The  more  biographies 
of  the  right  sort  a  child  studies  appreciatively,  the 
more  his  own  life  is  expanded  to  encompass  and 
identify  itself  with  the  lives  of  others."^ 

In  the  course  of  study  which  Professor  McMurry 
recommends  the  prominence  of  biographies  of  typical 
and  great  men,  even  through  the  eighth  grade,  is  very 
marked. 


»  Charles  McMurry,  Special  Method  in  History,  1903,  p.  9. 


EARLY  ADOLESCENTS  305 

One  of  the  first  studies  of  the  value  of  missionary 
training  for  religious  education  was  made  by  Sophia 
Lyon  Fahs,  the  author  of  Uganda's  White  Man  of 
Work,  which  forms  the  basis  of  the  fourth  quarter 
of  the  first  year  of  the  International  Graded  Lessons. 
After  quoting  several  authorities  who  have  studied  the 
problem  of  children's  interests,  and  having  drawn  in- 
ferences from  the  best  modern  day  schools,  Mrs.  Fahs 
gives  the  following  general  statements  concerning  the 
essential  characteristics  of  literature  interesting  to 
boys  and  girls  at  this  period : 

"(1)  Such  literature  is  almost  invariably  in  narra- 
tive form. 

"(2)  The  narrative  is  of  suflScient  length  to  make 
more  than  a  mere  passing  impression  upon  the  child's 
mind.  The  old-fashioned  reader  containing  many  short 
stories  is  being  replaced,  to  a  large  extent,  by  readers 
containing  but  one  story  each,  A  long  narrative,  re- 
quiring a  series  of  lessons  for  its  study,  presents  the 
cumulative  impression  of  a  series  of  scenes  and  actions 
all  of  which  vivify  the  book's  great  central  theme  or 
moral. 

"(3)  Literature  interesting  to  children  of  all  ages 
is  saturated  with  much  concrete  and  picturesque  de- 
tail. In  both  history  and  geography  the  modern  tend- 
ency is  to  study  thoroughly  a  few  concrete  types  rather 
than  to  gain  a  large  mass  of  general  ideas  without  the 
concrete  pictures  in  the  child's  mind  as  a  basis  for  pos- 
sible independent  deductions. 

"(4)  Literature  pleasing  to  children  is  radiant  with 
the  personal  element.  History,  in  all  the  grammar 
grades  where  it  is  taught,  is  made  interesting  through 


306  MISSIONARY  EDUCATION 

stories  of  the  great  men  and  women  who  played  their 
parts  in  it. 

"(5)  Biographies  for  children  present  men  and 
women  of  action  whose  work  is  among  primitive  peo- 
ples, or  where  civilization  is  simple.  They  are  the 
stories  of  men  whose  lives  are  filled  with  adventure 
and  courage,  and  whose  virtues  are  molded  in  the  large. 

"Are  there  books,  then,  embodjnng  these  character- 
istics of  literature  adapted  for  children's  reading  and, 
at  the  same  time,  so  saturated  with  the  Christlike 
spirit  and  activity  that  they  will  aid  the  Sunday  school 
in  accomplishing  its  aim? 

"Taking  the  life  of  John  G.  Paton,  nnssionary  to 
the  New  Hebrides,  as  an  example  of  others,  let  us  note 
how  his  biography  meets  the  requirements  suggested. 
Although  not  bulky,  the  story,  as  told  for  young  people, 
is  six  times  as  long  as  the  longest  gospel  narrative 
of  the  life  of  Christ.  It  is  teeming  witli  thrilling  adven- 
tures, the  most  marked  courage,  and  ^love  and  devotion 
under  trying  circumstances.'  Little  wonder  is  it  that 
in  city  public  libraries,  the  boys  and  girls  are  con- 
stantly calling  for  Mr.  Paton's  book.  What  more 
effective  commentary  than  the  story  of  his  life  could 
be  found  on  Jesus's  promise,  'Lo,  I  am  with  you  al- 
ways, even  unto  the  end  of  the  world'?  Or  how  better 
could  we  make  real  to  a  boy  the  meaning  of  the  Christ- 
like  life  of  self -forgetting  service?  Who  would  dare 
to  say  that  three  months  consumed  by  a  Sunday  school 
class  in  studying  merely  the  autobiography  of  this  one 
man  had  been  misspent  if  either  one  of  these  great 
Christian  truths  were  made  to  live  for  the  children? 

"Other  lives,  not  so  well  known  perhaps  as  that  of 


EARLY  ADOLESCENTS  307 

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

"The  keenest  test  which  can  be  made  of  the  interest 
aroused  by  a  story  is  found  in  the  activity  which  the 
narrative    stimulates.      Missionary    biographies    have 


308  MISSIONARY  EDUCATION 

completeh'  transformed  the  life-purpose  and  work  of 
hundreds  of  meu  and  women.  It  was  the  stories  of 
missionary  heroism  which  his  mother  told  him,  and  the 
map  of  Africa  on  which  his  father  traced  the  journey 
of  Livingstone,  then  in  progress,  that  tired  the  soul  of 
Alexander  Mackay  so  that  he  gave  his  life  for  Africa. 
William  Carey,  on  his  shoemaker's  bench,  read  the 
story  of  David  Brainerd,  in  the  woods  of  North  Amer- 
ica, and  he  was  led  to  ask  if  God  can  do  such  things 
for  the  Indians  of  America,  why  not  for  the  pagans  of 
India?  And  he  went  to  Calcutta  to  make  the  test. 
The  same  biography  sent  Henry  Martyn  to  India  and 
Samuel  Marsden  to  do  his  great  work  in  New  Zealand. 
Miss  Eliza  Aguew,  who  became  'The  mother  of  a  thou- 
sand daughters'  in  Ceylon,  found  her  missionary  pur- 
pose when  eight  jears  old.  It  was  because  of  a  geogra- 
phy lesson.  The  Isle  of  France  was  pointed  out  on 
the  map,  and  the  story  told  of  Miss  Harriet  Newell, 
whose  grave  is  on  the  island. 

"Further,  it  should  be  noted  that  the  lives  of  such 
men  and  women  are  to  be  presented  as  types  of  hun- 
dreds of  others  who  to-day  are  devoting  themselves 
to  the  kingdom.  The  study  of  these  biographies  is  to 
be  introductory  to  the  study  in  later  years  of  the  his- 
tory of  the  progress  of  the  kingdom  of  God,  both  at 
home  and  abroad.  The  work  of  these  heroes  is  typical 
of  forms  of  present-day  activity,  and  their  problems 
are  examples  of  modern  problems  that  children  may 
begin  to  help  to  solve.  The  missionary  work  of  the 
church  is  its  largest  and  most  difficult  present-day  task. 

"Missionary  biographies,  if  rightly  taught,  will  sug- 
gest to  the  children  kinds  of  service  which  they  can 


» 


EAKLY  ADOLESCENTS  309 

render  in  their  own  homes,  for  their  neighbors,  and 
for  the  sick  and  lonely  in  hospitals  and  charitable  in- 
stitutions, and  in  gifts  for  missions,  through  which  the 
children  will  be  working  even  at  the  very  ends  of  the 
earth."4 

2.  Train  the  pupil  to  self-control  and  unselfish  serv- 
ice. The  strongest  characters  come  by  the  develop- 
ment of  these  two  phases  of  life  together.  Acts  of  per- 
sonal service  must  now  be  initiated  by  the  boys  and 
girls  themselves.  The  teacher  may  suggest,  may  make 
the  appeal,  and  may  modify  the  pupil's  environment 
so  that  he  of  his  own  choice  will  perform  the  act  of 
service.  The  pupils  may  now  actually  observe  cases 
of  need,  discuss  what  may  be  done,  and  decide  on  the 
manner  of  performing  the  service.  They  may  help  to 
determine  the  distribution  of  their  offerings  of  money 
for  Christian  work.  Their  plans  for  systematic  giving 
should  be  continued.  They  may  begin  to  give  them- 
selves to  such  work  in  the  local  church  as  is  possible 
for  them  to  do,  such  as  responsibility  for  younger 
children,  volunteer  choir  service,  and  as  assistants  to 
teachers  and  officers  in  class  and  club  work.  In  boys' 
and  girls'  organizations  they  may  assume  places  of 
responsibility  and  help  to  provide  activities  for  those 
who  are  younger  than  themselves. 

In  carrying  out  these  suggestions  and  many  others 
which  will  arise  out  of  local  situations,  teachers  will 
remember  that  there  must  be  a  beginning  of  personal 
responsibility  and  personal  initiative.  The  wise  teacher 
will  know  how  to  guide  such  activities,  keeping  hira- 


*  Sophia  Lyon  Fahs,  article  "Missionary  Biography  in  the  Sunday  School,"  The 
Biblical  World,  May,  1906. 


310  MISSIONARY  EDUCATION 

self  in  the  background.  In  their  preparation,  oppor- 
tunities will  come  for  training  in  self-control. 

3.  Note  the  new  obedience  to  law  based  on  personal 
rights  and  duties.  It  must  be  remembered  that  in  early 
adolescence  there  is  a  tendency  in  boys  and  girls  to 
break  away  from  restraint  and  to  resent  authority.  It 
is  the  "contrary"  age.  They  are  passing  rapidly  from 
the  period  when  they  follow  rules  of  conduct  merely 
because  some  one  has  commanded  them,  to  the  period 
when  they  should  follow  them  of  their  own  desire.  They 
are  unwilling  to  be  children  any  longer.  They  desire 
the  freedom  of  men  and  women.  On  the  other  hand, 
they  do  not  as  yet  understand  the  adult  point  of  view. 

"The  development  of  the  racial  instinct  is  mai-ked  by 
increased  regard  for  the  interests  of  others  and  for 
law.  Laws  come  to  mean  not  merely  the  rules  of  action 
which  bring  to  the  child  the  most  favorable  results, 
but  standards  of  conduct  to  be  conformed  to,  whether 
agreeable  to  self  or  not,  because  they  are  for  the  good 
of  the  social  group.  This  tendency  is  shown  at  the 
beginning  of  the  teens,  in  class  spirit  in  the  school, 
in  group  games  on  the  playground,  in  children's  so- 
cieties, and  in  the  formation  of  gangs  on  the  streets. 
Rivalry  of  group  with  group  may  be  even  fiercer  than 
ever  was  individual  rivalry  at  the  height  of  the  in- 
dividualistic stage  of  development.  The  greater  the 
rivalry,  however,  between  groups,  the  greater  the  class 
spirit  within  the  groups."'' 

Only  those  persons  who  have  developed  a  strong  sense 
of  personal  rights  and  duties  can  have  any  regard  for 
the  rights  and  duties  of  others.     In  so  far  as  teachers 

»E.  A.  Kirkpatriek,  Fundamentals  of  Child  Study,  p.  124. 


EARLY  ADOLESCENTS  311 

help  boys  and  girls  to  distinguish  between  right  and 
wrong  and  help  them  to  formulate  the  rules  of  their 
class  organizations  and  clubs  in  accordance  with  the 
welfare  of  the  group,  they  will  be  contributing  to  their 
missionary  education. 

4,  Utilize  existing  organizations  of  boys  and  girls 
for  missionary  training  and  activity.  Early  adoles- 
cence has  always  been  called  "the  gang  age."  It  is 
characterized  by  the  formation  of  many  girls'  and  boys' 
groups  and  organizations.  Shall  we  have  a  separate 
organization  for  the  study  of  missions  and  training  in 
missionary  activity?  The  point  of  view  taken  in  this 
book  suggests  a  negative  answer  to  this  question.  It 
is  suggested  that  existing  organizations  be  utilized  as 
far  as  pos-sible.  In  fact,  our  proposals  look  toward 
the  unification  or,  at  least,  the  correlation  of  all  the 
agencies  now  at  work  with  boys  and  girls,  especially 
in  the  churches. 

In  several  of  the  more  popular  boys'  and  girls'  organ- 
izations of  to-day  there  is  a  strong  emphasis  on  service. 
This  is  notably  true  of  the  Boy  Scout  movement  and 
the  Camp  Fire  Girls  and  a  few  organizations  based 
upon  the  spirit  and  method  of  ancient  knighthood.  In 
the  practical  service  activities  of  these  and  other  or- 
ganizations, the  motive  must  not  merely  be  the  winning 
of  a  reward  or  advancement  in  honors.  The  doing  of 
service  will  always  have  a  reflex  influence.  "He  that 
loseth  his  life  for  my  sake,"  said  Jesus,  "shall  find  it." 
There  will  always  be  personal  blessings  in  working  for 
others.  We  may  even  justify  an  appeal  to  service  on 
this  basis,  especially  service  for  the  common  good.  On 
the  other  hand,  we  must  continually  teach  boys  and 


312  MISSIONARY  EDUCATION 

girls  to  look  upon  all  men  as  Jesus  did,  and  to  have 
regard  for  their  welfare  just  because  thej'  are  men. 

5.  The  example  of  teachers  and  leaders  is  an  impor- 
tant factor.  At  no  other  time  of  the  pupil's  education 
is  the  choice  of  a  leader  more  important.  The  success 
of  nearly  every  boys'  and  girls'  club,  society,  organi- 
zation, or  class,  depends  upon  the  leader.  The  teacher 
or  leader  is  placed  in  the  enviable  position  of  becoming 
a  personal  ideal  for  his  pupils  or  members  of  his  group. 
In  his  own  life  and  character,  rather  than  in  his  teach- 
ing, he  will  be  able  to  influence  the  lives  of  his  pupils. 
From  the  standpoint,  therefore,  of  missionary  educa- 
tion, only  those  teachers  and  leaders  should  be  chosen 
for  this  who  are  in  themselves  the  embodiment  of  the 
missionary  ideal. 

6.  Win  the  boys  and  girls  to  a  personal  relationship 
to  Jesus  Christ  during  this  period.  The  profound 
physical,  mental,  and  moral  changes  which  accompany 
the  adolescent  experiences  constitute  it  a  time  of  sensi- 
tiveness to  religious  impressions.  Jesus  Christ  may 
become  for  every  boy  and  girl  not  only  their  Saviour 
from  sin,  but  also  their  moral  and  spiritual  pattern. 
In  his  teaching  they  may  find  moral  guidance  and 
spiritual  strength.  Discipleship  may  come  to  mean 
both  personal  loyalty  to  Christ  and  faithful  devotion 
to  our  fellow  men.  Since  the  appeal  of  Jesus  is  so 
strong  to  the  adolescent  mind,  it  is  important  that 
teachers  should  make  clear  to  all  boys  and  girls  what 
the  meaning  of  true  discipleship  is.  The  acceptance  of 
Jesus  as  Saviour  and  Lord  may  bring  to  the  pupil  only 
that  satisfaction  which  arises  out  of  personal  salva- 
tion, and  he  may  regard  membership  in  the  church  as 


! 


EAKLY  ADOLESCENTS  813 

contributing  only  to  liis  own  personal  welfare.  In  the 
formative  period  of  adolescence  all  boys  and  girls 
should  be  taught  that  a  decision  to  follow  Christ  means 
not  only  the  discharging  of  certain  duties  to  oneself, 
but  also  a  life  of  service  to  others,  and  that  church 
membership  is  desirable  not  only  for  what  it  can  con- 
tribute to  the  individual  life,  but  also  for  the  oppor- 
tunities it  afifords  for  cooperative  service. 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  Write  a  letter  of  at  least  one  thousand  words  from 
Livingstone's  grave  in  Westminster  Abbey  to  your 
nephew  who  is  thirteen  years  of  age. 

2.  Write  out  in  detail  three  plans  for  training  the 
sympathies  of  a  class  of  fourteen-year-old  girls. 

3.  Compare  the  alternate  courses  of  study  for  the 
Fourth  Quarter,  Third  Year  Intermediate  Graded  Les- 
sons. Which  one  would  you  use  with  your  class? 
Why? 

4.  Select  a  missionary  question  for  debate  by  a  boys' 
club,  ages  fourteen  and  fifteen. 

5.  How  would  you  introduce  a  foreign  missionary 
to  a  class  of  Intermediate  boys  and  girls  on  the  occa- 
sion of  his  speaking  to  them  in  their  classroom?  Write 
out  the  sentences  you  would  use. 

6.  Make  note  of  the  personal  ideals  of  all  of  your 
pupils.  How  has  each  come  to  regard  his  ideal  as 
such? 

7.  From  the  boy's  point  of  view,  analyze  the  phrase, 
"chalk  my  life  up.'' 

8.  What  forms  of  service  are  possible  to  the  boys  and 
girls  of  your  church  school? 


314  MISSIONARY  EDUCATION 

9.  In  all  of  the  different  organizations  in  your 
church,  what  missionai'y  giving  and  service  is  possible 
for  your  bojs  and  girls  during  the  four  intermediate 
years,  thirteen  to  sixteen? 

10.  What  is  the  attitude  of  your  pupils  to  the  "for- 
eigners" in  your  community?  Relate  concrete  inci- 
dents. 

11.  If  a  pupil  should  tell  you  that  he  would  like  to 
be  a  missionary,  what  would  you  say  to  him? 

12.  Ask  your  class  to  compose  a  missionary  prayer 
for  class  use. 

REFERENCES 

Missionary  Biography  in  the  Sunday  ScJiOol.  Sophia 
Lyon  Fahs,  As  already  stated,  this  article  printed  in 
the  Biblical  World,  May,  1906.  was  one  of  the  first 
studies  of  this  question,  and  to  it  the  author  owes  his 
first  incentive  to  the  further  study  of  the  place  of  mis- 
sionary training  in  religious  education  and  to  the  pro- 
vision of  a  literature  of  this  sort  for  use  by  boys  and 
girls. 

Adolescence.  George  A.  Coe.  This  article  in  Volume 
I  of  the  Encyclopedia  of  Religion  and  Ethics,  edited  by 
James  Hastings,  is  concise,  comprehensive,  and  thor- 
oughly scientific. 

Fundamentals  of  Child  Sttidy.  Edwin  A.  Kirkpat- 
rick.     Alreadv  noted. 

Qirlhood  and  Character.  Mary  E.  Moxcey.  For 
leaders,  teachers,  and  parents  of  girls.  The  whole  field 
of  girlhood,  its  inner  forces  and  the  social,  economic, 
educational,  and  personal  factors,  is  here  treated  with 
surety  and  skill.    The  book  is  written  in  a  thoroughly 


EARLY  ADOLESCENTS  315 

popular  style,  but  in  perfect  harmony  with  the  latest 
and  best  psychology. 

Biography,  Place  of,  in  Religious  Education.  F.  L. 
Patten.  An  article  in  the  Encyclopedia  of  Sunday 
Schools,  edited  by  John  T.  McFarland  and  B.  S.  Win- 
chester. 

The  Sunday  School  and  the  Teens.  Edited  by  John 
L.  Alexander.  While  not  dealing  specifically  with  mis- 
sionary education  for  the  teen  ages,  there  are  a  num- 
ber of  articles  of  general  value,  especially  those  dealing 
with  the  characteristics  of  boys  and  girls. 

Christian  Life  and  Conduct.  Harold  B.  Hunting. 
This  is  a  course  of  study  for  boys  and  girls  of  fourteen 
years  of  age  in  the  Bible  Study  Union  Series.  The 
introduction  in  the  Teacher's  book  will  stimulate 
teachers  to  a  closer  observation  and  a  keener  apprecia- 
tion of  the  religion  of  early  adolescence. 

Leaders  of  Israel.  Teacher's  Manual.  Milton  S.  Lit- 
tlefield.  Contains,  especially,  an  introduction  to  the 
biographical  studies  of  the  International  Graded  Les- 
sons of  the  Intermediate  grades. 

Religious  Leaders  in  Xorth  America.  Milton  S.  Lit- 
tlefield.  The  First  Year  International  Graded  Lessons 
for  the  Intermediate  Grades,  Part  IV,  contain  bio- 
graphical sketches  of  twelve  leading  characters  in  the 
religious  life  of  North  America. 

LA  Modern  Disciple  of  Jesus  Christ,  David  Living- 
stone. Teacher's  Manual.  Ralph  E.  Diffendorfer.  A 
course  of  thirteen  lessons  following  the  life  of  Christ 
in  the  Third  Y^ear,  Intermediate  grade,  International 
Graded  Lessons.  The  author  has  tried  to  apply,  for 
the  purposes  of  religious  education,  the  principles  of 


316  MISSIONAKY  EDUCATIOX 

the  foregoing  chapter.  The  aims,  material,  teaching 
methods,  and  suggestions  for  service  in  this  course  of 
lessons  should  be  carefully  reviewed  in  connection  with 
this  study. 

Alexander  Mackay,  A  Modern  Christian  Leader. 
Teacher's  Manual.  Sophia  Lyon  Fahs.  In  this  course, 
the  Second  vear,  Intermediate  lessons  of  the  Interna- 
tional  Graded  Series,  Mrs.  Fahs  has  demonstrated  the 
practical  value  of  a  missionary  biography  for  use  in 
the  Sunday  school. 

Heroes  of  the  Faith.  Herbert  Wright  Gates.  Brief 
sketches  of  about  thirty-five  heroic  and  grandly  reli- 
gious characters,  both  in  biblical  and  later  Christian 
history.  The  object  is  to  kindle  in  the  pupil  the  same 
heroic  spirit  that  animated  these  men  and  women. 

The  Boy  ^coiit  Movement  Applied  to  the  Sunday 
School.  Norman  E.  Kichardson  and  Ormond  E. 
Loomis.  An  exposition  of  the  Boy  Scout  movement  and 
its  applications  to  the  needs  among  boys  of  every  race 
and  condition.  Over  eighty  per  cent  of  the  entire  move- 
ment is  vitally  related  to  the  churches.  The  highest 
interpretation  of  the  Scout  Oath  and  the  application 
of  the  Scout  Law  both  give  opportunities  for  mission- 
ary education. 

Camp  Fire  Girls  in  Our  Churches.  Compiled  by 
Ethel  L.  Howard.  This  little  pamphlet  explains  the 
missionary  values  of  the  Camp  Fire  organization  and 
gives  definite  suggestions  for  using  Camp  Fires  for 
missionary  education.  There  is  a  list  of  ''Church 
Craft"  items  with  honor  values  and  a  well-prepared 
bibliography. 


I 


CHAPTER   XIV 

THE  MISSIONARY  EDUCATION  OF  YOUNG 

PEOPLE 

(Fifteen  to  Eighteen  Years  of  Age) 


I 


Youth  is  the  time  you  can  think  anything,  feel  anything,  and 
go  anywhere. — Ernest  Poole,  in  The  Harbor. 

But  abide  thou  in  the  things  which  thou  hast  learned  and 
hast  been  assured  of,  knowing  of  whom  thou  hast  learned 
them;  and  that  from  a  babe  thou  hast  known  the  sacred  writ- 
ings which  are  able  to  make  thee  wise  unto  salvation  through 
faith  which  is  in  Christ  Jesus. — Paul  to  Timothy. 


CHAPTER    XIV 

THE  MISSIONARY  EDUCATION  OF  YOUNG 

PEOPLE 

(Fifteen  to  Eighteen  Years  of  Age) 

Yoimg  People  and  the  World's  Work.  Following 
closely  upon  the  development  of  self-consciousness  and 
self-feeling,  the  pupil  finds  himself  confronted  with  the 
world  and  its  work.  For  the  next  few  years  his  chief 
interests  and  problems  arise  out  of  making  the  adjust- 
ment to  these  new  factors  in  his  life.  One  difference 
between  the  way  young  people  of  sixteen  and  seventeen 
respond  to  their  world  and  that  of  the  little  child,  lies 
in  the  fact  that  the  responsibility  of  making  the  per- 
sonal adjustment  is  their  own  and  cannot  be  assumed 
by  some  other  person.  This,  of  course,  is  the  next 
normal  step  in  self-realization. 

Young  people  in  middle  adolescence  have  discovered 
that  they  cannot  live  unto  themselves  in  the  world,  and 
that  they  must,  of  their  own  free  will,  make  positive 
advances  toward  the  world  and  toward  other  people 
who  live  in  the  complex  society  of  adult  life.  The  foun- 
dation for  this  new  social  adjustment  is  found  in  the  re- 
lation which  exists  between  sexual  development  on  the 
physical  side  and  the  growth  of  the  highest  sentiments 
and  impulses  on  the  spiritual  side.    When  we  remem- 

319 


320  MISSIONARY  EDUCATION 

ber  that  in  this  period  of  life  the  physical  sex  organs 
are  quite  fully  developed,  the  following  paragraph, 
quoted  from  the  same  article  by  Professor  Coe  referred 
to  in  the  last  chapter,  is  convincing:  "Living  organisms 
display  two  fundamental  functions,  nutrition  and  re- 
production, the  former  of  which  attains  its  immediate 
end  in  the  individual,  the  latter  in  the  species.  They 
are  the  physiological  bases  of  Egoism  and  Altruism  re- 
spectively. The  physiological  and  ethical  here  present 
a  single  law  manifesting  itself  on  two  planes.  In 
infancy  and  childhood  we  have  a  type  of  life  that,  in 
the  main,  presents  on  the  physiological  side  a  pre- 
dominance of  the  nutritive  function,  and  on  the  ethical 
side  a  predominance  of  self-regard,  while  in  adoles- 
cence nutritive  and  reproductive  functions  are  blended 
and  unified,  just  as  are  also  egoistic  and  social  im- 
pulses. Of  course,  childhood  is  not  exclusively  egoistic, 
for  family  training  and  the  pressure  of  a  80<'ial  en- 
vironment guide  conduct  and  even  habits  of  feeling 
into  social  channels;  but  the  inner,  emotional,  self- 
conscious  realization  of  one's  social  nature  waits  for 
adolescence.  Now,  the  mental  states  that  characterize 
this  change  directly  reflect  the  new  physiological  con- 
dition, though  the}'  pass  beyond  it,  as  though  it  were 
only  a  door  of  entrance.  The  new  interest  in  the 
opposite  sex  tends  to  humanize  the  adolescent's  whole 
world.  All  heroism  becomes  lovely,  not  merely  the 
heroic  devotion  of  a  lover;  Nature  at  large  begins  to 
reveal  her  beauty;  in  fact,  all  the  ideal  qualities  that 
a  lover  aspires  to  possess  in  himself,  or  to  find  in  the 
object  of  his  love, — all  the  sympathy,  purity,  truth, 
fidelity, — these  are  found  or  looked  for  in  the  whole 


i-\ 


► 


YOUNG  PEOPLE  321 

sphere  of  being.  Thus  the  ripening  of  sexual  capacity, 
and  the  coming  of  the  larger  ethical  and  spiritual 
capacities  constitute  a  single  process  going  on  at  two 
distinct  levels." 

The  Aim  in  Missionary  Education.  The  opportunity 
of  the  religious  teacher  or  leader  of  young  people  is 
twofold : 

1.  To  strengthen  the  altruistic  impulses  in  this,  a 
most  unselfish  period  of  life. 

2,  To  help  the  pupil  to  acquaint  himself  with  the 
world  and  its  work,  to  find  his  own  place  in  it,  aud  to 
determine  what  attitude  he  shall  take  toward  it.  Not 
only  should  the  more  professional  aspects  of  Christian 
work  be  presented  to  young  men  and  women  of  this 
age,  but  also  they  should  be  led  to  regard  their  work  in 
the  world  as  their  contribution  toward  meeting  the 
world's  needs. 

These  aims  may  be  realized  by  the  use  of  some  of 
the  methods  suggested  in  the  following  paragraphs. 

Impression  Through  Expression.  Give  adequate  oppor- 
tunity for  the  expression  of  the  unselfish  impulses.  As 
noted  above,  the  social  impulses  and  altruistic  feel- 
ings are  more  prominent  than  at  any  previous  time. 
Furthermore,  there  has  not  yet  come  to  these  pupils 
the  mature  sense  of  responsibility.  There  is,  therefore, 
a  maximum  of  willingness  and  desire  to  help  and  a 
minimum  of  responsibility  and  efficiency  in  helping. 
The  new  social  relations,  the  beginning  of  love  by  the 
sexes,  the  formation  of  lifelong  friendships,  the  mak- 
ing of  social  and  business  engagements  or  "dates,"  the 
keenness  for  the  success  of  the  team  or  group  or  or- 
ganization as  over  against  the  individual,  except  as  be 


322  MISSIONARY  EDUCATION 

represents  one  or  the  other — all  these  are  manifesta- 
tions of  the  new  social  spirit  and  altruistic  tendencies. 
Each  represents  some  sacrifice  on  the  part  of  the  indi- 
vidual, and  more  or  less  regard  for  the  "other  than 
myself."  The  author  has  talked  personally  and  held 
conferences  with  hundreds  of  young  men  and  women 
of  this  age,  and  has  always  found  them  willing  and 
eager  to  place  themselves  in  positions  where  they  can 
be  of  help.  They  manifest  an  anxiety  over  the  welfare 
of  others  for  their  own  sakes  and  a  willingness  to  sacri- 
fice "for  the  good  of  the  cause.''  One  of  the  explana- 
tions that  there  are  a  less  number  of  young  men  and 
women  of  sixteen  to  twenty  years  in  our  Sunday 
schools  than  of  those  of  any  other  age  is  that  the  Sun- 
day school  has  not  offered  them  sufficient  opportunity 
for  service.  Furthermore,  those  young  people's  so- 
cieties and  clubs  in  the  churches  to-day  which  are 
successful  are  the  ones  where  the  young  people  them- 
selves have  an  adequate  chance  for  self-expression. 

The  following  are  some  of  the  possible  service  activi- 
ties for  young  people  which  the  author  has  found  suc- 
cessful in  introducing  the  right  reactions  among  them, 
and  in  giving  them  the  largest  amount  of  training  in 
self-expression. 

1.  Young  people  may  plan  and  arrange  for  church 
and  Sunday  school  functions. 

(1)  Programs  for  special  occasions,  as  Easter, 
Christmas,  and  Children's  Day.  Instead  of  having  a 
small  group  of  adults  year  after  year  to  struggle  and 
fret  over  the  programs  for  our  church  festivals,  assign 
the  work  to  a  group  of  young  people.  Many  have  al- 
ready helped  to  plan  and  promote  such  occasions  in 


YOUXG  PEOPLE  323 

day  school  and  club.  They  will  be  original  and  en- 
thusiastic, but  will  try  the  patience  of  adult  leaders 
as  well.  Comfort  for  those  adults  who  get  discouraged 
and  impatient  with  these  more  or  less  irresponsible 
young  people  may  be  derived  from  the  value  which 
these  efforts  have  for  the  development  of  the  pupils 
themselves  rather  than  from  the  perfection  of  their 
product.  The  young  people  need  the  training  far  more 
than  the  church  needs  a  perfect  product. 

(2)  Social  evenings  for  young  people  from  other 
churches;  for  men  and  women  of  the  church,  and  for 
the  children ;  banquets,  lunches,  and  picnics  for  dif- 
ferent groups.  The  church's  responsibility  for  the 
social  life  of  its  young  people  differs  with  the  com- 
munity. In  some  places  it  must  provide  what  the  com- 
munity lacks.  In  others  the  young  people  are  already 
victims  of  social  manias  and  need  freedom  and  relaxa- 
tion from  social  obliarations.  The  church  mav  need  to 
show  by  example  what  wholesome  and  character  de- 
veloping social  life  is  possible  for  its  youth.  On  the 
other  hand,  it  mav  need  to  elevate  Christian  standards, 
and  purify  the  existent  social  life. 

In  almost  any  community,  however,  the  church  has 
a  chance  to  teach  social  obligation  and  the  mutual  de- 
pendence of  one  group  upon  another,  and  to  develop 
the  spirit  of  group  helpfulness  by  guiding  the  social  life 
of  its  young  people  into  right  channels.  There  is 
sufficient  opportunity  for  such  development  when  we 
think  of  the  ''wall-flowers"  at  young  people's  parties, 
the  favorite  debutantes,  the  snobbishness  in  some  high 
schools,  the  loneliness  and  unsatisfied  yearning  for 
friends  among  many,  and  the  lack  of  democracy  among 


I 


324  MISSIONARY  EDUCATION 

some  young  i^eople's  organizations  and  clubs.  It  is 
for  these  reasons  that  much  of  the  social  life  of  youth 
under  church  auspices  should  be  inspired  by  the  serv- 
ice motive, 

2.  Young  people  may  give  dramatic  presentations, 
missionary  demonstrations,  illustrated  lectures,  musi- 
cales,  debates,  and  mock  trials.  In  the  chapter  on 
''The  Awakening  and  Extension  of  Sj'mpathy,"  refer- 
ence was  made  to  the  value  of  educational  dramatics. 
Its  largest  field  is  among  pupils  of  this  age.  Not  yet 
fully  equipped  to  take  part  in  the  real  constructive 
things  of  life,  youth  seeks  the  satisfaction  for  self- 
expression  in  playing  the  part.  Here  is  a  new  era  in 
church  entertainments  for  young  people.  Largely 
through  the  work  of  the  Missionary  Education  Move- 
ment, an  increasing  number  of  good  dramatic  presenta- 
tions of  life  among  different  people  of  the  world  are 
available  for  this  purpose.  The  author  has  had  many 
years  of  experience  with  this  kind  of  work  among 
young  people,  using  exclusively  missionary  plays  and 
demonstrations,  and  has  found  them  to  satisfy  varying 
interests  and  needs.  There  are  combined  the  good  time 
of  a  social  evening,  the  securing  of  information  regard- 
ing all  the  problems  in  the  play,  the  extension  of 
sympathy,  the  development  of  the  spirit  of  cooperation 
and  the  power  of  self-expression. 

3.  Young  people  may  hold  a  community  conference 
and  rally  of  young  people. 

To  give  them  the  largest  amount  of  training,  a  con- 
ference of  this  chai'acter  must  be  entii*ely  in  charge 
of  the  young  people  themselves.  They  should  decide 
whether  or  not  the  conference  is  to  be  held,  what  its 


YOUNG  PEOPLE  325 

program  should  be  and  who  should  be  invited.  They 
should  have  entire  charge  of  the  details  of  organizing 
and  conducting  the  conference.  Persons  dealing  with 
young  people  realize  the  increasing  diflSculty  of  secur- 
ing their  interest  in  a  meeting  that  is  arranged  for  by 
adu-lt  leaders.  Public  announcements,  personal  invita- 
tions, printed  programs  and  bulletins  fail  to  attract 
young  people  who  are  more  and  more  coming  to  dis- 
cover and  personally  control  the  enterprises  which 
interest  them. 

4.  This  is  the  opportune  time  for  a  training  class  for 
Sunday  school  teaching. 

During  this  period  it  should  be  j^ossible  to  discover 
those  young  people  who  have  capacity  for  leadership. 
At  the  time  when  they  are  eager  to  assume  leadership, 
to  express  their  opinions  and  to  direct  the  efiforts  of 
others,  there  is  a  strong  appeal  in  the  newer  teacher 
training  courses  provided  for  them  in  this  day  of 
added  emphasis  in  religious  education.  Successful 
training  classes  for  young  people  are  not  lectures  nor 
the  masterv  of  the  facts  of  a  text  book.  On  the  con- 
trary,  the  pupil's  training  consists  in  practice  teaching 
under  the  guidance  of  a  skilled  leader. 

5.  Young  people  are  eager  to  assist  in  work  for 
children  in  playgrounds,  settlements,  social  centers, 
and  parish  houses. 

There  is  scarcely  a  community  that  does  not  offer 
such  opportunities.  One  of  the  first  things  young 
people  should  be  asked  to  do  is  to  make  a  list  of  all 
community  agencies  of  this  character,  their  headquar- 
ters and  officers,  and  the  puqjoses  for  which  they  exist. 
At  the  same  time  inquiry  should  be  made  regarding 


32G  MISSIOXARY  EDUCATION 

their  needs  for  volunteer  workers,  either  as  helpers 
and  members  of  committees  or  as  financial  supporters. 

6.  They  are  enthusiastic  in  raising  money  for  special 
objects  in  the  local  church  and  the  community  and 
for  home  and  foreign  missions. 

7.  They  may  begin  the  investigation  of  community 
social  and  industrial  problems  and  discuss  possible 
solutions. 

Such  investigation  should  be  carefully  supervised 
and  the  young  people  should  be  introduced  only  to 
those  phases  of  community  life  which  affect  their  own 
welfare  and  concerning  which  they  may  have  some 
controlling  relationship.  The  principles  of  social  and 
industrial  life  from  the  Christian  point  of  view  may 
sometimes  be  discussed  around  such  concrete  instances 
of  need  as  may  arise  in  any  community. 

Organized  Activity  for  Christian  Service.  The  emphasis 
here  is  upon  the  word  ''organized.-'  One  of  the  differ- 
ences between  the  service  of  young  people  and  of  little 
children  is  that  the  former  may  assume  definite  re- 
sponsibility for  work  in  some  organized  capacity.  Such 
service  will  usually  be  successful  in  so  far  as  it  is  the 
expression  of  the  desires  of  the  group.  This,  of  course, 
is  but  another  step  toward  the  preparation  of  youth 
for  full  responsibility  in  the  work  of  life.  Organiza- 
tion is  the  keynote  of  adult  activity,  and  young  people 
must  get  training  in  organization. 

The  adult  leader  of  a  group  of  young  people  now 
assumes  an  entirely  different  relationship  from  that 
of  the  teacher  of  a  group  of  children.  He,  in  a  true 
sense,  must  be  a  counselor.  The  actual  leading  will 
be  done  by  the  young  people  themselves.    Their  officers 


YOUNG  PEOPLE  327 

and  committees  will  be  chosen  from  among  their  own 
gi'oup,  and  for  the  purpose  of  training  they  must  have 
wide  freedom  for  discussion  and  decision.  In  general, 
the  author  has  used  three  dififerent  ways  of  organizing 
discussion  groups  among  young  people: 

1.  A  discussion  conducted  entirely  by  the  leader. 
This  has  the  advantage  of  the  leader's  experience  and 
study  in  asking  stimulating  questions,  in  keeping  the 
session  bright  and  interesting  with  some  assurance 
that  the  principles  will  be  clearly  developed  and  the 
points  thoroughly  impressed. 

2.  The  pupils  conduct  their  own  discussions.  This 
develops  leadership  in  young  people.  The  class  may 
not  be  so  interesting;  in  fact,  it  may  sometimes  drag, 
but  this  method  does  train  young  people  to  lead  group 
discussions,  to  think  quickly  and  constructively  on 
their  feet,  to  proceed  logically  in  their  presentations, 
and  to  keep  to  the  main  point  in  their  endeavors  to 
realize  the  aim  of  the  session.  The  use  of  this  method 
is  more  fully  described  below. 

3.  A  combination  of  these  two  methods  is  possible, 
especially  when  there  is  sufiScient  time  for  the  class 
session.  It  is  hardly  possible  when  the  class  has  only 
the  usual  twenty  or  thirty  minutes  in  a  Sunday  school 
session.  If  there  is  a  full  hour,  the  pupils  may 
get  their  practice  in  teaching,  and  the  adult  leader 
may  summarize  the  discussions  and  make  the  points 
clear. 

In  the  summer  conferences  of  the  Missionary  Educa- 
tion Movement  a  third  or  combination  method  has  been 
used  in  teaching  hundreds  of  young  people  in  "Servants 
of  the  King"  and  "Comrades  in  Service."    It  has  seemed 


328  MISSIONARY  EDUCATION 

best  to  describe  fully  the  plan  followed  at  Silver  Bay, 
for  instance,  and  leaders  may  take  from  It  whatever 
they  find  of  value. 

At  the  first  session  of  the  class  the  total  number  of 
pupils  was  divided  as  equally  as  possible  into  groups  or 
squads,  according  to  the  number  of  class  sessions  or  les- 
sons to  be  studied.  This  may  result  in  groups  of  two, 
three,  or  even  more  pupils.  In  a  mission  study  class  in  a 
church  in  order  to  follow  this  plan  there  should  be  at 
least  enough  members  for  one  to  each  sketch.  Then 
to  each  group,  which  we  may  term  a  "teaching  squad," 
a  chapter  in  the  book  is  assigiied  for  teaching.  The 
first  squad  teaches  the  first  lesson  at  the  first  regular 
class  meeting.  The  assignments  of  all  the  groups  are 
made  at  the  introductory  session  in  order  that  the 
pupils  may  know  when  they  are  expected  to  take 
charge  of  the  class. 

The  next  step  is  the  preliminaiy  discussion  with  the 
first  teaching  squad  of  the  assigned  sketch  and  the 
preparation  for  the  first  lesson.  They  are  asked  to 
read  the  sketch  and  meet  with  the  leader  some  time 
before  the  regular  class  session,  bringing  notebooks  and 
pencils. 

The  leader  then  begins  to  question :  ''What  impressed 
you  most  in  this  chapter?"  Each  pupil  in  the  squad 
answers,  and  the  replies  are  compared.  This  discus- 
sion continues  until  the  leader  has  developed  what  the 
pupils  may  call  the  main  point,  which  when  restated 
becomes  the  aim  of  the  recitation.  It  is  this  point 
which  the  squad  must  make  clear  in  the  class  discus- 
sions. The  material  is  then  selected  which  bears  par- 
ticularly on  the  aim.    The  work  of  teaching  the  class 


YOUNG  PEOPLE  321) 

is  subdivided  according  to  the  number  in  the  squad 
and  the  work  each  person  is  to  do  is  clearly  indicated. 
In  the  discussion  of  the  sketch  by  the  squad,  the  fol- 
lowing simple  outline  was  developed,  the  generaliaa- 
tions  always  arising  out  of  the  discussion. 

Teaching  a  Lesson 
(Or  leading  a  meeting  where  a  subject  is  assigned) 

I.  The  determination  of  the  aim  and  its  statement 
in  writing. 

II.  The  aim  determines  the  method  of  the  recitation, 
the  material,  and  the  spirit  of  the  class  session. 

III.  The  recitation. 

1.  The  Approach — an  introduction  to  challenge  in- 
terest or  to  establish  a  point  of  contact  with  the  class. 

2.  Developing  the  Aim. 

(1)  By  the  use  of  questions — fact  questions  when  a 
background  of  facts  is  necessary  for  a  discussion,  and 
thought  questions  for  the  discussion  itself.  (These 
two  kinds  of  questions  have  already  been  illustrated 
and  practiced  by  each  member  of  the  squad.) 

(2)  By  dealing  with  the  answers  to  questions.  Ques- 
tions may  be  prepared  in  advance  of  the  session,  but 
no  leader  can  forecast  the  answers  to  his  questions. 
When  replies  are  received  the  leader  must  accept,  re- 
ject, modify,  or  offer  them  for  discussion  to  the  class. 
To  do  any  of  this,  he  must  think  on  his  feet.  The  diffi- 
culty of  dealing  with  answers  is  the  source  of  a  peda- 
gogical adage,  '"The  genius  of  good  teaching  consists 
not  so  much  in  asking  questions  as  in  knowing  what 
to  do  with  the  answers  when  you  get  them." 


330  MISSIONARY  EDUCATION 

(3)  By  assignment  of  special  topics — references,  re- 
ports of  observations,  pictures,  objects,  maps,  charts, 
or  a  formal  debate. 

(4)  By  the  use  of  story  illustrations  for  the  points 
as  they  are  brought  out. 

3.  The  summary  or  conclusion. 

IV.  The  assignment  of  the  next  lesson.  This  may 
be  done  at  the  beginning  of  the  class  session. 

V.  The  themes  for  prayer  and  the  choice  of  Bible 
readings  and  hj'mns,  giving  considerable  attention  to 
all  three  when  a  public  meeting  is  being  prepared. 
Young  people  need  considerable  practice  in  choosing 
these  items  to  bear  upon  the  aim. 

After  the  above  teaching  plan  has  been  developed 
in  the  preliminary  session  each  member  of  the  squad 
is  given  a  particular  part  for  the  class  session,  and 
they  are  dismissed  for  further  preparation,  especially 
for  the  study  of  good  questions  which  they  are  asked 
to  write  out.  This  preliminary  work  with  the  teaching 
squad  usually  consumes  from  one  to  two  hours,  and  is 
done  for  all  the  squads,  thus  giving  each  pupil  the 
benefit  of  this  constructive  work  and  of  having  some 
share  in  leading  the  class.  This  method  stimulates  the 
pupil's  thinking,  develops  his  powers  of  leadership,  and 
at  the  same  time  the  adult  leader  through  close  per- 
sonal contact  learns  to  know  how  his  pupils  react  to 
various  situations.  Between  the  meeting  of  the  squad 
and  the  class  session  the  pupils  are  urged  to  seek  coun- 
sel of  the  leader  if  needed  in  the  preparation  of  their 
assignments. 

In  the  class  session  the  leader  should  always  give 
the  summary,   sometimes  taking  one  quarter  of  the 


YOUNG  PEOPLE  331 

time  in  order  to  make  sure  that  all  the  pupils  receive 
the  correct  impressions  from  the  lesson  according  to 
the  aim  selected. 

Personal  Opinion  and  the  Growth  of  Judgements.  The 
preceding  paragraphs  have  introduced  us  to  another 
phase  of  the  life  of  young  people.  On  the  path  of  de- 
velopment from  childhood  to  maturity  the  pupil  passes 
from  accepting  bona  fide  the  facts  of  the  world  as 
presented  to  him  by  his  elders,  through  the  discovery 
and  acceptance  of  these  facts  for  himself,  and  on  to 
the  place  where  he  doubts  their  reality  until  he  is  per- 
sonally satisfied,  and  further  on  until  he  arrives  at 
a  time  when  his  own  judgments  are  mature,  and  his 
contribution  to  the  thought  of  the  world  is  recognized 
as  valid.  The  nearer  young  men  and  women  approach 
to  mature  life  the  more  they  doubt  dogmatic  teaching, 
and  the  more  do  they  desire  their  own  thoughts  with 
reference  to  the  things  of  the  world  and  the  interpreta- 
tion of  their  own  experiences.  The  eager  expression 
of  personal  opinion  so  sacred  to  youth  is  one  of  God's 
provisions  for  the  development  of  sane  and  mature 
judgment. 

With  a  maximum  desire  for  expressing  personal 
opinion  based  on  their  first  insight  into  the  realities 
of  the  world,  young  people  are  liable  to  think  that  they 
know  it  all,  a  state  of  mind  often  ridiculed  by  adult 
leaders  and  workers.  One  may  be  helped  to  treat  such 
cases  with  patience  and  forbearance  by  remembering 
that  the  confidence,  optimism,  and  buoyancy  displayed 
by  these  young  sophomores  are  necessary  assets  for 
undertaking  the  real  work  of  life. 

The  best  discussions  are  those  between  the  students 


L 


332  MISSIONAEY  EDUCATION 

themselves  rather  than  between  students  and  teacher. 
Therefore  the  teacher  must  try  to  keep  himself  in  the 
background  in  the  lesson  hour,  except  by  an  occasional 
suggestion  or  question  which  will  help  to  "clear  the 
air,"  or  guide  the  thought  toward  a  definite  goal.  The 
principles  and  ideals  which  are  going  to  count  in  a 
young  person's  life  are  those  which  he  has  made  a  part 
of  himself  through  his  own  thinking. 

Teaching  questions  according  to  the  kind  of  an- 
swers they  elicit  may  be  divided  broadly  into  two 
kinds:  fact  questions  and  thought  questions.  Fact 
questions  stimulate  the  memory,  bring  out  accurate 
and  new  information,  and  correct  misapprehensions. 
In  answering  them,  unless  in  a  contest,  the  pupil  has 
little  or  no  personal  interest  in  the  subject-matter 
under  question. 

Thought  questions  help  to  show  the  relation  of  facts 
to  experience,  provoke  a  personal  attitude  toward 
the  topic  considered,  and  bring  the  feelings  into  play, 
especially  if  sides  are  to  be  taken  on  a  debatable 
question.  Always  there  must  be  the  forming  of  a  judg- 
ment of  some  sort,  in  which  the  pupil's  information, 
habits  of  thought,  previous  experience,  ideals  and  atti- 
tudes have  an  important  part. 

It  will  be  readily  seen  that  the  discussional  method 
employs  thought  questions  almost  exclusively.  Fact 
questions  may  help  to  get  a  proposal  before  the  class, 
but  it  takes  a  discussion  to  stimulate  original  thinking 
on  the  part  of  the  pupil. 

Vital  Bible  Teaching.  "What  do  we  care  for  those  old 
stories  and  men  of  two  or  three  thousand  years  ago?" 
This  question  has  been  confided  to  the  author  many 


A, 


YOUNG  PEOPLE  333 

times  by  young  men  and  women  whose  manner  and 
tone  of  voice  were  none  too  reverent.  The  vision  of  a 
world  to  be  conquered  lying  just  before  them,  quite 
overwhelms  the  thought  of  these  young  people.  Their 
main  interest  is  in  straightening  out  their  own  doubts 
and  perplexities,  and  the  satisfaction  of  their  own  per- 
sonal longings  for  contentment  and  peace  of  soul.  It 
is  the  world  of  the  present  day  that  offers  the  greatest 
barrier  to  this  satisfaction.  It  is  to  be  noted  also  that 
where  young  men  and  women  have  been  willing  to  delve 
into  the  things  of  the  past,  it  has  always  been  with 
the  enthusiasm  inspired  by  a  determination  to  use  such 
knowledge  in  the  actual  work  of  life,  as,  for  instance, 
in  the  preparation  for  teaching  or  in  vocational  train- 
ing. Very  few  of  them  regard  the  things  of  the  past  as 
important  for  their  own  sake. 

This,  it  seems,  should  determine  the  point  of  view 
from  which  Bible  lessons  are  taught.  Courses  of  study 
on  the  teachings  of  the  prophets,  and  their  application 
to  the  world  of  to-day,  the  ethical  teachings  of  Jesus, 
and  the  principles  of  the  kingdom  of  Heaven  are  the 
ones  that  have  proven  most  successful  with  groups  of 
young  people,  in  a  broad  sense  of  the  word,  pupils  of 
this  age  should  be  confronted  with  the  world  mission- 
ary task  before  the  church  of  to-day.  How  to  approach 
the  study  and  the  solution  of  this  problem  in  the  light 
of  the  Bible  is  what  is  needed. 

In  view  of  the  predominant  altruistic  tendencies  of 
young  people,  their  eagerness  to  relate  themselves  to 
the  work  of  the  world,  their  passing  through  the  last 
stage  of  their  preparation  for  the  work  of  life,  the 
author  believes  that  this  age  presents  a  unique  oppor- 


334  MISSIONARY  EDUCATION 

tunity,  with  the  most  diflScult  problems,  and  the  largest 
possibilities  for  results  in  the  field  of  religious  educa- 
tion. 

FOR  FURTHER  STUDY  AND  DISCUSSION 

1.  What  kinds  of  professional  work  in  the  church 
are  now  open  to  young  people,  both  at  home  and 
abroad  ? 

2.  In  what  way  have  these  different  professions  been 
presented  to  your  young  people? 

3.  How  many  have  already  decided  their  lifework? 
Get  written  answers,  if  possible,  as  to  why  each  chose 
his  profession  or  trade.  Does  the  service  motive  pre- 
dominate?   Why? 

4.  What  are  the  organizations  for  young  people  in 
your  church?  How  far  are  the  young  people  express- 
ing themselves  through  these  organizations? 

5.  Has  your  church  a  well-defined  program  of  work 
for  its  young  people?  Is  it  related  to  community 
needs?  What  is  the  place  of  missions  and  training  in 
service  in  it?  How  would  you  undertake  to  formulate 
such  a  program? 

6.  Are  the  wage  earners  among  your  young  people 
adequately  paid?  What  do  they  think  of  stewardship 
and  giving  to  the  church  ? 

7.  What  are  the  social  needs  of  the  young  people  of 
your  community?  Be  specific.  Are  there  those  who 
need  friends?  Are  some  snobbish?  Are  some  fickle, 
and  others  stolid  and  melancholy? 

8.  Select  five  boys  and  five  girls  among  your  own 
group,  and  list  all  the  organizations  to  which  each  be- 
longs   in    your    community,    including    school,    club, 


YOUNG  PEOPLE  335 

church,  and  any  others.    Are  they  over-burdened,  or  are 
they  not  in  touch  with  anything? 

9.  How  far  do  the  pupils  take  part  in  their  Sunday 
school  classes  and  clubs?  Where  do  they  most  freely 
express  their  opinions? 

REFERENCES 

The  World  a  Field  for  Christian  Service.  Sidney  A. 
Weston.  The  first-year  Senior  Course  of  the  Interna- 
tional Intermediate  Graded  Lessons,  The  introduction 
to  the  teacher's  book  in  Part  I  contains  the  observations 
of  a  trained  teacher  on  the  discussional  method,  and 
the  characteristics  of  pupils  of  this  age. 

Servants  of  the  King.  Robert  E.  Speer.  This  study 
book  consists  of  a  series  of  eleven  sketches  of  home  and 
foreign  missionaries.  These  sketches  bring  to  young 
people  the  devotion  and  self-sacrifice  of  great  charac- 
ters in  the  Christian  Church,  and  will  inevitably  have 
an  influence  for  good  during  this  formative  period. 

Comrades  in  Service.  Margaret  E.  Burton.  Short 
sketches  of  notable  Christian  men  and  women  of  every 
race  and  nation  who  have  been  or  are  leaders  in  Chris- 
tian service. 

Makers  of  South  Ainerica.  Margarette  Daniels.  It 
is  surprising  how  little  information  there  is  among 
North  Americans  regarding  the  epoch-making  events, 
and  great  historical  names  of  South  American  history. 
Names  that  are  as  familiar  in  South  America  as  Wash- 
ington, Jefiferson,  and  Lincoln  here  are  almost  unknown 
to  us.  The  book  sketches  some  of  the  makers  of  South 
America,  and  the  historical  events  of  which  they  were 
a  part.    It  is  designed  especially  for  young  people  of 


336  MISSIONARY  EDUCATIOX 

the  late  teens.  It  will  furnish  a  background  for  a  bet- 
ter understanding  of  South  America,  and  will  lay  the 
foundation  of  a  broader  interest  and  a  sympathetic 
attitude  toward  the  Protestant  missionary  movement 
in  that  continent. 

The  Helps  for  Leaders  for  these  three  books  contain 
illustrations  of  good  teaching  methods  for  young  peo- 
ple, especially  with  the  use  of  a  biographical  sketch  as 
a  text. 

The  Bible  and  Social  Living.  Harry  F.  Ward.  The 
fourth-year  Senior  Course  of  the  International  In- 
termediate  Graded  Lessons  furnishing  a  stimulating 
introduction  to  the  study  of  social  and  economic  prob- 
lems from  the  Christian  point  of  view. 

Youth  and  the  Race.  Edgar  J.  Swift.  Training 
in  democracy  and  leadership  through  self-government 
in  the  day  school  is  the  main  point  of  this  most  com- 
mendable book.  The  principles  are  easily  applicable 
to  the  organization  and  control  of  young  people's 
groups  in  the  church. 

Qirlhood  and  Character.  Mary  E.  Moxcey.  Already 
noted. 

The  Oirl  and  Her  Religion.  Margaret  Slattery.  Not 
a  technical  book  nor  a  philosophy,  but  a  simple  and 
concrete  record  of  some  things  about  which  girls  have 
made  the  author  think.  It  is  a  book  primarily  for 
girls  which  all  girls  should  read. 

Jtist  Over  the  Hill.  Margaret  Slattery.  A  book  for 
young  people  by  one  of  the  best  teachers  of  young 
people  who  writes  sympathetically  of  success,  unselfish- 
ness, cheerfulness,  courtesy,  concentration,  a  good  time, 
character,  and  the  victorious  life. 


YOUNG  PEOPLE  337 

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


\j\ 


CHAPTER   XV 

THE  MISSIONARY  EDUCATION  OF  YOUNG  MEN 
AND  YOUNG  WOMEN 

I  (Eighteen  to  TwENTY-rouR  Years  of  Age) 


i 


Neglect  not  the  gift  that  is  in  thee.— Patt?  to  Timothy:. 


CHAPTER    XV 

THE  MISSIONARY  EDUCATION  OF  YOUNG  MEN 
AND  YOUNG  WOMEN 

(Eighteen  to  Twenty-four  Years  of  Age) 

The  Last  Stage  in  Immaturity.  Early  adolescence  is 
the  border  line  between  childhood  and  manhood,  with 
the  emphasis  on  the  passing  away  of  childish  things. 
Later  adolescence  completes  the  process  of  growing  ap, 
and  is  characterized  by  the  assumption  of  the  things 
of  mature  life.  The  physical  body  is  now  mature,  both 
in  structure  and  function.  It  is,  therefore,  able  and 
ready  for  the  responsible  work  of  life.  With  the  com- 
pletion of  the  development  process  in  bone,  muscle, 
sinew,  nerve  tissue,  and  brain  cell  the  mind  also  makes 
the  last  adjustments  which  are  to  constitute  it  the 
organizer  and  initiator  of  work.  These  things,  of 
course,  modify  the  type  of  religious  experience  and 
thought.  The  religious  life  seeks  to  express  itself  in 
practical  work.  The  missionary  enterprise,  therefore, 
with  all  of  its  varied  aspects  and  opportunities  for 
service,  becomes  more  significant  than  ever  before.  If 
young  men  and  young  women  have  been  properly 
trained,  they  should  now  come  into  the  larger  life  of 
Christian  activity  and  service  as  represented  in  world- 
wide missions  as  their  natural,  reasonable,  and  most 
interesting  field  of  Christian  activity. 

The  Aim  in  Missionary  Education.  In  the  light  of 
these  facts,  it  will  be  seen  that  the  first  aim  in  mission- 
ary education  for  persons  in  late  adolescence  is  to 

341 


342  MISSIONARY  EDUCATION 

acquaint  them  with  the  broad,  basic  principles  under- 
lying the  missionary  enterprise.  The  problems  of  or- 
ganizing the  Christian  Church  to  meet  the  spiritual 
needs  of  its  own  membership;  to  cope  with  the  moral 
and  spiritual  problems  of  the  community  in  which  it  is 
located ;  to  deal  with  nation-wide  perils  and  opportuni- 
ties, and  to  attach  it  in  service  to  the  extension  of  the 
Kingdom  throughout  the  world ;  the  problems  of  secur- 
ing, qualifying,  appointing  and  supporting  the  mission- 
ary ;  the  varied  types  of  organized  Christian  work  and 
their  peculiar  effects  on  the  Christian  consciousness 
of  the  people;  the  organization  and  development  of 
the  native  Christian  Church,  and  the  training  of  its 
leaders  for  service  at  home  and  abroad — all  of  these 
are  now  not  only  preeminently  interesting,  but  the 
knowledge  of  them  is  absolutely  vital  to  the  Christian. 

In  realizing  these  aims  we  shall  need  to  emphasize 
the  conception  of  the  Christian  Church  as  the  unit  of 
organization  for  Christian  work.  We  shall  also  need 
to  show  how  all  charities,  philanthropies,  reforms,  and 
movements  for  social  uplift,  betterment,  and  recon- 
struction are  inherently  a  part  of  the  Christian  task, 
and  should  be  so  performed. 

Such  books  as  Dr.  Tippy's  The  Church  a  Community 
Force,  and  Harlow  A.  Mills's  The  Making  of  a  Country 
Parish,  show  how  the  church  may  become  the  real 
center  of  evangelism  and  social  reform  in  the  com- 
munity. Writing  of  his  own  personal  convictions  as 
to  what  a  church  ought  to  be,  Dr.  Tippy  says : 

"I  had  a  conception  of  a  church  filled  with  the  spirit- 
ual earnestness  and  living  faith  of  the  apostolic  church, 
but  planted  squarely  on  the  earth,  with  its  outlook 


YOUNG  MEN  AND  WOMEN  343 

upoa  the  oncoming  Christian  civilization;  a  church 
open  to  truth;  a  church  unselfish,  fearless,  free;  a 
church  sympathetic  to  the  life  and  achievements  of 
humanity,  and  organized  as  a  fighting  unit  of  the  new 
social  order.  I  saw  it  broken  away  from  the  parish 
selfishness  which  has  been  so  long  the  besetting  weak- 
ness of  American  churches,  and  with  generous  sym- 
pathies and  alert  vision,  carrying  the  community  in  its 
heart,  alive  to  all  that  makes  for  the  good  and  happi- 
ness of  its  city  or  countryside. 

"I  had  also  a  strong  assurance  that  here  lay  the  way 
of  the  future,  and  that  somewhere  along  that  way  is 
to  come  the  long-hoped-for  and  prayed-for  spiritual 
awakening.  The  real  gospel  of  the  Kingdom,  it  seemed 
to  me,  was  not  the  good  news  of  eternal  salvation  alone, 
paramount  as  that  is,  nor  was  it  the  social  transforma- 
tion by  itself,  but  the  two  fused  together  in  a  new  pas- 
sion of  love.  This  I  was  convinced  was  to  be  the  out- 
look and  spirit  of  the  church  which  was  to  bless  the 
world,  which  was  sure  to  have  the  respect  and  affec- 
tion of  the  people,  and  I  was  confident  that  once  real- 
ized it  would  develop  unusual  power."* 

The  relation  of  personal  evangelism  to  social  service 
is  nearly  always  indicated  by  a  contradiction  or  an 
opposition.  "I  believe  in  social  service,  but — "  is  the 
attitude  of  many  Christian  men  and  women.  Chris- 
tian leaders  are  now  coming  to  see  that  all  evangelism 
must  be  social.  "To  insist  upon  the  necessity  for  a 
social  evangelism  is  not  to  contrast  an  evangelism  that 
is  social  in  its  purpose  with  one  that  is  individual  in 
its  objective.    Indeed,  such  a  contrast  cannot  properly 

1  Worth  M.  Tippy,  The  Church  a  Community  Force,  p.  1. 


344  MISkSIONARY  EDUCATION 

be  made,  for  an  evangelism  that  is  tnie  to  its  gospel 
mast  be  both  individual  and  social.  Says  the  General 
Conference  of  the  Methodist  Episcopal  Church:  *Iii 
the  social  crisis  now  confronting  Christianity  the  urg- 
ent need  and  duty  of  the  church  is  to  develop  an  evan- 
gelism which  will  recognize  the  possibility  and  the 
imperative  necessity  of  accomplishing  the  regeneration 
of  communities  as  well  as  persons,  whose  goal  shall 
be  the  perfection  both  of  society  and  of  the  individ- 
ual/ The  more  thoroughly  evangelism  comprehends 
the  dual  nature  of  its  task,  the  more  effective  will  be 
its  work.  The  clearer  it  sees  its  relation  to  the  social 
order,  the  stronger  will  be  its  appeal  to  the  modern 
individual.  The  more  it  understands  the  individual 
and  comes  to  comprehend  his  social  nature,  the  stronger 
will  be  its  grip  upon  the  community  life."^ 

The  Mission  Study  Class.  It  is  not  necessary  here  to 
state  the  methods  for  the  organization  and  conduct  of 
the  mission  study  class,  which  is  now  largely  recognized 
as  a  permanent  institution  of  the  church.  These  sug- 
gestions may  be  found  by  referring  to  the  technical 
literature  on  this  subject.  Experience  has  shown  that 
these  ages  offer  the  largest  opportunity  for  the  or- 
ganized mission  study  class.  It  may  be  said  that 
where  these  classes  cannot  be  organized  separately, 
they  may  be  just  as  successful  by  utilizing  existing 
groups  in  the  church,  such  as  men's  and  women's 
groups,  brotherhoods,  organized  Sunday  school  classes, 
and  young  people's  society  meetings. 

The  spiritual  possibilities  in  mission  study  have 
nowhere  been  more  clearlv  stated  than  bv  Mr.  B.  Carter 


'  Harry  F.  Ward,  Social  Evangelism,  pp.  5,  6. 


YOUNG  MEN  AND  WOMEN  345 

Millikin,  the  educational  secretary  of  the  Presbyterian 
Board  of  Foreign  Missions : 

"The  aim  of  mission  study  is  not  intellectual  inter- 
est nor  enjoyment,  although  both  result  from  it.  Its 
aim  is  to  reach  men  and  women,  and,  above  all,  young 
people,  and  to  relate  them  permanently  to  the  mission- 
ary enterprise,  thereby  directly  hastening  the  coming 
of  the  kingdom  of  God. 

''A  study  of  the  facts  of  the  missionaiy  enterprise 
broadens  the  horizon.  Most  people,  after  all,  live  in 
a  narrow  world.  In  the  study  of  missions  the  peo- 
ples of  the  world  with  their  great  religions,  their  social 
systems,  their  moral  standards,  their  unmet  needs,  their 
undeveloped  possibilities,  pass  in  review.  The  mind  is 
fascinated  by  a  consideration  of  the  process  by  which 
the  principles  and  the  power  of  Jesus  permeate  and 
control  human  life  and  relations.  The  student  be- 
comes first  interested  and  then  enlisted  to  prayer,  and 
to  work  for  the  acceleration  of  this  process.  Does  he 
not  thus  enter  a  larger  and  a  richer  life? 

"Through  a  study  of  the  facts  of  the  missionary 
enterprise  the  student  is  brought  into  association  with 
its  heroes  and  heroines — men  and  women  of  God  who 
have  wrought,  or  are  now  working  right  valiantly  be- 
cause they  have  given  themselves  with  utter  abandon 
into  his  hand  to  be  used  for  the  uplift  of  their  fellow 
men.  Association  with  persons  who  are  great  and 
good  and  consecrated  tends  to  develop  like  character 
in  the  student. 

"A  study  of  the  facts  of  the  missionary  enterprise 
furnishes  an  effective  means  of  meeting  the  challenge 
which  the  present  war  is  presenting  to  the  church.    In 


346  MISSIONARY  EDUCATION 

these  facts  we  find  evidence  that  the  power  of  Jesus, 
if  accepted,  can  and  will  transform  human  life.  Out 
of  such  a  study  comes  a  mighty  conviction  that  the  one 
solution  of  the  world-old  problems  of  human  relation- 
ships lies  in  the  principles  and  the  power  of  our  Lord 
Jesus  Christ. 

"A  study  of  the  motives  and  the  aims  of  the  mission- 
ary enterprise  sends  the  student  to  the  Bible  with  a 
new  key  which  unlocks  many  treasures.  Thus  his  own 
life  is  enriched.  Such  a  study,  if  pursued,  leads  people 
to  define  for  themselves  the  essentials  of  Christianity. 
The  Christian  faith  is  seen  in  truer  proportions  and 
assumes  new  meaning  when  studied  with  a  sincere 
desire  to  discover  how  it  may  be  presented  to  those  of 
other  races  and  religions,  to  whom,  if  accepted,  it  will 
mean  enlargement  of  life.  The  living  Christ  will  be- 
come to  the  student  of  the  missionary  enterprise  more 
and  more  the  center  and  the  dynamic  of  Christianity, 
and  Increasingly  the  object  of  his  best  love  and  de- 
votion. 

"A  study  of  the  needs  of  the  world  as  revealed  and 
met  by  the  missionary  enterprise  will  develop  sym- 
pathy and  a  sense  of  world  brotherhood.  If  that  is 
all — a  sentiment  or  emotion — it  will  be  of  little  value. 
It  should  lead  to  new  and  vastly  more  aggressive  and 
efficient  Christian  service.  The  spiritual  development 
which  comes  through  such  service  is  one  of  the  spirit- 
ual possibilities  in  mission  study. 

"Finally,  there  are  two  results  of  mission  study  which 
have  been  observed  time  and  again,  and  which  show 
clearly  its  great  possibilities  under  the  leadership  of 
the  Spirit  of  God: 


YOUNG  MEN  AND  WOMEN  347 

"1.  It  brings  the  student  into  truer  and  closer  rela- 
tionship with  God  in  Christ  and  with  his  fellow  men — 
his  brethren. 

"2.  It  releases  power  in  the  form  of  gifts  and 
prayers,  personal  service  and  life  consecration,  which 
are  the  means  God  uses  to  win  the  world  to  himself. 

"Spiritual  results  require  spiritual  power  for  their 
production.  So  in  mission  study  dependence  cannot  be 
placed  upon  the  excellence  of  the  materials,  or  of  the 
methods  used,  the  personality  or  the  preparation  of 
the  leader,  the  efforts  of  the  class  members,  or  the 
atmosphere  of  good  fellowship.  All  of  these  are  of 
great  importance,  and  cannot  be  too  carefully  de- 
veloped or  conserved.  Dependence,  however,  can  safely 
be  placed  only  upon  the  direct  activity  of  the  Spirit 
of  God.  Hence  the  importance  of  prayer  in  the  prepa- 
ration of  the  leader,  that  he  may  be  made  sensitive  to 
the  leading  of  the  Spirit,  and  so  a  fit  tool  in  the  hand 
of  the  Master  Workman ;  of  prayer  in  the  class  sessions, 
that  all  may  be  conscious  of  and  open  to  the  leader- 
ship of  the  Spirit  of  God ;  of  a  spiritual  motive  domi- 
nating all  the  work." 

Service  a  Principle  of  Conduct.  Young  people  of  this 
age  have  centered  their  interests  largely  in  their  or- 
ganized social  life  out  of  which  they  endeavor  to  formu- 
late principles  of  conduct,  a  sort  of  simple  philosophy 
of  life.  The  mystical  side  of  religion,  with  its  attendant 
introspection,  and  the  lure  of  the  ideal  in  imagination, 
now  clashes  with  the  brick  and  mortar  of  city  streets 
and  the  dust  of  the  countryside.  Doubts  arise,  and 
the  religious  heritage  of  the  past  may  be  swept  away. 
Said  a  delegate  at  a  missionary  summer  conference 


;.;48  MISSIONARY  EDUCATION 

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


YOUXG  MEN  AND  WOMEN  349 

said,  "There,  I  just  knew  you  would  say  that!"  Then, 
we  sat  down  and  had  a  long  talk,  nothing  extraor- 
dinary, only  eager  questions  about  the  big  things  of 
life.  He  is  now  on  the  mission  field,  a  devoted  teacher 
of  the  Christian  religion. 

Then,  some  doubting  young  people  may  be  held 
steady  by  opening  up  other  unexplored  regions  of 
thought  and  experience,  especially  if  they  are  serious 
and  inquiring  students.  This  is  only  another  phase  of 
open-mindedness,  or  "We  are  never  too  old  to  learn." 

The  church's  responsibility  for  the  religious  train- 
ing of  young  men  and  young  women  will  not  be  met 
until  each  individual  person  is  related  to  some  form 
of  Christian  work  which  involves  more  or  less  personal 
responsibility  and  initiative.  Definite  decisions  for 
lifework  will  probably  be  made  during  this  period, 
although  the  inclinations  and  first  thoughts  will  prob- 
ably have  been  started  some  years  before.  The  so- 
called  avocations  are  now  begun,  and  the  great  princi- 
ples of  Christian  stewardship  should  now  be  applied 
in  a  practical  way  to  the  beginning  of  the  work  of 
life. 

It  is  in  social  service,  however,  where  young  men  and 
young  women  will  have  the  largest  opportunity  to  be- 
come identified  with  the  work  of  the  kingdom  of  God. 
In  order  to  make  such  service  social,  the  young  men 
and  young  women  should  be  organized  into  groups  or 
societies.  This  is  the  age  of  greatest  interest  in  the 
young  people's  societies,  like  the  Christian  Endeavor, 
the  Epworth  League,  the  Baptist  Young  People's 
Union,  and  the  Luther  League.  It  is  also  the  group  to 
which  the  Christian  Associations  most  largely  appeal. 


350  MISSIONARY  EDUCATION 

The  great  Philathea,  Baraca,  and  other  organized  Bible 
classes  in  the  Sunday  school  may  become  mighty  forces 
for  righteousness  if  rightly  guided  into  channels  of 
Christian  service. 

1.  First,  there  should  be  social  study. 

Service  to  be  successful  must  be  intelligent.  To  be 
intelligent  it  must  be  based  upon  a  knowledge  of 
accepted  principles  and  methods, 

Man}"  young  people  who  cannot  be  induced  to  join 
a  study  class  may  yet  be  enlisted  in  a  reading  course, 
especially  if  those  who  are  reading  the  books  in  the 
course  are  gathered  together  occasionally  for  a  social 
hour  and  for  discussion.  Every  group  should  ha%'e 
its  own  social  service  library,  so  that  the  books  mav  be 
passed  around  freely.  There  are  books  which  cannot 
fail  to  catch  and  hold  the  interest  of  young  people, 
because  thev  deal  with  typical  American  conditions 
from  an  intimate,  personal  standpoint. 

Another  popular  form  of  education  which  can  be 
made  use  of  is  the  open  forum  for  the  presentation  of 
community  issues.  At  this  meeting  representatives  of 
various  groups  in  the  community  may  be  heard  at  first 
hand,  and  the  form  of  communication  by  question  and 
answer  may  be  used  to  establish  a  closer  sympathy 
between  speaker  and  audience. 

2.  Social  study  may  be  extended  to  the  community. 
Any  program  of  social  service  for  the  individual  or 

the  group  must  be  based  upon  the  needs  of  the  local 
community.  Therefore,  these  must  be  discovered.  The 
only  way  to  discover  them  is  to  make  a  study  of  local 
conditions  which  will  outline  the  field  of  needed 
activity. 


YOUXG  MEN  AND  WOMEN  351 

Before  any  work  is  attempted  the  group  must  know 
also  what  agencies  are  already  at  work  to  meet  the 
needs  of  the  community,  and  how  they  are  doing  it, 
in  order  that  their  efforts  may  not  duplicate  the  work 
of  other  societies,  but  supplement  it.  A  chart  can  be 
made  and  placed  on  the  wall  of  the  church,  showing 
the  agencies  which  will  help  in  caring  for  poverty, 
sickness,  or  delinquency,  or  in  meeting  any  civic  or 
social  emergency. 

It  is  not  advisable,  or  even  possible,  for  a  young  peo- 
ple's society  to  make  a  thorough  study  of  the  whole 
community,  especially  in  the  large  centers.  In  a  com- 
munity of  ten  thousand  or  fewer,  however,  it  may  be 
possible  to  get  a  good  general  view  of  conditions;  but 
even  in  this  case  the  effort  should  be  confined  to  the 
things  in  which  young  people  are  naturally  interested. 
This  will  limit  the  study  and  activity,  and  concentrate 
the  effort  on  a  few  things.  Any  society  may  well  limit 
itself  to  discovering  and  improving  the  conditions  of 
life  for  the  young  people  of  the  community.  This  will 
include  conditions  of  social  life  and  recreation,  condi- 
tions of  education,  conditions  of  health  and  housing, 
and  of  occupation. 

The  following  schedule  of  questions  will  give  assist- 
ance to  any  group  of  young  men  and  young  women  in 
studying  their  own  community : 

What  Young  Men  ant)  Young  Women  Should  Know  About 
Thek  Own  Community 

Poverty  and  Delinquency: 
What  charitable  agencies  exist?    Their  general  eflBciency? 
Any  cooperation  between  them? 


I 


352  MISSIONARY  EDUCATION 

Approximate  amount  spent  for  relief  in  one  year,  and  num- 
ber of  cases  helped? 

What  relief  work  is  done  by  churches?  Is  there  cooperation 
between  the  different  departments  of  the  individual 
church?  With  other  churches?  With  other  charitable 
agencies? 

What  city,  county,  or  State  provision  for  relief  of  poverty 
or  sickness  is  there  in  the  community?    Does  anybody  in- 
spect these  institutions  for  eflaciency? 
Social  lAfe  and  Recreation: 

What  organized  recreation  is  provided?  In  schools,  churches. 
Young  Men's  Christian  Association,  etc. 

What  amusements  are  operated  for  private  profit?  General 
character?  Any  that  are  flagrantly  vicious?  Any  that 
can  be  unqualifiedly  commended?  ■! 

What  educational  facilities  are  there  for  young  people  who 
wish  to  continue  their  education  while  working?  Night 
schools?  Special  classes  in  the  Young  Men's  Christian 
Association  and  Young  Women's  Christian  Association? 
Lecture  courses?  Are  these  facilities  eflBcient? 
Health  and  Housing: 

Death  rate?  Infant  mortality?  Compared  with  neighboring 
communities?  § 

Does  the  health  department  control  contagious  diseases? 
Does  it  educate  the  community  to  measures  of  prevention? 

Is  any  part  of  the  town  living  in  unsanitary  or  congested 
houses? 

What  laws  are  there  relating  to  such  conditions,  and  how 
are  they  enforced? 
Labor: 

How  many  young  people  over  sixteen  are  wage-earners  in 
the  community?  Where  do  they  work?  How  many  work 
more  than  ten  hours?  More  than  nine  hours?  Eight 
hours?  How  many  on  Sunday?  How  many  girls  are 
working  nights? 

What  are  the  wages  of  the  lowest-paid  group?  Young  men? 
Young  women?  Is  there  a  minimum-wage  law  in  the 
State,  and  is  it  enforced?    Average  wage  in  the  various 


tl 


I 

i! 


YOUNG  MEN  AND  WOMEN  35a 

industries  in  the  community?    How  does  it  compare  with 
the  cost  of  living  in  that  place? 

What  are  the  conditions  of  health  in  the  community's  indus- 
tries? What  labor  laws  in  the  State?  Do  they  protect 
the  worker,  and  to  what  extent?  Is  there  a  system  of 
factory  inspection,  and  is  it  enforced? 

What  is  done  to  help  young  people  find  employment? 
Oovernment : 

What  form  of  government?  Who  are  the  officers?  What 
are  their  functions,  and  what  power  have  they?  What 
are  the  forces  that  really  control? 

3.  A  good  way  to  begin  is  for  a  committee  to  make 
a  general  study  of  the  community  according  to  this 
schedule,  modifying  the  schedule  to  fit  local  needs,  and 
striking  out  such  questions  as  are  not  applicable.  This 
information  should  then  be  classified  and  worked  up 
in  the  form  of  charts,  so  that  it  may  be  presented  to 
the  whole  group  in  graphic  fashion.  The  stereopti- 
con  can  be  used  to  good  advantage  in  this  part  of  the 
work. 

From  this  general  study  the  members  may  select  that 
particular  condition  which  appears  to  call  most  ur- 
gently for  action.  When  this  has  been  done  a  more  de- 
tailed study  of  that  condition  should  be  made  before 
anything  is  done  to  meet  the  need. 

In  the  case  of  city  groups  the  district  should  be 
defined,  and  other  young  people's  groups  should,  if 
possible,  be  enlisted  in  the  effort. 

4.  Social  service  should  be  made  constructive. 

Relief  Work.  The  practical  work  of  the  group  can- 
not be  called  social  service  until  it  becomes  construc- 
tive and  preventive  as  well  as  palliative.  Social  serv- 
ice is  not  content  to  relieve  without  at  the  same  time 


354  MISSIONARY  EDUCATION 

investigating  the  causes  of  distress,  and  seeking  to 
remove  them. 

The  very  first  principle  of  relief  work  is  cooperation, 
cooperation  within  the  church  itself,  seeing  that  one 
organization  does  not  duplicate  the  work  of  another; 
cooperation  with  other  churches  of  the  same  denomina- 
tion and  of  other  denominations,  and  cooperation  with 
agencies  outside  the  church,  especially  with  organized 
charities  of  the  community. 

The  second  principle  is  quite  as  important:  there 
should  be  continuity  of  service.  Spasmodic  help  will 
not  only  do  little  good  but  may  work  harm.  Whatever 
work  may  be  selected,  it  should  not  be  dropped  until 
it  has  been  carried  through  to  completion,  and  there 
is  no  further  need  of  it.  It  is  much  better  to  select  a 
permanent  problem,  and  give  attention  to  that,  than 
to  attempt  many  different  pieces  of  work,  doing  only 
a  little  of  each.  For  instance,  if  help  is  given  to  a 
family,  it  should  be  helped  continuously  until  the 
members  are  able  to  care  for  themselves;  not  receive 
a  basket  at  Thanksgiving  or  Christmas  time  and  then 
be  left  to  itself  the  remainder  of  the  vear. 

Nearly  every  group  has  among  its  members  one  or 
more  young  women  who  are  able  to  give  a  good  deal 
of  time  to  visitation  and  other  relief  work.  These 
should  be  trained  as  friendly  visitors  in  the  community, 
so  that  their  service  may  be  guided  and  directed  in 
such  a  way  as  will  make  it  doubly  valuable.  The  local 
charity  organization  will  accept  such  volunteer  help, 
and  give  the  desired  training. 

Work  for  the  Sick.  Where  there  is  a  hospital  in  the 
community  many  small  services  may  be  performed  for 


YOUNG  MEN  AND  WOMEN  355 

the  patients,  especially  for  those  in  the  free  wards. 
Keligious  services  may  be  held.  Reading  matter  may 
be  provided,  and  some  one  may  be  assigned  to  read 
aloud  a  certain  amount  of  time  each  week.  Letters 
may  be  written ;  often  in  the  convalescent  wards  a 
program  of  music  and  readings  will  be  appreciated. 
Many  young  people's  societies  are  doing  excellent  work 
along  these  lines  through  their  hospital  department. 

If  there  are  dispensaries,  social  service  work  may  be 
carried  on  by  a  system  of  following  up  the  patients 
to  see  that  the  physician's  orders  are  carried  out,  and 
that  the  patients  are  provided  with  the  means  of  pro- 
curing what  is  prescribed,  and  to  improve  the  home 
conditions  so  that  further  illness  may  be  prevented. 

Rural  societies  may  provide  fruit  and  flowers  for 
the  sick  in  the  city  by  cooperating  with  the  city  socie- 
ties. Work  for  the  sick  must  not  end  with  relief.  It 
must  be  extended  until  it  leads  also  to  the  prevention 
of  illness  and  to  the  persistent  advocating  of  public- 
health  measures.  The  local  health  department  will  be 
glad  of  volunteer  help  in  spreading  knowledge  concern- 
ing its  plans  for  sanitation  and  the  proper  care  of 
disease,  in  reporting  violations  of  health  laws,  in  dis- 
tributing literature  dealing  with  public  health,  in  its 
effort  to  eliminate  improper  housing  conditions,  and 
in  the  effort  to  enforce  the  health  laws  of  the  com- 
munity. 

Aiding  the  Prisoner.  Christian  young  people's  so- 
cieties have  been  organized  in  the  prisons  and  peni- 
tentiaries in  more  than  a  score  of  States,  and  are  doing 
most  efficient  service.  In  other  places  stated  religious 
services  are  held.    Reading  matter  may  be  distributed 


356  MISSIONARY  EDUCATION 


r 


in  the  jails;  and,  if  this  service  is  attempted,  it  should 
be  systematic  and  continuous.  And  such  reading  mat- 
ter should  be  fresh  and  interesting.  Out-of-date  church 
papers  will  not  interest  the  people  usually  found  in 
jails.  ■ 

Find  out  whether  the  prisoners  have  employment.  ^ 
If  not,  insist  that  something  be  given  them  to  do  for 
a  reasonable  number  of  hours  six  days  in  the  week. 
Interest  the  judges  and  officers  of  the  law  in  helping 
to  secure  modern  equipment  and  modern  methods  of 
handling  prisoners.  Cooperate  with  organizations  that 
care  for  the  prisoners  after  they  are  discharged.  The 
nature  of  this  work  is  such  that  only  the  exceptional 
young  people  rather  than  the  average  should  engage  in 
it,  and  then  only  with  the  help  of  experienced  leaders. 

5.  There  is  a  large  amount  of  socializing  work  to  be 
done  in  the  social  departments  or  committees  of  all 
young  people's  groups.  In  every  community  there  are 
many  young  people  who  are  not  touched  or  brought 
into  contact  in  any  way  with  the  young  people  in  the 
church. 

Take,  for  instance,  the  increasing  number  of  young 
men  and  young  women  in  the  cities  who  are  away  from 
home,  without  the  restraints  of  their  former  environ- 
ment, and  without  proper  social  life  in  their  new  sur- 
roundings. Practical  help  may  take  the  form  of  find- 
ing proper  boarding  places  and  securing  invitations 
for  these  homeless  ones  to  Christian  homes  to  spend 
Sunday,  so  that  they  maj'  have  a  touch  of  family  life. 
The  social  hour  after  church,  and  the  fireside  social 
Sunday  afternoon  from  four  to  six  in  the  church  par- 
lors at  which  light  refreshments  are  served,  have  been 


YOUXG  MEN  AND  WOMEN  357 

used  as  a  weapon  against  the  loneliness  and  dangers 
of  that  hour. 

Then  there  are  the  immigrant  young  men  and  women. 
If  America  is  to  care  for  the  new  peoples  who  are 
drawn  hither  in  such  numbers  by  the  promise  of  greater 
liberty,  it  will  be  only  as  the  American  young  people, 
and  especially  those  of  the  churches,  see  in  these  groups 
an  opportunity  for  splendid  service.  Suspicion  and 
prejudice  toward  those  from  another  land  will  never 
be  disarmed  until  the  young  people  meet  face  to  face 
and  find  out  for  themselves  the  essential  unity  of  the 
human  race. 

Classes  in  English  and  civics  afford  a  good  oppor- 
tunity for  getting  acquainted.  There  are  now  a  num- 
ber of  books  designed  for  the  purpose  of  teaching  for- 
eigners in  simple,  untechnical  fashion,  so  that  any 
ordinarily  well-educated  young  American  may  success- 
fully lead  such  a  class. 

The  national  social,  in  which  the  various  groups  of 
for-eigners  furnish  the  entertainment  by  appearing  in 
native  costumes,  and  giving  exhibitions  of  the  manners 
and  customs  of  their  own  countries,  is  another  excellent 
means  of  getting  acquainted.  In  the  cities  where  these 
foreign  groups  have  their  own  editors,  singers,  and 
other  leaders  these  will  usually  gladly  aid  in  an  enter- 
prise of  this  kind.  Devise  your  own  methods  for  ex- 
tending the  circle  of  friendship  outside  the  church 
group.  The  essential  thing  is  to  come  into  vital  con- 
tact with  the  young  people  of  other  nationalities  in 
the  community,  for  this  will  open  the  way  to  larger 
forms  of  service  to  the  immigrant  group. 

6.  Young  men  and  young  women  in  city  and  country 


f 


358  MISSIONARY  EDUCATION 

may  work  together  in  planning  fresh-air  and  summer 
vacation  work.  The  district  may  be  organized,  and  a 
list  of  the  farmhouses  secured  where  young  people 
from  the  city  will  be  taken  for  short  periods  at  moder- 
ate rates.  The  city  group  maj-  furnish  the  names  of 
young  people  who  would  be  benefited  by  a  vacation  on 
a  farm,  but  who  cannot  afford  summer  resort  prices. 

Another  plan  which  can  be  worked  to  advantage  is 
for  the  rural  groups  to  organize  summer  camps  by  fur- 
nishing the  place  and  the  equipment  for  the  camp.  The 
city  group  may  pay  for  the  running  expenses  by  ap- 
pointing a  club  to  handle  this  part  of  it,  making  the 
rates  cover  the  operating  expenses  of  the  venture.  The 
good  accomplished  does  not  stop  with  the  individuals 
benefited;  it  will  establish  as  well  a  working  acquaint- 
anceship between  city  and  rural  societies,  which  is  sure 
to  result  in  further  successful  ventures  together. 

Organized  recreation  by  means  of  these  and  other 
methods  is  taking  an  increasingly  large  place  in  the 
work  of  the  Christian  Church.  But  as  the  church  con- 
tinues to  develop  plans  for  the  recreation  of  its  own 
members  and  of  as  many  others  as  it  can  reach,  it 
will  discover  that  the  combined  efforts  of  all  the  young 
people,  and  of  all  the  older  people  even,  cannot  reach 
all  the  individuals  in  the  community.  There  will  be 
groups,  especially  in  the  larger  centers,  that  remain 
untouched. 

How  is  the  church  to  help  here?  It  will  first  reveal 
the  need  of  community  recreation,  by  lectures,  by  pic- 
tures, b}'  charts,  by  contact  with  conditions;  and  then 
it  will  work  for  the  broader  program  of  community 
recreation  by  means  of  public  parks,  playgrounds,  and 


YOUNG  MEN  AND  WOMEN  359 

social  centers,  all  properly  supervised  and  directed, 
in  the  meantime  doing  its  full  share  of  the  work  of 
supplying  wholesome  fun  for  as  many  of  the  com- 
munity as  it  can  reach. 

No  group  of  Christian  young  men  and  young  women 
will  be  content  to  provide  wholesome  amusement  with- 
out the  efifort  to  prevent  improper  types.  And  the 
prevention  of  improper  recreation  will  lead  to  the 
battle  against  organized  vice,  for  the  two  are  insepara- 
able.  Most  of  the  public  dance  halls,  the  amusement 
parks,  and  the  excursion  steamers  are  recruiting  sta- 
tions for  the  dealers  in  commercialized  vice. 

The  first  step  in  prevention  is  to  understand  that  a 
segregated  district  in  any  community  is  unnecessary, 
that  it  remains  only  because  of  the  consent  of  the  com- 
munity. It  cannot  be  too  emphatically  stated  that 
segregation  as  a  policy  is  no  longer  considered  neces- 
sary, or  even  sound.  This  stand  is  taken  not  only  by 
the  religious  forces,  but  by  social  workers  and  progres- 
sive thinkers  the  country  over.  This  distinctly  new 
attitude  is  the  result  of  the  scientific  investigations 
made  within  the  last  few  years  by  specially  selected 
commissions  in  various  parts  of  the  country. 

If  there  is  a  segregated  district  in  your  community, 
why  should  it  continue  to  exist?  If  it  continues,  it 
means  assuredly  that  some  girls  and  boys  must  be 
sacrificed.  The  young  people  of  the  community  should 
be  interested  to  see  that  no  girls  are  drawn  into  that 
life. 

The  second  step  is  education  in  personal  standards. 
Commercialized  vice  can  be  rooted  out  as  soon  as  the 
community   wills.     But  the  only  way   in   which  the 


360  MISSIONARY  EDUCATION 

social  evil  will  be  eradicated  entirely  will  be  by  the 
recognition  of  the  single  standard  of  morality.  The 
influence  of  Christian  young  people  should  be  thrown 
on  the  side  of  the  single  standard  and  everything  that 
makes  for  it. 

The  group  will  lend  its  influence  in  the  suppression 
of  songs,  pictures,  and  literature  that  may  be  sugges- 
tive, and  will  avoid  in  every  way  anything  that  may 
tend  toward  depraved  thoughts.  Conscientious  young 
women  will  avoid  extreme  fashions  in  dress,  which  are 
usually  not  only  lacking  in  modesty  and  utility,  but 
inartistic  as  well. 

Notices  should  be  placed  in  the  public  buildings  of 
the  community  directing  young  people  going  into  the 
city  to  apply  for  information  and  direction  only  to 
oflScials  in  uniform.  Churches  in  the  smaller  towns 
and  cities  may  see  that  their  members  who  are  moving 
into  larger  centers  are  put  in  touch  with  the  city 
churches. 

7.  The  modern  church  has  started  on  the  task  of 
making  industry  Christian.  The  young  people  of  the 
churches  will  find  their  share  of  this  task  in  endeavor- 
ing to  improve  the  conditions  under  which  young  peo- 
ple are  now  working.  The  most  pressing  need  is  for 
legislation  concerning  the  hours  of  work,  and  the  crea- 
tion of  minimum  wage  boards.  If  there  are  no  such 
laws,  work  for  them.  Whether  the  effort  shall  be  for 
an  eight,  nine,  or  ten-hour  law  will  depend  upon  what 
is  for  the  best  interests  of  the  industrial  group,  and  of 
the  community  and  State  as  a  whole. 

Find  out  where  and  under  what  conditions  the  young 
people  of  your  community  are  working — in  factories, 


YOUNG  MEN  AND  WOMEN  361 

stores,  laundries,  telephone  exchanges.  It  is  frequently 
possible  by  arousing  sentiment  in  a  community  to 
secure  the  immediate  improvement  of  conditions  by 
bringing  local  influence  and  pressure  to  bear  on  em- 
ployers without  waiting  for  the  slow  process  of  legisla- 
tion. If  satisfactory  laws  already  exist,  help  to  get 
them  enforced. 

8.  When  a  group  of  Christian  young  people  set  out 
earnestly  to  improve  community  conditions,  whether 
it  be  in  recreation,  industry,  or  health,  it  will  not  go 
very  far  before  it  will  tind  that  it  must  work  through 
government.  They  will  learn  that  real  citizenship  en- 
tails a  larger  responsibility  than  going  to  the  polls 
occasionally  and  casting  a  vote.  The  presentation  in 
the  church  of  subjects  that  will  enlighten  the  young 
people  concerning  the  local  government  and  its  manage- 
ment will,  therefore,  be  of  more  than  passing  value. 

The  church  should  provide  for  the  public  discussion 
of  all  measures  which  touch  the  community  welfare, 
and  especially  measures  concerning  the  lives  of  young 
people. 

In  a  democracy  citizenship  should  be  so  prized  that 
the  right  to  vote  would  carry  with  it  a  seriousness  of 
purpose  to  be  informed,  and  to  be  clear  in  judgment  on 
matters  affecting  the  commonwealth.  This  sense  of 
values  in  citizenship  is  just  w^hat  religion  can  bring 
to  the  members  of  the  state.  The  separation  of  church 
and  state  as  institutions  does  not  necessarily  mean 
that  service  to  the  commonwealth,  the  highest  form  of 
patriotism,  is  not  essentially  religious. 

Next  to  Americanizing  the  man  of  foreign  speech, 
there  is  no  larger  opportunity  before  Christian  leaders 


362  MISSIONARY  EDUCATION 


I 


and  teachers  than  the  Americanizing  of  our  own  young 
men  and  young  women  who  are  approaching  citizen- 
ship, and  educating  them  in  Christian  patriotism.    To 
this  end  educational  classes  should  be  established  in 
each  local  church  composed  of  all  the  young  men  and 
young  women   who   are   about   to   attain   their   legal    i 
majority,  and  either  through  textbooks  or  by  informal    ■/ 
lectures  and  discussions  they  should  be  led  to  appreci-    \ 
ate  the  high  values  of  citizenship,  especially  its  rights 
and  duties  in  a  democracy. 

A  prelegislation  institute  has  been  worked  with  suc- 
cess.    This  institute  consists  of  a  full  discussion  of 
all  the  important  measures  which  are  to  come  up  at    I 
the  pending  session  of  the  State  Legislature,  by  promi-    i, 
nent  men  and  w^omen  who  are  qualified  to  speak  on    I 
the  proposed  legislation.  , 

Every  young  people's  society  and  Sunday  school 
class  should  have  on  the  wall  of  its  meeting  place  a 
directory  of  public  servants — senators,  representatives 
(both  State  and  national),  aldermen,  county  commis- 
sioners, members  of  the  school  board,  and  others.  Then, 
when  it  is  desired  to  bring  the  influence  of  the  mem- 
bers to  bear  on  officials  who  have  certain  measures 
under  consideration,  the  names  and  addresses  will  be 
easily  accessible  to  all. 

9.  Finally,  all  Christian  young  men  and  young 
women  should  come  to  see  that  anything  they  may  be 
able  to  do  is  only  a  small  part  of  a  mighty  movement, 
which  is  only  in  its  initial  stage  in  the  churches,  and 
in  the  whole  of  modern  life.  This  movement  is  arous- 
ing the  religious  passion  for  service  and  applying  that 
impulse  to  the  redemption  and  construction  of  society. 


YOUNG  MEN  AND  AVOMEN  3G3 

It  is  evangelizing  the  whole  life  of  humanity,  and  there 
is  need  for  every  Christian  to  consecrate  himself  to 
this  great  task  of  Christianizing  the  social  order. 

Marriage  and  Home-making.  The  church's  relation  to 
these  significant  life  events  is  varied  and  vital.  The 
church  has  always  sanctified  the  marriage  ceremony, 
baptized  the  children,  comforted  the  sick,  brought 
sunshine  to  shut-ins,  and  has  taken  a  hand  in  the 
reestablishment  of  many  broken  hearths.  There  never 
was  a  time  when  the  church  recognized  more  clearly 
than  now  the  fundamental  place  of  the  home  in  the 
religious  nurture  of  children.  But  the  foundation 
of  the  home  upon  love  and  marriage,  its  maintenance 
as  a  Christian  institution  and  as  a  source-station  for 
service,  the  ideals  which  make  a  house  more  than  a 
place  in  which  to  eat  and  sleep — the  home  from  this 
point  of  view  becomes  a  missionary  center  of  prime 
importance.  Every  such  home  built  around  the  family 
as  a  fundamental  social  unit  is  a  living  example  of 
righteousness,  justice,  cooperation,  and  service.  It 
thus  becomes  an  evangelizing  force  of  compelling  power 
for  the  ui>building  of  the  kingdom  of  God. 

Many  Christian  men  and  women  of  the  generation 
just  passing  were  so  trained  in  young  people's  societies 
when  they  were  of  this  age  as  to  regard  the  index  of 
Christian  living  to  be  the  ability  to  speak  and  pray  in 
a  religious  meeting,  and  faithful  attendance  upon  the 
"means  of  grace."  The  church's  emphasis  was  so  largely 
in  this  direction  that  the  Christian  life  it  proclaimed 
and  taught  broke  down  in  the  changing  and  perplexing 
social  problems  of  an  industrial  age.  The  church's 
opportunity  now  is  to  make  its  Christian  ideals  efifec- 


364  MISSIONAKY  EDUCATION 


i 


tive  in  normal  living.  Certainly,  courtship,  marriage,  |:j 
and  home-making  are  still  to  be  considered  as  normal 
events  in  human  life.  Whether  by  educational  classes, 
informal  lectures,  or  by  personal  conversation,  the 
battle  for  the  Christian  home  must  be  written  into  the 
program  of  every  local  church  that  cares  about  its 
commission  from  Christ,  and  its  own  influence  in 
society. 

Thus,  for  a  statesmanlike  program  of  religious  train- 
ing, this  period  comes  next  in  importance  to  middle 
adolescence.  To  sum  up :  it  is  the  time  for  definite 
commitment  to  Christian  service  as  a  lifework;  the 
principles  of  the  stewardship  of  life  bear  vitally  on  the 
increase  of  financial  responsibility ;  constructive  social 
service  is  now  zealously  undertaken ;  education  in 
world  outlook  is  necessary ;  homes  are  being  established 
for  weal  or  for  woe ;  and  the  serious  functions  of  citi- 
zenship are  being  assumed  for  the  first  time. 

FOR  DISCUSSION 

1.  How  would  you  meet  the  argument  that  there  is 
no  time  in  the  weekly  program  of  your  church  for  the 
suggestions  in  this  chapter? 

2.  Secure  the  proposals  for  mission  study  from  your 
Mission  Boards,  and  suggest  a  plan  by  which  they  may 
be  adopted  and  carried  out  for  all  the  young  men  and 
young  women  in  the  church. 

3.  What  agencies  in  your  community  are  showing 
concern  over  the  first  vote  of  your  young  men  and 
young  women? 

4.  Suppose  a  young  man  should  say,  "It  is  of  no 
business  to  the  church  how  I  vote"  ? 


YOUNG  MEN  AND  WOMEN  365 

5.  How  differently  may  the  phrase  "how  I  vote"  be 
construed  ? 

6.  What  has  the  State  done  to  regulate  marriage  and 
the  establishment  of  a  home? 

7.  Of  what  importance  is  marriage  and  home-making 
among  the  Christians  in  Africa?  in  India?  in  China? 

8.  What  is  the  divorce  rate  in  your  community  or 
State?    Who  is  responsible  for  it? 

9.  Is  there  any  lessening  of  responsibility  for 
''church  work"  on  the  part  of  your  young  people  after 
they  are  married  and  have  their  own  homes?    Why? 

10.  Is  there  a  Parents'  Association  in  your  church? 
What  is  its  purpose  and  program? 

11.  Has  your  church  ever  made  a  survey  of  your 
community  and  worked  out  a  program  of  service  based 
upon  it?    Why  not? 

12.  What  unchristian  aspects  of  your  community 
life  affect  the  home? 

REFERENCES 

The  Why  and  How  of  Foreign  Missions.  Arthur  J. 
Brown.  A  necessary  course  of  study  as  an  introduc- 
tion to  the  whole  field  of  foreign  mission  endeavor. 
The  book  is  important  enough  to  be  included  in  the 
curriculum  of  any  religious  school  for  pupils  of  this 
age. 

The  Neio  Home  Missions.  H.  Paul  Douglass.  While 
not  popularly  written,  this  book  should  be  mastered 
by  all  who  would  understand  the  changing  aspects  of 
liome  missions,  and  especially  the  relation  of  the  local 
church  to  the  whole  enterprise. 


f 


366  MISSIONARY  EDUCATION 

The  Social  Principles  of  Jesus.  Walter  Rauschen- 
busch.  A  staiulurd  curriculum  textbook  on  a  most 
fundameutal  subject. 

Social  Evangelism.  Harry  F.  Ward.  The  interrela- 
tion of  evangelism  and  social  service,  even  their  iden- 
tification, are  principles  which  should  be  placed  be- 
fore young  people  at  the  very  beginning  of  their  con- 
structive Christian  service. 

Christianizing  Community  Life.  Hariy  F.  Ward 
and  Richard  H.  Edwards.  One  of  the  distinguishing 
features  of  this  book  is  its  demonstration  of  the  essen- 
tial interdependence  of  community  problems  the  world 
round.  In  fearless  and  constructive  fashion  it  is 
shown  that  practical  Christianity  must  be  applied  to 
social  needs  if  the  ideal  of  the  Commonwealth  of  God 
is  to  be  attained.  An  inspiring  and  definitely  sugges- 
tive message. 

The  Organization  and  Conduct  of  the  Mission  Studg 
Class.  B.  Carter  Millikin.  The  best  manual  for  leaders 
on  this  subject. 

The  Mission  Study  Class  Leader.  T.  H.  P.  Sailer. 
The  qualifications  and  preparation  of  a  leader  of  mis- 
sion study  classes,  also  the  simple  principles  of  peda- 
gogy and  character  building  involved  in  mission  study. 

The  Individual  and  the  Social  Gospel.  Shailer 
Mathews.  Chapter  II,  on  "Christianizing  the  Home," 
not  only  compares  the  home  life  of  various  lands,  but 
shows  the  relation  of  the  feminist  movement  to  any 
discussion  of  the  home. 

Social  Teachings  of  the  Prophets  and  Jesus.  Charles 
Foster  Kent.  That  the  great  prophets  and  the  founders 
of  Judaism  and  Christianity  were  preeminently  social 


YOUNG  MEN  AND  WOMEN  367 

teachers,  and  that  the  Bible  is  essentially  a  social  book, 
is  at  last  beginning  to  be  generally  appreciated. 

This  book  supplements  and  completes  the  reader's 
equipment  for  modern  biblical  study.  All  the  impor- 
tant biblical  teachings  regarding  such  social  problems 
as  the  rights  and  duties  of  husbands  and  wives,  of 
parents  and  children,  of  rulers  and  citizens,  of  capital 
and  labor,  poverty,  wealth,  war,  and  the  ultimate  basis 
of  lasting  peace,  are  fully  set  forth  and  interpreted, 
and  the  underlying  principles  applied  to  present-day 
conditions. 


CHAPTER   XVI 

THE  MISSIONARY  EDUCATION  OF  ADULT  MEN 

AND  WOMEN 


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


CHAPTER    XVI 

THE  MISSIONARY  EDUCATION  OF  ADULT  MEN 

AND  WOMEN 

The  Significance  of  Adult  Life.  In  order  to  under- 
stand the  significance  of  adult  life  one  does  not  need 
to  explain  all  of  its  various  aspects,  or  enter  into  all 
the  deviating  paths  of  men  and  women.  Adult  life 
takes  its  chief  significance  from  the  fact  that  it  is 
mature.  From  the  biological  point  of  view,  this  means 
that  the  human  organism  may  perform  those  functions 
which  constitute  the  reason  for  their  being  what  they 
are.  Adult  life  is  mature  conscious  living.  Men  ami 
women  may  contemplate  with  joy  and  satisfaction 
childhood's  innocent  state,  with  all  of  its  simplicity  of 
love,  hope,  and  confidence,  but  there  is  no  period  of  life 
which  means  as  much  as  that  in  which  the  real  work 
of  life  is  being  seriously  undertaken.  The  glories  of 
old  age  in  a  life  nobly  lived  may  rival  those  of  all  other 
years. 

Adult  life  may  be  further  characterized  as  the  period 
of  constructive  work.  The  day  is  not  far  distant  when 
students  of  psychology  will  discover  well-marked 
periods  of  development  in  adult  life  just  as  they  are 
now  recognized  in  childhood.  We  may  come  to  under- 
stand more  clearly  certain  characteristics,  interests, 
and  needs  for  the  different  periods  of  life  which  are 
allotted  to  man  after  twenty-five.     For  the  present, 

371 


*•; 


372  MISSIOXAKY  EDUCATION 

however,  we  must  consider  as  a  whole  the  period  of 
life  immediately  following  adolescence,  in  which,  for 
most  men  and  women,  the  work  of  life  must  be  done, 
and  their  contribution  to  the  world's  work  must  be 
made.  & 

A  growing  interest  in  that  which  is  practical  is  a 
part  of  the  adult  psychology.  The  child  is  easily  led 
away  into  the  realms  of  imagination ;  so  is  the  adoles- 
cent. The  college  student  cares  more  about  interesting 
subjects  of  study  than  he  does  about  practical  sub- 
jects. But  the  adult  is  practical.  He  may  be  fond 
of  fairy  stories,  but  he  keeps  them  for  recreation,  and 
he  does  not  come  to  religious  study  in  the  mood  of 
recreation. 

The  habits  of  health^'  adult  life  have  so  accustomed 
people  to  look  for  applications  to  conduct  that  they 
do  not  have  the  highest  respect  for  information  which 
issues  in  nothing  practical.  They  have  more  respect 
for  learning  when  its  possessor  has  got  a  college  pro- 
fessorship by  it  than  when  he  is  an  individual  of 
academic  leisure.  The  same  thing  is  true  in  religion. 
The  American  Christian  is  a  pragmatist.  His  lessons 
in  religion  must  be  made  practical  if  he  is  to  respect 
them. 

Furthermore,  the  adult  mind  has  formed  its  habits 
of  application.  The  teacher  of  youth  of  all  grades,  even 
to  the  college,  must  spend  a  certain  portion  of  his 
energy  in  urging  his  pupils  to  do  what  is  worth  while. 
The  adult  teacher  need  not  do  this.  In  general,  if 
you  can  show  that  missions  are  worth  support,  you 
need  not  give  much  time  to  the  thesis  that  they  should 
be  supported.     Here  lies  one  of  the  great  differences 


ADULT  MEN  AND  WOMEN  373 

between  the  mental  attitudes  of  the  East  and  the  West. 
The  missionary  in  the  Orient  is  often  surprised  at  the 
ready  assent  won  by  his  propositions,  coupled  with  the 
complete  indifference  to  their  application  in  life.  That 
attitude  seems  childish  to  him.  So  it  is,  from  our  point 
of  view. 

The  Aims  in  Missionary  Education.  These  aspects  of 
the  significance  of  adult  life  determine  the  aims  for  the 
missionary  education  of  adults.  These  aims  may  best 
be  defined  from  three  points  of  view:  (1)  from  that  of 
the  individual;  (2)  of  the  church,  and  (3j  of  organized 
society.  Briefly  stated,  the  aims  from  the  point  of  view 
of  the  individual  are  practical  instruction,  intelligent 
adjustment,  and  effective  action.  The  first  essential 
for  efficient  Christian  citizenship  is  a  practical  grasp 
of  the  vital  principles  inherited  from  the  great  reli- 
gious and  social  teachers  of  the  race,  and  illustrated  by 
their  life  and  experience.  This  involves,  first  of  all, 
a  study  of  the  Bible  with  the  aim  of  presenting  to  the 
individual  a  working  knowledge  of  its  important  teach- 
ings, and  the  ability  to  interpret  them  simply  and 
directly  into  the  language  of  modern  life.  Further- 
more, the  ultimate  result  should  be  to  enable  the  adult 
to  think  through  our  economic,  political,  and  social 
problems  in  the  light  of  the  teachings  of  the  Bible. 
It  should  also  make  the  principles  set  forth  in  the 
Bible,  and  illustrated  by  the  superb  achievements  of 
the  later  heroes  of  the  faith,  his  constant  inspiration 
and  guide  in  his  periods  of  doubt  and  trouble  as  well 
as  in  his  hour  of  success  and  achievement. 

To  make  these  principles  practically  applicable,  the 
individual  must  be  familiar  with  his  economic,  politi- 


874  MISSIONARY  EDUCATION 

cal,  and  social  environment.  Heretofore  this  has  been 
one  of  the  great  lacks  in  our  modern  system  of  adult 
relig:ious  education.  In  this  respect  we  have  failed 
to  follow  the  example  of  Israel's  great  teachers,  the 
prophets  and  sages,  and,  above  all,  that  of  the  great 
Teacher  of  Nazareth,  who  were  intimately  acquainted 
with  the  conditions  and  problems  of  their  day.  Un- 
questionably, the  most  important  elements  that  entered 
into  the  call  and  training  of  such  prophets  as  Amos 
and  Isaiah  was  their  knowledge  of  the  political  and 
social  problems  and  of  the  perils  that  confronted  their 
nation.  Indeed,  it  is  that  knowledge  of  actual  needs 
that  constitutes  the  most  important  element  in  the  call 
of  a  prophet  of  any  age;  and  what  we  preeminently 
need  to-day  are  men  and  women  inspired  with  the  old, 
heroic,  prophetic  spirit.  It  is  safe  to  say  that  the 
average  adult  Christian  fails  to  find  his  true  life  and 
discharge  his  larger  obligations  to  society  primarily 
because  he  has  little  or  no  definite  knowledge  of  the 
task  and  the  responsibilities  entailed  by  his  immediate 
political  and  social  environment. 

Furthermore,  the  aim  in  adult  study  should  be  to 
consider  the  great  economic,  social,  and  moral  princi- 
ples contained  in  the  Bible,  and  the  extra-biblical 
records  of  the  spiritual  heritage  of  the  race,  not  apart 
from,  but  in  closest  conjunction  with,  the  present  con- 
ditions and  needs  of  the  individual  and  of  society. 
Each  side  of  this  study  will  illumine  the  other,  for  the 
great  teachers  of  the  Bible  taught  amidst  conditions 
strikingly  similar  to  those  which  exist  to-day,  and  the 
records  of  their  teachings  can  be  truly  interpreted  only 
in  the  light  of  their  modern  equivalents. 


ADULT  MEN  AND  WOMEN  375 

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


376  MISSIONARY  EDUCATION 

The  aims  of  adult  religious  education  from  the  point 
of  view  of  the  church  are  threefold  :  (1 )  to  train  broad, 
enthusiastic,  and  efficient  Christians,  able  to  interpret 
their  mission  in  its  largest  aspect,  and  to  realize  it  in 
fullest  measure;  (2)  through  this  individual  leader- 
ship, to  enable  the  church  to  meet  its  obligation  to 
society;  (3)  to  enable  it  to  realize  in  society  as  it 
exists  to-day  the  principles  and  the  ideals  of  its 
Founder,  and  in  so  doing  to  find  that  larger,  truer 
life  which  is  its  right  and  duty. 

Regarded  from  the  point  of  view  of  society,  the  aim 
of  adult  class  work  is  to  enlist,  train,  and  organize  the 
best  intentioned  and  most  dependable  citizens  in  our 
commonwealth,  so  that  their  individual  and  combined 
influence  and  activity  may  become  the  powerful  factor 
that  they  should  be  in  solvingthefundamental economic, 
political,  and  social  problems  of  to-day.  That  the 
Christian  men  and  women  of  our  nation  are  not  doing 
what  they  can  and  should  to  deliver  it  from  perils 
which  threaten  is  one  of  the  most  tragic  facts  in  the 
present  situation.  The  great  majority'  of  them  have 
not  yet  fully  grasped  these  problems — much  less  begun 
to  grapple  with  them  directly  and  etfectively.  Fre- 
quently the  most  active  leaders  in  our  civic  and  social 
movements  are  outside  the  pale  of  the  church.  One  of 
the  great  assets  of  the  political  boss  or  unscrupulous 
politician  is  the  ignorance  or  apathy  of  the  Christian 
men  and  women  in  his  city  or  ward.  And  yet  it  is  un- 
doubtedly true  that  the  men  and  women  fired  by  a 
genuine  religious  zeal  should  be  the  most  faithful  and 
efficient  workers  in  every  form  of  political,  civic,  and 
social  service.    History  and  experience  are  proving  that 


ADULT  MEN  AND  WOMEN  Sl- 

it is  only  citizenship  inspired  by  true  religion  and 
guided  by  practical  scientific  methods  that  can  and 
will  solve  our  most  insistent  local  and  national  prob- 
lems. 

"Men  and  Missions"  and  "Women  and  Missions."  These 
two  phrases  in  missionary  thoiigjit  lead  us  to  inquire 
whether  or  not  there  are  fundamental  reasons  for  the 
separation  of  adult  Christian  activity  into  separate 
divisions  based  upon  the  differences  of  the  two  sexes. 
The  phrases,  of  course,  are  more  than  phrases.  They 
represent  different  aims,  methods,  material,  and  some- 
times different  ideals  of  Christian  work. 

In  a  conference  on  Adult  Religious  Education,  held 
in  New  York  citj'  at  Union  Theological  Seminary  on 
April  16  and  17,  1012,  under  the  auspices  of  the  Mis- 
sionary Education  Movement,  this  question  was  thor- 
oughly discussed  by  a  number  of  leading  psychologists 
and  educational  specialists.  It  would  be  difficult  to 
sum  up  all  of  the  arguments  presented  in  the  papers 
and  discussions  at  the  session  which  considered  the 
differences  between  the  minds  of  the  two  sexes  in  adult 
life.  It  would  be  fair,  however,  to  offer  the  following 
three  points  as  arising  out  of  the  discussions: 

(1)  There  are  no  essential  differences  between  the 
minds  of  men  and  women.  In  the  processes  of  thought, 
in  imagination,  in  memory,  in  spiritual  insight  and 
acumen,  the  differences  are  not  perceptible  enough  to 
construct  two  different  philosophies  of  life  and  to 
proceed  to  two  different  systems  of  activity. 

(2)  As  a  product  of  years  of  social  and  economic 
influences,  there  have  arisen  the  so-called  "interests" 
of  men  and  "interests"  of  women.     It  is  upon  these 


378  MISSIONARY  EDUCATION 

interests  that  the  activities  of  men  are  divided  from 
those  of  women  in  adult  life.  This  is  reflected  in  the 
work  of  the  missionary  enterprise.  For  many  years 
women  have  taken  upon  themselves  the  burden  of  the 
problems  arising  out  of  the  conditions  of  women  and 
children  in  the  world.  The  founding  and  building  up 
of  the  home,  the  rearing  of  children,  the  education  of 
girls  and  women,  and  the  employment  of  women  in  the 
more  specific  forms  of  Christian  work  have  been  the 
"interests"  which  the  women  of  the  Christian  Church 
have  taken  unto  themselves.  On  the  other  hand,  it  has 
been  said  that  a  man  will  give  largely  of  his  means 
and  personal  service  if  he  can  be  reached  through  the 
"interests"  of  men.  The  national  and  commercial 
aspects  of  missions  appeal  to  them.  Achievement, 
transformation,  and  growth  in  the  large  attract  men 
of  affairs.  Laymen's  Missionary-  Movements  have 
sprung  up  in  the  endeavor  to  bring  the  work  of  Chris- 
tian missions  up  to  the  level  of  masculine  interests.  It 
is  true  that  to-day  the  missionary's  appeal  is  more 
effective  when  it  recognizes  these  different  interests. 
To  an  extent  thev  must  still  be  utilized  in  the  work  of 
missionary  education. 

(3)  In  the  above  mentioned  couference,  however, 
Dr.  Naomi  Norsworthy,  late  professor  of  educational 
psychology  in  Teachers  College,  New  York  city,  said 
that  the  present  problem  before  the  Christian  Church 
is  not  the  question  of  appeal  to  these  interests  of  men 
and  women,  but  whether  or  not  the  leaders  of  the 
church  desire  to  perpetuate  them.  In  an  endeavor  to 
interpret  the  spread  of  the  present  feminist  movement 
throughout  the  world  looking  toward  the  emancipa- 


ADULT  MEN  AND  WOMEN  379 

tion  of  women,  Dr.  Norsworthy  propounded  the  above 
question. 

Will  there  not  come  a  time,  or  has  it  not  already 
come,  when  it  will  be  possible  to  appeal  to  men  on  ac- 
count of  their  vital  interest  in  the  condition  of  women 
and  children  throughout  the  world,  the  spread  of  the 
principles  of  eugenics,  the  training  and  education  of 
girls,  the  establishing  of  good  homes,  and  of  the  enter- 
ing of  women  into  business  and  government?  Might 
it  not  also  be  desirable  and  is  it  not  now  possible  to 
appeal  to  women  for  the  support  of  Christian  missions 
on  the  basis  of  its  products  in  government  and  com- 
merce ? 

A  Problem  of  Organization.  The  fact  that  adult  life 
is  the  period  of  constructive  work,  together  with  the 
complexity  of  modern  society,  make  it  necessary  that 
the  world's  work  be  done  through  organization.  Gov- 
ernment, commerce,  education,  and  religious  work  must 
all  be  highly  organized  to  be  effective.  The  church's 
first  task,  therefore,  in  solving  the  religious  problems 
for  which  the  present  generation  of  adult  Christians 
is  responsible,  is  the  organization  for  effective  work 
of  all  the  members  of  the  local  churches,  and  of  the 
churches  themselves  into  larger  groups.  It  may  be  said 
that  the  churches  are  already  overorganized,  both 
locally  and  in  their  respective  district  groupings.  It  is 
true  that  there  is  much  organization  and  little  function- 
ing. There  is  no  virtue  for  adults  in  this  complex  and 
busy  day  in  the  maintenance  of  organizations  and  com- 
mittees just  for  the  sake  of  maintaining  them,  a  princi- 
ple which,  if  understood,  might  eliminate  from  our  over- 
organized  parishes  some  of  the  nonessential  groupings. 


380  MISSIO^'AKY  EDUCATION 

The  conclusion  of  the  report  of  the  Committee  on  the 
Home  Bavse  to  the  World  Missionary  Conference  in 
Edinburgh  is  a  challenge  to  such  organized  and  united 
effort.  "The  church  is  exerting  a  commanding  influ- 
ence over  the  life  and  activities  of  Christian  alliance. 
The  resources  at  its  disposal,  material  and  mental 
and  spiritual,  if  properly  consecrated  and  directed,  are 
ample  for  the  speedy  completion  of  the  evangelization 
of  the  entire  world.  It  is  the  task  and  privilege  of  the 
leaders  in  the  church  and  the  officers  and  supporters  of 
the  missionary  societies  so  to  call  out  and  direct  these 
forces  that  this  generation  shall  not  pass  until  the 
most  remote  human  soul  shall  have  the  opportunity 
to  know  Jesus  Christ  as  her  personal  Redeemer  and 

Lord/'i 

The  Habits  and  Tendencies  of  Mature  Minds.  The  adult 
mind,  unlike  that  of  the  child's,  has  acquired  habits  of 
thought  and  action.  These  habits  and  tendencies,  which 
are  the  product  of  the  years  of  development  in  child- 
hood and  adolescence,  constitute  the  assets  and  limita- 
tions of  adult  life.  Some  of  them  have  resulted  from 
educational  advantages  in  school  and  in  travel,  from 
the  varying  economic  and  social  experiences  of  life^ 
and  from  residing  for  a  long  period  in  the  city  or  in 
the  country.  The  influence  of  foreign  parentage  and 
the  foreign  community  must  also  be  taken  into  account. 
These  habits  of  mind  determine  the  character  of  ap- 
peals for  personal  service  and  support,  the  methods 
of  organization,  the  conduct  of  meetings,  and  the  effi- 
ciency with  which  the  work  is  done. 


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


ADULT  MEN  AND  WOMEN  381 

The  Adaptation  of  Methods.  The  methods  of  educa- 
tion and  service  must  be  adapted  to  the  complex  social 
life  of  the  adult.  There  is  just  as  much  danger  of 
carrying  into  adult  life  some  of  the  methods  which  are 
familiarly  attached  to  work  with  children  and  youth 
as  there  is  in  juveniliziug  adult  material  and  methods 
for  children.  Conventions,  banquets,  investigating 
commissions,  responsible  committee  organization,  per- 
sonal work,  and  similar  methods  are  possible  only  in 
adult  life.  The  mission  study  class,  so  popular  among 
young  people,  who  have  a  strong  desire  and  ability  to 
assemble  in  informal  meetings,  becomes  for  adult  men 
an  informal  discussion  around  the  luncheon  table,  in 
the  midst  of  business  hours,  or  hasty  reading  on  the 
train  or  occasional  snatches  of  conversation  with 
friends.  On  the  other  hand,  the  women  in  their  mis- 
sionary societies  diffuse  missionary  intelligence  at  the 
monthly  meetings,  held  in  the  afternoon,  where  tea  is 
served,  and  where  sometimes  one  woman  reads  and 
talks  while  the  rest  sew  or  do  embroiderv  or  knitting. 

"No  difference  between  the  vouth  and  the  adult  is 
so  great  or  has  such  far-reaching  effects  as  the  differ- 
ence made  by  the  relations  in  life.  Self-support;  the 
relation  to  necessarj-  labor,  whether  in  the  home  or 
outside;  the  obligations  to  varying  groups  of  friends 
and  to  the  social  communitj';  the  recognition  of  social, 
civic,  and  church  duties  all  make  radical  differences  in 
the  adult  point  of  view.  Obligations  to  husband  or 
wife  and  children  are  of  the  same  nature,  but  more 
intimate  and  more  pressing,  and  so  more  weighty  in 
their  consequences.  All  the.se  affect  the  attitude  to- 
ward life  so  deeply  that  adult  teaching  must  take  them 


382  MISSIONAKY  EDUCATION 

into  careful  account.  The  first  thing  is  to  find,  so  far 
as  may  be,  what  is  the  attitude  of  the  class  in  these 
matters.  The  class  stands  in  the  following  relations: 
employment,  home,  relatives,  friends  and  acquaint- 
ances, civic  and  political,  church.  Make  it  your  busi- 
ness as  teacher  to  learn  in  a  general  way  how  the 
members  of  your  class  stand  in  these  relations."^ 

Adult  activity  is  directed  toward  some  recognized  defi- 
nite end  or  purpose.  Purposive  activity  is  one  of  the 
goals  of  human  development,  and  is  the  last  step  to- 
ward self-realization.  "At  first  all  special  direction 
must  come  from  without,  from  teachers,  parents,  and 
friends,  but  the  goal  to  be  reached  is  self -direction;  for 
this,  the  growth  in  self-consciousness,  constantly  pre- 
pares the  way."^ 

It  is  a  truth  like  this  which  gives  the  work  of  mis- 
sions such  a  significant  place  in  adult  Christian  life. 
The  point  to  note  here  for  missionary  education  is  the 
tendencyforadultsto  organize  themselves  when  aroused 
by  the  presentation  of  a  well-defined  end  or  purpose. 
Men  and  women  like  to  be  approached  with  definite 
"propositions"  for  both  giving  and  for  personal  service. 
In  local  churches  this  principle  is  now  largely  recog- 
nized by  the  use  of  Special  Gifts,  the  Station  Plan  and 
the  World  Parish,  and  by  making  certain  churches 
responsible  for  definite  pieces  of  local  community  serv- 
ice. Missions,  as  we  have  been  thinking  of  it  in  its 
broader  aspects,  is  Christianity  at  work  in  the  world. 
It  has  a  definite  goal,  the  realization  of  which  should 
enlist  all  Christians  everywhere.     There  is  no  greater 

»  Irving  Wood,  Adult  Class  Study,  p.  13. 

'  L.  H.  Jones,  Education  after  Growth,  p.  165. 


ADULT  MEN  AND  WOMEN  8&S 

need  to-day  than  the  fresh  statement  of  the  goal  of 
Christian  living,  its  presentation  to  all  Christians,  and 
the  enlistment  of  everyone  in  a  simultaneous  and  co- 
operative effort  to  Christianize  the  world.  Such  state- 
ments must  of  necessity  change  from  time  to  time  as 
the  world  enters  new  stages  of  development. 

Spiritual  Forces  Dominant.  The  task  will  yield  itself 
to  the  dominance  of  spiritual  forces.  ''No  lesson  of 
missionary  experience  has  been  more  fully,  impres- 
sively, and  convincingly  taught  than  that  apart  from 
the  divine  working  all  else  is  inadequate.  The  hope 
and  guarantee  of  carrying  the  gospel  to  all  the  non- 
Christian  world  do  not  rest  principally  on  external 
favoring  advantages  which  Christianity  may  possess 
in  certain  fields ;  nor  upon  the  character  and  progress 
of  the  civilization  of  Christian  countries;  nor  upon  the 
number,  strength,  experience,  and  administrative 
ability  of  the  missionary  societies ;  nor  upon  the  variety 
and  adaptability  of  missionary  methods,  and  the  effi- 
ciency of  missionary  machinery;  nor  upon  an  army  of 
missionary  evangelists,  preachers,  teachers,  doctors, 
and  translators — much  as  these  are  needed;  nor  upon 
the  relation  of  the  money  power  to  the  plans  of  the 
Kingdom ;  nor  upon  aggressive  and  ably  led,  forward 
missionary  movements  either  in  the  home  churches  or 
on  the  foreign  field ;  but  upon  the  living  God  dominat- 
ing, possessing,  and  using  all  these  factors  and  influ- 
ences."''* 

The  spiritual  life  of  the  adult  is  renewed  through 
the  giving  of  himself  to  others  in  the  name  of  Christ. 


■♦  Report  of  the  World  Missionary  Conference,  vol.  i,  p.  351. 


384  MISSIONARY  EDUCATION 

No  man  lives  nearer  to  God  than  he  who  is  continually 
working  for  his  people. 

FOR  DISCUSSION 

1.  What  is  the  program  of  work  in  your  own  local 
church  as  it  has  been  presented  to  you  ? 

2.  What  are  the  objectives  of  the  different  organiza- 
tions of  adults  in  your  church? 

3.  Are  your  Adult  Bible  Classes  organized?  What 
have  they  accomplished  since  their  organization? 
What  bearing  have  their  lessons  on  the  missionary 
policy  in  this  chapter? 

4.  Are  your  adults  provincial  or  cosmopolitan  in 
their  thinking  and  attitudes?  How  do  you  explain 
their  attitude? 

5.  What  organization  comprehends  the  entire  mem- 
bership of  the  local  church?  What  is  its  purpose  and 
what  has  it  accomplished? 

6.  What  organizations  in  your  community  should  be 
supported  by  Christian  people  because  of  their  purpose 
and  program? 

7.  Take  account  of  the  progress  of  your  church  dur- 
ing the  last  decade.  In  what  terms  do  you  measure  it, 
success  or  failure,  or  by  what  standards  will  you  judge 
it? 

8.  What  proportion  of  adults  in  your  local  church 
are  praying  regularly  and  definitely  for  missionary 
objects?  Do  the  public  prayers  heard  in  your  church 
comprehend  the  whole  of  the  church's  missionary  task? 

9.  Is  God  a  factor  in  the  daily  lives  of  your  church 
members?  When  do  they  think  of  him,  and  when  are 
they  conscious  of  his  presence?    How  far  do  they  be- 


ADULT  MEN  AND  WOMEN  385 

lieve  that  this  is  God's  world,  and  that  all  men  every- 
where are  his  children  and  our  brothers? 

EEFERENCES 

Adult  Class  Study.  Irving  Wood.  Every  phase  of 
adult  class  study  is  treated  by  this  successful  teacher 
of  religion.  The  kinds  of  subjects  which  interest 
adults,  the  best  methods  of  teaching  adult  groups,  and 
organization  for  activity  are  fully  discussed.  It  points 
out  that  variety  in  the  curriculum  of  the  Adult  Bible 
Class  is  the  key  to  the  highest  usefulness,  and  that 
classes  differ  as  much  as  individuals,  and  that  no  two 
ought  to  be  treated  exactly  alike. 

The  Aims  of  the  Religious  Education  of  Adults.  A 
paper  by  Charles  Foster  Kent  read  at  the  conference 
referred  to  on  page  377.  This  paper  and  the  discussions 
which  followed  its  reading  furnished  most  of  the  points, 
of  the  section  on  aims. 

The  Way  to  Win.  Fred  B.  Fisher.  The  ideal  of  this 
little  volume  is  to  discover  a  worth-while  task  for 
every  man,  so  that  through  the  medium  of  the  church 
his  life  may  express  itself  in  the  building  of  a  society 
where  the  life  that  is  in  Christ  is  both  the  motive  and 
the  goal.  It  tells  the  Christian  Church  how  to  direct 
its  vast  energies  in  order  to  win. 

The  Call  of  the  World.  W.  E.  Doughty.  This  little 
book  is  just  what  its  title  indicates.  It  presents  the 
appeal  of  the  great  world  task  of  Christian  missions 
in  terms  that  compel  interest  and  action. 

Efficiency  Points.  W.  E.  Doughty.  The  "points"  are 
four  fundamentals  of  missionary  efficiency:  the  mis- 


'ASH  MISSIONARY  EDUCATION 

sionar}'  message  of  the  Bible,  Christian  stewardship, 
service,  and  prayer. 

The  Individual  and  the  Social  Gospel.  Shailer 
Mathews.  A  very  concise  though  comprehensive  state- 
ment of  the  Christian  task,  grouped  under  four  heads; 
saving  the  individual.  Christianizing  the  home,  Chris- 
tianizing education,  Christianizing  the  social  order. 

For  God  and  tlie  People:  Prayers  of  the  Social 
Awakening.  Walter  Rauschenbusch.  These  prayers 
cover  a  wide  range  of  social  and  industrial  subjects. 
They  are  characterized  by  a  deeply  devotional  spirit, 
as  well  as  the  best  thought  on  matters  about  which  we 
have  not  as  yet  been  greatly  concerned  in  our  prayer 
life. 

Thy  Kingdom  Gom^.  A  book  of  Social  Prayers  for 
Public  and  Private  Worship.  Compiled  by  Ralph  E. 
DiCfendorfer.  About  fifty  prayers  from  Christian 
leaders  of  many  lands  and  races,  all  expressing  the 
same  passion  for  the  application  of  Christianity  to  the 
social  problems  of  the  present  day. 

The  Meaning  of  Prayer.  Harry  Emerson  Fosdick. 
An  attempt  to  clarifj^  a  subject  which  is  puzzling  many 
minds.  It  endeavors  to  clear  away  the  difficulties 
which  hamper  fellowship  with  the  living  God.  Each 
chapter  is  divided  into  three  sections:  "Daily  Read- 
ings," "Comments  for  the  Week,"  and  "Suggestions  for 
Thought  and  Discussion."  The  last  chapter  on  "Un- 
selfishness in  Prayer"  carries  one  straight  to  the  heart 
of  intei-cessory  prayer  for  the  coming  of  the  kingdom 
of  God. 

The  Efficient  Laynian.  Henry  F.  Cope.  The  lay- 
man's work  in  the  local  church  and  community,  an  ideal 


ADULT  MEN  AND  WOMEN  387 

of  what  the  Christian  man  should  be,  with  many  definite 
suggestions  for  organizing  and  directing  religious  work 
among  men. 

Cooperation  in  Coopershurg.  Edmund  De  S.  Brun- 
ner.  This  volume  tells  hows  a  Pennsylvania-German 
community,  conservative  in  the  extreme,  received  a 
new  outlook  on  life  through  the  leadership  of  a  young 
city-born  pastor.  Separated  by  denominational  rival- 
ries, living  unto  itself,  this  Pennsylvania  village  has 
developed  a  community  interest  that  is  expressing  it- 
self through  cordial  cooperation  in  the  civic,  social, 
moral,  and  religious  life  of  the  town. 

The  Church  at  the  Center.  Warren  H.  Wilson.  Rural 
surveys  for  record  and  exhibit,  a  country  church  pro- 
gram, concrete  illustrations  of  socialized  country 
churches,  suggestions  for  rural  church  buildings,  the 
village  church  in  country  leadership,  and  the  com- 
munity center  church  as  the  emblem  of  federative  and 
religious  unity  are  treated  by  an  acknowledged  au- 
thority. 

The  Making  of  a  Country  Parish;  a  Story.  Harlow 
S.  Mills.  There  is  no  other  book  on  the  country  church 
that  tells  a  story  like  this.  It  is  not  a  manual  of 
methods  but  a  narrative  of  the  development  of  The 
Larger  Parish  at  Benzonia,  Michigan,  which  has  been 
most  successful  in  reaching  an  entire  county.  The 
pastor  has  also  recorded  his  own  enlarging  convictions 
paralleling  the  growth  of  his  parish. 

The  Church  a  Community  Force.  Worth  M.  Tippy. 
A  pastor's  preconception  of  what  a  church  ought  to  be ; 
the  social  awakening  of  the  church ;  developing  social 
workers;  the  church  and  its  charities;  a  new  attitude 


388  MISSIONARY  EDUCATION 

toward  city  goverament;  the  church  a  neighborhood 
center;  and  the  church  and  public  morality — the  storj' 
of  ten  years'  ministi'y  in  one  church  marks  a  new  path 
for  the  church  as  a  social  force. 

Social  Evangelism.  Harry  F.  Ward.  What  social 
evangelism  is,  the  imperative  need  for  a  social  evangel, 
the  place  of  the  individual,  new  times,  new  methods, 
the  content  of  the  message,  and  possible  results  com- 
bine to  make  a  tremendous  appeal  by  a  Professor  of 
Boston  School  of  Theology. 

Working  Women  of  Japan.  Sidney  L.  Gulick.  Out 
of  an  experience  of  twentj^-five  years  as  one  of  Japan's 
foremost  missionaries  and  educators.  Dr.  Gulick  has 
presented  a  reliable  account  of  Japan's  working 
women.  The  book  is  a  real  contribution  to  sociological 
study  and  points  out  some  of  the  problems  of  indus- 
trial reconstruction. 

Church  Finance.  Frederick  A.  Agar.  This  book  is  not 
a  mere  recital  of  right  and  wrong  methods  of  church 
finance,  although  it  is  strong  from  this  standpoint.  It 
tabulates  the  various  methods  and  lack  of  methods  now 
in  vogue,  and  points  out  the  utter  inability  of  the 
church  to  achieve  its  task  by  following  such  plans.  Mr. 
Agar  has  personally  conducted  or  supervised  the  finan- 
cial visitation  and  reorganization  of  financial  methods 
in  thousands  of  churches,  many  of  them  in  churches  of 
other  communions  than  his  own.  He  speaks  therefore 
with  authority. 


CHAPTER    XVII 
RELIGIOUS   EDUCATION   FOR  THE   NEW   DAY 


The  world  Is  my  parish. — John  Wesley. 

My  country  is  the  world;  my  countrymea  the  inhabitants 
thereof. — William  Lloyd  Oarrison. 

For  whosoever  shall  do  the  will  of  God,  the  same  is  my 
brother,  and  sister,  and  mother. — Jesus. 


CHAPTER    XVII 
RELIGIOUS    EDUCATION   FOR   THE   NEW   DAY 

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

The  great  war  in  Europe  showed  to  us  that  the  peo- 
ples of  the  world  were  in  closer  contact  than  we  had 
dreamed.     Forces  had  been  at  work  which  had  knit 

391 


392  MISSIONARY  EDUCATION 

together  people  who  hitherto  had  been  separated  by 
widely  different  interests.  The  steam  engine  and  the 
telegraph  had  made  possible  a  new  world.  The  mis- 
sionary was  no  small  factor  in  creating  this  new  world 
situation.  He  was  one  of  the  first  world-citizens.  Mis- 
sionaries, missionary  secretaries,  interested  laymen, 
and  ecclesiastical  officers  of  the  different  churches  had 
traveled  the  world  over.  They  not  only  brought  infor- 
mation from  these  foreign  peoples  to  our  own  country, 
but  they  introduced  many  of  these  peoples  to  each 
other.  They  began  to  study  the  history,  the  develop- 
ment, and  the  ambitions  of  the  different  races  of  the 
world.  Some  of  the  first  books  to  show  that  the  peo- 
ples of  the  East  were  to  make  a  contribution  to  the 
religious  life  of  the  future  were  written  by  missiona- 
ries or  church  leaders  from  America. 

The  commercial  traders  sometimes  preceded  the  mis- 
sionary, sometimes  followed  him ;  sometimes  they  went 
hand  in  hand.  Perforce  their  paths  lay  in  different 
directions,  but  the  traders  also  began  to  form  relation- 
ships which  bound  the  commercial  interests  of  foreign 
lands  with  those  of  our  own  and  other  countries.  Like 
the  missionaries  they  also  became  world  travelers,  and 
returned  from  strange  cities  to  their  own  towns  and 
firesides  to  tell  of  the  wonderful  things  they  had  seen 
and  of  the  interesting  people  they  had  met.  What  is 
more  important,  they  learned  that  every  trader  must 
make  due  allowance  for  the  foreigner's  point  of  view 
and  his  individual  tastes  in  trying  to  establish  com- 
mercial relations  with  him.  It  became  a  matter  of 
course  for  young  men,  their  wives  and  families,  to  move 
to  the  great  trading  cities  on  the  other  side  of  the 


FOR  THE  NEW  DAY  393 

world,  and  to  establish  themselves  among  peoples 
hitherto  strange  to  them.  Thus,  commerce  on  a  world- 
wide scale  was  gradually  organized. 

The  consular  service  like  a  great  spider's  web  had 
spread  itself  over  the  whole  earth.  The  representatives 
of  nations  great  and  small,  through  the  service  of  the 
state,  had  established  contacts  and  relationships, 
formed  acquaintances  and  friendships,  and  laid  the 
foundation  of  mutual  sympathy  and  understanding. 
Many  other  factors  have  also  been  at  work.  Recently 
educational  institutions  have  contributed  their  share. 
The  exchange  of  professorships,  visiting  lecturers,  and 
now  the  touch  of  thousands  of  foreign  students  in  our 
own  universities,  as  well  as  the  increasing  use  of 
foreign  universities  by  our  own  young  men  and  young 
women,  have  helped  to  create  the  world  state.  The 
news  service  has  penetrated  into  every  corner  of  the 
earth,  and  through  the  daily  and  periodical  press,  has 
made  the  common  everyday  occurrences  of  any  people 
to  become  known  to  those  on  the  other  side  of  the 
world.  In  other  words,  a  world  family  was  being 
reared,  although  unrecognized  and  apparently  non- 
essential to  the  purposes  of  individual  states. 

Our  embarrassment  in  the  United  States  in  this 
crisis  has  been  that  we  were  suddenly  thrust  into  a 
world-situation,  but  could  bring  to  it  only  a  provincial 
mind.  Comparatively  few  of  our  people  have  been 
interested  in  world  events.  Even  those  great  interna- 
tional problems  which  have  excited  the  keenest  inter- 
est in  recent  years  have  not  been  understood  by  any 
large  number  of  people,  except  perhaps  those  whose 
material  fortunes  have  been  affected  by  them.     The 


394  MISSIONARY  EDUCATION 

Japanese  land  question,  the  open  door  in  China,  the 
turmoil  in  Mexico,  the  establishment  of  new  relation- 
ships with  our  sister  republics  in  South  America,  the 
terrible  ravages  of  Armenian  persecution,  the  Balkan 
tangle,  the  rising  tide  of  democracy  in  India — all  these 
and  many  others  are  to  the  majority  of  our  people 
merely  newspaper  and  magazine  phrases.  The  Mexican 
situation  has  become  an  important  factor  in  our 
national  politics.  All  sorts  of  solutions  have  been  pre- 
sented to  the  popular  mind,  most  of  them  appealing 
to  undeveloped  or  animal  instincts.  A  solution  based 
upon  intelligent  understanding  and  helpfulness  has 
not  taken  much  root  in  the  popular  mind.  It  may 
be  doubted  that  any  considerable  number  of  people 
have  read  during  the  last  two  years  any  authoritative 
book  on  the  present  situation  in  Mexico  and  the  his- 
torical forces  of  which  it  is  a  logical  development. 

This  provincialism  has  prevented  the  growth  of  a 
communitj^  spirit,  especially  in  a  cosmopolitan  popu- 
lation, and  it  has  retarded  if  not  rendered  impossible 
the  assimilation  of  foreign  peoples  into  our  national 
life.  There  are  still  many  American  communities 
where  the  appearance  of  a  North  American  Indian  in 
native  costume  would  excite  the  curiosity  of  thousands, 
and  would  lead  to  embarrassing  if  not  oflfenBive  in- 
terrogations. We  know  little  or  nothing  about  the 
foreign  peoples  living  among  us.  New  Americans,  not 
having  had  the  advantages  of  an  education  in  the  Eng- 
lish language,  and  being  compelled  to  converse  in  their 
native  tongue,  are  looked  upon  as  inferior  folk.  At 
least  many  of  us  have  gotten  no  further  than  to  believe 
that  a  foreigner  may  soon  learn  English  if  yoxi  will  only 


FOR  THE  NEW  DAY  395 

yell  at  him,  and  if  after  yelling  at  him  the  first  time  he 
does  not  understand  you,  then  you  yell  at  him  the 
second  time,  only  a  little  louder.  The  provincial  minds 
of  many  Americans  cannot  comprehend  and  reverence 
the  personality  of  our  recent  immigrants,  especially 
those  who  represent  ancient  races  of  culture  and  power. 

In  the  new  world-situation  which  is  upon  us  one  of 
our  biggest  educational  tasks  is  to  transform  this  more 
or  lese  provincial  people  into  world  citizens.  Toward 
this  enormous  task  evei-y  educational  agency  in  every 
community  should  lend  its  hearty  support,  and  read- 
just its  aims  and  methods  so  as  to  accomplish  as 
speedily  as  possible  this  much  needed  readjustment. 
If  no  other  appeal  moves  our  people  in  this  direction, 
self-interest  and  self-preservation  should  compel  us  to 
give  it  consideration.  Our  young  people  particularly 
will  have  to  live  and  do  their  work  in  a  day  for  which 
they  will  be  ill-fitted  unless  they  are  rapidly  introduced 
to  the  great  movements  that  are  surging  through  the 
world,  and  unless  there  are  pointed  out  to  them,  with 
the  greatest  possible  intelligence,  the  beariugs  of  these 
movements  upon  our  own  national  life,  and  our  rela- 
tions to  the  other  peoples  of  the  world. 

The  foreign  students  enrolled  in  our  colleges,  uni- 
versities, and  technical  schools  ought  to  challenge  every 
young  man  and  every  young  woman  to  establish 
friendly  relationships  with  them.  Chinese,  Japanese, 
Hindus,  Africans,  Latin-Americans,  and  others  are  no 
longer  myths.  Their  brightest  young  men  and  women 
are  sitting  side  by  side  with  our  own  young  people  in 
the  classroom,  in  the  laboratory,  and  at  the  work- 
bench.   We  should  be  concerned  that  they  rightly  un- 


396  MISSIONARY  EDUCATION 

derstand  our  American  ideals,  and  also  have  a  free 
chance  to  render  their  contribution  to  the  interpreta- 
tion of  life.  Our  place  of  leadership  in  world  affairs 
of  to-morrow  will  not  depend  on  where  we  were  born, 
or  who  our  parents  are,  or  how  much  money  we  have, 
or  whether  or  not  we  own  an  automobile,  but  solely 
on  whether  we  have  the  attitude  of  mind,  the  point  of 
view,  and  the  breadth  and  depth  of  intelligence  suffi- 
cient to  cope  with  the  world  problems  as  they  arise. 
It  is  a  common  observation  that  foreign  students  now 
in  our  colleges  and  universities  are  securing  the 
scholarships,  and  are  being  appointed  to  places  of 
power  and  influence  in  recognition  of  their  inherent 
worth  and  the  catholicity  of  their  interests.  Here  is  a 
challenge  which  our  youth  cannot  lightly  set  aside. 

There  is,  of  course,  the  larger  appeal  of  being  ade- 
quately prepared  for  much-needed  world  service.  The 
problem  in  world  readjustment  which  our  youths  must 
face  in  the  next  half  century  will  demand  not  only  a 
measure  of  give  and  take  of  which  we  now  little  dream, 
but  also  a  disinterested  and  whole-hearted  service  of 
the  nobler  sort.  Getting  rid  of  provincialism  and 
the  claiming  of  a  world  outlook  are  not  only  necessary 
to  the  citizenship  of  the  future  world  state,  but  are 
also  the  absolute  requirements  for  world  service. 

The  implication  of  all  this  for  religious  education 
is  apparent.  We  must  train  a  people  for  citizenship  of 
a  spiritual  sort  in  the  world-wide  kingdom  of  God.  In 
this  world  kingdom,  our  sectarian  boundary  lines  will 
be  less  marked  than  the  more  or  less  mechanical 
boundary  lines  of  the  present  states  in  a  reconstructed 
Europe.    The  meaning  of  the  Fatherhood  of  God  and 


FOR  THE  NEW  DAY  397 

the  brotherhood  of  man  will  expand  and  deepen  just 
as  we  include  in  our  sympathy,  understanding,  and  love 
every  man  in  God's  world.  Religious  education  for 
the  future  must  give  our  people  something  more  than 
a  backward  look.  While  preserving  to  the  full  our  rich 
heritage  from  the  past,  our  minds  will  be  set  upon  the 
present  and  the  days  to  come.  Our  goal  will  be  the 
preparation  for  the  great  living  of  the  future,  toward 
which  we  shall  apply  a  correct  understanding  of  the 
life  of  the  past.  Our  spiritual  citizenship  will  be  set 
four  square  on  the  earth,  in  the  counti*yside,  in  the 
villages  and  the  cities,  where  God's  people  dwell.  This 
citizenship  will  involve  the  Christianizing  of  every 
normal  human  relation.  The  socializing  of  religion 
will  lend  new  emphasis  to  the  pedagogical  axiom  that 
we  learn  by  doing,  for  men  are  social,  and  their  normal 
activities  are  always  in  relation  to  others.  The  age 
of  individualism  has  definitely  passed.  We  have  done 
with  its  easy  falsehoods.  It  was  economi<:-ally  waste- 
ful and  it  found  no  justification  in  psychology.  It  was 
a  faith  tolerable,  perhaps,  in  an  age  of  pioneers. 

Membership  in  our  churches  will  become  something 
more  than  abnormal  social  relationships.  The  Bible 
will  be  more  highly  prized  as  the  unique  record  of  God's 
revelation  to  man,  but  will  cease  to  be  studied  and 
loved  as  the  exclusive  revelation  of  God  to  his  world. 

The  one  great  thing  which  the  present  world  situa- 
tion demands  of  our  religious  education  is  a  modifica- 
tion of  the  curriculum  to  include  training  in  world- 
kingdom  thinking  and  service.  It  is  increasingly  ap- 
parent that  this  can  never  be  accomplished  by  making 
it  a  side  line  to  a  regular  curriculum.    It  must  become 


398  MISSIONARY  EDUCATION 

the  dominant  purpose  of  all  of  our  religious  education 
and  the  burden  of  every  Christian  home  and  religious 
teacher. 

Vf HAT,  Then,  Is  the  Church's  Problem  of  Mission- 
ary Education? 

1.  It  is  more  than  the  Home  Mission  Board  interest- 
ing people  in  home  missions,  and  the  Foreign  Mission- 
ary Society  bringing  to  their  attention  foreign  missions. 
From  an  educational  standpoint  these  two  great  neces- 
sary administrative  distinctions  should  not  be  empha- 
sized. Aside  from  the  fact  that  the  distinctions  them- 
selves are  rapidly  disappearing,  we  should  remember 
the  help  which  goes  out  from  the  individual  to  both 
enterprises  arises  from  the  same  fundamental  human 
impulses.  Missionary  education  should  see  to  it  that 
the  individual's  missionary  interest  touches  all  of  his 
life  from  the  center  to  the  circumference  of  its  influ- 
ence. 

2.  It  is  more  than  teaching  the  manners  and  cus- 
toms of  foreign  peoples.  "Foreign"  in  this  connection 
may  refer  to  all  of  those  persons  whose  habits  of  life 
are  diflferent  from  ours,  wherever  they  may  live.  There 
are  people  who  are  "foreign"  to  us  who  live  in  our  own 
community.  No  such  facts  as  the  wearing  of  different 
kinds  of  clothes,  or  the  eating  of  peculiar  food,  consti- 
tute the  ground  on  which  one  should  form  his  attitudes 
toward  foreign  people  and  the  basis  of  an  appeal  for 
them  to  change  their  religion.  Many  so-called  mission- 
ary lessons  have  never  gotten  beyond  description  of 
"peculiar  manners  and  customs,"  many  of  which  may 
be  much  better  than  our  own. 


FOK  THE  NEW  DAY  ;i99 

3.  It  is  more  than  securing  volunteers  for  vocational 
missionary  work.  After  all  of  the  missionaries  who 
may  ever  be  needed  for  the  evangelization  of  the  world 
are  secured  and  commissioned  unto  their  work,  there 
will  still  be  left  the  millions  whose  attitude  one  to 
another  in  all  of  the  varying  vicissitudes  of  life  must 
be  determined  by  missionary  education.  In  a  true 
sense  the  church's  problem  of  missionary  education  is 
making  a  missionary  out  of  every  man.  In  the  midst 
of  the  world's  unsolved  human  needs  there  is  a  call 
that  comes  from  the  burdened  heart  of  Count  Zinzen- 
dorf  in  his  desire  for  the  Unitas  Fratrum. 

4.  It  is  more  than  a  promiscuous  campaign  for  money 
or  meeting  the  exigencies  of  a  particular  situation.  We 
do  not  mean  that  the  appeal  for  money  is  not  to  be 
emphasized.  Tlie  church  has  only  just  begun  to  realize 
the  possibilities  of  the  Christian  use  of  money.  Espe- 
cially with  children  and  boys  and  girls,  the  emphasis 
on  raising  money  by  various  methods  for  particular 
purposes  overshadows  and  takes  the  time  of  real  train- 
ing in  habits  of  systematic  giving,  and  the  ideals  of 
Christian  stewardship  which  in  adult  life  will  make 
it  possible  with  much  more  ease  and  joy  for  these  same 
boys  and  girls  to  meet  the  demands  made  upon  them. 

5.  It  is  more  than  imparting  knowledge  of  the  mis- 
sionary work  of  one's  own  denomination.  There  are 
some  movements  and  great  names  in  missionary  his- 
tory which  have  proclaimed  a  common  heritage  for  all 
Christians.  There  will  be  opportunities  in  life  when 
our  impulses  to  help  and  to  work  must  reach  beyond 
the  domains  of  our  own  particular  communion.  Mis- 
sionary education  must  impart  the  knowledge  and  in- 


400  MISSIONARY  EDUCATION 

spiration  of  the  whole  body  of  Christ  at  work  in  the 
whole  world,  and  in  doing  so  may  not  lessen  denomina- 
tional loyalty  and  confidence. 

5.  The  church's  problem  of  missionary  education 
is  the  development  of  the  missionary  life  and  spirit 
in  every  Christian  at  home  and  abroad.  It  means  the 
recognition  of  the  essential  oneness  of  "Christian"  and 
"missionary."  Missionary  education  must  see  to  it 
that  being  a  Christian  is  identical  with  having  Christ's 
breadth  of  sympathy-,  intellectual  outlook,  and  social 
values. 


INDEX 


Abraham,  253 

Action  and  right  feeling,  101 

Adams,  Joseph  S.,  27 

Addams,  Jane,  77 

Adolescence,    loyalty    in,    202; 

significance   of,   299ff.;   later, 

340 
Adult  Religious  Education  Con- 
ference, 377 
Adults,     371ff.;     expression    of 

loyalty,  203 
Agar,  F.  A.,  143 
Altruism,  instinctive,  95;  stages 

of  growth,    97;    international, 

109 
Ames,  Edward  S.,  56 
Amos,  253 
Anniversaries,  educational  value 

of,  190 
Athletics,  cxx)peration  in,  131 
Avery,  L.  B.,  23 

Babu  Keshub  Chundor  Sen,  52 

Bagley,  W.  C,  243 

Bible  and  Missionary  Education, 
249ff.;  as  educational  material, 
249;  inspiration  of,  25S 

Biography,  missionary,  240; 
classified,  240;  as  educational 
material,  241;  value  of,  304ff. 

Bolten,  F.  E.,  78,  102,  104 

Bourne,  H.  E.,  244 


Bowne,  Borden  P. — The  essence 

of  religion,  210 
Brotherhood,  66,  88 
Brown,  A.  J.,  123 
Brown,  E.  E.,  120 
Bryce,  James,  109 
Budget,  unified,  161ff. 
Butler,  Nicholas  Murray,  33 

Campbell,  Vera,  16 
Caste,  in  America,  85 
Charity,  appraised,  225 
Children,   missionary  education 

of,  267ff. 
Children's    interests,    268,    272, 

274 
Christian  flag,  origin,  182 
Christian  flag  salute,  184 
Christian  Science,  19 
Christian  Stewardship,  165fT. 
Christmas  giving,  129 
Church  and  industry,  360 
Church  and  recreation,  358 
Church,    Earh'   Chi'istian,    20f., 

252,  257 
Chiu-ch  Historj-,  a  field  for  study, 

185 
Church,  ideals  of,  342 
Chiu-ch,  the,  a  community  force, 

108 
Citizeaship,  376,  395 
Coe,  George  A.,  25,  285,  299 


401 


402 


INDEX 


Commerce,  392 

Commercialized  vice,  359 

Community  study,  326.  350ff. 

Community,  the,  30;  celebra- 
tions, 55 

Companions,  choice  of,  49 

Consular  service,  393 

Cooley,  Charles  H.,  88 

Cooperation,  learning  ways  of, 
115ff.;  need  of  among 
churches,  115f.,  120;  defined, 
117f.;  in  new  Home  Missions, 
122;  methods  of  training, 
123f.;  in  the  home,  124;  on 
the  playground,  129;  in  the 
public  school,  125;  in  indus- 
try, 126;  in  agriculture,  127; 
training  for  through  the 
church,  127ff.;  moral  signifi- 
cance of,  136 

Copping,  Harold,  188 

Grain,  H.  L.,  88 

Cronkhite,  L.  W.,  169 

Current  Events,  189 

Curtis,  H.  S.,  125,  200 

David,  253 

Davis,  S.  F.,  161 

Democracy  in  Chiu"ch  Groups, 

221 
Denney,  James,  252 
Dennis,  James  S.,  26 
Discussion  method,  223,  327 
Dods,  Marcus,  304 
Douglass,  H.  P.,  122 
Dramatics,  educational,  SOff. 
Duplex  envelope,  157 

Earp,  E.  L.,  99 


Easter  Program,  188 
Edinburgh  Conference,  137 
Education,  defined,  23f. 
Educational  Dramatics,  SOff.;  for 

young  people,  324 
Egoism,  96 
Elijah,  253 

Emotionalism  in  religion,  213 
Emotions,   Lange-James  theory 

of,  102 
Environment,  as  material,  237; 

of  children,  267 
Evans,  Robert,  27 
Everyland,  295 
Experiences,  as  material,  235 

Fahs,  Sophia  Lyon,  305flf. 
Family,  the,  25fT.;  maintenance 

of,  28 
Farrar,  Dean,  252 
Federal  Council  of  Churches,  107 
Finance,  Church,  143ff. 
Flag,  use  of,  182;  salute,  184 
Folk  Lore,  278 
Foreign  students,  395 
Friendliness,      significance      of, 

43ff.;  basis  of,  48;  cultivation 

of,  49ff. 
Frayser,  Nannie  Lee,  287f. 

Gang  age,  311 

Gary  schools'  discipline,  220 

Generosity,  143;  training  in,  168; 

among  children,  290 
Giving,     among    Juniors,    291; 

among  adolescents,  309 
God,    revelation    of,    254;    the 

Father,  280 


INDEX 


403 


Griggs,  E.  H.,  77 

Habit  formation,  286 

HaU,  Charles  Cuthbert,  34,  52, 
250,  251 

Hall,  Katherine  Stanley,  54 

Harnack,  Adolph,  20 

Harrison,  Elizabeth,  73 

Hartshome,  Hugh,  147,  192 

Helpfulness,  development  of, 
95fE.;  motive  of,  98;  expression 
of,  103;  effective,  103;  test  of, 
104;  among  boj's  and  girls,  292 

Hero  story,  292 

Hero  Worship,  185,  220,  301 

Hinduism,  52 

History,  as  material,  242 

Holiday  celebrations,  192 

Home-making,  363 

Honesty  in  business,  217 

Honor,  217 

Home,  H.  H.,  73,  77,  96,  101, 
105,  284 

Horton,  R.  F.,  248,  258 

Hosea,  253 

Hospital  visitation,  354 

Hubbard,  Ethel  Daniels,  Under 
Marching  Orders,  187 

Hutton,  J.  Gertrude,  272 
Hynans  of  loyalty,  186 

Ideal,  defined,  182 

Ideals,  of  justice,  220;  personal, 
302;  illustrated,  303 

Imagination,  social,  77 

Immigrants,  47,  71,  236,  357,  394 

Industry,  30;  and  foreign  mis- 
sions, 33;  cooperation  in,  126; 
reconstruction  of,  360 


Instincts,  fn-egarious,  46;  social, 

68 
International  justice,  218 
International  mind,  33 
Isaiah,  253 
Israel,  history  of,  254 

James,  William,  24,  66 

Jefferson,  Charles  E.,  31,  35 

Jeremiah,  253 

Jesus,  attitude  of,  21f.;  follow- 
ers of,  251 ;  as  an  example,  24S; 
as  an  ideal,  249;  attitude  of 
toward  race,  250;  teachings  of, 
251,  256;  death  of,  257;  the 
Helper,  280;  decision  for  in 
adolescence,  312 

Jonah,  250 

Jones,  L.  H.,  382 

Jones,  John  P.,  52 

Justice,  in  industrial  order,  32; 
defined,  214;  not  absolute, 
214;  administration  of,  217; 
development  of,  220;  through 
love,  218;  through  play,  220; 
and  democratic  control,  221 

Kent,  C.  F.,  254 
Kent,  Willys  Peck,  66 
King,  Henry  C,  48,  74 
Kingdom  of  God,  loyalty  to,  180; 
as  a  Cause,  181;  idealized,  184, 

194 
Kinney,  Bruce,  20 
Kirkpatrick,  Edwin  A.,  46,  68, 

301,  310 
KoUock,  Fanny  L.,  274 

Lawrence,  Edward  A.,  27 


404 


INDEX 


Leadership,  312,  396 

Legislation,  229,  361 

Livingstone,  David,  his  faith, 
182;  life  of,  315 

Loisy,  M.  Alfred,  94 

Love  and  justice,  218 

Loyalty,  to  home,  27;  di\-ided, 
177;  training  in,  177;  to  ideals, 
177;  defined,  178,  180;  of 
Jesus,  181;  training  in,  181; 
contagion  of,  181;  and  wor- 
ship, 197;  through  play,  200; 
of  youth,  202;  expressed  in 
service,  202;  and  service,  203; 
to  Jesus  Christ,  302 

Macdonald,  Duncan  B.,  19 

Mackay,  Alexander,  life  of,  316 

Markham,  Edwin,  49,  227 

MaiTiage,  27,  363 

Martin,  Hemy,  life  of,  304 

Materials  of  missionary  educa- 
tion, 23off. 

Mathews,  Shailer,  28 

McConneU,  Ray  M.,  96 

McMurry,  Charles,  304 

Memorial  Tablets,  197 

Memory  work,  289 

Men  and  missions,  377 

Mendenhall,  Susan,  272 

Micah,  2.53 

Millikin,  B.  C,  345 

Mills,  H.  A.,  342 

Missionary',  popular  conception 
of,  17;  defined,  17f.;  spirit  of, 
21f.;  characteristics  of,  22 

Missionary  Education,  relation 
to  religious  education,  7ff.;  in 


the  Simday  school.  8;  process 
of,  22;  aims  of,  36;  material 
of,  235ff.;  problem  of,  398ff. 

Missionary  Education  of  Chil- 
dren, 267ff.;  aims  of,  26S; 
place  of  service  in,  269; 
method  illustrated,  270;  stor- 
ies for,  271;  place  of  activity 
in,  272;  helpfulness  illustrated, 
273;  use  of  stories  in,  pictm-es 
and  objects  in,  278;  nursery 
rhymes,  278;  place  of  play. 
279;  cautions,  280;  helpful- 
ness, among  children,  269; 
stories  for  children,  271 

Missionary  Education  of  Gii'ls 
and  Boys  (9  to  12  years  of 
age),  28off . ;  junior  characteris- 
ticsj  285;  aims  in,  286;  new 
interests,  286;  formation  of 
habits,  286;  significance  of 
preadolescence,  287;  memory 
period,  289;  material  for,  290, 
293;  attitude  toward  property, 
290;  habits  of  giving,  291; 
girls'  and  boys'  organizations, 
291;  stories  of  heroes,  292 

Missionary  Education  of  Gii-ls 
and  Boys  (13  to  16  years  of 
age),  299ff.;  significance  of 
adolescence,  299f.;  aims  in, 
301;  hero  worship  in,  301; 
methods  of,  302ff.;  missionary 
biography  in,  302ff.;  materials 
for,  305;  service  activities  in, 
309;  obedience  to  law,  310; 
rights  and  duties,  310;  organi- 
zations for,  311 ;  gang  age,  311 ; 


INDEX 


405 


example  of  teachers,  decisions 
for  Christian  life,  312 

Missionary  Education  of  Young 
People,  319£f.;  characteristics 
of  young  people,  319f.;  aims 
in,  321 ;  impression  through  ex- 
pression, 321;  significance  of 
new  social  relationships,  321; 
altruistic  tendencies  in,  322; 
self-realization  in,  322;  young 
people's  activities,  322ff.;  edu- 
cational dramatics  in,  324; 
teacher  training  in,  325;  com- 
mimity  work,  325;  organized 
activities,  326;  the  discussion 
method,  327;  methods  of 
teaching  in,  327ff.;  use  of 
Bible  in,  332 

Missionary  Education  of  Young 
Men  and  Women,  341ff.;  sig- 
nificance of  later  adolescence, 
340;  aims  in,  341;  mission 
study  in,  344;  place  of  service 
in,  347;  doubts  and  doubting, 
348;  social  service  in,  349, 
353ff.;  social  study  in,  350ff.; 
organizations  for,  356;  oppor- 
tunities for  social  work,  356; 
Christianizing  industry,  360; 
responsibility  of  citizenship, 
361;  marriage  and  homemak- 
ing,  363 

]\Iissionary  Education  of  Adults, 
37l£f.;  significance  of  adult 
life,  371f.;  aims  in,  373;  place 
of  action  in,  375;  characteris- 
tics of  adult  life,  377;  place  of 
organization  in,  379;  habits  of 


mature  minds,  380;  pecxiliar 
methods  of,  381;  self-realiza- 
tion in,  382;  the  doniinance  of 
spiritual  convictions  in,  383 

Missionary  Heroes,  220 

Mission  Study,  344 

Mohammedanism,  19 

Monuments  to  Heroes,  190 

Mormonism,  19 

Motive,  98 

Munsterberg,  Hugo,  23,  102 

Need,  appreciation  of,  98;  com- 
munity, 99;  presentation  of, 
100;  universal,  101 

Norsworthy,  Naomi,  378 

Nursery  rhymes,  278 

Objects,  use  of,  278 
Open  mindedness,  222 

Patience,  52 

Paton,  John  G.,  life  of,  306 

Patriotism,  31 ;  and  loyalty,  179 

Peabody,  F.  G.,  251 

Personal  evangelism,  and  social 

service,  343 
Personality,  gro^vth  of,  301 
Pictures,  use  of,  278,  280 
Pitkin,  Horace  Tracy,  memorial 

tablet,  197 
Play,  54,  200,  279 
Poole,  Ernest,  318 
Portraits,  of  heroes,  187 
Prayers,  social,  121 
Pre-adolescence,  285,  287 
Prejudice,  50,  54 
Prison  work,  355 
Program  for  Easter,  188 


406 


INDEX 


Property,  attitude  toward  among 

children,  290 
Prophets,  of  Israel,  as  examples, 

252;  teaching  of,  255 
Provincial  mind,  393 
Public  opinion,  222 
Publicity  and  justice,  224 

Questions,  236,  332 

Quietism,  52 

Quotations  from  heroes,  194 

Pvacial  contacts,  47,  51,  56 

Pvauschenbusch,  Walter,  119 

Red  Letter  Days  in  missionary 
expansion,  190 

Relief  work,  353 

ReUgion,  defined,  212;  and  emo- 
tionalism, 213 

Religious  Education,  readjust- 
ment in,  11,  24;  defined,  25; 
for  the  new  day,  391ff. 

Ribot,  T.  A.,  69 

Righteousness,  as  used  in  Bible, 
209;  and  religion,  210;  in 
everyday  life,  222;  methods  of 
attaining,  224ff. 

Sogers,  D.  Miner,  memorial 
tablet,  196 

Pi,oyce,  Josiah,  180 

Sacrifice,  in  loyalty,  181 
St.  John,  E.  P.,  95,  98,  238 
Self-realization,    among    adults, 

382 
Service,  personal  and  social,  104; 

international,  109;  training  in, 

at  Union  School  of  Religion, 

147ff. 


Sherry,  E.  M.,  20 

Social  Creed,  107 

Social  gospel,  effect  on  missions, 
11 

Social  hymns,  187 

Social  service,  104;  and  personal 
evangelism,  342;  for  young 
men  and  women,  349,  353ff. 

Social  study,  350 

Special  Gifts,  146 

Speer,  R.  E.,  99 

Spencer,  Herbert,  24 

Spiritual  forces,  383 

State,  the,  30 

Stem,  W.  D.,  132f. 

Stewardship,  143ff. 

Stories,  short  missionary,  238; 
classified,  239 

Story,  the  value  of,  238;  de- 
fined, 239 

Students,  foreign,  56;  Chinese, 
60ff. 

Success,  standards  of,  168 

Sui  Li's  Finger  Nails,  story  of, 
274 

Sympathy,  awakening  and  ex- 
tension of,  66ff.;  an  example 
of,  67;  nature  of,  68;  defined, 
69;  relation  to  emotions,  69; 
awakening  of,  71;  expression 
of,  73;  and  self  value,  74; 
range  of,  76 ;  extension  of,  77f . ; 
extended  by  educational  dram- 
atics, 80ff.;  follows  under- 
standing, 84;  extension  of 
among  young  people,  324 

Teacher  training,  325 


INDEX 


407 


Tippy,  W.  M.,  109,  342 

Trull,    George    li..    manual    of 

missionary  methods,  194 
Truth,  and  pergonal  honor,  222 

Union  School  of  Religion,  147ff. 
Unity  of  race,  87 

War,  34;  and  religion,  218;  ef- 
fect on  social  life,  391 
Ward,  Harry  F.,  28,  105,  344 
Warenholtz,  Bulow,  266 
Washington,  Booker  T.,  51 
Wiggin,  Kate  Douglas,  94 
Wilbur,  Sibyl,  20 
WUliams,  T.  R.,  267 
Wilson,  Woodrow,  31 


Women  and  missions,  377 

Wood,  Irving,  382 

World    Missionary    Conference, 

380 
Worship,  and  loyalty,  197,  295 

Yoimg  People,  characteristics  of, 
319ff;  activities  of,  322ff.; 
church  work  for,  322;  social 
evenings  for,  323;  educational 
dramatics,  324;  community 
conferences  for,  324;  training 
classes  for,  325;  service  ac- 
tivities for,  325;  leaders  for, 
326;  discussion  groups  for, 
328;  conduct  of  a  class  ses- 
sion, 328 


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