Skip to main content

Full text of "Missions -- Korea Pamphlets: Missions General"

See other formats 


p/yfVi^  V rU^  ^ 

^/H4aA  k (/?^,_ 

I . • ' ' /;  > / 

iM^t 


\/l4nJr/iA"ry^^  pyLyLJ  • 

^ T)  *\h^  jktA^  1 

rPTTiM  7i<  i^njL^ 


Not  Dead  Yet  | 

King  Yong-jong,  who  ruled  Korea  from 
1724  to  1777,  once  desired  to  build  a little 
palace  to  be  called  the  Yuk-sang-gung.  But 
when  he  gave  an  order  on  the  public  treas- 
ury the  official  who  acted  as  controller  of 
the  treasury  under  the  finance  minister 
refused  to  hand  over  the  money.  The  min- 
ister thereupon  reported  to  the  king  to 
that  effect.  In  great  anger  the  king  ordered 
the  official,  Kim  Pok-san,  to  appear  be-  ^ 
fore  him.  When  he  appeared  the  king  asked,  1 
“Why  have  you  dared  to  refuse  to  pay  out  1 
the  money  at  my  order?”  The  faithful  Kim  ! 
replied:  “The  money  in  the  public  treasury  ! 

is  for  public  use.  This  palace  you  would 
build  is  a private  affair  of  Your  Majesty’s, 
and  I cannot  let  the  money  go  for  this 
purpose.”  ' 

The  king  was  not  able  to  ans\^er  the 
argument  and  dismissed  the  man,  but  imme- 
diately sent  to  the  royal  stables  and  ordered 
the  grooms  to  pick  out  a horse  that  was 
sick  and  at  the  point  of  death  and  send 
it  to  Kim  Pok-san’s  house:  and  at  the 

same  time  he  sent  a message  to  Kim  say- 
ing, “If  in  four  days  from  now  you  tell  me 
this  horse  is  dead  your  head  will  be  for- 
feited.” 

Promptly  at  the  appointed  time  Kim  was 
called  to  the  palace  and  the  king  asked, 
“How  about  that  horse?”  “Well,”  answered 
Kim,  “for  three  days  the  horse  has  refused 
to  eat  or  drink  or  to  breathe.”  “Aha;  then 
he  is  dead?”  Kim  only  bowed  assent.  “Your 
life  is  forfeit  then.”  Kim  bowed  still  lower 
and  said:  “I  am  quite  prepared  to  die  if 
ders,  but  you  said  my 
jit  when  I told  you  that' 
id.  I have  not  done  so.i- 
i the  animal  had  ceai^d 




/ 


1913] 


LET  DOWN  YOUR  NETS' 


449 


Christ  may  increase  while  we  de- 
crease. He  who  will  lose  his  life 
shall  find  it.  He  is  greatest  who  is 
servant  of  all. 

7.  Some  Protestant  churches  whose 
theory  of  apostolic  succession  and 
priestly  order  and  sacerdotal  wor- 
ship have  much  in  common  with  the 
Church  of  Rome,  have  been  embar- 
rassed at  the  thought  of  attempting 
missions  in  lands  where  the  Roman 
Catholic  is  dominant,  since  its  formal 
creeds  and  much  of  its  ritual  have 
so  much  in  common  with  what  is  to 
be  found  in  their  own  Book  of  Com- 
mon Prayer.  Nor  should  we  ever 
forget  the  fact  that  for  so  many  cen- 
turies that  was  the  only  church  and 
the  custodian  of  the  truth,  as  Juda- 
ism was  in  its  day.  Wherever  there 
is  a church  or  a religion  that  knows 
enough  of  the  spirit  of  Christ  to 
bleed  and  to  bless,  we  dare  not  for- 
bid them  because  they  follow  not  us. 
But  where  after  nearly  four  centuries, 


as  in  Latin  America,  we  find  a kind 
of  baptized  paganism,  where  there 
has  been  little  more  than  an  ex- 
change of  one  species  of  idolatry 
for  another ; where  illegitimacy  and 
illiteracy  abound  and  the  dominant 
church  there  is  unable  to  correct 
either ; where  many  priests  are  so 
notoriously  immoral  that  wives  are 
forbidden  to  attend  the  confessional 
and  men  ignore  and  despise  the 
Church  of  Rome  that  has  after  cen- 
turies failed  to  command  their  re- 
spect and  their  confidence ; where 
the  state  is  so  corrupt  as  to  promote 
hired  assassins  to  places  of  trust  as 
a reward  for  their  cowardly  brutal- 
ity ; with  such  a state  of  confest  and 
notorious  debasement  and  immoral- 
ity that  smells  to  heaven,  the  duty  of 
Christian  missions  is  that  of  the 
good  Samaritan,  where  priest  and 
Levite  passed  by  on  either  side.  It 
is  at  once  the  parable  and  the  ex- 
ample of  our  Lord. 


“LET  DOWN  YOUR  NETS” 


Launch  out  into  the  deep, 

The  awful  depths  of  a world’s  despair; 

Hearts  that  are  breaking  and  eyes  that 
weep, 

Sorrow  and  ruin  and  death  are  there. 

And  the  sea  is  wide,  and  the  pitiless  tide 
Bears  on  his  bosom  away — away, 

Beauty  and  youth  in  relentless  ruth 
To  its  dark  abyss  for  aye — for  aye. 

But  the  Master’s  voice  comes  over  the 
sea, 

“Let  down  your  nets  for  a draught”  for 
Me; 

He  stands  in  our  midst  on  our  wreck- 
strewn  strand, 


And  sweet  and  royal  is  His  command. 
His  pleading  call 
Is  teach^ — to  all! 

.And  wherever  the  royal  call  is  heard. 
There  hang  the  nets  of  the  royal  Word. 
Trust  to  the  nets  and  not  to  your  skill, 
Trust  to  the  royal  Master’s  will: 

Let  down  your  nets  each  day,  each  hour. 
For  the  word  of  a king  is  a word  of 
power; 

And  the  King’s  own  voice  comes  over 
the  sea, 

“Let  down  j^our  nets  for  a draught”  for 
Me! 

— Selected. 


A KOREAN  VIEW  OF  JAPAN’S  POLICY  IN  KOREA 

BY  A KOREAN 


HE  American  and  Eu- 
ropean newspapers 
have  lately  chronicled 
the  arrests  and  al- 
leged torture  of  Ko- 
rean Christians  charged 
by  the  Japanese  gendarmerie  with  con- 
spiracy against  the  life  of  the  Japan- 
ese Governor,  General  Terauchi. 
Even  in  the  trials  in  the  Japanese 
courts,  the  Japanese  were  unable  to 
produce  proof  that  this  crime  was 
attempted  or  plotted.  The  only  foun- 
dation they  could  find  for  their 
charges  consisted  of  confessions  made 
by  the  prisoners,  who  afterward  re- 
pudiated them  in  open  court  and 
stated  that  the  confessions  were 
wrung  from  them  by  continued  tor- 
ture. 

The  difficult  problem  for  the  Amer- 
ican public  to  understand  is,  what  are 
the  underlying  causes  of  all  this 
trouble?  No  one  can  understand  or 
believe  the  possibility  of  this  “incred- 
ible” story  of  forced  confession  under 
torture  by  the  gendarmerie,  unless  he 
gets  down  to  the  bed  rock  of  it. 

No  Korean,  regardless  of  how  anti- 
Japanese  he  may  be,  can  deny  the 
fact  that  Japan  has  made  some  won- 
derful material  improvements  in 
Korea  since  she  took  possession  of 
it.  Altho  it  is  true  that  the  improve- 
ments are,  as  a rule,  more  for  the 
advancement  of  their  own  military 
plans  than  for  the  benefit  of  the 
Korean  people  in  general,  no  Amer- 
ican, however  jingoistic  he  may  be, 
can  deny  the  marvelous  progress  Ja- 
pan has  made  during  the  past  half 
century,  nor  would  we  overlook  the 
religious  freedom  which  the  Christian 


IN  AMERICA* 

missionaries  in  that  “Island  Empire” 
have  enjoyed.  For  this  reason  it 
is  hard  for  those  who  do  not  un- 
derstand the  inner  motive  of  the 
Japanese  policy  in  Korea,  to  believe 
the  “incredible”  tale  of  the  Japanese 
torture  of  the  Korean  Christians. 
Indeed,  it  would  be  absurd  to  accuse 
Japan  of  such  crime,  if  the  true 
motive  of  the  Japanese  policy  in 
Korea  is  to  educate  and  enlighten  the 
Korean  people  as  she  has  educated 
her  own.  In  order  to  understand  the 
nature  of  Japan’s  action  in  the  “con- 
spiracy” case,  it  is  necessary  to  know 
the  underlying  Japanese  policy  in 
Korea.  . . . 

Ever  since  their  occupation  of 
Korea  the  Japanese  have  aimed  to 
stamp  out  the  spirit  of  nationalism 
among  the  Koreans.  With  this  in 
view  they  have  stopt  the  publication 
of  all  newspapers  and  magazines  that 
tended  to  preserve  the  spirit  of  Ko- 
rean nationalism  and  have  put  the 
few  remaining  dailies  under  censor- 
ship. Thousands  of  books  on  Korean 
history,  those  giving  the  traditions 
of  the  Korean  people  and  western 
books  translated  into  the  Korean  lan- 
guage— every  piece  of  literature  that 
would  stimulate  national  pride  and 
patriotism  among  the  Koreans  was 
collected  from  all  over  the  country  and 
burned.  School  regulations  forbade 
the  teaching  in  the  common  schools  of 
general  history  and  geography — in 
fact,  everything  that  would  give  the 
student  a broader  knowledge  of  the 
outside  world.  The  higher  education 
among  the  Koreans  is  deliberately  op- 
posed by  the  Japanese  authorities,  and 
Korean  students  are  no  longer  per- 


* The  writer  does  not  reveal  his  name — not  because  of  himself,  but  for  the  sake  of  his  parents 
and  relatives  in  Korea. 


1913]  A KOREAN  VIEW  OF  JAPAN’S  POLICY  IN  KOREA 


451 


mitted  to  go  to  Europe  or  America  to 
obtain  their  education. 

Indeed,  the  Japanese  have  succeeded 
in  separating  Korea  from  the  outside 
world  as  much  as  possible.  When 
foreign  visitors  of  influence  come  to 
Korea,  they  are  turned  over  to  pro- 
Japanese  foreigners  in  Korea,  who  are 
always  willing  and  ready  to  advocate 
the  Japanese  cause.  The  Japanese  au- 
thorities have  made  ludicrous  attempts 
to  keep  the  foreign  visitors  from  learn- 
ing the  facts,  and  to  keep  distinguished 
public  men,  like  Vice-President  Fair- 
banks, from  having  private  conversa- 
tion with  missionaries  in  Korea. 

When  the  New  York  Herald  first 
published  the  stories  of  the  Japanese 
treatment  of  the  Korean  Christians, 
the  Japanese  press  denied  the  state- 
ments. If  it  were  not  for  the  protests 
of  the  missionaries  and  the  disinter- 
ested reports  of  such  correspondents 
as  J.  K.  Ohl,  I believe  that  the  Japan- 
ese would  have  continued  their  ill- 
treatment  of  the  accused  Christians.  It 
was  the  public  sentiment  of  the  en- 
lightened world  that  induced  Japan  to 
give  the  accused  Christians  a public 
trial. 

The  method  of  Japanese  espionage 
in  Korea  is  incredible  to  the  western 
people.  Every  letter  that  goes  out  or 
goes  into  Korea  is  liable  to  be  opened 
and  examined  before  it  is  forwarded 
to  its  destination.  No  Korean  in 
America  dares  to  mention  anything 
about  politics  in  his  letters  to  his 
friends  or  relatives  in  Korea.  He 
knows  that  his  letter  will  probably  be 
opened  and  that  if  anything  unfavor- 
able to  the  Japanese  ' administration 
is  found  therein  the  letter  will  not  be 
delivered.  The  receiver  would  also  be 
charged  with  treason  and  may  be  se- 
verely punished.  Indeed,  one  of  the 


prominent  missionaries  in  Korea  wrote 
the  following  letter  to  Mr.  William  T. 
Ellis,  the  editor-afield  of  The  Conti- 
nent: 

“There  will  be  no  address  or  super- 
scription in  this  letter  for  reasons 
known  to  the  police,  but  you  will  know 
from  whom  it  is  when  I tell  you  that 
(here  follows  a code  phrase  which  in- 
dicates the  identity  of  the  writer  and 
which  had  been  agreed  upon  to  convey 
the  warning  that  the  writer  was  in 
imminent  personal  danger).  We  do 
not  dare  to  write  the  things  we-  know, 
for  we  have  good  reasons  to  believe 
that  our  letters  are  very  carefully 
watched,  and  any  indiscretion  on  our 
part  in  reporting  the  things  which  we 
know  the  Japanese  are  doing  might 
get  our  poor  helpless  Koreans  into 
trouble.  For  it  would  seem  that  what 
the  Japanese  are  aiming  to  do  is  to 
hamper  our  work  so  that  we  will  have 
to  leave.  They  have  always  been 
jealous  of  our  influence  and  incredibly 
suspicious  of  our  designs,  and  would, 
no  doubt,  be  very  glad  to  get  rid  of  us. 
Then,  too,  they  are  smart  enough  to 
know  that  by  making  the  people  Chris- 
tian we  are  making  enlightened  people 
of  them,  who  will  be  harder  to  ex- 
terminate or  to  reduce  to  serfdom  than 
the  raw  heathens. 

“I  would  not  mind  having  them  ar- 
rest me — I would  like  to  see  them  try 
it — but  that  is  not  the  way  they  are 
working.  They  would  bother  the  Ko- 
reans instead.  Our  only  weapon  is 
public  sentiment  on  the  subject  in  the 
United  States  and  widespread  knowl- 
edge of  the  facts.  It  was  effective  be- 
fore in  stopping  the  torture  of  wit- 
nesses. These  Japanese,  of  course, 
deny  having  used  torture,  but  it  is  ab- 
solutely beyond  question  that  they  do. 
Some  have  gone  insane  from  the  pain. 
One  and  all  tell  the  same  story,  even 
those  who  have  not  at  any  time  seen 
one  another  during  confinement.  They 
tie  their  thumbs  behind  their  backs  and 
string  them  up,  or  crush  their  knuckles 
in  a machine  like  a nut-cracker,  and 
plunge  their  arms  into  unbearable  hot 


452 


THE  MISSIONARY  REVIEW  OF  THE  WORLD 


[June 


water,  and  threaten  them  with  red-hot 
irons.” — {Continent,  June  27,  1912.) 

In  spite  of  all  the  improvements  in 
Korea  attributed  to  the  Japanese,  the 
Korean  people,  outside  of  church  in- 
fluence, have  fallen  backward  in  their 
moral  progress.  Their  time-honored 
traditions  of  the  past  virtue  were 
wiped  out,  together  with  the  repres- 
sion of  their  national  life,  by  their 
conquerors.  They  received  no  substi- 
tute. Instead,  all  forms  of  vice  were 
encouraged,  and  in  many  cases  were 
forced  upon  them  by  the  Japanese. 

Pastor  Kil  of  Pyeng  Yang,  the  minis- 
ter of  the  largest  Presbyterian  Gmrch 
in  Korea,  was  arrested  for  preaching 
against  the  evil  of  cigaret  smoking 
among  boys.  The  analysis  of  the 
charge  was : the  manufacture  of  cigar- 
ets  is  a government  monopoly ; to 
speak  against  their  use  is  to  injure  a 
government  institution;  to  injure  a 
government  institution  is  to  work 
against  the  government ; to  work 
against  the  government  is  treason ; and 
therefore  Pastor  Kil  was  charged  with 
treason. 

F.  A.  McKenzie,  the  eminent  British 
journalist  who  traveled  all  over  the  in- 
terior of  Korea  for  independent  inves- 
tigation of  the  Korean  conditions 
under  the  Japanese  regime,  gives  the 
following  account  in  his  book,  “The 
Tragedy  of  Korea”: 

“One  act  on  the  part  of  the  Japanese 
surprized  most  of  those  who  knew 
them  best.  In  Japan  itself  opium- 
smoking is  prohibited  under  the 
heaviest  penalties,  and  elaborate  pre- 
cautions are  taken  to  shut  opium  in 
any  of  its  forms  out  of  the  country. 
Strict  anti-opium  laws  were  also  en- 
forced in  Korea  under  the  old  admin- 
istration. The  Japanese,  however, 
now  permitted  numbers  of  their  people 
to  travel  through  the  interior  of  Korea 
selling  morphia  to  the  natives.  In  the 


northwest  in  particular,  this  caused 
quite  a wave  of  morphia-mania.” 

Thomas  F.  Millard,  the  distin- 
guished American  traveler  and  writer, 
sums  up  the  account  of  his  personal 
observations  in  Korea,  in  his  book, 
“America  and  the  Far  Eastern  Ques- 
tions,” as  follows : 

“Seizure  of  land  and  properties  of 
Koreans  by  Japanese  without  proper 
compensation  or  legal  warrant ; ex- 
clusion of  Koreans  from  participation 
in  commercial  and  industrial  develop- 
ment of  the  country;  subjection  of 
Koreans  to  abuse  and  indignities  at 
the  hands  of  Japanese  immigrants, 
military  and  civil  officials;  the  practi- 
cal impossibility  of  Koreans  to  obtain 
justice  in  issues  against  Japanese;  su- 
perior advantages  of  Japanese  over 
Korean  tradesmen  and  merchants, 
through  the  preferential  treatment  ac- 
corded by  Japanese  administration,  de- 
bauchery of  Korean  morals  by  Japan- 
ese immigrants,  by  introduction  of 
thousands  of  Japanese  prostitutes  and 
by  the  introduction  of  pernicious  vices, 
such  as  opium  and  lotteries. 

“The  detriments  so  summarized  are 
not  based  upon  few  and  isolated  facts, 
but  are  so  numerous  and  widespread 
as  to  unmistakably  indicate  that  they 
are  partly  the  result  of  premeditated 
general  policy  and  partly  due  to  the 
laxity  and  indifference  of  Japanese  ad- 
ministrators. 

“The  truth  is  that  the  Japanese  in 
Korea  demean  themselves,  not  as  ordi- 
nary immigrants,  but  as  over-lords ; 
and  this  is  as  true  of  the  Japanese 
coolie  in  his  sphere,  as  it  is  of  the  high- 
est officials.  The  average  Japanese  in 
Korea  assumes  to  regard  Koreans  a 
subject  race.  IMoreover  they  are  sup- 
ported in  this  attitude  by  the  policy  of 
the  Japanese  government,  and  by  the 
actions  of  Japanese  officials  in  Korea. 
Indeed,  the  plight  of  a Korean  in  his 
own  country  is  now  a sorry  one ; yet 
curiously  enough,  he  may  not  emigrate 
without  permission  of  the  Japanese  au- 
thorities.” 

Taking  all  these  things  into  consider- 


1913]  A KOREAN  VIEW  OF  JAPAN’S  POLICY  IN  KOREA 


453 


ation,  the  Japanese  treatment  of  Ko- 
rean Christians,  what  might  be  ex- 
pected in  view  of  their  policy  to  wipe 
out  completely  all  that  is  distinctly  Ko- 
rean? In  order  to  do  so,  it  is  neces- 
sary to  keep  the  Koreans  as  subser- 
vient as  possible.  The  Japanese  know 
that  Christianity  will  stiffen  Korea’s 
moral  fiber,  awaken  the  dormant  in- 
tellectual life  and  revitalize  the  man- 
hood of  the  dead  nation.  The  most 
progressive,  self-reliant  and  efficient  of 
all  Koreans  are  the  Christians.  While 
obedient  to  the  Japanese  laws — and 
admittedly  the  ones  who  prevented  a 
rebellion  at  the  time  of  the  annexation, 
for  they  saw  the  hopelessness  of  try- 
ing to  cope  with  their  formidable  foe 
— nevertheless  they  refuse  to  worship 
the  Japanese  emperor’s  tablet,  or  to 
keep  heathen  festivals.  They  submit 
to  injustice,  and  they  show  how  Qiris- 
tians  can  die  for  the  sake  of  righteous- 
ness, but  they  will  not  deny  their  faith. 
Japan  does  not  look  with  favor  upon 
an  agency  which  makes  men  of  this 
independent  sort.  When  one  under- 
stands all  these  things,  can  he  wonder 
why  Japan  is  so  jealous  of  the  Chris- 
tian influence  in  Korea? 

The  106  accused  “conspirators”  are 
among  those  who  prevented  the  rebel- 
lion against  Japan  at  the  time  of  an- 
nexation ; condemned  the  assassination 
of  Prince  Ito  and  Mr.  Stevens ; and 
have  opposed  all  the  radical  measures 
of  the  “hot-heads”  among  their  coun- 
trymen. The  accused  Christians,  in- 
cluding editors,  professors,  pastors. 


deacons  and  elders  of  the  church,  are 
the  leading  men  in  Korea,  who  firmly 
believe  that  the  only  salvation  of  their 
country  lies  in  the  complete  education 
of  all  the  people  in  the  peninsula. 

Baron  Yun  Chi  Ho,  who  was 
charged  as  the  ringleader  of  the 
conspiracy,  is  a graduate  of  Vander- 
bilt University,  Nashville,  was  the 
vice-minister  of  foreign  affairs  under 
the  Korean  administration,  a Korean 
Methodist  delegate  to  the  Edinburgh 
conference,  and  the  president  of  the 
Methodist  College  at  Song  Do.  So 
conservative  and  non-resistent  was  he 
in  regard  to  politics,  that  many  of  the 
Korean  radicals  falsely  charged  him 
as  being  pro-Japanese.  Indeed,  it  is 
just  as  absurd  to  believe  that  men  like 
Baron  Yun  or  Pastor  Kil  forming  a 
conspiracy  to  murder  the  Governor- 
General  Terauchi,  as  it  is  to  assume 
Dr.  Eliot  of  Harvard,  or  Cardinal 
Gibbons  plotting  the  assassination  of 
the  President  of  the  United  States. 
Japan  has  no  prejudice  against  Chris- 
tianity as  a religion,  but  she  does  op- 
pose the  effects  of  it  upon  the  Korean 
people — the  awakening  of  national 
consciousness,  the  rapid  growth  of  in- 
tellectual and  moral  life  and  building 
up  of  genuine  manhood. 

An  American  writer,  who  is  well  in- 
formed concerning  Korean  affairs, 
well  exprest  the  truth  when  he  said, 
in  regard  to  the  trials  of  the  Korean 
Christians,  “It  is  not  religious  perse- 
cution of  Christianity,  but  it  is  political 
persecution  of  the  Church.” 


“BLEACHER  CHRISTIANS” 

Mrs.  Helen  Barrett  Montgomery  says  that  “too  many  church-members  are 
sitting  on  the  bleachers  watching  the  game  and  are  not  down  in  the  dust  and 
struggle  of  it.”  What  a lot  of  “Bleacher  Christians”  there  are!  Some  did  not 
even  pay  the  gate  money,  but  climbed  over  the  fence.  They  watch  the  game,  and 
many  are  not  even  good  “rooters.”  Suppose  we  get  down  off  the  bleachers  and 
go  onto  the  field,  or  if  we  can  not  do  that  we  can  cheer  with  our  “Rah-rah-rahs” 
and  amens. 


tf;  Thursj^,  January  21,  If 2^. 


lar 

iis 




0F*CHRISlfA8ITY 

. les  at 


■%vy^'.- 

Portrayed 


Stereoptican'^  Slides 
Presby teriah  Ckurek'  Snnday 

'nie  little,  brown  church>^'on';.,-th^ 
comer  .iwas  comfortablyg,filled  Sundaj^i; 
niffbt  to  witness  the  beautiful^pi^lurdalf: 
‘bh  tK^  lanS  of  .^CHqsen-^^hJg^^^ 
known/ as^jKor.eaj  the  .^tl^erinih^Ein^  r- 
doi^’i  until,  19l6i;i^T^e  ; 

is^Sipinese  Enipif '■ 
lanp|;^thJbrecipitM  'and-;.?tKe^  ^ 

seed's  iW^rCs  refy^’ ■ Ti^dS^especially- 


v'vThe  -lM<|}rg  which  uacepmpamesj^the; 
sUdes.'fppared  by  the  ■Presbyterian' . 
ForeigTi  " Mission  'Board,  . was - read  by  • 
the  pastor  of  /the  church,  wf-i-  - - 

Today  a preat 'modern  railroad'tra-* 
.verses,, the...  heart  of  the  jand,  forming . 
a thotbugnfarb  froni  ' jSisah;  the  ' port 
just  f opposite  thp/main-.isjand  of  ,Ja^ 
pah,  to,  Manchuria,  and'^the  yast'  pppBl 
•ulation  and  resources/#  of/^.Ghirta?? 
, Strange  .people,  things,  methods,  Ideas.; 
ideals  and  -institutions  are  pouring  in.^f' 
-The  Koreans  art  iri,’ the  throes  ,bf^  'al 


M 


M 


anc 


/^^uifes*  ,inflijphrt/is,,.Tery  ■ e in 
/Kgrtah/arch|rt  ,-is;  said  it  .isiS 

CTpn  sttonge^Tn  the  linkage,  the’  iit/1^ 
efatufe^and  feligioon  of,  the  land.  - In - 
thh  ‘ past  ‘’vCdrrfucious  ^religion  has., 
-formed  rthe  base  of  Korean  education.  ! 
The  influence  of  Cpnfucious  is  waning_,.j 
;durihg  the^past  feW-  years. .;  The  teuch-^; 
iflgi  of  Christ  is  bec,ommg/rtQr,er;/anfls 
:mpre;'fmbeded  fin  thiil^ortaris^  ' 

4 i^I^e  ,^/p.ictures,  flhpwed  /how/  early  :ih^  | 
-life  ' the/rthildreh  /are^.burdenbearers',* 
.caring  for  the  Marge  '-family  ^ while/? 
5 /father  and  mother.. are  toiling. 
z,g: :/The..traTel,  until  recently/has  been.^ 
.t  M®ry^  crude.  - The, M^^hey  ’ being’/thej 
t conreyance.  - - /'  /‘JS 

2 .//The;  home -of  an^ordi.nary  maii|in/. 
o*^Koreads  a hurhble  affair. '-  If  is- artne/ 
orttory”  shack  usually,  built  rtf  mud  or;, 
.'^rubble. , /it  is  a one  rtoora'/ affair. 
n /houseMs  : heated  by^  flues  ,jwhic|iJ5art,i 
sounder' the  mud  floor^  the/heat  . pas^n 
e/ from,  the  stdye  under  rth^'flgpr^^^/'^^ 
h'l:?FOne"'of  the*  f avortteMood^ffi^&ea-/;- 


yi/is  :'‘Kimchi.’ a/pickl^m^d|  .^-.,.,.,3 
il  ^ tafietY/of . cabbag^'j/ETeiiF^^^ 


t^This  rtnece.ssarily.^/makes^^^arg^ 
^‘’■amO'Ml’'of  ■■washing/jwluchM^/.d^uan 
^/rtoorie  in.  a .hearby" ; sprirtgj?j|^/'fc^;^^^ 
?;^--iAgri^ulture  /methods  /art'^i^nutiye,' 
1 it  .thelhaarkef  gr  ain  J s rtisp  jhy.edi-*ih. 
large.  bhs.krtsMroni'whichM^^^ 
c cured - out ’*to  the  consunier,,  who.c^ 
*-dt;  hdhie.  for  the  yrtrabn'ltacgrihd/^^ 


1 


-wpuld'hury/  th&p  ioyi(F  d:^^ahd.StliehM 
si.rig  and  dahee^  oyer  '^the/^-  grave/^toj/  [ 
driye''''away  the  eyil  spirit.'^  ■ 

J f^-Thertldies  showed  the  progress  “'ihi 
“ihducation.  / How  the  , hospital^/ were/ 
Sharing  for ''the  leper /and  thdrt  jvho 
L^were  sick  with  mirfor  ailments. iTfain- 
[•  j.ed  lady  nurses  . were  being  .PT^uated. , 

•f  |^;Athletics/  are  /being  taught  ,;  |n‘  the/ 

^ 'day-'schools  as  ;is ' also  manuai'train-- 

f , mg. 

*.|:?:  We  coMd  not  help  , but jthirilcof!  Rev./ 

* ^.and  ;Mrs  .;^SwalIen  who  hayej  been  .mi.sr  t 
§^‘siohart^  in  '.this  / land  . .for./.isertra^/ 

“ j yehra  and  tried  to  pick  them  put  from' 
the'  pictures/  as  they  were  ■thrown'/pn.'^ 
the  wall.  - 

i/^We..  feel.-that  we  are  safe , in ' saying'; 
hhat'/an  present  enjoyed  'the  evening./ 
in  Korea  in' the  Ijttl.e  brown  church  on, 
the  comer.  ' ' - V ;l.-- 

^FLORIDA  LEADS  S 


IT  COMES  TO  SHOWDOWN 
if}^HEWSPAPERDbM--RIIAMI 
■il|^;HERALb;  GETSiRIBBON^pj;' 

'-/'We  hptice  by'  the  tabulation’  of  <the , 
last  American  Newspaper  Annual  that 
the  Miami  Herald  won  the' honor,,  of 
carrying  more  agate  lines  than*  any 
other  , paper  in  the  United  Sta.tes.  If 
had  a tojal  of  oyer  forty-tyo  million 
lines  in  •1925.  '* 

It  was  an  awakener  to  the  “big 
boys”  of ^the, large  eitjes.'  Think  of  a- 


■J 


riry. 


/-•  V 


.<2— /L 


J 


CZ— 


'C~t>~e- 


. . 


5!T  ■rif'Tsl'Sf  «tiTrt-#>TlS-° 


■B- 

ft 
T a 


1 

{ S I" 

It  fW 
F,  S. 

t.  It  Iff 
k iJ 
5-  # 1° 
k "la 
■Is-  -1/  ■!» 
s §■  -B 
■=  -Ifl  Is- 
R Ti 
tJ  5 ft- 
T o 

9-  ft-  f 

k ft  1° 

^ T-  g 

k -Iff  p 

>5^  t 

l»  s f 
It 

5 TT  If 
« 1*- 

^tt 

s 7T  ^ 

o & i: 

ft  J 

p H ft 
IE  J k 

■I"  Is 


ft  ?■ 

It  -ia 

ft  R 
V It  fe 
+ ft  ft 

0 + 

I ft 

1 ¥ ft 

^ o ^ 

5 

fe  -J- 

k P' 

Ir  le  H 

to  -Id 

•S’ 


-jlL  &» 

Ir  =. 

n-  Iff  f 

■Is-  If  ft 


R ft 

■It 


[Hr  [Hr 


ia 

i9- 

ft  ^ 
ft 

Hff  ft 
ft  ft 
■k 
V ft 


ft  ft  R 
ft  ft 


It  ft 
ft  k 
R ft 
ft  St 

ft  ft 

It  It 


|»  [to 

t 

Br  -ft  a 
^ !?  Iff 

Z ft 
c -f®  ft-  £ 
t 3E  * 
ft  + ks  ft 
~ ft 
It  =-  5 Is 
It  T • =. 

J 1* 

^ ft  s 
Ss  ft 
-S- 

r -k  It 

2.  31.  -t 

^ ft  k ft 
S ft  t 
5 ^ ft-  ft 

Y Ji.  Us  5- 
i -Is  It  ft 
ft  -S-  ^ ^ 
= -1^  ? & 
■It  r.  s 
^ 5 It  I; 

- J k i 

ft  -k  # F 

H ffr  fe  ,1" 

[!*•  (Hr 


Ira 

t 

_,  -b 
« [c 

f.  ^ 

^y 

|o 

5 fi 


k ft 
p.  ft 

ft 

■S'  U 

j-  ^ ft 
k ft  ft 

I - -ft 
ft  ^ lo 

It  ti 

I- 

^ ft  k 
ft  ft  B- 

k 

I k 5 

{ftt 
5 ,ft5 

k R 


l» 

= ft 
rp  Pt 

■Ilf  w 

i ± 

4lf  - 

°5 

•i^  i 

•lo  :::: 


■h  — 

f •'- 

■Is- 

■k  ^ 
ft 

It  -r 

'ft 

It  ra 
k 

It  4- 
-ft  o 

It  ■= 

_ -h 
1-  tJ 

t is 


S-  -ia 

ft  a 
- la 
di 

ft 

-I-  -ft 
~ ft 
9 s 
4-  ft 

¥ 15f 


2 ft 


o R 
4-  •?■ 


■ft  ft  P 
2 ft- 

t 6.'  ■'■‘^ 

ft  St  R 
ft-  ft 
ft  k . 
■la  t-  R 
14-  k ft 
ft  IT 

■la  It  . 
It  Iff  ft 
R -R  -ft 
ft  Ft 
^ a -S- 
R a-  . 
■ft  a Is: 
a ft  IE 

^ , ' 
It  -e 

ft  ft  -Is- 

^ « 

«■  k ft 
ft  ft  -ir 
k k ft 
5 ft 
la  a 


4o 
Hr  BB 
ft  it. 

l,  I*” 
t 

ft  Ift 


la  Iff 
It  5 


^ 1' 


» I. 

It  -H- 


ft  -I-' 


It  n.  It 
k ^ Iff 
■1  5 -It 
T<>  "S’  ^ 
15  ft  R 


ft  . ti 
It  ¥ ft 
-S-  O Is 
Is  H -f. 
ft  * ?■ 
ft  i»  rv 

sEi 

ft  ^ 

r k -Ik 
V,  ^a■  ... 
|R 

ft  5- 

a ft 
a 

R ft  _ 

,'  -ft  It  J 
i ■i^  If  -L, 

= -k  ft 

o k ft  S 
H ft  IE* 

^ t»  ft  t 
- , fe- 
da  ^ ^ 

ft  ft  k £ ■ 


t?; 

1c  da 
H<?  •§■  T 
d«-  4i^  rs 


di 


Hr 


15 


k Ic 


+ & 

0 H?- 

N/  TT 

± ^ 
•'  fi 

P»  la 
fr  -i- 


II  4V 
da  Ira  da 
\% 

k^  'h' 

It  Hr 


Ha 


Ir 

k 

lie  . 

5 
1-  -I- 
\^ 


W It* 

ft  + 
fk 


•R 

■Iv 

1= 

ft 

« k 

V 

4-  ■r 

- Hv 
O ^ 
4-  ^ 

— •§• 
(& 

H^: 


Ha 

Fi: 

?r  4* 
•jy  H«- 

iC  S 
•ir  k 
far  \i 


fk 

ft  k 

ft  a 

k -la 

II  -ii 
•la  It 
•Is  T 
■5  -la 
ft  ^ 
It 
It 


ft  ^ ft 
K ^ R 
k la  It 
k R 
Ss  ft 

r ^ 

K gy 

f ft  ft 

la 

^ s -t 
k Is  R 
It  ft  TT 
B 

ft  .i  IT 
(tr  f2 
^ lo  - 
It*  HI-  I- 


H^ 


[a 

IT 

■?■  fr 

R a 

■Iff  U 


R 

k V 
¥-'- 

ft? 

r.o 

k 

■la  a 
ft  -la 
T - 
k -la 

ft  h 
* ft 
ft  ¥ 

It  TT 
■Iff  la 
ft  ft 
k 


^ . T 

■!*•  ft  I. 

ft  f k 

ij 

\9-  T 

^ •^s  a 
fa  Hs-  p 

ttl 

f'  5 ft 

It  -b  . 

* ft  ft 
^ l«  k 
•k  |r 


ft? 

O 

4- 


ft  ?• 


T 

(a  1- 
pr  J 

r 5 

lo  TT 

R ft 
i It 
V 

Ih  *k  H 
ft  4- 

5 i + 


R TV 


k 
ft 
ft 


Ho 


ft  T 
R I 
ft . 
^ ¥ 
o 

'ff  Ba 

Itr  -I- 
ft  ¥ 
k 

■k 
k 
B>  -k 
ft  11 
h R 


k 4- 
R = 
■I*  -k  I 
k -Is  ¥ 
R 4- 

■k  R-  O 
ft  ft  — 

k -la  £ 
k lo  $ 
¥ ft  4- 

t It  z: 
la  V>  \ 
■#■  H 
&»  4- 
tr  ^ — 
Iter  O 

4r  k — 
It  R ft 

„ 8-  IS 


i 

ft  ft 

B a 
k k 

•R  IT 
5 -IS 
■k  Tr 

a k 

k k S 
Ik  k ’t- 
_ S<  ft 
k 


ft  — 
4- 


t o 

= TT  4- 
ft  ¥ 

® E * 


ft  I.  ■= 


T 
k 
z:  ft 
It  R 


f-lk-ftriJlJTiiil  ?—•!<■<  »iinl»T¥  ¥’K<»)a  ^TPvt-  5r<(3»l  a-il-rlftil  IH  ri 

r’5“4»¥'a|-.1r  ¥W41-i-)0^'<  fl-J-HlOlll  TiOll'  111  ¥ 

PlolWOll-k 


IN  KOREA  HOW  DO  CHURCHES 
KEEP  OPEN  ALL  SUMMER? 

(Aq  article  presented  in  lieu  of 
a personal  report  June  1935) 

CYRIL  ROSS.  SYENCHUN.  KOREA 


1 . First  of  all  it  is  takert  for  grar\ted  that 
they  will  be  kept  open.  They  have  never 
known  of  the  custom  of  closing  for  a 
vacation.  When  a group  starts,  it  is  us- 
ually through  some  one  having  heard 
the  gospel  here  or  there,  whether  the 
evangelist  came  to  his  village  or  he  went 
to  some  place  where  some  one  was 
witnessing.  The  believer  gets  tracts  and 
a gospel.  Later  he  purchases  a New 
Testament.  Then  he  writes,  it  may  be,  to 
the  missionary  or  seeks  the  evangelist 
to  know  how  to  take  the  next  step.  He 
begins  with  a service  in  his  own  house. 
When  the  rooms  fail  to  accommodate 
new  comers,  the  question  of  larger  quart- 
ers naturally  arises.  In  neighborhoods 
of  thatched  houses  such  small  buildings 
usually  precede  larger  ones.  This  res- 
ponsibility for  the  group  begins  with 
the  beginning  and  thus  the  care  of  the 
church  people  and  the  church  building 
runs  all  through  the  differnet  stages  of 
the  growth  of  the  people  of  God.  Nor 
does  this  cease  with  the  calling  of  a 
pastor  later.  He  may  be  a guide  to  a goal 


» 

but  he  is  not  the  goal  itself  or  himself. 
Should  he  be  chief  engineer  superin-  I 
tending  and  running  all  the  machinery 
himself  it  is  easy  to  see  how  a church 
takes  a summer  vacation  whenever  its 
pastor  does.  It  is  not  so  in  Korea,  Need 
it  be  so  anywhere  else?  The  Korean 
church  as  yet  cannot  imagine  a church 
any  of  whose  elders  cannot  offer  a 
prayer  in  public.  “Do  they  have 
family  worship?"  some  one  enquires. 

They  better  have  it.  They  are  expected  I 
to  offer  prayer  from  time  to  time  from 
the  pulpit  even  though  the  pastor  is 
present,  how  much  more  so,  in  his 
absence  or  on  vacation. 

2.  A second  suggestion  as  to  "How 
churches  in  Korea  keep  open  all 
summer"  consists  in  the  fact  that  their 
spiritual  life  is  nourished  by  revivals 
through  Bible  study,  once  or  twice  a 
year  in  each  neighborhood  or  territory 
under  the  charge  of  some  worker.  Be- 
sides these,  there  are  country  classes  for 
inspirational  meditation  on  the  Word 
of  God  under  the  guidance  of  the 
Presbyteries.  In  the  writer's  district  at 
least,  we  have  no  such  thing  as  a 
Presbytery  for  business  only.  There 
used  to  be  a class  in  Bible  for  several  | 
days  and  then  Presbytery,  but  of  late 
years  we  have  the  study  of  God's  word 


in  the  mornings  and  Presbytery  in  the 
afternoon.  This  throws  a spiritual  atmos- 
phere around  the  business  of  the  church. 
Thus,  two  or  three  week.s  a year,  af  as 
many  times,  a special  Bible  study, 
outside  of  the  Sabbath  services,  acts  as 
a tonic  to  the  churches.  Such  gatherings 
maintain  the  morale  of  the  leaders  and 
set  a young  Christian  to  work  in  the 
right  way  from  the  beginning.  They 
learn  to  carry  their  Bibles  not  only  to 
church  and  to  the  Sunday  or  Bible 
School  but  also  to  these  extra  classes 
wherever  they  are  held.  May  not  a Bible 
in  the  hand  mean  in  turn  a Bible  in 
the  heart? 

3.  A third  answer  to  the  question, 
"How  do  churches  in  Korea  keep  open 
all  summer"  consists  in  the  influence  of 
a system  of  brief  Bible  Institutes  held 
in  all  the  stations  where  missionaries 
live.  Most  of  the  Men's  Bible  Institutes 
hold  for  five  or  six  weeks.  Some  of  the 
Women's  Institutes  continue  for  twice 
that  time. 

It  is  in  these  schools  that  we  train  our 
working  aggressive  laymen.  These  Bible 
Institutes  are  as  important  to  the  church 
as  preparatory  schools  are  to  a college. 
Our  aim  is  not  to  prepare  potential 
ministers,  not  men  who  have  the  ministry 
definately  in  view.  It  is  to  train  volunteer 


non-professional  church  workers.  The 
course  of  study  attempts  to  cover  the  Old 
Testament  in  outline  and  more,  and  to 
study  the  New  Testament  still  more 
carefully  for  expository  preaching  and 
teaching. 

These  men  are  taught  to  draw  upon 
their  own  imagination  on  the  basis  of  a 
historical  setting  of  the  Scriptures.  After 
a few  hints  what  not  to  try  to  explain, 
some  of  them  open  up  the  parables 
most  interestingly  and  instructively.  Hav- 
ing no  commentaries  they  fall  back  on 
frequent  readings  and  meditation  on  the 
Word  itself  and  seek  guidance  the  more 
from- the  Spirit  of  God,  Their  prayer  life 
is  not  neglected  m the  experiences 
through  which  they  pass.  Though  the 
teacher  opens  all  classes  with  a shorter 
or  longer  prayer,  the  class  does  not  close 
without  one  of  its  members  being  called 
upon  or  volunteering  to  offer  prayer. 
There  is  a fine  esprit  de  corps.  Praying 
for  one  another  assists  wonderfully  to 
this  end. 

They  pay  for  what  they  get.  They  come 
at  their  own  expense  and  pay  a small 
fee  for  entrance  as  well  as  their  rice  bills 
which  means,  in  Anglo  Saxon,  their 
board. 

4.  A fourth  suggestion  as  to  "How 
churches  in  Korea  keep  open  all  summ- 


V 

-■5 

er"  consists  in  the  fact  that  with  market 
preaching  and  general  personal  work  m 
progress  continually,  there  must  be  an 
open  church  to  keep  feeding  the  new 
Christians.  Old  bears  may  hibernate,  but 
cubs  need  more  frequent  feedings.  The 
church  cannot  afford  to  starve  its  enter- 
ing classes.  Recently  converted  people 
need  extra  services  rather  than  fewer. 
They  thrive  on  daily  meetings  as  at  Pen- 
tecost rather  than  on  a vacation  from  the 
means  of  grace.  Formal  preaching  is  not 
needed  but  fellowship  m prayer  and 
meditation  on  the  .social  reading  of 
God's  Message.  The  summer  would  be  a 
good  time  for  many  church  members  to 
make  one  another's  acquaintance  better 
in  coming  together  as  layman  for  infor- 
mal conferences  on  God’s  Word  and  its 
application  to  daily  life,  in  the  pastor's 
absence.  What  better  or  more  interest- 
ing literature  could  be  read?  We  get  our 
force  for  witnessing  from  the  Word  of  the 
Lord  in  coming  into  daily  contact  with  it. 
It  is  fire  in  the  bones.  It  gets  in,  it  must 
get  out.  "Ex  nihilo  nihil  fit."  Messengers 
do  not  make  speed  on  nothing  for  a 
message.  Twice  we  are  told  in  the  book 
of  Esther  of  the  urgency  and  speed  with 
which  the  royal  steeds  carried  messages. 
Whether  it  was  Haman's,  or  Mordecai's 
and  Esther’s  message,  lives  were  at  stake 


6 

and  many  of  them.  TKe  messengers 
assuredly  had  messages. 

If  we  have  nothing  to  tell  why  should 
we  make  haste?  On  the  other  hand, 
realizing  the  urgency  of  our  message 
and  from  the  viewpoint  of  Scripture  the 
possible  brevity  of  time  in  which  to  tell 
it,  should  not  the  feet  of  the  messengers 
be  eager?  We  do  not  want  our  churches 
closed  for  a summer  vacation  while  the 
Master's  return  is  in  progress.  The  Bible 
presents  both  acceptance  of  salvation 
and  preparation  for  the  return  of  the 
Lord  as  urgent.  "It  is  now  the  accepted 
time,  now  is  the  day  of  salvation." 

"I  am  coming  soon"  is  the  announcement 
thnce  made  in  the  last  chapter  oi  the  Bible  "As 
it  was  in  the  days  oi  Noah,  so  too  shall  the  coming 
ol  the  Son  oi  Man  be." 

In  answering  the  question  in  a word  then  "How 
churches  in  Korea  keep  open  all  summer"  let  it 
be  noticed  that  the  laity  feel  a responsibility  for 
the  seivices  and  conduct  them.  Again,  confer- 
ences and  meditation  on  the  Word  of  God  both  in 
special  classes  on  week  days,  and  in  Bible  Insti- 
tutes make  the  care  oi  services  possible  and  in- 
viting. Further,  the  system  of  self-support,  and 
constant  witnessing  to  the  Savior,  call  for  an 
unclosed  church  all  summer.  Thoughtful  reader, 
how  about  your  church?  (The  churches  of  Asia 
send  greetings  to  you.  Aquila  and  Priscilla  send 
special  greetings  in  the  Lord  to  you  with  the 
church  which  meets  in  their  home."  1 Cor.  16:19). 

Condensed  one  half  and  reprinted  in  1942. 
Present  address  oi  writer.  326  East  Sola  Street, 
Santa  Barbara,  Califomiai 


Nov.  5,  1021.  No.  4.0 


KOREAN  PHILOSOPHY 

INTERESTING  light  is  thrown  on  the 
Korean  and  his  way  of  thinking  in 
sketches  contributed  by  E.  S.  Miller  to 
the  Korean  Mission  Field,  a periodical  pub- 
lished in  Korea.  The  first  of  these  was:  ■; 

_ Things  Are  Not  What  They  Seem  ^ 

..In  the  northern  part  of  Korea  there  once 
lived.’:an  old  man  named  Pak.  Pak  was  a 
philosopher.  He  had  wide  experience  of 
mani.apd  things,  and  his  wisdom  made  him 
the’  .br'acle  df  his  neighborhood  and  the  , 
couhselorl  of  the  people  all  through  that  f 
region.;’  The  following  story  is  often  told  f 
to  illustrate  his  sagacity:  ■, 

Old  man  Pak  owned  a fine  horse.  He 
had  raised  it  from  a colt  and  was  very 
much  attached  to  it.  One  day  this  horse 
broke  loose  from  its  stable  and,  though 
strenuous  efforts  were  made  to  recapture 
it,  it  succeeded  in  getting  away.  When 
the  news  of  his  loss  became  known  many 
of  Pak’s  friends  came  to  condole  with  him 
and  express  their  regrets.  But,  strange  to 
relate,  Pak  refused  to  receive  condolence, 
and  insisted  that  it  was  reall.y  an  occasion 
for  congratulation.  “It  is  really  a piece  of 
good  fortune,  as  you  will  see.”  Now  this 
was  a strange  way  to  look  at  it,  but  his  , 
friends  let  it  go  at  that  and  returned  to  { 
their  homes  mystified.  j 

Shortly  afterwards  they  heard  that  the 
horse  had  returned  to  old  man  Pak  and 
brought  with  it  a whole  drove  of  wild 
horses  from  the  motmtains.  These  became 
the  property  of  Pak  and  made  him  a rich  1 
man.  Then  the  mystery  of  the  old  man’s  , 
philosophic  way  of  taking  his  loss  was  - 1 
cleared  up  and  his  friends  ha.stened  to  call 
on  him  and  present  their ' congratulations. 

But  again  to  their  great  surpri.se  he  held 
an  altogether  different  view  of  the  result  ^ 
from  that  which  they  held  and  nonplussed  ( ; 
them  by  answering  their  congratulations 
with  the  remai'k — “A  misfortune!” 

Old  man  Pak  had  one  son,  born  when  Pak 
was  getting  along  in  years.  This  son  was  ;; 
noW  a man,  and  more  precious  to  the  old  i 
man  than  all  his  earthly  possessions.  The  j 
son,  who  had  special  charge  of  the  horses,  f 
undertook  to  break  one  in  to  the  saddle,  * 

- One- day- while  thus  engaged  bo  was  tbror,-v..  -4 
by  the  horse  and  severely  injured,  break-  | 
ing  his  leg  and  making  him  a cripple  for 
life.  Thus  Pak’s  seeming  good  fortune  had 
really  only  introduced  misfortune  and  suf- 
fering into  Pak’s  household. 

'( 

A Recipe  for  Getting  Rich  ■ \ 

A young  Korean  came  to  an  old  miser  ; 
and  asked  him  to  divulge  the  secret  of  his  ! 
wealth,  and  show  him  how  to  become  a rich 

man.  The  old  miser  re-  1 
plied,  “Come  with  me  ■ 
and  I will  show  you.” 
They  ascended  the  hill 
and  found  a tall  pine 
tree.  “Can  you  climb 
it?”  asked  the  miser. 
“Yes,  I think  so,”  and  ; 
up  the  young  man  went 
to  the  very  top.  “Now 
can  you  go  out  to  the 
end  of  that  limb  and 
hang  on  with  both 
hands?”  This  the  young 
m.an  soon  did.  “Now  can 
you  let  go  with  one  hand  ! 
and  hang  by  the  other 
alone?”  The  young  fel-  i 

low  took  a good  grip  ; 

with  one  hand  and  let 
go  the  other.  “That’s 
enough,”  said  the  old 
Shylock. 

When  the  young  man 

reached  the  ground  he 

said,  “AVell,  what  has 
that  to  do  with  my  get- 
ting rich?”  But  the  old 
man  an.swered  never  a 
word.  The  young  fellow  I 
was  dis.gusted  and  went  \ 
and  told  his  father  ! 
about  it,  but  the  latter 
cried  out:  “Good!  You 
could  not  have  been  told 
plainer.  To  amass  j 
wealth  is  hard  work  like  j 
climbing  a tall  tree,  ’ 
and  then,  when  you  get 
the  money  hang  on  to 
it  for  dear  life  even  if 
you  nearly  .starve.”  The  < 
boy  took  it  to  heart 
and  became  a wealthy 
man. 


Seoul  Union 
Church 


(t-osrai  code  iiO). 
Switchboard 
Circulation 
Editorial 
Advertisement 


732-4151.  4161 
73S-5663.  5664 
734  0075 
734-6872 


, Home  Away  From  Home 

Since  its  establishment  in  1885,  Seoul  Union  Church  has  been  a 
community  church  for  people  of  all  nationalities  and  denomina- 
tions who  are  seeking  a Protestant  church  home  while  in  Seoul. 
The  church  desires  to  provide  the  same  services  as  your  church 
in  your  home  country  wherever  that  may  be  or  whatever  may 
be  your  particular  denomination  It  serves  the  foreign  commun- 
ity by  encouraging  its  members  to  participate  actively  in  the 
spritual  life,  Christian  education,  Christian  fellowship,  and 
community  outreach  ofyie  church. 

Full  time  pastors  have  been  available  to  fill  the  preaching 
visitation,  and  counselling  needs  of  the  church.  There  are 
interim  periods,  however,  when  ordained  members  of  the 
congregation,  who  have  other  full  responsibilities  of  their  own. 
are  called  on  to  preach.  This  they  do  willingly.  Currently 
leading  the  worship  services  is  a rotating  team  of  three 
preachers. 

The  governing  body,  made  up  of  all  the  official  members  of 
Seoul  Union  Church,  has  recognized  the  congregation's  need  for 
a pastor  who  is  able  to  devote  complete  attention  to  the  church. 
They  have  called  the  Rev.  Roland  F.  Hughes,  a Presbyterian 
minister  from  the  U.S.  to  assume  the  full  lime  pastorate. 

The  steadily  changing  character  of  the  local  foreign  commun- 
ity brings  new  challenges  to  the  phurch  leadership.  The 
congregation  today  consists  of  English-speaking  people  from 
(Cont^Uiued  on  Page  3) 


<1957^1^I9a9l£aSff«0iSe^) 


r al  oV  El-oJ  - 


Seoul  Union  Church 


Nomadic  Protestant  Congregation  Given  Church  Home 


Seoul  Union  Church,  established  in 
1885.  is  the  oldest  Protestant  church  in 
Korea  Charter  members  include  the 
first  full  time  Protestant  missionaries  to 
Korea  and  the  founders  of  the  first  West- 
ern hospital  and  universities  in  Seoul. 
What  contributes  to  this  church’s  unique- 
ness is  that  in  its  entire  history  it  has 
never  had  a permanent  church  building. 
The  congregation  has  always  depended 
on  being  able  to  rent  dosvntown  facilities 
made  available  by  other  organizations. 
Former  meeting  places  include  Method- 
ist Pai  Chai  Boys'  School.  Chung  Dong 
Methodist  Church,  old  Ewha  Hall,  and 
Morris  Hall  of  Seoul  Foreign  School  in  its 
old  location.  After  the  Korean  Conflict, 
the  congregation  enjoyed  the  old  Tai  Wha 
Social  Center  Chapel  for  25  years.  It  is  a 
place  still  fondly  remembered  by  many 
long-termers  for  its  uplifting  and  wor- 
shipful atmosphere 

For  the  past  five  years.  Seoul  Union 
Church  has  held  Sunday  worship  ser- 
vices in  the  grand  ballroom  of  the  Westin 
Chosun  Hotel.  This  central  location  has 
been  very  accessible  and  easy  for  new- 
comers to  find. 

And  now,  after  lOl  years,  Seoul  Union 
Church  is  finally  moving  to  a permanent 
location  — a place  to  call  home.  The 
newly  constructed  Memorial  Chapel  in 
Yang  Hwa  Jin  on  the  west  side  of  Seoul 
(see  map)  is  a gift  from  Korean  Christ- 
ians to  the  entire  foreign  community.  It 
has  been  built  by  Korean  Protestants 


Members  and  friends  gathered  to  celebrate  the  lOOth  birthday  of  Seoul  Union 


Worship  is  led  in  English  by  a rotating  team  of  pastors.  Left  to  right : Dr.  Marlin 
Nelson.  Rev.  James  Cornelson  and  Dr.  Arthur  Kinsler. 


The  Seoul  Un- 
ion Church 
emblem  is  pot- 
(erned  after  tra- 
ditional Korean 
lattice  and  paper 
sliding  doors 
used  in  private 
homes  Tne  Pro- 
testant cross  on 
the  door  symbol- 
izes  Jesus 
Christ.  Son  of 
God.  os  the  Way. 
the  Truth,  and 
the  Life  The 
twelve  smaller 
crosses  repre- 
sent the  men 
trained  by  Jesus, 
called  the 
Twelve  Apostles 
They  became  the 
first  missionar- 
ies and  evangel- 
ists of  the  Christ- 
ian religion. 


facilities  to  expand  programs  throughout 
the  week  to  better  serve  the  needs  of  the 
English-speaking  community. 

The  first  worship  service  to  be  held  at 
the  new  Memorial  Chapel  is  tentatively 
scheduled  for  Sunday.  October  12. 


worship  is  at  8:30  a.m.  Sunday 
for  children,  youth,  and  adults  is 
9:30  a m.  The  main  service  is  at 
.m.  Infant  care  is  provided  from 
m.  to  noon  Interested  persons 


The  Memorial  Cbapel  is  designed  to  represent  a Christian's  growing  faith, 
shown  as  expanding  doorways,  until  he  is  called  through  the  "Pearly  Gates”  to 
Heaven. 


from  many  denominations  to  commemo- 
rate the  arrival  on  the  peninsula  in  1885  of 
Western  medicine  and  education  as  well 
as  the  Prostestant  faith.  Never  in  Protes- 
tant world  history  has  such  a gift  as  the 
Memorial  Chapel  been  given. 

This  beautiful  Chapel  is  to  be  put  under 
the  care  of  Seoul  Union  Church  to  use  for 
worship,  fellowship,  and  Christian  educa- 
tion. The  congregation  will  now  have  the 


Page  2 


SATURDAY,  OCTOBER  11,  1986 


SUPPLEMENT 


THE  KOREA  TIMES 


After  100  Years 


Seoul  Union  Church  Finally  Becomes  Reality 


Just  one  hundred  years  after  the  first 
plans  were  made  to  buUd  a church  buiki- 
ing  for  the  occidental  community  of 
Seoul,  Seoul  Union  Church  is  at  last 
receiving  its  first  permanent  home. 

Records  show  that  the  "first  stated 
Sunday  service”  met  in  the  home  of  Dr. 
Horace  N.  Allen  on  June  28,  I88S,  and 
small  private  services  coniVnued  to  be 
held  in  the  homes  of  the  early  missionar- 
ies during  the  ensuing  twelve  months. 
There  was  a special  Watch  Night  service 
on  December  31,  1885,  and  on  April  25, 
1886,  Alice  Appenzeller,  the  daughter  of 
Dr.  and  Mrs.  Henry  G.  Appenzeller  and 
the  first  occidental  child  born  in  Korea, 
was  baptized.  However,  it  was  not  until 
July  25, 1886,  that  a joint  committee  from 
those  missions  present  was  organized 
which  agreed  to  establish  a regular  inter- 
denominational church  and  to  look  to- 
wards erecting  a suitable  church  build- 
ing. A formal  constitution  was  adopted 
on  November  3, 1886,  which  can  be  caUed 
the  official  beginning  ''of  Seoul  Union 
Church,  although  the  group  had  already 
been  meeting  regularly  at  11  a.m.  on 
Sundays  at  the  American  Legation  (now 
the  U S.  Ambassador's  residence). 

Dr.  Appenzeller,  the  pioneer  Methodist 
missionary,  was  elected  the  first  "Pas- 
tor.” followed  two  years  later  by  Dr. 
Horace  G.  Underwood  I,  the  pioneer 
Presbyterian.  During  most  of  its  100 
years  of  history,  the  Seoul  Union  Church 
has  been  served  by  such  individuals, 
elected  from  within  the  congregation. 
These  men  coordinated  the  activities  of 
the  church,  but  their  main  calling  was 
other  missionary  service,  so  they  could 
give  only  part  time  to  this  task.  Until 
World  War  II.  the  congregation  was 
largely  composed  of  missionaries  with 
strong  supportive  organizations,  and  the 


Horace  Grant  Underwood  I,  the  first 
full  time  Presbyterian  missionary, 
founded  Cboson  Christian  College 
which  became  Yonsei  University.  He 
was  the  second  pastor  of  Seoul  Union 
Church. 

need  for  traditional  “pastoral  care”  was 
not  felt  very  deeply.  But  the  post-war 
years  led  to  the  c^ing  of  a series  of  full 
time  pastors.  In  the  years  before  WW  II, 
two  persons  served  for  many  years.  The 
Rev.  Allen  DeCamp,  a retired  Presbyte- 
rian minister,  came  to  Korea  in  1911  at 
the  age  of  60  and  served  until  1927,  just 
before  his  death.  After  he  left  Korea,  the 
Rev.  William  Kerr,  a missionary  to  the 
Japanese  jin  Korea,  served  as  Pastor 
until  the  ^ar. 

After  the  initial  period  and  until  the 
1960s,  the  church  met  on  Sunday  after- 
noons, as  most  of  the  members  had 
obligations  in  Korean  churches  during 


Henry  Gerhart  Appenzeller  and  his 
wife  were  the  first  full  time  Methodist  ' 
missionaries  in  Korea.  Dr.  Appenzeller 
was  also  the  first  pastor  of  Seoul  Union 
Church. 

the  mornings.  With  the  growth  of  the 
non-missionary  community  in  the  post- 
Korean  War  years,  a second  service  was 
instituted  at  10:45  a.m.  This  soon  became 
the  main  service,  and  the  afternoon 
meeting  was  replaced  by  an  8:30  a m. 
service  in  the  late  60s. 

As  stated  above,  the  place  of  meeting 
and  the  desire  to  have  a home  of  its  own 
has  been  a concern  of  Seoul  Union 
Church  from  the  very  beginning.  Various 
sites  were  proposed,  and  as  early  as  1890, 
a plot  of  land  in  front  of  the  American 
Legation  (now  the  Ambassador’s  swim- 
ming pool  area)  was  bought  in  conjunc- 
tion with  the  "Ladies  Lawn  Tennis  Asso- 


The  old  Seoul  Foreign  School  site  iti 
Chung-dong. 


ciation.”  (This  later  jomed  with  another 
organization  to  become  Seoul  Union 
Club.)  However,  this  plot  was  never  built 
on  or  developed  by  the  church  which 
later  relinquished  all  claim  to  it. 

In  the  meantime,  the  church  met  in  a 
large  variety  of  places  After  meeting  at 
the  American  Legation,  it  moved  succes- 
sively to  the  Presbyterian  Guest  House, 
Chung  Dong  Methodist  Church,  Ewha 
School,  and  Pierson  Memorial  Bible  Insti- 
tute, finally  settling  on  Morris  Hall,  the 
auditorium  of  the  Seoul  Foreign  School  in 
Chung-dong  (now  the  site  of  the  Francis- 
can Fathers)  in  1924,  where  it' stayed, 
with  war  interruptions,  until  1950.  Again 
after  the  Korean  War,  the  congregation 
had  a semipermanent  home  at  the 
beautiful  Chapel  of  the  Tai  lYha  Social 
Service  Center  in  Chongno  from  1953  to 
1978.  Since  1981  the  church  has  been 
meeting  in  the  Grand  Ballroom  of  the 
Chosun  Hotel. 

At  the  time  of  the  Centennial  of  U.S.- 
Korean  Relations  in  1982,  a Memorial 
Service  was  held  at  the  Forei^ers' 
Cemetery.  This  brought  the  attention  of 
the  Korean  Christian  Community  to  the 
large  number  of  foreigners  who  had  died 
in  service  to  Korea  and  to  Seoul  Union 
Church’s  need  for  a permanent  home. 
When  the  Korean  Protestant  Centenary 
Council,  under  the  leadersip  of  the  Rev. 
Kyong-Jik  Han.  was  established  to  suit- 
ably celebrate  the  1984-85  Centennial  of 
Protestant  missions  work,  one  of  their 
major  projects  was  to  be  the  erection  of  a 
suitable  memorial  building  at  the  Fore- 
igners’ Cemetery  to  pay  tribute  to  the 
century  of  service  to  Korea  by  the  foreign 
missionaries,  and  particularly  to  those 
who  had  died  during  their  service  in  this 
land.  The  Council  also  thought  it  was 
appropriate  that  the  proposed  Chapel 
should  be  used  as  the  permanent  home  of 
Seoul  Union  Church,  in  recognition  of  its 
maintenance  and  care  of  the  Cemetery 
for  many  decades  and  of  its  history  as  the 
oldest  organized  Protestant  church  in 
Korea. 

We  are  grateful  to  God  and  to  the 
Korean  Protestant  Centenary  Council 
that  after  100  years  of  hopes  and  prayers, 
Seoul  Union  Church  at  last  has  a home  of 
its  own. 

♦ ♦ * 

(Contributed  by  Horace  G.  Underwood 
II.  Assistant  to  the  President  of  Yonsei 
University,  Member  of  the  Seoul  Union 
Church  Cemetery  and  Property  Commit- 
tee. and  57-year  church  members.)  — 
ED. 


Old  Pai  Chai  Methodist  Boys'  School 


Chronology  of  Events 

The  following  is  a chronological  sequence  of  related  events  and  discussions  regarding  a 
permanent  home  for  Seoul  Union  Church: 


9St 

9S6 


9M 

9M 

98S 

985 

985 


985 


June  28 

July 

July 


April  7 

Sept.  16 


NovemberlZ 

March  16 

June  2 

June  28 

August  15-29 

October 

November 

August  IS 
August  25-30 

October  10 
October  12 


- First  stated  church  service,  held  in  private  home 

- Permanent  facility  first  mentioned  as  a good  idea 

- The  Korean  government  donates  land  for  a Foreigners' 
Cemetery. 

- Possibility  of  church  building  discussed. 

- Discussions  to  build  at  old  Seoul  Foreign  School  site  in  Chong- 
dong 

- The  Tai  Wha  Center  Chapel  becomes  Seoul  Union  Church's  new 
rented  home  for  the  next  25  years. 

- Seoul  Union  Church  takes  over  responsibility  for  Seoul  Fore- 
igners' Cemetery. 

- Another  study  on  raising  funds  for  a church  building 

• Registration  of  the  Seoul  Union  Church  Foundation  m the  U S A. 

- Seoul  Union  Church  moves  from  Tai  Wha  Center  to  the  Asian 
Center  for  Theological  Studies  and  Missions. 

- Serious  discussion  and  study  for  a new  permanent  home. 

- Twelfth  move  in  92  years  to  grand  ballroom  of  the  Weslin  Chosun 
Hotel 

- Second  petition  to  President  Chun  Doo-hwan  for  legal  title  to 
Cemetery  land  and  permission  to  build  a church. 

- Korea  'Times  announces  the  Council  for  the  Celebrations  of  100 
Years  of  Protestantism  in  Korea  intends  to  build  a permanent 
chapel  for  Seoul  Union  Church. 

- Setting  up  of  committees,  meetings  with  officials,  drawing  up  of 
plans,  and  legalizing  title  of  land. 

• Title  to  Cemetery  land  registered  in  the  name  of  the  Council  for 
the  Celebrations  of  100  Years  of  Protestantism  in  Korea. 

- Seoul  Union  Church  transfers  rights  to  use  the  Cemetery  land  to 
the.  above-mentioned  Korean  Protestant  Centenary  Council. 

- Seoul  Union  Church  celebrates  100th  Anniversary. 

- Ground-breaking  Ceremony  for  new  cjiapel  (100  years  to  the 
date  after  the  first  stated  church  .service). 

• Rallies  of  the  Korean  Protestant  Centenary  (^uncil  to  celebrate 
their  100th  Anniversary. 

- Application  for  construction  permit  submitted  to  City  Hall. 

- Sam  Poong  ConstrucUoo  Company  commences  construction  on 
Chapel. 

- Building  completed 

- Seoul  Union  Church  is  scheduled  to  move  furniture  and  equip- 
ment into  the  Chapel. 

- Dedication  (^remony 

- First  Worship  Service  in  the  Memorial  Chapel 


Union  Church,  almost 


THE  KOREA  TIMES 


SUPPLEMENT 


SATURDAY,  OCTOBER  H,  1986  Page  3 


Looking  Into  Past  Creates 


A Vision  for  Future 


The  ground-breaking  ceremony  for  the  Memorial  Chapel  took  place  on  June  28. 
1985,  100  years  to  the  date  after  the  first  stated  church  service  was  held  in  Seoul. 


to  realize  that  we  were  really  gypsies 
with  no  permanent  home.  From  this  time 
on,  we  believed  that  the  Almighty  God 
had  finally  decided  it  was  time  to  provide 
Seoul  Union  Church  with  its  own  chapel. 
He  chose  to  work  His  will  through  Dr. 
Han  Kyung-jik,  Senior  Pastor  of  Yong- 
nak  Presbyterian  Church  in  Seoul.  In  Dr. 
Han’s  capacity  as  its  chairman,  the  Ko- 
rean Protestant  Centenary  Council  was 
His  vehicle  to  carry  it  through. 

The  desires  of  many  prominent  perso- 
nalities of  Seoul  Union  Church  had  man- 
ifested over  more  than  80  years  to  have 
their  own  church.  But  from  1980,  it  took 
the  diligence,  hard  work,  and  vision  of 
many  members  such  as  the  Rev.  J. 
Elmer  Kilbourne,  Dr.  Horace  G.  Under- 
wood II,  and  Mr.  Robert  G.  Sauer  to 
finally  push  it  over  the  top. 

There  were  many  skeptics.  “It’s  im- 
possible,” they  said,  "where  will  we  get 
five  hundred  million  won  to  build  a 
church,  and,  where  could  we  build  it?” 
We  proceeded  in  faith,  and  the  combined 
Long-Range  Planning  and  Cemetery/ 
Property  Committees  of  the  church  drew 
up  plans  and  budgets. 

Then  in  1983  came  the  results  of  having 
faith.  Or.  Han  and  the  above-mentioned 
Council  said  one  of  their  top  priorities  for 
their  own  100th  Anniversary  was  to 
change  the  Korean  Church  from  being  a 
receiving  church  of  the  last  100  years  to 
becoming  a giving  church.  Their  first  gift 
would  be  given  to  the  missionaries  who 
brought  Christianity,  schools,  universi- 
ties, and  hospitals  to  Korea  — their  own 
permanent  chapel  to  be  built  on  the 
grounds  of  Seoul  Foreigners’  Cemetery. 
The  Centenary  Council  then  proceeded  to 
apply  for  the  land  title  to  enable  them  to 
do  this.  The  Council  would  provide  the 
Five  Hundred  Million  Won  for  the  memo- 
rial building,  plus  One  Hundred  and  Fifty 
Million  for  landscaping  and  beautifica- 


Home  Away-- 

(Continued  From  Page  1) 

many  walks  of  life,  including  business- 
men, diplomats,  educators,  missionar- 
ies, physicians,  youth,  children,  and 
travellers  to  Seoul.  (Countries  now  rep- 
resented are  the  U.S.A.,  Korea,  Au- 
stralia, Canada,  Egypt,  Hong  Kong, 
India,  Indonesia,  Iran,  Japan,  New 
Zealand,  Saudi  Arabia,  the  United 
Kingdom,  and  West  Germany.  Visitors 
are  always  welcome. 


One  modern  version  of  the  23rd  Psalm 
in  the  Bible  in  part  reads,  "The  Lord  is 
my  pace  setter,  I shall  not  rush,  He 
makes  me  stop  and  rest  for  quiet  inter- 
vals." When  one  reads  the  Chronology  of 
Events,  it  becomes  clear  that  the  pace  he 
set  was  not  very  fast. 

Seoul  Union  Church  has  had  to  wait  for 
101  years,  from  1885  till  October  1986, 
before  He  granted  us  the  privilege  of 
having  our  own  permanent  church  home 
in  Korea.  This  is  no  reflection  on  the  good 
works  of  such  honoured  missionary  fami- 
lies as  the  Underwoods,  Appenzellers, 
Adams.  DeCamps,  Moores.  Obournes, 
Kinslers,  Waddells.  Widdowsons, 
Raetzes,  Jeffreys,  and  many  other  won- 
derfully dedicated  Christians. 

Their  legacies  to  Korea  are  too  numer- 
ous to  mention,  but  we  see  now  a country 
opened  up  to  the  Western  world  imbued 
with  considerable  Christian  ideals.  We 
see  as  well  the  practical  contributions  to 
society  of  the  many  prestigious  Christian 
universities,  including  Yonsei  and  Ewha, 
with  their  medical  centers  serving 
humanity.  No  monetary  price  can  be  put 
on  the  influence  of  the  many  foreign 
missionaries  who  have  devoted  their 
lives  to  spreading  the  Christian  religion 
to  all  who  will  listen.  The  phenomenal 
growth  of  Christianity  in  Korea  is  a 
model  to  the  whole  world. 


The  stained  glass  window  panes  on 
side  symbolize  the  Life  of  Christ, 
tion  of  this  hallowed  area  where  hun- 
dreds of  foreigners  who  gave  their  lives 
to  Korea  are  buried. 

There  were  still  skeptics  who  wondered 
how  we  could  pay  for  the  upkeep  of  such 
an  area.  This  has  now  been  agreed  upon 
with  the  Centenary  Council  who  will  be 
responsible  for  this  using  an  endowment 
fund  for  about  W390, 000,000  to  be  re- 
ceived from  City  Hall  as  compensation 


the  New  Testament 

for  land  which  they  have  taken  for  the 
Seoul  City  Subway  and  the  expansion  of 
the  Yang  Hwa  Grand  Bridge  Rotary 
We  believe  that  all  that  has  happened 
since  1979  has  been  provided  in  faith,  but 
it  also  needed  several  active  navigators 
who  were  here  at  the  right  time  and  place 
to  carry  the  vision  of  this  beautiful 
Memorial  Chapel  through  to  reality.  We 
know  it  will  be  of  great  blessing  to  the 


Seoul  Union  Church  congregation  and  to 
the  communities  at  large.  Thank  you. 
Lord,  for  providing  for  us,  even  though  it 
took  over  100  years. 

♦ ♦ * 

Contributed  by  John  M.  Geddes,  presi- 
dent of  International  Electronics  Cor- 
poration. chairman  of  the  Seoul  Union 
Church  Cemetery  and  Property  Commit- 
tee. and  28-year  church  member, 


Memorial  Room  at  Chapel 


John  M.  Geddes.  from  New  Zealand, 
celebrated  his  60th  birthday  in  grand 
traditional  Korean  style. 


How  does  this  tie  in  with  Seoul  Union 
Church’s  new  permanent  Chapel  at  Yang 
Hwa  Jin?  It  is  said,  "Nothing  in  the  world 
can  take  the  place  of  persistence  ...  The 
slogan  'press  on’  has  solved  and  always 
will  solve  the  problems  of  the  human 

After  our  twelfth  move  in  92  years  in 
1980  from  the  Asian  Center  for  Theologic- 
al Studies  and  Missions  (ACTS)  to  the 
Choson  Hotel  Ballroom,  we  finally  came 


As  you  enter  the  Memorial  Chapel  at 
Seoul  Foreigners’  Cemetery,  the  new 
home  of  Seoul  Union  Church,  you  will 
find  the  Memorial  Room  to  be  the  first 
door  on  your  left.  It  is  dedicated  to  those 
who  have  died  in  the  service  of  Christ  in 
Korea  as  well  as  to  all  who  have  served 
this  land  In  any  capacity. 

On  the  walls  are  the  pictures  of  a few  of 
the  earliest  missionaries  to  Korea  and  a 
large  map  of  Seoul,  a copy  of  a map 
prepared  by  Dr.  John  Heron  before  his 
death  in  1890  - the  first  of  the  early 
missionaries  to  die  in  Korea  and  the  first 
to  be  buried  in  the  Cemetery.  (The  ori- 
ginal was  donated  to  Yonsei  University 
by  Dr.  Samuel  H.  Moffett.)  There  is  also 
a table  — an  altar  - of  remembrance 
with  a directory  of  the  Cemetery  and  a 
book  for  visitors  to  sign. 

The  Cemetery  is  one  of  the  historic 
sites  of  Seoul,  and  all  are  welcome  to 
visit  and  to  pay  respects  to  those  who 
have  died  here.  The  roster  of  those 
buried  is  a roster  of  every  type  of  service 
and  a revelation  to  the  varieties  of  trials 
faced  by  the  pioneers.  Young  children, 
mothers  and  fathers,  people  of  long  ser- 
vice and  those  newly  arrived,  victims  of 


age,  of  disease  and  epidemics,  of  war,  of  united  in  their  love  for  Korea  and  their 
assassination  — these  all  lie  together,  service  for  her. 


Tai  Wba  Cbapel.  where  the  congregation  worshipped  for  25  years. 


Page  4 


SATURDAY,  OCTOBER  11,  1986 


SUPPLEMENT 


THE  KOREA  TIMES 


Yang  Hwa  Jin  Becomes  ‘Who’s  Who’ 
Of  Westerners  Devoted  to  Korea 


Located  on  what  was  once  a quiet 
promontory  overlooking  the  Han  River 
on  the  west  side  of  Korea's  capital  city. 
Seoul  Foreigners’  Cemetery  now  finds 
itself  squeezed  between  a turn-off  ramp 
from  busy  Riverside  Road  on  one  side 
and  the  ascending  tracks  of  subway  line 
No.  2 on  the  other.  But  amidst  the  ample 


trees  scattered  around  the  grounds,  one 
will  discover  the  tranquil  resting  places 
of  hundreds  of  those  who  helped  to  mod- 
ernize Korea  In  short,  the  site  known  as 
Yang  Hwa  Jin  is  historic. 

The  need  for  a separate  cemetery  for 
foreigners  arose  in  1890,  seven  years 
after  Korea  first  opened  up  to  the  West. 


How  to  Find  the  Memorial  Chapel 


The  location  chosen  by  the  Korean  Protestant  Centenary  Council  for  the 
Memorial  Chapel.  Seoul  Union  Church's  new  home,  is  Seoul  Foreigners’  Cemetery. 
Charter  members  of  the  church  and  pioneer  missionaries  are  buried  there  The 
Cemetery  is  in  Yang  Hwa  Jin,  Hapchong-dong,  Map'o  overlooking  the  Han  River  m 
western  Seoul  The  Chapel  can  be  seen  from  Riverside  Road  opposite  the  Catholic 
.Martyrs’  Shrine  (Choldusan).  To  enter,  follow  the  ascending  subway  tracks  going 
i south  from  the  Hapchong  Rotary  intersection.  The  Chapel  and  Cemetery  gates  are 
on  the  right  beneath  the  green  subway  bridge. 


Dr.  John  W.  Heron,  one  of  the  first 
physicians  at  Kwang  Hye  Won,  the  Royal 
Hospital  which  developed  into  the  mod- 
ern Severance  Hospital,  died  of  dysen- 
tery that  summer.  He  was  the  first  Pro- 
testant missionary  to  die  in  Korea. 

Permission  for  him  to  be  buried  in 
existing  burial  grounds  was  blocked  for 
fear  that  his  spirit  would  fight  with 
spirits  of  the  native  deceased.  Burial 
behind  his  home  was  also  prohibited  as 
was  burial  on  the  American  Legation 
grounds,  because  no  one  was  allowed  to 
be  buried  within  city  wall  limits. 

After  prolonged  negotiations  with  the 
Royal  Court,  a site  five  kilometers  out 
from  Seoul’s  West  Gate  was  finally 
agreed  upon.  Its  close  proximity  to  Chol- 
dusan (Head  Chopping  Hill  — where  a 
mass  execution  of  Catholics  took  place  in 
1866)  is  not  coincidental. 

In  the  ensuing  years,  Yang  Hwa  Jin 
has  literally  become  a "Who’s  Who’’  of 
Westerners  who  devoted  their  lives  and 
energies  to  the  advancement  of  Korea 
Numbered  among  them  are  diplomats, 
technical  advisors,  military  men,  en- 
trepreneurs. educators,  physicians, 
and  missionaries.  There  is  perhaps  no 
other  place  where  so  much  of  the  history 
of  foreigners  in  Korea  is  encompassed  in 
such  a small  area  (1.4  hectares). 

One  of  the  most  highly  accomplished 
individuals  resting  at  Yang  Hwa  Jin  is 
Clarence  Ridgley  Greathouse.  His 
achievements  culminated  in  being 
admitted  as  a member  of  the  United 
States  Supreme  Court.  He  served  as  legal 
advisor  to  the  Korean  court  from  1890- 
1899,  when  he  died. 

Other  notables  laid  to  rest  in  these 
small  confines  include  Mary  Scranton, 
founder  of  the  Ewha  schools,  and  Alice 
R.  Appenzeller.  the  first  Western  child 
born  and  baptized  in  Korea  and  the  last 
foreign  president  of  Ewha  Women’s  Uni- 
versity. There  are  also  three  generations 
of  Underwoods,  professors  at  Choson 
Christian  College  which  became  Yonsei 
University  and  Korea's  most  prominent 
missionary  family  whose  descendants 
continue  to  labor  in  Korea.  Annie  Ellers 
Bunker  established  the  nursing  profes- 
sion in  Korea^  and  was  a teacher  of 
young  Syngman  Rhee,  the  Republic’s 
first  president. 

Strolling  along  the  slopes  at  Yang  Hwa 
Jin  one  will  come  across  such  monu- 
ments as  the  one  to  Homer  B.  Hulbert, 
perhaps  the  Western  foreigner  most 
loved  and  revered  by  the  Korean  people. 
Among  the  early  missionaries,  it  was 


Scars  from  the  Korean  Conflict 

Hulbert  who  most  closely  identified  him-  a foreigner.  His  epitaph  reads 


self  with  the  Korean  people,  grasping 
"both  the  glory  and  tragedy  in  the  na- 
tion's long  past.”  In  addition  to  his  work 
as  an  educator,  author,  and  magazine 
editor,  he  was  the  king’s  trusted  envoy  to 
President  Theodore  Roosevelt  in  1905  and 
to  the  Hague  conference  in  1907.  pleading 
for  foreign  assistance  against  Japan. 

His  funeral  was  sponsored  by  the  Re- 
public of  Korea  and  he  was  paid  the 
fullest  honors  of  a national  hero,  includ- 
ing a posthumous  award  of  the  Order  of 
TaMiik  the  Renublic's  highest  award  to 


Homer  B.  Hulbert 
January  1863  - August  1949 
Man  of  Vision  and 
Friend  of  Korea 

I Would  rather  be  buried  in  Korea 
than  in  Westminster  Abbey. 

Another  . who  gave  his  life  to  Korea  in 
a somewhat  different  way.  is  Willian  H. 
Shaw.  Born  in  Korea  as  the  son  of  mis- 
sionaries, he  was  at  Harvard  University 
graduate  school  when  the  Korean  War 
broke  out  in  1950.  He  immediately  reen- 
listed in  the  U.S.  Navy  (being  a World 
War  II  veteran)  to  serve  in  Korea.  He 


The  children  tombs 


Copper  face  of  Christ  in  monument's  cross  was  uandal- 
ized  by  the  Japanese  during  World  War  II. 

was  killed  in  action  in  Nokbonni  by  a 
sniper  while  trying  to  warn  villagers 
there  of  the  U.S.  troops  who  would  be 
passing  through  on  their  way  from  the 
famous  landing  by  General  MacArthur  at 
Inchon. 

Yang  Hwa  Jin  gained  another  distinc- 
tion during  the  Korean  War  when  it 
received  battle  scars  from  the  fighting 
which  took  place  there.  One  can  still  see 
bullet  holes  on  many  ^avestones. 

Needless  to  say.  the  list  of  fascinating 
stories  goes  on  and  on.  There  are  twelve 
countries  known  to  be  represented  at 
Yang  Hwa  Jin.  Missionaries  account  for 
approximately  one  third  of  the  burials  In 
addition,  there  are  63  U.S.  military- 
related  persons  buried  there.  The  others 
come  from  a variety  of  careers. 

Seoul  Foreigner's  Cemetery  at  Yang 
Hwa  Jin  has  been  officially  under  the 
care  of  Seoul  Union  Church  since  1956 
and  now  another  page  has  been  written 
into  the  history  of  Yang  Hwa  Jin  with  the 
construction  of  the  Memorial  Chapel  on 
its  ground 

Source  Yanghwajin.  Seoul  Fore- 
igners' Cemetery.  Korea  — An  Informal 
History.  1890-1984  Compiled  and  Edited 
by  Donald  N Clark  Printed  by  U S 
Army  Recreation  Services  Libraries. 
Central  Area.  Korea  1984 


JESUS  ABBEY 


Jesus  Abbey  is  a house  primarily  dedicated  to 
intercessory  prayer  for  revival  in  the  church  in  Korea, 
for  the  Korean  nation,  and  for  world  peace.  A small 
farm,  dairy  and  orchard  help  to  support  this  work  in 
a remote  mountain  valley  near  the  East  Coast.  The 
work  of  intercessory  prayer  began,  of  course,  as  soon 
as  the  first  few  people  gathered  in  a tent  on  a tiny 
level  patch  (well,  almost  level)  high  in  a Kangwondo 
valley  in  19B5.  There  are  other  activities  which  are 
expected  to  grow  out  of  the  primary  one;  retreats, 
conferences,  rural  development,  literature,  evangelism 
and.  no  doubt,  still  others  will  be  oppearing  gradually 
as  opportunities  develop. 


Aop  nr  and  "develc,/"  ?nd  "grow  " are  key  words 
•?'  • su  Aobey.  There  are  many  institutions  which 

"j-!st  gt  .d"  because  no  one  used  fore  sight  in  planning, 

f ' h f deliberately  planned  for  Jesus  Abbey  to 

'isi  gr  '■  We  do  not  feel  that  God  has  given  us  a 
ilirtaik'v  ..Ian  or  even  a one-only  function,  but  rather 
tliat  OUT  specialty  will  consist  in  being  unspeciahzed, 
a sort  o'  spiritual  "general  practitioner"  being  free  to 
move  in  whatever  direction  the  Lord  leads.  Hospitals, 
schools,  publishing  houses,  even  traditional  Benedictine 
abbevs  have  certain  basic  patterns  to  start  from.  But 
pion  ertr.g  projects  never  know  v.hat  they  will  find 
over  the  next  ridge.  They  can  only  plan  to  keep 
pressing  forward  into  the  unknown. 

An  example  of  the  way  things  change  i-.  found  in 
our  personnel.  We  originally  planned  to  have  not 
over  twelve  the  first  year-one  family  of  four,  four 
young  men  and  four  young  women,  aP  Anglican 
Christians  of  long  standing.  For  various  reasons  only 
half  of  the  original  team  could  stay  on,  but  volunteers 
have  offered  themselves  from  all  over  tlie  ciuntry  and 
we  have  had  as  many  as  thirty  or  one  time  (mostly 
young  man)  before  the  original  house  (foi  twelve)  was 
even  half  built  ! Of  these  m >re  thai-  half  are  new 
Christians  and  thr  - include  Roman  . rhulics  and 
Protesl.ints  as  well  as  Anglican'.. 

This  is  only  one  illustratiun.  The  one  sure  thing 
at  Jesus  Abbey  is  that  the  Lord  will  change  whatever 


plans  we  make!  It  is  easier  to  talk  abont  our  five  short 
services  of  prayer  and  Bible  study  scattered  through 
the  day,  seminars  and  special  programs  in  the  evening, 
and  the  all-day  manual  work  looking  after  our  cows, 
goats,  rabbits,  pigs,  small  orchard,  vegetable  plots, 
pastures,  berries,  grapes,  and  so  on.  We  have  a studio 
and  woodworking  shop  and  expect  to  add  weaving, 
basketry,  and  other  handicrafts  (weaving  is  a regular 
home  industry  in  our  area). 

Such  "activities"  are  more  easily  described  and 
visualized  than  an  "atmosphere"  of  prayer  and  of 
"Christian  family  living".  Actually,  we  are  engaged  in 
much  the  same  activities  that  any  rural  family  might 
be,  and  for  the  same  reason  — in  order  to  feed  our* 
selves.  We  feel  this  is  part  of  our  vocation,  too — to 
demonstrate  that  we  believe  prayer  is  important  enough 
to  spend  time  earning  a living  so  as  to  be  free  to 
pray,  and  to  discover  what  Christian  family  living 
involves  in  a Korean  context. 

Whatever  we  learn  of  a practical  nature  we  expect 
to  share  with  the  local  community,  whatever  we  learn 
of  a spiritual  nature  we  expect  to  share  with  the 
church,  and  what  we  ha%'e  inherited  of  the  beauty  of 
Kangwondo's  mountains  and  rivers,  forests  and  pastures, 
cliffs  and  caves  we  will  share  with  anyone  who  will 
come  to  visit  us  (by  train  to  Hwangji,  by  bus  to 
Hasanu).  There  is  always  room  for  one  more  at  Jesus 
Abbey  and  the  latchstring  is  out  to  n'l. 

Reprinted  (^revised'}  from  Korea  Catting 


Malt:  Box  17.  Hwangji,  Kangwondo,  Korea. 

Paekages:  World  Outreach(For  Jesus  Abbey).  Box  1442, 
I.  P.  0.,  Seoul,  Korea 

Legal  Mtn.  7.  Hasamiri,  Hajang  Myon,  Samch’ok  Gun. 
Kangwondo,  Korea 


Our  Sponsors 


(Tax-deductible  gifts  may  be  sent  to  any  of  our 
sponsors  for  us) 

The  Korean  Mission,  55  Bedford  Gdns,  London  W8 

U.S.P.G.  15  Tufton  St.,  London  SWI 

The  Korean  Anglican  Mission,  6533  N.  39th  Av. 
Phoenix.  Ariz.  85019 

The  United  World  Mission,  Box  8000  St.  Petersburg, 
Fla.  33738 

The  St.  Luke's  Missionary  Society,  Sewanee,  Tenn. 
37375 

World  Outreach.  Box  4363  GPO,  Sydney,  N.S.W., 
Australia  (British.  American,  New  Zealand.  South 
African.  Hongkong,  and  Japanese  addresses  on 
request). 


Our  Address 


GUIDE  TO  MISSION  WORK 
IN  KOREA. 

The  Chosen  Mission  of  the  Presbyterian 
Church  in  the  U.S.A.  (Northern  Presby- 
terian) welcomes  all  visitors  who  wish  to  see 
for  themselves — T/ie  Moiiern  Acts  of  the 
Apostles. 

Write  or  Telegraph  tlie  Mission  Treasurer, 
Mr.  J.  F.  Genso,  Seoul,  or  any  of  the  men 
named  below,  and  you  will  be  met  and  well 
cared  for.  Your  trip  to  the  East  is  not 
complete  unless  you  see  something  of 
Mission  Work  in  Korea. 

Seoul  Station  (Keijo) 

Opened  1 884. 

Includes  Severance  Hospital  and  Union 
Medical  College,  Academy  for  Girls, 
John  D.  Wells  Training  School,  oldest 
Protestant  Church  organization  in  Chosen. 
Six  other  Presbyterian  churches,  Sunday 
School  work,  Bible  Classes,  Day  Schools, 
Kindergarten.  Chosen  Christian  College. 

No  visitoi*s  to  Seoul  should  fail  to  see 
some  of  this  work,  also  the  Y.M.C.A.,  the 
Pierson  Memorial  Bible  Institute,  the  Metho- 
dist Theological  Seminary,  the  Bible  and 
Tract  Societies. 

English  Sei-vice  Sunday  afeernoon  at  4 : 00 
at  Pierson  Memorial  Bible  Institute. 

1 


Write  or  telegraph  any  of  the  following. 

J.  F.  Genso,  Mission  Treasurer,  SetiuL 

E.  W.  Koons,  Principal  of  Boys’  School, 
Phone  1782. 

O.  R.  Avison,  President  of  Union  Medi- 
cal College,  Phone  870. 

Pyeng  Yang  Station  (Heijo) 
Opened  1895. 

Union  College,  Union  Presbyterian  Theo- 
logical Seminary  for  all  Korea,  Schools 
for  Boys  and  Girls.  Anna  M.  Davis  Indust- 
rial Department,  7 Churches,  Bible  Insti- 
tutes for  men  and  for  women,  Day  Schools, 
ICindergartens.  Lulu  Wells  Institute. 

Address : Robert  McMurtric. 

Taiku  Station  (Taikyii) 

Opened  1899. 

Boys  and  Girl's  Academies,  Hospital, 
Home  for  Lepers,  Three  City  Churches. 

Address:  A.  G.  Fletcher,  M.D. 

Syen  Chun  Station  (Sensen) 
Opened  1901. 

Hugh  O'Neill  Junior  Academy  for  Boys. 
Louise  Chase  Institute.  Extensive  Agricul- 
tural and  Manual  Training,  " In  His  Name  ’’ 
Hospital,  Bible  Institute,  two  large  churches 
which  are  attended  by  nearly  two  thirds  of 
the  people  of  the  town. 

Address:  N.  C.  Whittemore. 


Chairyung  Station  (Sainei) 
Opened  1906. 

One  hour  by  branch  railway  from  Sari- 
won  (Shariin)  Station.  Bible  Institute, 
Hospital,  Schools  for  boys  and  girls,  main- 
tained by  the  Korean  Church.  Two 
Churches. 

Address  : Dr.  R.  K.  Smith. 

Chungju  Station  (Scishu) 

Opjened  1908. 

Two  hours  by  branch  railroad  from  Cho 
Chi  In  Station.  Churches,  Scho.ds,  Dun- 
can Memorial  Hospital. 

Address  : T.  S.  Soltau. 

Kangkei  Station  (Kokai) 

Opened  1909. 

One  tlay  by  auto  from  Sin  Anshu  Station. 
Beautiful  trip  through  magnificent  mount- 
ains, over  fine  new  government  road. 

Church,  Boys  Academy  managed  by  tlie 
Korean  Church.  Kennedy  Hospital. 

Address : A.  Campbell. 

Andong  Station  (Ando) 

( )pencd  1910. 

Five  hours  by  auto  from  Taiku. 

Baker  Memorial  Hospital,  Church,  Bible 
Institute. 

Address  : R.  E.  Winn. 

Come  and  see  for  yourself.  You  will 
be  welcome,  you  in.ry  be  surprised,  you  will 
not  he  bored. 


THE  MAN-GOD  OF  JAPAN 


BY  SYDNEY  GREENBIE 


IN  THIS  age  of  confused  and  visionary 
political  experimentation,  when  each 
nation  is  formulating  its  own  peculiar 
concept  of  the  perfect  state,  when  a jour- 
nalist assumes  the  trappings  of  Caesar, 
when  a house-painter  grasps  at  the  mysti- 
cal dignity  of  a culture-hero,  and  when 
the  centuries  of  Romanoff  rule  culminate 
in  a military  despot  masked  as  a Comrade, 
there  is  one  nation  whose  belief  in  omnip- 
otence is  not  wholly  transient.  Wielding 
over  the  mass-mind  the  power  to  which 
the  current  European  dictators  can  only 
aspire,  Japan  can  point  to  seventy  years  of 
majestic  survival,  during  which  it  has  su- 
perimposed upon  a semblance  of  fascism 
the  compulsions  of  a supreme  but  earth- 
bound  divinity.  If  the  dictators  of  the 
hour  hope  that  in  some  future  era  they 
will  be  revered  as  gods  and  their  descend- 
ants canonized,  the  Japanese  are  far  ahead 
of  them:  they  have  their  god  already 
made.  Theirs  is  no  dummy  despot  with 
a few  years’  enthronement  behind  him; 
their  Emperor  is  a godhead  who  disdains 
dictatorial  privileges,  for  his  claim  to 
power  is  immemorial.  Against  it  no  voice 
of  liberal  or  radical  is  seriously  raised.  Ja- 
pan is  the  one  civilized  country  in  which 
there  are  virtually  no  political  liberals,  for 
even  the  wisest  and  sanest,  like  the  church 
fathers  of  old,  believe  that  reason  should  ab- 
dicate before  faith  — faith  in  the  unques- 
tionable divinity  of  the  Emperor. 

Japan  has  her  unofficial  Ogpu  and  her 
Storm-Troopers  and  her  Youth  Move- 


ment, known  as  the  Black  Dragon  and 
the  Blood  Brotherhood  and  soshi,  whose 
ambition  has  been  to  bring  the  world  back 
to  Oriental  civilization.  In  the  past  sev- 
enty years,  she  has  not  only  achieved  ab- 
solute inner  regimentation  and  a goodly 
overlordship  of  a vast  part  of  Asia,  but 
she  has  dreamed  of  world  hegemony, 
physical  and  spiritual.  As  early  as  1858, 
five  years  after  the  Japanese  door  was 
opened  by  America,  Lord  Hotta  declared 
that  “among  the  world’s  rulers  (aside 
from  Japan)  there  is  none  noble  and 
industrious  enough  to  command  univer- 
sal vassalage”,  and  spoke  of  the  “power 
and  authority  deputed  to  us  by  the  Spirit 
of  Heaven”.  Similar  statements  have  rung 
down  the  years  in  ever-increasing  paeans 
of  self-praise,  and  have  been  instilled  into 
Japanese  children  from  kindergarten  age 
upward,  so  that  the  veriest  infants  feel 
that  the  Spirit  of  Heaven  is  actually  resi- 
dent amidst  them  in  the  person  of  their 
Emperor-God.  Belief  in  him  as  divine  is 
taught  as  fact,  and  the  recalcitrant  receives 
punishment  that  is  sudden  and  telling. 
What  is  required  is  not  merely  political 
obedience  to  an  absolute  dictator,  but  vol- 
untary spiritual  obeisance.  It  is  not  patriot- 
ism alone;  it  is  adoration  of  the  Host. 

Unless  this  religio-political  sentiment  is 
understood  in  all  its  implications  of  beauty, 
wonder,  and  peril,  Japan’s  ambitions  and 
achievements  cannot  be  comprehended, 
nor  can  any  contract  made  with  Japan  by 
the  nations  of  the  world  be  valid.  Without 


2-77 


THE  AMERICAN  MERCURY 


2-78 

it  there  can  be  no  meeting  of  minds  in 
anything  that  concerns  the  land  of  the 
Tenno. 

Here,  without  question,  is  one  of  the 
most  extraordinary  phenomena  of  the 
nineteenth  and  twentieth  centuries.  Kings 
and  emperors,  ruling  only  by  divine  right, 
have  crashed  from  many  thrones.  Moham- 
med’s sword  has  grown  dull.  The  Pope 
asserts  but  slight  temporal  authority.  Dic- 
tators banish  priest  and  prophet,  and  only 
half-daringly  exact  obeisance  as  infallible; 
even  Mussolini  uses  both  King  and  Pope 
as  crutches  to  his  power.  But  the  Tenno 
of  Japan  holds  in  his  hands  the  lives  of 
seventy  million  subjects,  their  souls  and 
their  ancestors,  not  by  divine  right,  but  as 
divine  power  incarnate.  Beauty,  worship, 
murder,  repression,  suicide,  aggression  — 
seventy  million  tongues  of  praise,  seventy 
million  hearts  of  worship,  seventy  million 
lambs  of  absolute  submission,  seventy  mil- 
lion pigments  of  pageantry,  seventy  million 
swords  of  pride  — a nation  unified  as  no 
nation  has  ever  been  unified  before  in  the 
person  of  one  living  man.  No  statesman’s 
life  is  safe  except  in  adoration  of  the  Em- 
peror who  is  god  in  a land  that  has  no 
word  for  God;  no  man’s  life  is  worth  any- 
thing to  him  except  in  the  grace  of  that 
Emperor.  Though  this  story  has  trickled 
through  to  the  Western  world  in  innumer- 
able items,  the  full-sized  portrait  has  never 
yet  been  shown  in  all  its  might  and  mag- 
nificence. 

Only  he  who  has  lived  under  the  re- 
fulgent glare  of  Tenno-worship  can  under- 
stand the  power  and  the  pathos  of  this 
submission.  One  looks  into  a withered, 
wondering  face  of  a Japanese,  a face  that 
has  known  perhaps  little  besides  hunger, 
sweat,  and  a beautiful  landscape.  It  has 
seen  few  marvels  except  such  as  sprout  in 
the  rice  paddies,  or  emerge,  red  and  kick- 
ing:, from  the  womb.  But  as  it  stands  be- 


fore the  woodland  shrines  at  Ise,  sacred 
to  the  Emperor,  seeing  only  the  thatched 
roof  above  the  wall,  in  that  face  you  read 
an  experience  which  cannot  be  read  in 
the  skeptical  face  of  the  Chinese,  the  fanat- 
ical face  of  the  Mohammedan,  or  the  bel- 
ligerent face  of  the  fascist,  frantic  with 
inner  doubt  and  fear.  Beneath  this  fanati- 
cism and  divine  fantasy,  there  is  a 
restrained  self-abnegation,  an  exquisite 
sadness  that  touches  the  most  arrant  unbe- 
liever. One  may  stand  in  that  still  forest 
place,  where,  every  twenty  years  for  twen- 
ty-five centuries,  the  simple  wooden  shrine 
containing  the  most  precious  treasures  in 
all  Japan  — the  sacred  sword,  the  mirror, 
and  the  jewel  — has  been  rebuilt  in  exact 
replica  of  its  first  primitive  model,  and 
there  one  may  watch  the  thousands  come, 
pause,  and  stare  with  wonder  that  the 
gods  could  have  been  so  beneficent  as  to 
allow  them  to  see  this  with  their  own 
eyes.  One  may  stand  in  the  square  before 
the  Emperor’s  palace  in  Tokyo,  lost  in 
reverence  for  the  beauty  of  the  scene  — the 
moat,  calm  and  tranquil,  upon  the  waters 
of  which  lie  the  sacred  leaves  of  the  lotus, 
the  mist  spreading  a heavenly  unreality 
and  weaving  twisted  pine  and  giant  cryp- 
tomeria  into  a fretwork  of  incomparable 
loveliness;  the  sound  of  a bugle  in  the  far 
interior  of  Mikadoland,  so  gracious,  so  an- 
cient, so  divine.  Singly  and  in  small 
groups,  the  Japanese  come,  stand  bowed 
in  prayer,  and  move  on.  Lost  in  the  scene, 
the  spectator  is  startled  by  a shrill  whistle. 
The  policeman,  a block  distant,  has  seen 
one  place  a foot,  unconsciously,  on  the 
base  of  the  wall,  and  furiously  waves  the 
offender  away.  And  so  the  spectator 
awakes  to  political  realities. 

For  on  this  centuries-old  sentiment  of 
the  people  for  the  Tenno,  the  present  gov- 
ernment builds  a blind,  fanatical,  violent 
adoration,  reinforced  by  every  modern 


THE  MAN-GOD  OF  JAPAN 


2-79 


mechanical  means  o£  propaganda  and  pun- 
ishment, and  takes  instant  punitive  meas- 
ures against  whoever  even  unwittingly 
slights  its  Emperor-God.  It  has  been  de- 
creed that  a newspaper  which  prints  Im- 
perial Household  without  capital  letters 
shall  be  suppressed.  No  man,  or  stone  im- 
age of  a man,  may  be  placed  where  either 
might  be  above  the  level  of  the  Emperor 
if  he  is  passing.  When  the  Emperor’s  car 
goes  by,  all  blinds  must  be  drawn  in 
homes,  no  one  may  remain  on  balcony  or 
roof,  workers  on  steel  structures  must 
scurry  to  the  ground,  blinds  in  streetcars 
must  be  drawn,  and  no  person  may  stand 
upon  even  an  eight-inch  doorstep.  A 
striker  once  set  himself  atop  a smokestack 
and  nothing  could  bring  him  down  until 
warned  that  the  Emperor  was  to  pass  be- 
low and  he  would  be  washed  to  earth  with 
a firehose  if  he  did  not  descend. 

Unlike  the  rest  of  the  world,  which  puts 
the  faces  of  its  rulers  on  its  coins  and 
stamps,  the  Japanese  believe  that  the  coun- 
tenance of  the  Tenno  is  too  holy  to  be 
fingered  by  the  multitudes.  So  sacrosanct 
is  the  portrait  of  the  Emperor  that  it  may 
not  be  exposed  to  the  public  gaze;  hence, 
until  recently,  pictures  of  their  Majesties 
were  covered  with  tissue  paper  at  all 
stores.  In  schools  the  royal  portraits  are 
kept  under  lock  and  key,  curtained  with 
velvet,  to  be  revealed  only  on  state  occa- 
sions when  all  must  bow  before  them  as 
the  national  anthem  is  sung  and  the  Re- 
script on  Education  is  intoned.  So  sacred 
are  these  portraits  that  worshippers  have 
rushed  into  burning  buildings  to  save 
them.  Once,  when  a Japanese  found  him- 
self unable  to  escape  alive  from  a flaming 
building,  he  cut  himself  open,  inserted  the 
portrait  in  his  abdomen,  and  was  found 
dead  with  the  sacred  likeness  safe  within 
his  blistered  and  blackened  body.  This,  to 
the  Japanese,  was  heroism  supreme. 


There  is  only  a tip  of  the  balance  between 
adoration  and  self-sacrifice.  The  annals  of 
Japan  cry  aloud  with  tales  of  self-murder. 
When  a switchman  delayed  the  train  of 
the  Emperor  two  minutes,  he  committed 
hara-kiri  to  atone  for  his  crime.  When,  on 
the  way  to  the  station,  a tire  of  the  Em- 
peror’s motor  car  blew  out,  the  chauffeur 
committed  suicide  in  penitence.  Even  the 
name  of  the  Emperor  is  something  to  die 
for.  The  name  itself  is  so  sacred  that  it  is 
not  generally  mentioned,  and  often  has 
not  even  been  known  to  the  public;  so 
when  it  chanced  that  a Japanese  mayor 
named  his  son  Yoshihito  and  it  was  dis- 
covered that  he  had  pre-empted  the  name 
of  the  Emperor,  a protest  arose  which 
forced  him  to  resign  and  to  kill  himself 
in  atonement.  Suicide  has  even  been  re- 
sorted to  in  order  to  keep  this  god  from 
wandering  abroad  to  lesser  lands.  Only 
once  has  any  Japanese  ruler  left  the  sacred 
islands  of  Nippon.  When  the  present  Em- 
peror, as  Crown  Prince,  decided  to  repay 
the  visit  of  the  Prince  of  Wales,  people 
prayed  that  the  decision  be  revoked,  and 
many  committed  suicide  in  an  endeavor 
to  keep  the  Sacred  Person  safely  at  home. 

II 

This  Sacred  Person  dwells  in  Chiyoda  Pal- 
ace in  Tokyo,  sequestered  within  three 
moats  and  walls,  and  protected  by  a regi- 
ment of  soldiers.  Until  the  reign  of  the 
present  Emperor,  the  Inner  Court  was 
without  trace  of  foreign  influence,  contact 
with  mortal  man  being  proscribed.  Be- 
cause fire  is  no  respecter  of  gods,  there 
were,  in  the  bitter  winters  of  Tokyo,  no 
stoves  and  no  general  heat  except  the  ubiq- 
uitous hibachi\  there  were  no  electric 
lights,  no  beds,  except  the  straw  mats  of 
the  floor;  no  plumbing,  no  comforts  — a 
life  dingy  and  drear  for  all  its  riches.  It 


x8o 


THE  AMERICAN  MERCURY 


has  been  traditionally  a world  of  women, 
hundreds  of  them,  ladies-in-waiting,  wives, 
and  concubines,  though  monogamy  was  de- 
creed in  1889.  Every  day,  the  maids  must 
undergo  a process  of  purification  and 
must  repeat  it  if  thoughtlessly  they  have 
touched  their  own  lower  limbs.  In  and 
out,  between  the  sliding  paper  doors,  over 
the  soft  padded  floors,  they  move  in  per- 
fumed silks,  on  their  knees,  their  hands 
gloved  in  silk.  Rising  at  six,  they  dress 
and  purify  themselves  before  entering  the 
August  Presence  about  ten  o’clock.  There 
is  lunch  at  eleven,  refreshments  at  three, 
dinner  at  five,  games  and  recreation  until 
ten,  and  then  to  bed.  The  maids  never 
leave  the  Inner  Court,  and  no  one  is  ad- 
mitted from  the  outside.  The  world  that 
moves  along  so  furiously  beyond  the  pal- 
ace walls  passes  them  as  furiously  by.  Yet 
around  this  inner  essence,  like  a tough 
shell,  are  spacious  apartments  in  foreign 
style  with  all  the  comforts  and  appurte- 
nances of  the  palaces  of  ordinary  kings  — 
guards,  offices  for  ministries  of  state,  tele- 
graph, and  post  office,  power  plant  and 
waterworks,  stables  — all  the  necessities  of 
a self-contained  imperial  town. 

The  life  of  a god  who  dwells  within  the 
inner  circle  must  of  necessity  be  painfully 
restricted.  If  it  is  impossible  for  a carpen- 
ter or  plumber  to  touch  the  sacred  walls 
of  this  sanctuary,  how  much  more  un- 
touchable the  person  of  the  Emperor.  So 
sacred  is  the  Presence  that  it  has  been  the 
custom  for  the  court  physician  to  diagnose 
ailments  only  at  a distance.  If  the  Tenno 
runs  a fever,  the  doctor  is  hard  put  to  de- 
termine the  cause,  for  he  cannot  take  the 
Imperial  pulse  or  insert  a thermometer 
except  with  hands  covered  by  silk  gloves. 
Matters  are  even  more  difficult  for  the 
tailor.  While  Japanese  court  costumes  are 
so  ample  that  a yard  or  two  more  or  less 
makes  little  difference,  when  it  comes  to 


Western  frockcoats  and  uniforms  the  terri- 
fied tailor  has  to  take  measurements  by 
perspective,  like  an  artist  painting  a pic- 
ture. In  fact,  so  sacred  is  the  Imperial 
Person  that  when  an  accident  occurred  to 
the  Empress’s  carriage,  a coolie  who 
rushed  to  her  aid  and  thereby  touched 
her  hand  was  sent  to  prison  for  his  gal- 
lantry. 

The  icy  formality  that  surrounds  the  life 
of  the  Emperor  is  unbroken.  Here  and 
there  impressive  items  arc  published  about 
his  personal  preferences,  his  interests,  his 
tastes,  but  so  long  as  his  life  is  smothered 
in  religious  mystery,  the  world  is  privi- 
leged to  doubt  as  well  as  to  believe.  Ac- 
cording to  report,  he  is  fond  of  music 
and  chess,  follows  the  work  of  scientists, 
and  maintains  his  own  laboratories;  the 
Empress  likes  outdoor  sports  and  is  an  ac- 
complished musician,  with  a taste  for 
Beethoven  and  Chopin.  We  are  told  that 
at  the  Peer’s  school,  the  Emperor  showed 
mentality  above  the  average,  yet  who 
would  dare  give  him  a lesser  grading! 
Swathed  in  mystery,  seen  by  no  one  ex- 
cept his  official  world,  royal  edicts  promul- 
gated with  which  he  may  have  little  to 
do,  history  garbled  to  suit  the  fiction  of 
divinity,  he  leaves  to  the  outside  world  the 
function  of  a doubting  Thomas. 

Though  the  Emperor,  as  God  Incarnate, 
is  primarily  concerned  with  the  world  of 
spirits,  his  temporal  power  is  tremendous. 
One  of  the  richest  potentates  on  earth,  his 
domain  consists  of  some  4,000,000  acres 
valued  at  $325,000,000;  other  properties, 
buildings,  cattle,  agricultural  implements, 
are  worth  perhaps  another  $40,000,000;  be- 
sides, he  owns  shares  in  the  largest  banks 
of  Japan,  in  the  Nippon  Yusen  Kaisha 
steamship  company,  and  the  Imperial  Ho- 
tel to  the  sum  of  $150,000,000;  while  theo- 
retically, all  Japan  is  legally  his  very  own. 
This  does  not  take  into  account  public 


THE  MAN-GOD  OF  JAPAN 


funds  spent  on  his  behalf,  for  coronation, 
shrines,  and  all  that  goes  with  pomp  and 
piety.  The  pageantry  of  a thousand  years, 
re-enacted  at  the  last  coronation,  cost  $250,- 
000,000.  Over  streets  that  had  been  puri- 
fied and  dressed  with  sand,  the  Emperor 
rode  through  lines  of  squatting  people, 
twenty  deep,  not  a cheer,  not  a sound, 
heads  bent  at  his  approach  and  lips  mov- 
ing in  prayer.  Such  is  the  kingdom,  and 
the  power,  and  the  glory,  for  ever  and 
ever.  . . . 

Ill 

Such  wealth  and  prestige  were  seldom  the 
happy  possessions  of  the  Emperor’s  ances- 
tors, with  whom  he  still  lives  in  constant 
communication.  To  understand  the  differ- 
ence between  emperor-worship  as  an  an- 
cient tribal  practice  and  the  imperialistic 
world  power  which  it  is  today,  it  is  neces- 
sary to  indulge  in  historical  retrospection. 
A Connecticut  Yankee  in  the  Mikado’s 
Court  would  have  to  go  back  more  than 
a thousand  years  beyond  King  Arthur.  He 
would  find  himself  in  an  island  just  born 
— the  crystallization  of  the  union  of  the 
god  and  goddess,  Izanami  and  Izanangi, 
who  together  created  the  Land  of  Nippon. 
Then  he  would  behold  a tribal  chieftain, 
Jimmu,  arrived  from  no  one  really  knows 
where,  but  now  said  to  be  the  first  of  the 
living  gods  who  still  reign  over  Japan. 
Jimmu  held  court  under  the  open  trees 
and  carried  with  him  the  sacred  symbols 
of  his  divine  parents  — the  mirror,  the 
sword,  and  the  jewel  at  the  Ise  shrines.  As 
the  centuries  passed,  the  descendants  of 
Jimmu  shifted  their  capital  from  Nara  to 
Kyoto,  subjugated  the  native  Ainu,  and 
built  their  simple,  shack-like  shrines  and 
introduced  the  arts.  Although  they  never 
forgot  that  they  were  gods,  they  took  the 
human  way  of  perpetuating  themselves. 


x8i 

married,  murdered  one  another,  and  exer- 
cised simple  tribal  rites. 

This  is  the  legend,  but  historical  re- 
search cannot  go  back  more  than  a thou- 
sand years  with  any  degree  of  certainty. 
Within  this  period,  emperors  have  been 
deposed,  removed  at  maturity,  and  eclipsed 
by  military  shoguns.  The  96th  Emperor, 
Go-Daigo,  was  hounded  from  his  capital. 
The  103rd  Emperor  died  in  1500,  and  his 
body  lay  for  forty  days  awaiting  the  money 
for  burial,  while  his  successor,  also  lacking 
cash,  did  not  ceremoniously  ascend  the 
throne  for  twenty  years.  Another  em- 
peror was  so  poor  he  earned  his  living  by 
copying  poems  and  signing  autographs; 
still  another  dwelt  in  a thatched  hut,  not 
proof  against  the  rain.  For  800  years  the 
Japanese  never  even  saw  their  emperor. 

In  the  face  of  poverty  and  eclipse,  the 
rulers  maintained  succession  by  diverse 
methods  which  no  Western  dynasty  would 
recognize.  Emperors  who  had  no  sons 
adopted  sons.  Given  ample  opportunity  to 
sire  heirs,  since  they  had  no  lack  of  wives 
and  concubines,  they  still  raised  the  sons 
of  these  ladies  to  the  throne  without  strict 
inquiry  into  their  paternity.  In  the  light 
of  this,  one  reads  with  astonishment  the 
absurdities  with  which  the  Japanese  em- 
bellish accounts  of  their  dynasty  and  their 
patriotism  — an  “unbroken  line”  of  em- 
perors, a dynasty  “co-eval  with  the  ages 
eternal”,  “2500  years  of  history”,  and  such 
folklore.  Not  content,  some  have  latterly 
taken  to  rounding  out  the  figures  to  3000 
years.  With  such  methods,  any  line  can 
be  kept  unbroken. 

For  the  250  years  immediately  preceding 
the  arrival  in  Japan  of  Americans  in  1853, 
the  emperor  was  practically  forgotten,  ex- 
cept by  one  or  two  scholars,  and  the  land 
was  ruled  in  his  name  by  a military  dic- 
tator called  a shogun.  Then  came  the  day 
when  the  Western  strangers  knocked  at 


i8z 


THE  AMERICAN  MERCURY 


the  door.  An  upstart  litde  Republic  across 
the  Pacific,  needing  coal,  demanded  the 
rights  of  nations,  and  with  black  ships 
puffing  smoke  forced  the  Hermit  King- 
dom to  yield.  For  a number  of  years  the 
country  was  in  confusion,  in  terror.  Its 
shogun  in  Tokyo  was  weak  and  helpless; 
there  was  no  authority  in  the  land.  Hur- 
riedly a few  young  men  rushed  out  into 
the  world,  whither  for  three  centuries  Jap- 
anese had  not  been  permitted  to  go, 
hunted  about  for  political  forms,  examined 
the  governments  of  Europe  and  America, 
and  returned  convinced  that  the  German 
system  was  the  most  suitable.  But  how 
amalgamate  the  divergent  elements?  The 
answer  came  promptly.  The  Emperor!  The 
Emperor,  almost  forgotten,  young  and  in- 
experienced, would  be  the  unifying  force. 
But  the  people  had  almost  forsaken_Shirito, 
the  emperor-worshipping  cult,  in  favor  of 
Buddhism.  Well,  revive  it.  And  revived  it 
was.  So  for  sixty  years,  this  theology  has 
been  spoon-fed  by  prime  ministers  and 
the  government,  has  been  given  oxygen  by 
a mechanical  pressure  which  few  states 
have  ever  dared  to  exert,  until  it  has  now 
become  a first-class  religion,  wielding 
power  over  nearly  two  hundred  million 
people.  From  a mere  figurehead,  forlorn 
and  forgotten  except  by  a few,  or  at  most 
regarded  by  the  masses  as  a vague  deity, 
the  Emperor  has  grown  with  his  Empire; 
the  cult  of  which  he  is  the  titular  deity, 
whose  simple  shrines  and  temples  had  rep- 
resented the  pathetic  faith  of  a primitive 
people,  has  been  turned  into  a state  re- 
ligion. And  to  the  man  who,  by  strange 
cfiance,  is  also  a god,  has  been  given  wealth 
beyond  the  dreams  of  avarice.  It  is  as  if 
Jesus  Christ  had  founded  a kingdom  and 
a family,  and  had  left  heirs  whom  a great 
modern  power  regarded  as  Emperor  and 
Pope  and  whose  destiny  its  people  devoutly 
believed  to  be  the  rulership  of  the  earth. 


There  is,  of  course,  an  intrinsic  capacity 
in  the  Japanese  commensurate  with  this 
modern  passion  for  patriotism.  No  doubt, 
having  come  later  into  the  capitalistic 
world,  Japan  was  able  to  make  the  transi- 
tion from  feudalism  to  industrialism  with 
less  confusion;  but  this  she  was  able  to  do 
largely  because  of  the  semi-fascist,  semi- 
communistic  philosophy  inherent  in  em- 
peror-worship. The  Japanese  government 
has  a constitution,  but  it  is  the  gift  of  the 
Emperor.  Whenever  translations  are  made 
of  the  Constitution  or  even  of  the  Impe- 
rial ordinance  dealing  with  the  coronation 
ceremonies,  the  words  “The  Emperor 
shall”  are  used.  “Then  the  Emperor  shall 
leave  the  hall”  and  so  on,  but  this  is  a seri- 
ous error  on  the  part  of  the  translators, 
almost  a grave  case  of  Ihe  majeste  for 
which  some  one  may  yet  lose  his  head,  for 
there  is  no  power  in  die  land  to  make  the 
Tenno  do  anything  he  does  not  will  to  do. 
It  took  a year  for  the  Japanese  to  accept 
the  Kellogg  Peace  Pact  because  implicit 
in  that  pact  was  the  pre-eminence  of  the 
will  of  the  people.  Only  last  year.  Professor 
Minobe,  author  of  Essentials  of  Constitu- 
tional Law,  for  thirty  years  a standard  text 
at  the  Imperial  University,  and  himself  a 
member  of  the  House  of  Peers,  was  ac- 
cused of  lese  majeste  because  he  holds  that 
the  throne  is  an  institution  of  the  nation, 
whereas  the  theory  of  the  government  is 
that  the  Emperor  and  the  nation  are  one. 
In  this  dispute,  Baron  Eda  explained  that 
in  Japan  “soldiers  fight  to  die,  not  for 
the  country,  but  for  the  Emperor”. 

The  Cabinet  is  not  responsible  to  the 
Diet,  but  to  the  Emperor.  If  the  Diet  de- 
clines to  vote  new  appropriations,  the  bud- 
get of  the  preceding  year  remains  in  force, 
making  of  political  Japan  an  inclined  rail- 
road that  can  only  go  up.  Yet  the  steps 
of  petitioners  to  the  throne  are  beset  with 
insurmountable  obstacles.  The  Emperor  is 


THE  MAN-GOD  OF  JAPAN 


never  brought  into  political  disputes.  The 
minister  who  inadvertently  does  so,  loses 
his  political  — and  sometimes  his  cranial 
— head.  War  and  peace  are  in  the  hands 
of  the  Emperor,  and  the  army  and  navy 
are  responsible  to  him  alone.  Above  the 
Diet  and  the  Cabinet  is  the  Imperial  Re- 
script, whereby  laws  are  promulgated  by 
Divine  Will.  If  this  fact  is  not  accepted 
by  the  people  voluntarily,  then  all  the 
force  of  government  is  brought  to  bear 
upon  high  or  low  to  exact  it.  Even  the 
most  intelligent  person,  whose  essential 
patriotism  is  beyond  dispute,  cannot  es- 
cape the  irrational  blows  of  fate. 

In  1889,  upon  the  day  when  Japan  was 
preparing  to  receive  the  Constitution,  a 
liberal  Japanese,  Viscount  Mori,  Minister 
for  Education,  was  murdered.  The  assas- 
sin was  promptly  hailed  as  a martyr  be- 
cause two  years  before,  Mori  had  defiled 
the  sacred  shrines  at  Ise  by  carrying  along 
with  him,  as  he  crawled  to  the  altar,  a 
walking  stick.  In  1918,  the  attempt  upon 
the  life  of  Yukio  Ozaki  was  a repercussion 
from  the  campaign  in  which  he  had  said; 
“Suppose  you  dreamed  that  Japan  adopted 
a republican  system  of  government,  a Mit- 
sui or  a Mistubishi  would  immediately 
become  the  presidential  candidate.”  He 
was  forced  to  resign  from  the  Cabinet  and 
the  Ministry  fell.  In  a touching  valedic- 
tory, written  in  1933  in  London  because 
he  felt  it  was  unsafe  to  write  it  in  Japan, 
Ozaki  catalogued  a long  list  of  friends  and 
colleagues  who  had  been  assassinated  for 
no  more  serious  indiscretions.  “These  were 
useful  public  men  and  their  death  has 
greatly  hindered  the  progress  of  Japan,” 
he  wrote.  Yet  he  closed  his  appeal  to  the 
world  with:  “He  who  in  sincerity  would 
destroy  me  for  love  of  his  country,  may 
also  be  considered  noble.” 

When  this  fanaticism  fails  to  take  note 
of  foreigners,  whose  point  of  view  may  be 


183 

innocently  different,  the  question  of  inter- 
national relations  becomes  involved.  In 
1891,  Nicholas  II,  then  Czarevitch  of  Rus- 
sia, was  visiting  Japan.  He  was  to  return 
by  way  of  Siberia,  where  ground  was  to 
be  broken  for  the  new  Trans-Siberian 
railroad.  Russia  and  Japan  were  tense, 
but  the  latter  was  helpless.  The  Czarevitch 
was  feted  and  shown  the  islands,  and 
taken  to  Lake  Biwa  near  Kyoto.  Pausing 
at  a monument  raised  on  the  spot  where 
Emperor  Meiji  had  once  stood,  he  inno- 
cently put  his  foot  on  the  base.  From  be- 
low, a policeman  saw  the  desecration. 
When  the  Czarevitch  returned  to  his  rick- 
shaw, the  policeman  slashed  out  with  a 
sword,  seriously  wounding  him.  But  for  the 
coolie  puller,  who  threw  himself  upon  the 
policeman,  die  Bolsheviks  would  have  had 
no  Nicholas  to  assassinate,  there  might 
have  been  no  Russian  Revolution,  Russia 
might  have  waged  war  on  Japan  and 
clipped  her  wings  before  she  was  strong 
enough  to  win  in  1905.  The  complications 
of  this  attack  on  the  Czarevitch  appeared 
so  serious  that  the  Emperor  emerged  from 
his  sanctuary  to  visit  the  victim,  condo- 
lences were  dispatched  to  St.  Petersburg, 
and  the  assailant  was  slated  for  a ride  to 
meet  his  ancestors.  But  despite  the  wishes 
of  the  Cabinet,  the  head  of  the  Supreme 
Court,  Judge  Kojima,  insisted  that  the  po- 
liceman be  tried  by  due  process  of  law. 
The  Prime  Minister  urged  precipitate  ac- 
tion, the  Judge  was  commanded  into  the 
presence  of  the  Emperor,  a curtain  was 
drawn  aside,  and  Kojima  fell  to  his  knees. 
Now  the  meaning  of  all  this  was  quite 
clear  — but  for  once  in  the  history  of  mod- 
ern Japan  the  unexpressed  wishes  of  the 
Tenno  were  ignored.  The  fact  that  the 
policeman  had  risked  his  life  to  revenge  a 
slight  on  the  Emperor  weighed  with  the 
country  even  against  international  compli- 
cations. 


THERE  IS  NO  COMFORT  NOW 


184 

This,  then,  is  what  happens  when  a 
country  has  enjoyed  the  blessings  of  dicta- 
torship for  a thousand  years.  Place  behind 
the  simple,  naive  faith  of  the  people  the 
power  of  modern  machinery,  of  modern 
naval  and  military  establishments,  of  the 
radio  and  the  press,  and  the  fates  produce 
an  international  force  of  incalculable  dan- 
ger. When  the  creators  of  modern  Japan 
set  out  to  remake  their  Empire,  they  had 
not  the  faintest  notion  of  what  seventy 
years  would  bring.  The  Frankenstein  Em- 
peror-God in  modern  dress  is  a power 
with  which  they  have  yet  to  play  safely. 


Aware  of  this,  Japan’s  violent  determina- 
tion to  secure  unity  at  home  is  really  an 
admission  of  the  fear  of  disintegration 
rather  than  real  confidence  in  homogene- 
ity. If  in  the  Emperor  as  God,  the  Japanese 
seek  this  voluntary  solidity,  the  West  need 
not  quarrel  with  them.  But  when  they  use 
r^gio-political  power  for  both  internal  re- 
pression and  external  conquest,  when  in 
the  name  of  that  power  they  plan  world 
hegemony,  as  so  many  of  Japan’s  outstand- 
ing spokesmen  freely  admit,  then  must  the 
Occidental  nations  measure  it  in  relation 
to  every  contract  entered  into  with  Japan. 


THERE  IS  NO  COMFORT  NOW 

BY  V.  JAMES  CHRASTA 

I HAVE  seen  the  winter  come  and  the  bent  bough’s  pain. 
And  the  last  leaves  marking  the  lower  ground 
With  a strange,  discolored  stain. 

Pity  and  terror  walk  wide  in  the  nights  again; 

Hearing,  we  stand  with  our  hands  locked  tight 
Back  of  the  windowpane. 

We  shall  be  safe,  and  never  more  safe  than  now. 

Sleeping  the  cold,  drear  nights  in  comfort. 

But  aware  of  the  breaking  bough; 

Aware  that  no  form  will  stand  at  the  beaten  glass, 
Weeping  the  long  nights  through  in  pity. 

In  terror  for  sounds  that  pass; 

Knowing  no  heart  will  break,  sensing  the  brittle  cries. 
Sensing  the  spent  boughs  breaking 
Under  unfriendly  skies  — 

This  comfort  we  know  is  not  for  the  living  tree. 

Though  the  frost  break  the  bark  and  the  small  stem. 

We  must  not  hear  or  see. 


II 


The  Drum  Call 


Volume  37  October  1958  No.  4 


CONTENTS 

The  Editor’s  Bushrope  chair 
In  This  Issue 

On  The  Cameroun  Christian  College 


Marjory  Havlick 

5 to 

March  5th 

5 

Faculty  International 

6 

The  Vice  President 

8 

Impressions  of  former  pupil,  Njock 

10 

Students 

1 1 

1958  Collegian 

1 1 

Andre  Hombessa 

12 

Their  activities 

Pierre  Picket 

14 

Raison  d’etre 

18 

On  Metet 

Vera  Wolfe 

20  to 

The  Church  at  Metet 

Rev.  Charles  Mvondo 

36 

Children’s  Church 

Margaret  Bur kw all 

25 

Sent  to  Heal  the  Sick,  Cleanse  the  Lepers 

Vera  Wolfe 

20 

At  the  Call  of  the  Drum 

Cecile  de  Pury 

26 

Out  in  the  Bush 

Pascal  de  Pury 

28 

The  Heart  of  Learning 

Jean  Maze 

31 

Greetings  and  Appreciation  Charles  Z^m 

31 

Who  is  an  Orphan? 

Margaret  Burkwall 

32 

The  cover  shows  ministers  behind  the  Communion  table 
at  the  dedication  of  the  Chapel  of  the  Cameroun  Christian 
College.  1.  tor.):  The  Rev.  Albende  (Baptist from  CEBEC)', 
Biyong,  a local  pastor  ( Presbyterian)',  de  Pury,  Swiss  Reformed, 
teaching  i year  at  CEBEC  seminary,  Pascal’s  father',  Kotto, 
Evangelical,  CEBEC’s  Stated  Clerk',  and  Akoa,  Stated  Clerk 
of  Presbyterian  Church. 


3 

4 


2 


The  Drum  Call 


THE  EDITORS  BUSHROPE  CHAIR 

In  March  God  took  from  us  Mary  Johnston  New- 
house  in  New  York  after  long  illness.  From  operation 
to  operation  we  awaited  her  return  to  this  land  where 
she  was  born  and  spent  her  working  life,  where  she  mar- 
ried the  Rev.  Darst  Newhouse  and  brought  up  their 
four  children.  To  them  the  many  Africans  and  fraternal 
workers  who  knew  her  so  well  give  our  loving  sympathy. 
The  young  Pastors  Makon  and  Moumbock  were  pall- 
bearers (“Mary  would  have  liked  that,  especially  one 
of  them  being  a Bafia  boy.”)  Surely  she  must  be  glad 
also  that  Darst  came  back  at  the  end  of  June  to  the  work 
to  which  they  were  both  devoted. 

There  has  been  much  coming  and  going  this 
quarter.  These  have  gone:  the  W.  J.  Schilperoorts,  to 
Washington,  after  3 years’  good  work  in  the  school  for 
children  of  fraternal  workers,  not  intending  to  return. 
Dr.  Robert  Sandilands  to  rejoin  his  family  in  Oregon. 
The  Chevaliers  to  Switzerland  again  for  the  4 months  of 
school  vacation.  The  Frank  Goulds,  after  a ti'ying  term, 
to  put  down  furlough  roots  a second  time  in  Louisville. 
And  May  Frommel  to  retirement  in  Geneva  after  30 
years  of  gentle  yet  keen  service  in  the  schools.  Dr.  and 
Mrs.  L.  K.  Anderson  have  spent  this  quarter  hard  at 
work  in  the  States,  conferring  with  other  Field  Repre- 
sentatives and  accompanying  the  Moderator  of  the 
Cameroon  Presbyterian  Church,  the  Rev.  Mvondo  {not 
the  pastor  of  Metet  who  writes  in  this  issue),  who  was 
invited  to  General  Assembly  in  the  U.  S.  They  will 
return  in  time  for  our  Retreat  in  August.  And  we  have 
a new  baby:  Timothy  Wade,  born  in  June  to  Doris  and 
Wade  Reeves,  in  California. 

In  July  we  shall  lose  the  G.  R.  Hills  to  Portland, 
Oregon,  and  welcome  the  Paul  Moores  back  from 
extended  furlough.  Since  early  March,  Mrs.  N.  C.  Roe, 
Sr.  has  been  grandmother  personified  at  Libamba. 
Miss  DeMars  from  Wisconsin,  is  visiting  with  the  Chat- 
tersons  for  a month.  Just  arrived  are  1 3 young  Americans 
going  to  a work  camp  out  from  NkolMvolan.  It  is  the 


October  1958 


3 


realization  of  a cherished  project  by  Dr.  James  Robinson 
of  New  York.  Rene  Ryter  is  organizing  the  work  on 
this  end. 

IN  THIS  ISSUE  let  us  pretend  you  have  come  down 
on  the  train  from  Yaounde  to  the  depot  nearest  Libamba. 
The  driver  was  there  to  get  the  bread  for  the  school- 
boys’ breakfast,  so  you  got  a ride  in  those  two  miles — past 
the  village,  across  the  tracks,  up  a narrow  swath  cut 
through  the  forest.  And  here  you  are  on  the  edge  of  the 
clearing  which  is  the  campus  of  the  Cameroon  Christian 
College.  You  are  at  the  top  of  the  picture  on  p.  lo  and 
looking  this  way.  From  here  Marjory  Havlick  will 
show  you  around.  You  will  get  along  well  with  her — 
everybody  does,  and  that  is  a quality  dearer  than 
diamonds  in  this  “our  green  prison”,  as  one  tired  mis- 
sionary used  to  say.  This  is  where  I live,  too,  so  I may 
add  to  her  even  tenor  that  the  diversity  which  is  our 
crown  can  be  pebbles  in  our  shoes.  Miss  Havlick  knows 
that  it  is  students  and  teachers  that  make  a school,  and 
she  hinted  to  me  that  you  might  be  bored  if  she  pointed 
out  all  the  buildings.  When  you  get  to  the  picture  of  the 
students  at  the  train  leaving  for  the  exams,  it  is  time  to 
get  into  the  car  and  drive  over  to  Metet,  about  2-1/2 
hours  of  rain-soaked  roads  away. 

I am  tempted  to  tell  you  about  the  first  time  I went 
to  Metet.  It  was  already  dark  when  we  arrived,  and 
after  supper  I went  along  to  visit  a patient.  It  was  a 
shock  neither  time  nor  getting  used  to  conditions  in 
Africa  can  obliterate:  the  black  night,  the  maze  of 
tumble  down  mud  and  wattle  shacks,  the  acrid  smell  of 
open  fires  and  unfamiliar  foods,  the  disheveled  woman 
on  a bare  pole  bed.  And  the  inexplicable  warmth  of 
our  welcome.  Contrast  this  with  the  new  face  the  hos- 
pital wears  in  Vera  Wolfe’s  article.  Following  her 
organization,  you  will  find  that  half  the  work  is  done 
off  the  station.  Mrs.  Wolfe  is  as  self-effacing  as  your 
first  guide,  so  I must  tell  you  myself  that  she  is  a small, 
bustling,  grandmotherly  sort.  She  came  to  Cameroon 

Concluded  on  p.  30 


4 


The  Drum  Call 


CAMEROUN 

CHRISTIAN 


COLLEGE 


On  March  5th,  the  Cameroun  Christian  College 
buildings  were  dedicated  in  an  ofRcial  ceremony  to 
which  came  dignitaries  from  the  churches  and  missions 
which  support  the  school  and  an  impressive  representa- 
tion of  government  officials  starting  with  the  Vice  Prime 
Minister  and  the  Vice  Governor  General.  It  was  one 
of  those  rare  occasions  when  nothing  went  wrong: 
clouds  kept  the  sun  from  making  it  uncomfortably  hot, 
people  were  on  time,  everyone  knew  what  he  was  to  do 
and  when.  The  simple  but  beautiful  words  of  dedication^ 


Dedication  Service  in  the  chapel 


October  1958 


5 


read  from  the  French  church  liturgy,  were  accompanied 
by  the  singing  of  the  student  choir. 

For  you  who  could  not  l)e  present  and  who  cannot 
know  us  and  our  school  personally,  we  present  the  follow- 
ing profiles  and  pictures 


Mr.  Nguen  and  Dr.  Peirce  discuss  around  Aliss  Mellon. 
Vice  President  Gwetis  at  far  right. 


FACULTY  INTERNATIONAL 

The  imposing  variety  of  nations  and  tribes  on  the 
staff  adds  an  international  interest  to  the  academic  at- 
mosphere. 

First,  the  French  whose  main  job  is  the  teaching  of 
French:  Pierre  and  Suzanne  Oschwald  with  their 
Alsacian  calm  and  thoroughness;  Pierre  and  Gisele 
Fichet,  model  Parisians,  Pierre  in  intelligence  and 
Gisele  in  fashions,  (Pierre  keeps  a brotherly  eye  on  the 
scouts — see  article  on  activities);  and  Henriette  Mellon 
whose  lively  French  and  history  classes  can  sometimes 
be  heard  in  the  next  room. 


6 


The  Drum  Call 


Next,  the  Americans  who  occupy  many  different 
positions  on  the  staff:  Robert  Peirce,  as  president  and 
prof  (Bible  and  music)  has  for  7 years  set  the  spiritual 
tone  and  tried  to  maintain  the  equilibrium  of  the  school, 
with  his  wife,  Martha,  number  one  person-behind-the- 
scenes,  who,  besides  teaching  English,  listens  to  all  our 
problems  (household  and  personal)  and  dispenses  good 
advice.  David  Gelzer  is  our  Swiss-American  teacher 
of  German  and  Bible  and  current  business  manager;  his 
wife,  Elisabeth,  you  know  as  Drum  Call  editor.  Raymond 
Hill  keeps  the  school  running  mechanically,  while  Lynn, 
his  wife,  has  kept  the  books  and  made  contacts  in  the 
village.  John  Williams  brings  a Californian’s  ease  to 
his  English  classes.  Finally,  there  is  Marjory  Havlick, 
head  of  English  teaching  and  choir  director. 

The  senior  teacher,  in  years  of  service,  is  one  of  our 
African  colleagues,  Jean  Marc  Nyobe  with  his  gentle 
smile  and  serious  air.  Jean  Calvin  Nguen,  another  of 
our  four  Basa,  counterbalances  Nyobe’s  calm  with  a con- 
tagious enthusiasm.  Andre  Gwet  is  our  able  vice-presi- 
dent. Paul  Njock,  a former  student  and  son  of  our 
school’s  mentor,  Simon  Pierre  Njock  Bot,  just  joined  the 
staff  upon  his  return  from  France.  Pierre  Meka’a  rep- 
resents the  Bulu  field  on  the  staff  and  Titus  Ngame 
makes  us  wish  the  Evangelical  and  Baptist  Churches 
(French  Mission)  could  find  us  another  like  him. 

Further  nationalities:  Francois  and  Rosita  Amato 
are  Italian,  professors  of  literature  and  home-economics 
respectively.  (Our  girls  must  be  the  best  dressed  young 
ladies  in  their  villages.)  Pierre  and  Catherine  Vittoz 
are  our  Swiss  lend-lease  couple  from  the  Moravian  Mis- 
sion, awaiting  return  visa  to  India  (spent  7 years  on  the 
border  of  Tibet);  he  teaches  math  and  physics,  she, 
French,  biology  and  English. 

And,  finally,  the  international  household:  Walter 
Trobisch,  our  German  German  prof,  with  his  American 
wife  Ingrid  (Swedish  background). 

There  are  six  ministers  on  the  staff:  Peirce,  Osch- 
wald,  Gelzer,  Vittoz,  Trobisch,  and  Williams.  They, 

October  1958 


7 


Building  of  the  end-of-the-term  bonfire.  About  it  tonight  will  be 
some  folk  dances  and  more  horseplay,  all  to  a rhythmic  chant. 


with  Nathaniel  Roe,  whose  agricultural  project  is  near- 
by, and  layman  Amato,  make  the  rounds  of  seven 
preaching  points  in  the  surrounding  villages.  And  there 
is  always  the  French  service  here  in  the  chapel.  Dr. 
Peirce  is  chairman  of  the  church  committee  to  translate 
the  Old  Testament  into  Basa.  Mrs.  Peirce  is  “the  mother 
of  women’s  work”  among  the  Basa.  And  Mrs.  Hill  has 
a village  literacy  class. 

Mention  may  also  be  made  of  faculty-in-waiting: 
Yenwith  and  Muriel  Whitney,  an  American  Negro 
couple,  Massachusetts  Institute  of  Technology  and 
Hunter  College  graduates,  acquiring  a working  know- 
ledge of  French  at  present;  Andre  Ngongang  and  Gottleib 
Mbog,  former  students,  finishing  up  their  baccalaureate 
degrees,  proposed  by  their  church,  CEBEC  (formerly 
the  French  Mission). 

If  this  is  too  many  people  to  remember  at  once, 
meet  two  of  them  at  least:  Andre  Gwet  and  Paul  Njock. 


8 


The  Drum  Call 


THE  VICE  PRESIDENT 

Sixth  child  of  his  father’s  fourth  wife,  Andre  Gwet 
decided  to  devote  his  life  to  teaching  in  the  Mission 
schools  when  two  of  his  older  brothers  went  into  the 
ministry.  People  should  realize,  he  felt,  that  there  are 
other  avenues  of  Christian  service  besides  the  pastorate. 
In  all  of  his  years  of  training  and  service,  he  has  spent 
only  one  outside  the  Mission  and  Church:  a year  at  the 
government  school  in  Yaounde,  studying  for  his  Bac- 
calaureate degree.  His  sole  reason  for  doing  so  is  that 
the  Mission  did  not  offer  the  course  then  in  its  schools. 

A man  with  innate  authority,  integrity  and  reserve, 
he  must  be  father  not  only  to  his  own  six  sons  (oldest 
aged  1 1 ) but  also  to  his  late  brother’s  five.  He  seems  to 
apply  the  same  calm  methodicalness  to  his  family  affairs 
as  he  showed  at  school,  when,  one  day,  having  decided 
to  study  a certain  question  in  his  philosophy  course,  he 
did  not  leave  his  desk  until  it  was  finished  nine  hours 
later. 

As  a teacher  (math  and  French),  he  is  esteemed; 
as  vice  president,  he  is  regarded  with  awe.  His  interest 
in  others  as  a Christian  gentleman  goes  beyond  the 
limits  of  the  campus  to  manifest  itself  in  a deep  concern 
for  what  is  happening  in  his  country  and  community. 
He  most  willingly  joined  the  school  president  and  dean 
on  a trip  to  the  capital,  requesting  investigations  of 
irregular  practices  by  the  local  authorities. 

In  his  chapel  talks  and  in  faculty  discussions  one 
feels  the  moral  force  of  man  whose  Christian  devotion 
is  unshakeable.  He  is  at  once  thoroughly  African  and 
completely  Christian,  having  accepted  Christianity  and 
Western  education  without  losing  his  African  roots,  and 
remaining  African  without  clinging  to  pagan  practices 
and  thought  patterns. 

IMPRESSIONS  OF  A FORMER  PUPIL 
WHO  RETURNS  AS  PROFESSOR 

Whatever  shall  I say? 

Cameroun  Christian  College,  the  great  Christian 


October  1958 


9 


school  for  all  French  West  Africa.  Imagine  the  school 
as  I knew  it  from  1946  to  1953,  a cluster  of  mud  build- 
ings lost  in  the  thick  equatorial  greenness.  By  1954, 
the  building  program  had  begun,  but  the  change  when  I 
returned  in  1957,  was  too  great  to  describe.  Libamba 
had  become  a town,  criss-crossed  by  long,  broad  avenues. 
A superb  chapel  dominates  the  hundred  yard  long  elass 
building  and  behind  them  lie  the  refectory  and  dor- 
mitories. 

In  the  teaehing  staff,  always  pleasant,  gay  and  im- 
partial, foreigner  and  African,  new  and  old  work  together. 

I’he  student  body  has  grown,  too.  From  one  hun- 
dred to  three,  and  new  classes  and  sections  have  been 
added. 

What,  then,  can  I add,  except  an  invitation  to  come 
and  visit  us.  This  would  be,  in  my  opinion,  a really 
worthwhile  project. 

Paul  Njock 


An  aerial  view  of  class  buildings  and  chapel 


The  Drum  Call 


10 


THE  STUDENTS 

The  student  body  is  all  African  but  representing  a 
startling  variety  of  tribes  and  tongues.  The  youngest 
scholars  are  eleven  years  old,  the  oldest  somewhere  in 
their  twenties.  There  are  six  (we  hope  soon  seven)  years 
of  classes  here,  thus  representing  the  French  secondary 
school  cycle. 

The  following  ironical  portrait  of  the  typical 
African  Joe-College  was  written  by  the  editor  of  the 
school  paper  and  published  therein.  A faculty-drawn 
portrait  of  the  budding  author  follows  and  then  his  own 
word  of  Christian  testimony. 


In  the  dormitory,  after  evening  study  and  before  lights  out 
The  1958  Collegian 

He  is  a nice  boy  who  seems  to  be  ignorant  of  nothing, 
starting  with  politics  all  the  way  to  general  knowledge. 
A crew  cut  is  out  of  date;  his  hair  is  styled  “a  la  frangaise”. 
If  you  ask  him  his  taste  in  music  he  will  talk  first  about 

1 1 


October  1958 


African  music,  then  Spanish  and  Jazz;  he  adores  such 
and  such  a duet,  as  well  as  classical  music. 

He  likes  any  meeting  provided  there  is  plenty  of 
racket.  His  conversation  is  often  illogical;  never  does 
he  admit  to  being  wrong  but,  Adam-like,  lays  the  blame 
for  his  difficulties  elsewhere. 

He  must  always  see  something  funny  in  a story, 
even  to  making  fun  of  his  classmates. 

But  this  is  not  all;  he  can  put  on  a serious  air  in 
the  face  of  the  problems  which  concern  him  deeply, 
especially  the  freedom  of  his  country.  His  class  is  his 
second  native-land,  once  he  has  conquered  old  tribal 
loyalties.  All  of  the  interesting  facets  of  school  life  dance 
a saraband  before  his  eyes.  He  is  very  patriotic  and, 
in  spite  of  his  sarcasm,  very  friendly. 

* * * 

Tall,  good-looking  Andre  Hombessa  is  the  son  of  a 
widowed  mother  who  abandoned  the  Christian  faith 
when,  after  her  husband’s  death,  life  seemed  to  hold 
nothing  but  trouble.  His  step  father,  an  uncle  who 
inherited  his  mother,  is  a master  carpenter  and  a great 
dancer  in  Brazzaville.  Andre’s  first  concern  is  to  bring 
these  two  into  the  Church.  His  second  is  the  evangeliza- 
tion of  the  youth  of  his  country,  to  which  he  hopes  to 
consecrate  all  of  his  energies  after  finishing  his  studies. 

He  came  to  us  in  1956  as  a result  of  having  been 
sent  to  Canada  for  the  Scout  Jamboree  and  having,  there, 
so  impressed  the  Canadian  family  with  whom  he  was 
lodged  that  they  are  paying  his  college  tuition.  As  an 
“all-round”  student,  besides  editing  the  school  paper,  he 
plays  on  the  soccer  team,  sings  in  the  choir,  adds  to  the 
school  programs  with  the  strumming  of  his  guitar  and 
is  fourth  in  his  class.  Here  is  his  own  account  of  his 
Christian  expei’ience 

The  untimely  death  of  my  father  profoundly 
disturbed  my  mother,  so  much  so  that  she  abandoned 
her  Christian  faith.  Thus,  I grew  up  with  no  religious 


12 


The  Drum  Call 


background.  My  cousin,  Isadore,  a fervent  Catholic,  of 
the  order  of  the  Sacred  Heart,  sent  me  to  a Protestant 
school,  for  no  reason  that  I have  ever  been  able  to  dis- 
cover. 

So  I lived,  for  my  whole  time  in  grammar  school, 
in  the  midst  of  a decidedly  Catholic  world.  I was 
already  sixteen  by  then,  neither  really  Catholic  nor 
Protestant.  Each  evening  before  going  to  bed,  we 
gathered  together  for  family  worship.  With  the  others 
I glibly  recited  the  prayers — Catholic,  of  course — by 
dint  of  hearing  them  so  often. 

Each  day  added  to  my  age  and  I soon  came  to  the 
last  year  of  grammer  school.  I had  always  made  a good 
impression  on  my  teachers  which  explains  why  they 
were  so  nice  to  me.  As  it  is  the  custom  to  baptize  children 
when  still  very  young,  my  teachers  began  to  wonder 
about  me,  and  all  the  more  so  because,  during  these 
years,  there  arose  an  Arian  movement  which  disturbed 
a great  many  pupils.  More  than  once,  I was  suspected 
of  belonging  to  this  movement,  a thing  which  seemed 
quite  probable  as  long  as  I was  neither  Protestant  nor 
Catholic. 

The  next  year,  I entered  a sort  of  boarding  school. 
All  I had  was  an  undershirt  and  a cloth  which  I tied 
around  my  neck.  This  same  cloth  served  as  my  blanket. 

I looked  with  admiration  upon  my  school-fellows  and 
what  they  had,  knowing  my  mother  and  what  she  could 
and  couldn’t  afford.  Like  so  many  other  children  in 
this  vast  continent,  I used  the  forest  as  my  pantry.  Each 

week-end  I went  out  with  my  sling-shot It  was, 

however,  in  the  midst  of  this  vague  period  of  my  life,  left 
quite  to  myself,  that  I began  to  find  myself. 

One  day,  in  class,  the  teacher  spoke  to  us  about 
the  end  of  the  world,  and  the  signs  of  its  coming.  The 
question  upset  me  and  for  more  than  a month  I thought 
about  it  so  much  that  I even  lost  weight.  I learned,  at 
the  end  of  the  year,  that  I had  been  chosen  to  go  and 
continue  my  studies  in  a pedagogy  class  at  Ndouedi,  but 
I still  wasn’t  baptized.  So  important  did  the  question 


October  1958 


13 


become  that  there  was  even  a division  of  opinion  on  the 
staff  as  to  whether  I should  be  sent  away  or  kept  in 
school.  I was  finally  sent  to  the  mission  station  from 
which  I had  come,  there  to  be  baptized,  but  I arrived  a 
day  too  late... Now  I could  not  go  on  in  school. 

Quite  apart,  however,  from  the  question  of  school- 
ing, I felt  in  myself  a real  desire  to  belong  to  Christ.  I 
felt  a sort  of  emptiness  in  my  life,  sorrow  for  the  past 
and  the  need  for  help  for  the  future.  And  so  I came 
back,  finally,  to  school  where  I was  bapti  zed  at  Pentecost. 

A ndre  Ho  mhessa 


Activities,  Extra-curricular 
The  school  has  a choir  which  in  its  two  years  and 
five  months  of  existence  has  learned  to  follow  direction, 
give  an  organ-like  quality  to  their  superb  voices  and 
appreciate  Bach.  Sports  of  difl'erent  sorts  are  popular: 
volley  ball  is  the  late-afternoon  relaxer,  running  and 
jumping  for  field  day,  and  “foot”  (soccer  to  you)  offers 
something  spectacular  for  Saturday  afternoons. 

There  are  usually  two  or  three  dramatic  produc- 
tions in  the  course  of  the  year.  The  other  particular 
organizations  are  described  in  the  following  article  by 
Pierre  Fichet 


At  the  Cameroon  Christian  College  live  more  than 
three  hundred  boys  and  girls,  more  or  less  shut  in,  not 
by  high  walls  but  by  the  forest  and  the  isolation  which 
form  much  more  imposing  barriers.  Thus  they  must 


14 


The  Drum  Call 


find  for  tlremselves  their  own  lioltbies  and  extra-cur- 
ricular activities.  And  three  hundred  boys  and  girls 
have  diflerent  tastes;  thus  there  have  Iteen  formed  varied 
activities,  and,  to  the  sports  and  to  the  traditional 
reading-walking,  have  been  added  tlie  youth  groups. 

There  are  four,  some  related  to  national  or  inter- 
national movements,  others  purely  local. 

The  Scouts  are  perhaps  the  oldest  group.  They 
form  a troup  of  40  to  60  boys  who  like  to  relax  by  moving 
around,  running  and  playing.  The  older  ones  are  the 
leaders  but  this  means  the  older  ones  in  terms  of  years 


The  Good-humor  man  in  Libamba.  Ze  has  bought  a loaf 
of  bread  (for  sale  in  the  first  pan).  Atangana  has  a hand- 
ful of  peanuts  (next  pan).  Beyond  is  fermented  cassava 
and  palm  oil  wrapped  in  banana  leaves.  The  maintenance 
shop  is  behind,  and  downhill  to  the  right,  one  of  the 
new  dormitories. 


October  1958 


*5 


of  scouting  and  not  years  at  school:  there  have  been 
troup  leaders  in  the  third  year  class  whose  authority 
was  unquestioned.  When  the  scout  meeting  is  going  on, 
one  is  no  longer  at  the  college:  one  is  “Tiger”  or  “Bison” 
and  fraternity  is  the  word.  The  only  discipline  is  scout 
discipline.  The  scouts  of  Libamba,  coming  from  very 
varied  backgrounds,  as  do  all  the  students,  have  got 
together  a collection  of  folk  dances  and  songs  from  all 
the  regions  and  their  monstrous  bonfires  bring  joy  to 
the  end  of  each  term. 

The  Student  Christian  Movement  is  related  to  a 
world  organization.  It  is  a group  to  which  boys  and 
sometimes  girls  come  on  Saturday  evening  either  for 


The  traditional  reading-walking,  locally  known  as  koran- 
izing,  from  their  habit  of  memorizing  lessons  as  a Moham- 
medan memorizes  the  Koran.  Behind  is  the  refectory, 
and  in  the  distance  another  dormitory. 


i6 


The  Drum  Call 


Bible  study  or  for  lively  discussions  on  social  topics,  some 
of  which  have  been  very  \yell  attended.  With  another 
group,  the  Evangelical  Union,  the  S.  C.  M.  has  often 
gone  to  hold  meetings  in  the  surrounding  villages  but 
its  aim  is  especially  to  direct  its  members’  attention 
towards  a Christian  understanding  of  the  social  problems 
of  life. 

The  most  original  group  of  the  college  is,  without 
doubt,  the  Evangelical  Union  which  came  into  being 
quite  spontaneously  among  the  pupils  seven  or  eight 
years  ago  and  exists  nowhere  else.  It  is  above  all  a group 
for  prayer  and  evangelization,  gathering  together  the 
boys  and  girls  who  want  to  serve  the  Church  now  and 
also  later  on;  this  desire  to  serve  is  expressed  in  activity 
in  the  surrounding  parishes  (and  even  sometimes  quite 
far  away)  where  the  Evangelical  Union  goes  to  preach, 
teach  in  the  Sunday  Schools,  lead  youth  groups  and 
men’s  and  women’s  groups.  This  group  has  always 
maintained  its  desire  for  an  active  and  visible  witness, 
which  constitutes  an  excellent  preparation  for  the 
Christian  life. 

And  finally  there  is  the  Young  People’s  Group  of 
Christian  Hope  which  is  also  a local  group  but  not 
limited  to  the  college;  but  it  originated  here,  however. 
It  is  close  to  the  World  Student  Federation  as  to  its 
aims  and  activities  adapted  to  school  life.  It  also  has 
activities  paralleling  Bible  or  social  studies;  theatricals 
and  evening  programs.  It  is  quite  active  and  vv^ell 
attended. 

The  fact  that  the  college  can  keep  four  youth  groups 
going  is  proof  of  the  pupils’  energy,  their  desire  not  to 
limit  their  activities  to  studies  only  but  to  try  to  enrich 
one  another  in  different  ways.  The  encouragement  of 
the  faculty  clearly  shows  that  they  consider  them  as 
one  of  the  essential  elements  in  the  school  program  of 
the  college. 

Pierre  Picket 


October  1958 


17 


\[anyern  hands  out  crayons  to  tiic  cmiciren  in  the  Monday 
afternoon  class  at  M ikak.  Four  college  boys  go  to  this 
public  primary  school  3 miles  a'.vay  to  give  weekly  Bible 
lessons. 


Raison  d’etre 


The  aim  of  the  Cameroun  Christian  College  is  to 
make  Christian  leaders  out  of  the  Christian  young  people 
sent  to  us  by  the  churches  which  the  school  serves.  To 
this  end  we  have  only  Christians  on  the  staff  in  order  that 
all  the  teaching  may  reflect  a Christian  point  of  view  and 
that  each  staff'  member  may  contribute  to  the  spiritual 
growth  of  the  pupils.  Bible  classes  as  a part  of  the 
program  of  studies,  daily  chapel  services,  church  and 
Sunday  School  on  Sunciay  contribute  to  this  end,  as 
do  the  different  organizations  already  described. 


i 


y 


i8 


The  Drum  Call 


After  almost  fifteen  years  of  existence,  we  are 
beginning  to  see  that  the  College  has  already  in  a small 
way  produced  fruits.  Some  former  students  are  already 
pastors,  others  are  in  theology  schools,  many  reach  in 
church-directed  schools  and  even  more  are  found  in 
government  and  business  offices,  often  in  key  places  and 
usually  highly  esteemed  by  their  colleagues  and  superi- 
ors. 

Thus  all  of  the  routine  of  lesson  planning,  test 
correcting,  report  cards  and  even  punishments  assumes 
a spiritual  significance  as  these  things  contribute  to  the 
development  of  a Christian  philosophy  of  life  and  the 
deepening  of  the  personal  Christian  comxmitment  of  the 
three  hundred  or  so  students  who  study  with  us  each 
year. 


FOND  FAREWELLS — the  Oschwalds  see  students  off 
for  the  exams  in  Yaounde.  Only  about  a third  of  them 
will  return  for  the  higher  class  next  year. 


Au  revoir  to  the  Cameroon  Christian  College  and  on  to... 
October  1958  19 


METET 


SENT  TO  HEAL  THE  SICK, 
CLEANSE  THE  LEPERS 


Vera  C.  Wolfe 

The  medical  services  of  Metet  cover  a wide  area, 
from  the  dispensary  of  Olama  50  miles  away  in  one 
direction  to  Foulassi  hospital  an  equal  distance  in  an- 
other. A monthly  week-end  at  Olama  gives  aid  to  the 
sick,  to  the  medical  staff  there,  and  to  the  church  in 
Sunday  services,  women’s  and  children’s  meetings  and 
visitation.  Every  fortnight  the  doctor  and  two  assistants 
leave  Metet  at  6 a.m.,  arriving  at  Foulassi  at  7 to  find 
things  all  ready  for  some  20  operations.  Out  from  Metet 
itself  are  the  country  clinics  where,  for  three  days  at  a 
time,  go  the  doctor  and  a team  of  five  assistants  with 
microscopes,  medicines,  supplies  and  a Bible  message. 
Thus  these  small  centers  hear  a new  voice  and  a closer 
link  is  forged  between  fraternal  workers  and  African 
Christians.  Nearer  yet  but  still  over  jungle  paths  is  a 
one  day  baby  and  pre-school  clinic,  though  adults  also 
come.  Often  on  the  return  trip  a patient  needing  surgery 
is  brought  in  to  the  hospital.  At  the  station  itself  there 
are  two  large  pre-school  clinics,  where  on  a noisy  after- 
noon 10  crying  babies  may  reluctantly  submit  to  ex- 
amination and  treatment. 

Two  leprosaria  are  under  the  care  of  the  hospital. 
Twice  a week  the  assistant  in  charge  bicycles  out  to 
treat  the  patients  and  often  the  doctor  accompanies 
him  then  as  well  as  going  out  on  Sundays  for  services. 


20 


The  Drum  Call 


Some  200  patients  live  here  in  this  Christian  atmosphere, 
cultivating  their  gardens,  the  stronger  helping  those 
whom  leprosy  has  already  left  with  only  stumps  of  hands 
and  feet.  On  a recent  visit  to  the  colony  with  several 
women  from  the  Metet  church,  we  were  touched  to  hear 
one  old  patient  recall  a certain  Christmas  years  ago  when 
the  two  small  daughters  of  the  doctor  came  with  the 
medical  men  bringing  the  Christmas  treat.  They  had 
charge  of  the  soap,  and,  said  she,  when  it  was  her  turn, 
after  the  first  child  had  given  her  a bar,  the  second,  not 
having  noticed,  gave  her  a piece  also.  “I  told  her  I 
already  had  my  piece,  but  she  said  ‘You  just  keep  that 
one  too.”  What  warmth  of  feeling  and  love  can  be 
expressed  in  a bar  of  soap! 

The  work  at  Metet  itself  is  done  in  scattered  one- 
story  buildings  known  as  the  “hospital  town.”  Central 
in  it  is  a small,  beautiful  chapel  where  the  staff  meets  for 
prayer  at  8 a.m.  With  daylight,  however,  those  in  charge 
of  dressings  and  medicines  are  about  their  work  and  the 
doctor  makes  a quick  before-breakfast  tour  to  see  how 
the  patients  have  passed  the  night.  The  wards  are  known 
by  the  kind  of  cases  housed  in  them.  There  is  no  charge 
for  a bed  in  an  ordinary  ward,  but  there  is  an  elite  ward 
where  those  who  want  sheets  on  their  beds  may  have 
them  for  a small  sum.  The  maternity  ward  announces 
from  afar  the  kind  of  little  people  it  shelters.  Sometimes 
there  are  so  many  of  them  that  the  mothers  have  to  bring 
their  own  bamboo  beds.  Each  babe  has  a wee  bassinet 
covered  with  a mosquito  net,  close  by  the  bed  of  its 
mother.  Most  of  these  mothers  have  been  examined 
regularly  in  the  Tuesday  prenatal  clinic. 

Most  of  the  buildings  have  been  erected  within 
the  last  5 years,  largely  with  government  aid.  Some  of 
the  very  fine  duplex  houses  for  the  staff  and  families 
were  built  with  money  given  in  the  Women’s  Summer 
offerings  of  a few  years  ago.  These  are  greatly  appre- 
ciated and  we  long  for  the  day  when  the  rest  of  the  staff 
who  now  have  to  live  in  disreputable  mud  and  grass 
structures  may  be  similarly  housed. 


October  1958 


21 


The  main  building  is  quite  impressive  with  its 
laboratory,  dental  department,  and  rooms  for  examin- 
ing, treatment,  and  operating.  In  this  last,  twice  a week 
three  tables  of  surgeons  and  their  teammates  are  simul- 
taneously at  work,  performang  about  20  operations  a 
morning.  We  never  cease  to  marvel  at  the  ability  of  these 
men.  V^'ith  little  formal  education,  these  hospital  trained 
men  arrive  at  the  place  where  they  can  operate  on  all 
but  the  most  complicated  cases.  They  bring  babes  into 
the  world  by  Caesarian  section,  do  all  the  common  her- 
nias, fibroids,  etc.  Truly,  as  one  has  said,  “it  is  the 
miracle  of  modern  missions.” 

We  like  the  term  “medical  evangelism”  for  our 
work  in  the  hospital  and  strive  always  that  the  atmos- 
phere shall  be  one  of  Christian  service.  Among  the  staff 
are  church  elders,  Sunday  School  teachers,  leaders  of 
youth  groups.  Blue  Cross  (international  temperance 
group),  and  the  women’s  organization.  Each  Thursday 
all  but  those  immediately  on  duty  take  an  hour  off  to 
visit  with  the  patients,  reading  the  Bible  with  them  and 
counselling  them . . Many  have  through  these  visits  been 
helped  to  a knowledge  of  the  Christian  life  and  have 
gone  away  healed  in  body  and  spirit.  On  visits  to  distant 
villages  it  is  not  unusual  to  meet  someone  whose  first 
contact  with  Christians  was  in  the  hospital  and  who 
tells  us  that  his  stay  there  was  a means  of  bringing  him 
to  Christ.  Surely  this  is  sufficient  compensation  for  the 
midnight  emergency  operations,  the  weary  hours  and 
the  backaches  which  come  from  bouncing  over  forest 
roads  on  clinic  trips. 


And  the  Lord  said,  ^‘Inasmuch  as  ye  did  it  unto 
the  least  of  these... ye  did  it  unto  me.'' 


22 


The  Drum  Call 


THE  CHURCH 
AT  METET 


The  Reverend 
Charles  Mvonda, 
its  pastor. 


The  district  of  Metet  is  a large  place.  Missionaries, 
catechists  and  African  Pastors  have  done  here  a great 
work  for  many  years.  There  are  ten  organized  churches, 
served  by  four  African  pastors.  I serve  the  church  at 
Metet  station  and  t\s'o  others  in  the  district,  with  a total 
membership  of  3500.  The  Reverend  Ondua  Abraham, 
Abenoyap  Enoch,  Ejiiribi  Jacob,  with  three  churches 
each,  cover  the  areas  of  IMetet,  Olama  and  Mbalmayo. 

One  distinction  of  our  field  is  that  we  have  a Church 
Station  at  the  commercial  center  of  Akonolinga.  (This 
is  the  successor  to  the  concept  of  Mission  Station,  a new 
work  started  with  personnel  and  direction  from  the 
Cameroon  Church,  with  financial  aid  fromi  abroad,  ed.) 

The  work  of  the  Cameroon  Church  requires  many 
long,  hard  trips  into  the  forest  country  to  visit  the 
churches  and  chapels  scattered  throughout  our  field. 
We  travel  on  foot  or  by  bicycle  to  these  places  where 
we  meet  with  the  Christians  and  seek  out  those  who  are 
not  yet  believers  in  Christ.  It  is  heartening  to  find  that 
all  of  them  are  eager  for  the  Good  News.  One  day  I 
came  to  a river  which  Vvas  very  high  because  it  was  the 
season  of  the  heavy  rains.  I had  to  walk  in  the  deep 
water  and  carry  my  bicycle  above  my  head.  When  I 
reached  the  other  side,  I mounted  my  bicycle,  but 
before  I had  ridden  one  kilometer,  a tire  blew  out.  There 
was  nothing  left  for  me  but  to  walk,  which  I did  for  25 


October  1958 


23 


kilometers.  I finally  arrived  to  find  everyone  waiting 
for  me. 

I began  the  conference  at  4:30  and  continued  until 
7 p.m.  At  the  close  of  the  meeting  seven  persons  accepted 
Christ.  But  two  women  who  were  in  polygamous  mar- 
riages wept  because  they  could  not  be  written  in  the 
Church.  I sat  down  and  taught  them  what  they  must 
do  and  encouraged  them  to  try  to  win  their  husbands 
to  Christ’s  way.  One  went  and  brought  her  husband 
who  accepted  to  think  it  over  and  answer  me  tomorrow. 
In  the  morning  they  came,  the  husband  and  wife  and 
the  other  wives  also.  He  said,  “Today  I accept  Christ 
as  my  Savior.  I will  choose  one  among  my  women  to  be 
my  one  wife,  but  I will  not  choose  this  one,  although  she 
has  led  me  to  be  a Christian.” 

Then  everyone  wondered  what  that  woman  would 
do.  She  stood  ‘up  before  everyone  and  said,  “God,  I 
thank  Thee  that  now  my  husband  has  become  a Christian 
and,  as  he  will  free  me,  I too  may  now  be  written 
as  a believer.  I thank  Thee  that  the  wife  he  chose  has 
decided  to  be  a follower  of  Christ  too.”  This  was  a 
wonderful  experience  because  that  man  had  eight  wives 
and  let  them  all  go  but  one,  in  order  to  be  a Christian. 
The  day  we  put  a roof  on  that  chapel,  that  man  was  the 
best  worker  of  us  all. 

Because  the  principal  cash  crop  is  cocoa,  which 
is  harvested  and  sold  once  a year,  our  offerings  are  made 
for  the  entire  year  at  that  time — but  they  do  not  last  for 
the  entire  year.  So  there  are  always  several  months  when 
the  treasurer’s  box  is  empty.  But  on  the  encouraging 
side  is  the  work  of  the  women  in  personal  calling,  help- 
ing the  local  church  and  sending  their  offerings  for  the 
ongoing  work  of  weaker  churches  in  newer,  more  needy 
fields. 

Metet’s  new  church  building  is  almost  completed, 
although  there  are  many  things  yet  to  be  finished. 

I send  greetings  from  my  family  and  the  Christians 
at  Metet  to  our  friends  across  the  seas. 

And  Christ  said,  “Go — preach — ” 


24 


The  Drum  Call 


CHILDREN’S  CHURCH 


Margaret  Burkwall 
six  days  a nurse,  every 
day  interested  in  children 

As  soon  as  the  regular  Sunday  School  is  over,  from 
go  to  too  little  children  from  4 to  7 years  old  climb  Metet 
hill,  two  by  two,  to  attend  their  own  church  service  in 
an  unused  garage  under  one  of  the  residences.  Our  chairs 
are  old  floor  boards  placed  on  cement  building 
blocks.  Our  tables  are  the  same,  for  each  child  kneels  in 
front  of  his  seat  to  color  the  picture  of  the  lesson  (the 
only  coloring  many  get  to  do.)  The  day’s  memory  verse 
is  written  on  the  picture  in  Bulu  and  Basa,  though  the 
service  is  conducted  in  Bulu.  We  use  flannelgraph 
material  and  have  three  Quarterlies  of  Old  Testament 
stories  and  two  on  the  life  of  Christ.  It  is  a joy  to  see  the 
real  interest  that  prompts  helpers  to  ask  for  materials  to 
teach  children  in  their  villages  during  a vacation. 

Our  staff  includes  an  older  nurse  (a  grandmother 
several  times),  a housewife,  some  high  school  boys  and 
teachers  in  the  Primary  School.  We  rotate  in  having 
charge  of  a Sunday.  We  have  been  teaching  the  value 
of  giving  to  the  Lord,  and  the  children  are  supposed  to 
work  in  their  homes  or  villages  for  the  offering  of  food 
or  money  they  bring  on  Sunday  morning.  They  take 
turns  going  around  with  the  collection  baskets  and 
afterwards  taking  the  bananas,  peanuts  or  what-have-you 
to  needy  patients  in  the  hospital.  For  the  children  this 
makes  the  lesson  live:  “I  was  hungry  and  you  gave  me 


Jesus  said,  ^‘Suffer  the  little  children — ” 


October  1958 


25 


AT  THE 
CALL 
OF  THE 
DRUM 


Cecile  de  Pury 
High  School 
teacher 

At  the  foot  of  the  hill,  opposite  the  church,  lies  the 
“school  town”.  Here  is  the  largest  single  school  of  the 
Metet  district.  It  boasts  the  best  buildings  and  the  most 
pupils,  but  is  only  one  of  the  thirty  under  Metet  super- 
vision. The  others  are  scattered  in  the  neighboring  vil- 
lages from  5 to  too  kilometers  from  Metet.  Taking  care 
of  these  “bush”  schools  is  one  of  the  school  director’s 
main  preoccupations,  as  you  will  read  in  his  article.  For 
the  moment,  let  us  stay  at  the  station  itself. 

At  the  call  of  the  7:20  drum,  three  hundred  pupils 
and  their  eight  teachers  gather  in  front  of  the  tile  roofed, 
red  brick  buildings,  and  the  day’s  w’ork  begins.  From 
then  on  a passerby  can  hear,  coming  from  one  class  or 
another,  the  voices  of  300  odd  children  reciting  in 
unison,  with  the  peculiar  chanting  tone  which  they 
invariably  carry  over  from  their  own  language  into 
French.  For  this  is  the  Primary  School,  but  here  already 
all  the  teaching  is  done  in  French  and  in  strict  ac- 
cordance with  French  regulations,  for  these  schools  are 
recognized  and  subsidized  by  the  government.  One 


The  big  Metet  drum  in  this  stilted 
house  can  be  heard  for  miles  around. 


26 


The  Drum  Call 


exception  to  the  rule  of  teaching  solely  in  French:  the 
Bible  is  read  and  the  daily  Bible  classes  are  taught  to  the 
children  in  their  own  language. 

At  seven  o’clock,  before  the  arrival  of  the  younger- 
children,  an  older  group  of  pupils  has  already  started 
their  five-hour  morning  program.  These  are  the  iio 
boys  of  the  Cours  Complementaire,  coming  from  various 
Presbyterian  primary  schools  across  Southern  Cameroun 
and  chosen  to  continue  school  a few  more  years  beyond 
the  primary  school  level.  The  academic  level  of  the 
Cours  Complementaii'e  is  roughly  that  of  a High  School. 

Here  several  tribes  are  brought  together,  the  com- 
mon language  of  French  being  employed  throughout. 
Three  Cameroun  tribes,  France  and  Switzerland  are 
represented  on  the  faculty,  which  helps  in  trying  to 
develop  a spirit  of  mutual  understanding  among  the 
pupils. 

Relations  between  pupils  and  teachers  are  very 
close,  for  the  teachers  have  not  merely  to  teach  but  al- 
so to  act  as  supervisors  and  counselors.  The  secretary 
and  the  irreplaceable  school  supplies  manager-and- 
treasurer  are  shared  with  the  Primary  school. 

There  are  other  close  ties  between  the  two  schools, 
for  the  director  and  assistant  director  of  the  Primary 
school  teach  in  the  Cours  Complementaire.  The  latter, 
however,  is  definitely  not  a local  school,  but  is  one  of 
three  similar  schools  opened  by  the  Presbyterian  Church 
in  recent  years,  two  for  boys  and  one  for  girls.  Along 
with  the  Foulassi  Normal  School  and  the  Cameroun 
Christian  College  (which  is  in  a class  by  itself  by  virtue 
of  being  interdenominational  and  international),  these 
schools  are  meant  to  serve  the  Cameroun  Presbyterian 
Church  as  a whole  in  its  effort  to  offer  a solid  Christian 
education  to  as  many  of  its  promising  pupils  as  possible, 
in  order  to  train  capable  Christian  leaders  for  the  Church 
and  the  country. 

“ Train  up  a child  in  the  way  he  should  go” 


October  1958 


27 


OUT 

in 

the 

BUSH 


Pascal  dc  Pury 
director  of  schools 

Pascal  and  teacher  before 
a bush  school. 

Metet,  nine  o’clock.  I should  have  left  at  6:30, 
but  two  or  three  last-minute  visitors,  replenishing  the 
case  of  school  books  to  be  sold  in  the  villages;  and  several 
minor  repairs  on  the  car  have  made  me  late.  My 
Land-Rover  is  a bit  tired  of  my  frequent  trips  into  the 
bush;  nevertheless,  w'ith  its  four-wheel  drive  and  its 
winch,  it  enables  me  to  reach  every  one  of  the  thirty 
schools  which  must  periodically  be  visited.  Finally 
I am  off  for  a three  day  trip. 

After  an  hour’s  ride  over  a rough,  muddy  road, 
I reach  one  of  the  small  schools.  In  the  middle  of  the 
village  is  a large,  bare  square  in  which  stand  the  church, 
the  school  and  the  houses  of  the  catechist  and  teacher, 
all  built  by  the  villagers  with  typical  mud  walls  and  palm 
thatched  roofs.  The  classroom  has  neither  doors  nor 
windows,  so  the  teacher’s  lessons  and  the  pupils  answers 
can  be  heard  from  a distance.  As  I enter,  the  children 
greet  me  with  a noisy  “Bonjour,  Monsieur”,  and  I then 
take  a place  in  the  last  row  to  listen  to  the  rest  of  the 
lesson.  Today  I am  undertaking  a big  task:  I am  giving 
a test  to  each  of  the  three  classes  in  this  one  room  school. 
With  the  help  of  the  teacher,  I shall  correct  the  papers 
before  leaving.  I shall  thus  have  a clear  idea  of  the 
exact  level  of  the  pupils  and  know  if  the  teacher  and 
classes  are  keeping  up  with  the  official  program.  As  for 


28 


The  Drum  Call 


the  teacher,  who  is  terribly  isolated  in  this  village,  he  is 
glad  for  any  kind  of  supervision  and  contact  with  the 
other  schools,  even  if  he  is  reprimanded  sometimes. 

While  the  pupils  are  writing  the  test,  some  parents 
arrive,  curious  to  see  what  the  Director  is  doing  in  the 
school.  Soon  quite  a few  are  present  and  I have  a chance 
to  interest  them  directly  in  their  children’s  work.  This 
is  important,  for  often  it  is  still  primarily  the  child  who 
desires  to  go  to  school,  while  his  parents  remain  indif- 
ferent as  to  what  the  child  learns  in  a language  they  do 
not  understand. 

As  soon  as  I start  to  leave,  the  teacher’s  wife  comes 
up  with  three  of  four  different  dishes  prepared  especially 
for  me  (the  villagers  do  not  usually  eat  at  noon),  and  it 
is  at  such  times  as  this  that  the  teacher  and  I get  involved 
in  serious  conversations,  during  which  I learn  something 
of  his  disappointments  and  satisfactions  in  his  work,  as 
well  as  hear  the  inevitable  requests  for  doors  and  windows 
for  his  house  and  the  school,  and  for  benches  and  desks. 
But  there  are  thirty  schools,  sixty  teachers,  and  limited 
school  funds.  The  villagers  give  quite  readily  of  their 
time  to  build  a school,  but  rarely  of  their  money  for 
what  has  to  be  bought. 

At  2:30  I try  again  to  leave  but  now  it  is  the  headman 
or  perhaps  the  catechist  who  wants  me  to  stay  for  a real 
meal,  in  the  evening,  and,  of  course,  to  spend  the  night. 
But  I must  get  on,  and  manage  to  leave  only  on  my 
promise  to  stay  next  time. 

If  I hurry,  I may  visit  the  next  school  before  it  is 
dismissed,  although  I will  not  be  able  to  give  a test 
there.  The  headman  will  offer  me  the  best  bed  in  the 
village,  and  in  the  morning  I shall  set  out  for  the  “prin- 
cipal school”.  This  is  the  the  name  given  to  an  outlying 
school  with  a complete  Primary  school  program,  the 
exact  equivalent  of  the  Station  Primary  school.  Here 
I may  stay  for  the  next  two  days,  for  there  are  five 
teachers  and  I must  spend  time  with  each  one.  However, 
I shall  spend  more  time  in  the  two  upper  classes  where 
the  pupils  are  being  prepared  for  the  official  examina- 

October  1958 


29 


tions  which  will  mark  the  end  of  their  Primary  schooling 
and  permit  them,  if  they  pass,  to  enter  a secondary  school. 

The  three  days  aie  soon  gone.  And  in  the  mean- 
time mail  and  all  the  paper  work  has  been  accumulating 
in  the  office  at  Metet,  where  wife  and  daughter  are  also 
waiting  for  my  l eturn.  However,  the  work  of  these  thi  ee 
days  is  certainly  the  most  important  contribution  I can 
make  to  the  progress  of  our  schools  and  perhaps  to  their 
improvement. 


IN  THIS  ISSUE:  concluded  from  page  4 

in  1 924,  yet  steps  out  blithely  in  this  new  day.  Somebody 
cited  her  example  ^\'hen  asked  what  drives  of  fraternal 
workers  would  do  when  all  the  little  things  they  used  to 
do  are  in  the  hands  of  the  Church.  Dr.  Wolfe  reminds  me 
of  my  father — slight,  mid- Victorian,  taciturn,  but  warm 
with  little  girls,  having  had  four  of  his  own. 

Miss  Burkwall  has  seiwed  only  7 years  less,  though 
the  first  20  were  in  China.  She  is  reserved,  exact, 
efficient.  She  lives  uncomplainingly  in  that  mahogany 
monster  known  as  “the  plank  house”,  built  in  1911  for 
2 families,  which,  as  you  can  see,  gives  her  enough  office 
space  and  guest  rooms  opening  off  one  another.  You 
will  meet  the  de  Purys  in  the  school  articles,  and  right 
away  you  will  notice  that  Cecile  is  that  enviable  person 
with  colloquial  English  and  faultless  French.  She  is  tall, 
brunette,  outgoing.  Pascal,  on  the  other  hand,  is  blond, 
detached,  introverted.  She  is  French,  with  an  American 
mother;  he,  Swiss  brought  up  in  France.  Little  Anne, 
Mrs.  Wolfe  tells  us,  is  going-on-two  and  station  pet.  Let 
her  proceed  with  the  introductions:  The  Rev.  Charles 
Mvondo,  station  pastor  who  will  present  district  pastors; 
Charles  Zam,  head  medical  assistant,  23  subordinates; 
Ruth  Enyeka,  head  nurse;  1 5 others;  Damaris  Eko  of  the 
nursery;  Jean  Maze,  assistant  director  of  primary  schools, 
with  46  district  and  1 1 station  teachers.  How  do  you  do, 
Metet. 


30 


The  Drum  Call 


THE  HEART  OF  LEARNING 

Assistant  director  of  primary  schools 
I give  my  brothers  in  Christ  in  America  greetings. 
You  came  to  us  to  give  us  the  Good  News  of  Christ.  You 
brought  us  hospitals,  you  taught  us  all  sorts  of  work. 
But  I tell  you  that  you  have  brought  us  a large  workshop, 
a large  machine,  a powerful  force  that  will  go  ahead  and 
work,  even  if  you  leave — that  is  the  school.  This  work- 
shop goes  ahead  and  trains  for  other  trades.  Great 
thanks.  We  of  the  schools  carry  the  heavy  load  of  this 
task,  and  seek  ever  to  improve  upon  what  we  have  done 
before.  We  are  rejoicing  at  this  moment  because  98 
pupils  at  the  station  of  Metet  and  in  the  district  have 
this  week  passed  successfully  the  State  examination  for 
the  Primary  certificate.  Some  of  these  are  very  young, 
only  twelve  years  old.  We  pray  you  to  continue  to 
support  the  schools  of  Cameroun,  expecially  with  your 
prayers,  that  we  may  do  our  work  as  unto  God,  not 
because  of  a hunger  for  money  or  because  we  feel  our- 
selves superior  to  other  people,  but  because  we  have 
some  learning.  Again  thanks. 

Jean  Maze 


GREETINGS  AND  APPRECIATION 
from  the  head  medical  assistant 
“Study  to  show  thyself  approved  unto  God,  a work- 
man that  needeth  not  to  be  ashamed,  rightly  dividing 
the  work  of  truth.”  We,  hospital  assistants  and  nurses, 
send  greetings  to  our  brothers  in  Christ  in  America  and 
give  you  heartfelt  thanks  because  of  the  help  you  have 
given  us.  We  have  a fine  dispensary,  operating  theater, 
maternity  building  and  new  houses  for  some  of  us.  We 
are  also  very  happy  because  of  our  beautiful  little  chapel 
where  we  gather  for  morning  worship,  Bible  classes,  and 
the  like.  May  God  reward  you  for  your  interest  and 
help  in  the  work  of  Metet  hospital. 

Charles 


October  1958 


31 


In  times  past  Metet  Orphan- 
age cared  for  many,  many 
babies:  children  of  lepers, 
babies  whose  mothers  could 
not  nurse  them  or  whose 
mothers  had  died  in  child- 
birth. Nowadays  the  family 
buys  bottles  and  milk.  So 
we  have  only  four  children  under  two  years,  plus  Mejo. 

Mejo  was  brought  in,  a sickly  baby,  two  or  three 
days  after  birth.  They  could  not  even  keep  his  mother 
tied  up  when  she  was  most  violent.  Sometime  in  the 
early  months  Mejo  had  a spell  of  crying.  After  the  crisis 
had  passed,  his  arms  and  legs  w'ere  quite  limp.  His  arms 
are  good  and  strong  now,  but  his  legs  are  shrivelled  up. 
He  gets  around  on  his  hands  and  knees  or  in  a dilapidated 
wheelchair.  (Don’t  worry,  friends  have  given  him  a new 
one  and  we  are  daily  awaiting  its  arrival.)  Now  15,  he 
is  still  the  size  of  a 6 year  old.  He  went  to  school  but  did 
not  learn  to  read  or  write.  But  he  washes  his  things  and 
helps  friends  and  gets  handouts  of  extra  food.  His  father 
has  never  given  anything  for  his  support.  “What  good  is 
he  to  his  family  or  village  in  this  crippled  condition?” 
So  Mejo,  and 
likewise  little  Mbita, 
have  both  mother 
and  father,  but  still 
they  are  orphans. 

Orphans  of  love  and 
normal  home  life. 

Orphans  of  a society 
permitting  crazy  wo- 
men to  have  babies 
only  to  neglect  them. 

And  Christ  said, 

^‘Feed  my  lambs.” 


WHO  IS  AN 
ORPHAN? 


32 


The  Drum  Call  October  1958 


Korea’s  Silent  Soldiers 


This  Sunday  Americans  everywhere  will  1)6  observ- 
ing Armistice  Day  for  the  second  time  since  the  start 
of  the  tear  in  Korea.  For  thousands  of  American  fam- 
ilies the  remembrances  of  this  Noverid)er  1 1 will  not 
be  for  the  heroes  of  Verdun  or  the  Ar^ionne,  or  of 
Saipan  or  the  Normandy  breakthrough,  but  for  Seoul, 
Uungnum,  and  Heartbreak  Ridge.  The  following  ac- 
count was  written  by  UN  Air  Force  Captain  Robert 
Carruth  and  was  sent  from  Korea  by  Captain  Marshall 
V.  Hersey.  a member  of  the  Presbyterian  Church  of 
Pacific  Palisades,  California.  —The  editors 

There  is  a valley  in  the  southern  part  of  Korea 
shaped  like  a U.  The  bottom  part  of  the  U borders 
a bay  on  the  Sea  of  Japan.  The  floor  of  the  valley 
is  a patchwork  of  rice  paddies  and  small  fields  of 
grain,  and  it  is  circled  by  a range  of  green  hills  rising 
high  to  touch  the  gentle  clouds.  Oxcarts  move  slowly 
on  the  roads  along  with  women  bearing  burdens  on 
their  heads.  There  is  no  hustle.  It  is  quiet  there,  even 
though  it  is  removed  from  an  active  airfield  by  only 
a couple  of  ranges  of  hills  and  a few  miles  of  rice 
paddies.  From  the  city  of  Pusan  it  is  but  a journey 
of  half  an  hour. 

The  middle  of  the  U rises  gradually  into  a knoll 
that  is  crowned  by  the  breeze-borne  flags  of  the  United 
Nations.  The  day  we  visited  the  knoll,  there  were 
three  of  these  flags  flying  at  half-mast.  This  was  the 
United  Nations  Military  Cemetery.  Slowly,  with 
anxiety  and  a suppressed  kind  of  feeling,  we  had 
driven  a weapons  carrier  through  the  pillars  that 
formed  the  gate  and  up  the  curving  driveway  that 
was  bordered  by  large  stones  painted  white,  and  with 
newly  planted  small  evergreens.  The  guest  book 
which  we  signed  showed  signatures  from  half  the 
world:  Red  Cross  representatives,  men  of  the  services 
of  many  countries,  diplomats,  statesmen,  and  other 
world  travelers  who  had  come  to  visit  and  to  pray 
for  the  many,  many  silent  soldiers. 

Along  the  graveled  pathways  and  up  the  steps  of 
the  terraces  we  walked.  There  was  no  conversation. 
All  that  we  would  have  said  could  not  be  spoken- 
words  were  not  in  us,  only  feelings.  Over  the  small 
squares  that  represented  Belgium,  Turkey,  and  the 
United  States,  the  flags  of  those  nations  were  bowed 
at  half-mast  because  that  day  men  of  those  countries 
were  being  interred.  You  have  often  read  of  the  “long 
rows  of  small  white  crosses.”  So  had  I.  but  I had  not 
seen  them  before,  not  here.  These  white  crosses  were 
all  new,  and  they  stretched  down  the  terraces  to  the 
very  floor  of  the  valley  and  ended  where  the  farmers 
were  working  with  their  oxcarts  and  their  crude  hoes. 

The  work  went  on  as  we  watched.  The  broken 
bodies  of  world  heroes  were  being  buried,  but  I 
wondered  if  the  world  knew  it  or  thought  about  it, 
or  would  remember.  Death  is  such  a permanent  thing. 
A man  meets  it  but  once.  And  these  men  had  not 
asked  for  it.  The  world  had  told  them  to  go,  to  do 
battle,  and  to  meet  death  if  necessary.  And  I thought 
what  each  cross  represented.  Beneath  each  one  lay  a 
mother’s  son,  someone’s  brother,  a father,  a husband— 
a friend  that  could  never  be  replaced.  And  I thought 
that  the  whole  world  should  be  full  of  tears,  but  that 


perhaps  many  reasoned  only  that  “There’s  a small  war 
going  on,  but  it  is  half  a world  away,  so  it  is  too  far 
to  matter  much.”  And  1 hated  the  people  who  thought 
like  that. 

Curiously,  at  least  to  me,  in  the  little  square,  of 
Turkey,  the  markers  were  not  crosses,  but  white 
boards  with  white  stars  and  crescents.  But  it  matters 
not  the  form  of  the  marker,  nor  the  color,  religion,  or 
creed  of  the  man  beneath.  The  dead  are  just  as  dead. 

As  I stooped  and  read  the  names  on  some  of  the 
markers,  the  scene  came  closer  to  me.  When  one  adds 
a name,  the  markers  mean  more.  Then  I saw  another 
soldier  kneeling  before  a single  neat  white  cross;  his 
hat  was  off  and  his  head  was  bowed.  I remembered 
again  that  my  own  nephew  lay  buried  here,  too.  A 


thought  struck  me  like  a bolt  of  lightning  from  a heavy, 
heavy  cloud,  though  the  sun  was  shining  clear.  I wept 
in  silence  the  tears  of  love  in  a wail  of  hate.  My 
heart  exploded  in  a maelstrom  of  peace  and  love  and 
hate  and  prayer. 

I cannot  describe  thef  scene  at  all  adequately.  You 
cannot  know  the  futility,  nor  the  love  or  hate  or 
pain  that  is  there  unless  you,  too,  have  been  a soldier 
and  have  been  with  the  silent  ones,  and  have  known 
that  but  for  the  grace  of  God,  you  would  be  among 
them. 

Have  you  seen  a mother  cry  when  she  received 
that  awful  telegram?  Have  you  seen  a wife  left  sud- 
denly alone  to  bring  up  a fatherless  child?  Have  you 
thought?  Thought  what  every  small  white  cross  has 
held  for  the  living  as  well  as  for  the  dead?  Then  visit 
your  city  of  silent  soldiers  and  read  their  names  and 
know  what  it  could  mean  to  you. 

I prayed  as  I left  the  United  Nations  Cemetery  near 
Pusan,  Korea.  With  the  tears  still  wet  on  my  cheeks, 
desperately  I asked  God  to  lead  those  men  in  whom 
we  put  our  trust  to  guide  the  destinies  of  our  nations. 
And  I prayed  even  more  as  I looked  back  to  see  all 
those  colorful  flags  flying,  not  all  high  and  proud,  but 
bowed  at  half-mast.  —Robert  C.vrruth 


12 


\ 


Presbyterian  Life 


c,  ' '/S.V 


NEWS 


TO  THE  PASTORS,  OFFICERS,  AND  MEMBERS 
OF  THE  PRESBYTERIAN  CHURCH  U.S.A.: 

On  October  20th  the  President  of  the  United  States  shocked  the 
nation  by  announcing  his  decision  to  send  an  Ambassador  to  the  Vatican 
and  by  transmitting  to  the  Senate  for  confirmation  the  name  of  General 
Mark  W.  Clark.  This  action  has  profoundly  disturbed  the  leaders  of  the 
Protestant  Churches  who,  over  the  past  years,  have  repeatedly  waited 
upon  the  President  ( and  his  predecessor ) , expressing  a common  view- 
point that  such  an  action  would  break  the  well-established  American 
principle  of  separation  of  church  and  state  and  flout  the  convictions 
of  the  members  of  their  churches. 

By  Providence  and  good  fortune,  we  are  not  yet  faced  with  an  ac- 
complished fact  due  to  the  prompt  adjournment  of  Congress  and  the 
wave  of  protest  from  the  American  people.  The  President  has  now 
stated  that  no  interim  appointment  will  be  made  and  that  no  further 
action  will  be  taken  until  Congress  meets  in  January. 

Therefore,  at  the  suggestion  of  the  General  Council  and  on  the  basis 
of  repeated  deliverances  of  the  General  Assembly,  I am  addressing  this 
to  call  upon  you  to  take,  if  you  will,  the  following  actions: 

(1)  To  wait  upon  the  Senators  and  Representatives  of  your  State 
personally,  by  letter  and  telegram,  to  make  clear  your  opposition  to  the 
diplomatic  recognition  of  the  Roman  Catholic  Church  by  the  subterfuge 
of  its  being  treated  as  a sovereign  state. 

(2)  To  write  or  telegraph  the  President  your  opposition  to  and  dis- 
approval of  his  action. 

(3)  To  report  to  the  Office  of  the  General  Assembly  any  attitudes 
expressed  to  you  by  your  Representatives  or  Senators,  so  that  this  in- 
formation may  be  correlated  for  effective  use  when  Congress  returns 
to  Washington  after  the  first  of  the  year. 

There  is  a valuable  pamphlet  available  which  is  entitled  A Brief  in 
Support  of  Maintaining  a Valuable  American  Tradition,  published  by 
the  National  Council  of  Churches  of  Christ  in  the  United  States  of 
America,  297  Fourth  Avenue,  New  York  10,  New  York,  which  may  be 
procured  at  five  cents  a copy,  or  at  two  dollars  a hundred  copies  and 
fifteen  dollars  a thousand  copies.  This  pamphlet  expresses  clearly  the 
Christian  and  patriotic  basis  of  the  traditional  position  of  our  Church 
in  this  whole  matter. 

This  course  of  action  above  suggested  is  not  motivated  by  an}^  ill 
will  toward  our  fellow-American  members  of  the  Roman  Catholic 
Church  or  by  any  criticism  of  General  Clark.  On  the  contrary,  it  is  m\ 
conviction  that  one  of  the  worst  effects  of  this  recent  action  of  the 
President  is  the  stirring  up  of  religious  controversy  and  the  possible 
damaging  of  the  career  of  a patriotic  xA.merican  who  desen'es  well  of 
the  nation  which  he  has  so  ably  served. 

Harrison  Ray  Anderson,  Moderator  of  the  General  Assemhly 
By  Eugene  Carson  Blake,  Stated  Clerk  of  the  General  Assemhly 


held  a national  drive  on  Reformation 
Sunday  to  collect  signatures  opposing 
the  appointment. 

Dr.  Eugene  Carson  Blake,  in  one  of 
his  first  actions  as  the  new  Stated  Clerk 
of  the  Presbyterian  Church  U.S.A.  (see 
page  13),  wired  the  President,  “I  wish 
to  protest.most  vigorously  your  action  in 
appointing  an  ambassador  to  the  Vati- 
can. Such  official  diplomatic  recognition 
of  one  church  by  our  government  is  de- 
liberately to  flout  the  expressed  wishes 
and  deeply  held  convictions  of  most 
Protestants.  This  protest  is  both  per- 
sonal and  on  behalf  of  the  Presbyterian 
Church  in  the  United  States  of  America.” 

Dr.  Franklin  Clark  Fry,  president  of 
the  United  Lutheran  Church,  called 
upon  Lutherans  throughout  the  nation 
to  voice  “unrelenting”  opposition  to  the 
appointment.  He  said,  “It  is  ridiculous 
to  pretend  that  this  is  diplomatic  recog- 
nition being  accorded  a tiny  secular 
state.  All  the  world  knows  that  an  am- 
bassador is  being  sent  rtither  to  the  Pope 
as  a powerful  religious  leader.” 

Dr  Vere  Loper,  head  of  the  Con- 
gregational Christian  churches,  called 
the  appointment  a “gross  violation  of 
tlie  American  doctrine  of  separation  of 
church  and  state.” 

In  addition  to  action  by  inter-church 
bodies  and  scores  of  individual  denomi- 
nations, literally  hundreds  of  local  and 
area  church  groups  representing  millions 
of  Protestants  recorded  their  protests. 
Churches  in  many  parts  of  the  nation 
were  jammed  on  the  Sunday  following 
announcement  of  the  appointment.  Ref- 
ormation Day  services  and  special  rallies 
brought  out  Protestants  in  record  num- 
bers. Thousands  of  letters  and  tele- 
grams bulged  mail  bags  in  Washington. 

The  White  House  statement  which 
went  with  the  Vatican  appointment  said, 
in  part,  “It  is  well  known  that  the  \7iti- 
can  is  vigorously  engaged  in  the  struggle 
against  Communism.  Direct  diplomatic 
relations  will  assist  in  coordinating  the 
effort  to  combat  the  Communist  men- 
ace.” Although  this  seemed  to  be  the 
main  reason  for  President  Truman’s 
action,  there  were  many  Protestants  and 
many  U.  S.  citizens  of  other  faiths  who 
wondered  how  right  this  assumption  was. 

The  President,  in  messages  recently 
delivered  to  the  Washington  Pilgrimage 
for  Churchmen  and  to  the  Cincinnati 
meeting  of  the  United  Church  Men,  laid 
great  stress  upon  the  principle  of  re- 
ligious unity.  He  urged  the  United 
Church  Men  to  “turn  the  hearts  and 
souls  of  men  from  rancor  and  hatred  to 
love  and  the  spirit  of  brotherhood.”  He 
told  the  Pilgrimage  group,  “Despite 
the  barriers  that  divide  the  different 
churches,  there  is  a common  bond  of 
brotherhood  that  underlies  them  all.  We 
must  continue  our  effort  to  find  these 


common  ties,  and  to  bring  the  churches 
together  in  greater  unity  in  a crusade 
for  peace.”  There  were  many  Protestants 
and  many  U.  S.  citizens  of  other  faiths 
who  wondered  how  the  Vatican  appoint- 
ment would  help  fulfill  these  wishes. 

But,  for  most  American  Protestants, 
these  wonderings  were  not  the  point. 
General  Rufus  King,  U.  S.  Minister  to 
the  Papal  States  (now  part  of  Italy) 
from  1863  to  1868,  was  quite  upset  when 
Congress  closed  his  legation  because 
American,  Scottish  and  English  Protes- 
tants were  denied  full  freedom  of  wor- 
ship in  Rome.  He  did  not  seem  to  realize 
fully  that  freedom  of  worship  was  a 
U.  S.  law.  The  laws  of  Rome,  in  his 
own  words,  did  not  allow  “any  other 


form  of  public  worship  than  such  as 
conforms  to  the  teachings  of  the  Roman 
Catholic  Church.”  The  relationship  be- 
tween the  Papal  States  and  the  U.  S. 
was  not  in  accordance  with  the  U.  S. 
Constitution  and  was  therefore  termi- 
nated. 

President  Truman  has  appointed  an 

ambassador  to  the  Vatican.  The  separa- 
tion of  church  and  state  is  a U.  S.  law. 
The  laws  of  the  Vatican  recognize  the 
head  of  the  Roman  Catholic  Church  as 
the  head  of  the  Vatican  City  State.  The 
relationship  begun  last  month  between 
the  Vatican  and  the  U.  S.  is  not  in  ac- 
cordance with  the  U.  S.  Constitution. 
Therefore,  say  U.  S.  Protestants,  the 
relationship  should  be  terminated. 


November  10,  1951 


11 


ALL  OF  US  IN  DRESS  ARRAY  ON  BABY  DAY — 129  Prizes  given  for  Good  Health  and  splendid  co-operation 
^ 2H  >14  ^3  ’J-tti  >1  *11  5 *-9  i >1  ^oj  44  ii.  5-44^24 


THE  SEOUL  CHILD  WELFARE  UNION  ALBUM 
^ ^ ^ ^ ^ H ^ ^ 


VTPoas 


& 

'€■ 


to 

4 


THI'^  IS  THE  WAY  WE  WORK  EVERY  DAY- a clinic  each  day  of  the  week  except 
THL  ,3,_272  CLINICS  HELD  LAST  YEAR 


^ fl]  ^ ^>1  ^ ^1  ^ ^ ^ i 4 S.J-  5 ^ °''  -fe- “t  4 4 "d°y  ’<)■  If#  “l--^  c*l 

zi  o')  y !)■  V f - # ®1  °1  5)  4 4 5 -o  M 4 


40 


THESE  ARE  THE  NURSES 
THAT  DO  THE  WORK 

A 7d  21  ^ ^ ^ :|. 


The  Great  Eastern  Daily  Newspaper  gives  the 
Yearly  Prizes  to  our  Babies 
THIS  IS  ONE  OF  THE  HAPPY  ONES 


A HAPPY  FAMILY— This  is  what  we  work  for  every  day— Mother  brings  all  the  children  to 
Well  Baby  Clinic” — we  have  1000  similar  homes  in  the  city 

‘3'>14«1  il  5)  •il-slj-  ^ 51-B-H4- -Te):g.:>j  sjoij-fe  ’I’V 

»)4  i tlsH 


DR.  SO  CHAI  HAN,  who  helped  us  when  we 
first  started  our  work 

"vVs) 


These  are  her  own  children  raised  by  “BETTER  BABY"  rules 
°1  -1  >l-t-^  t!-^4^  "l-i'd-t  <0  a!  -i-4'‘ilM4 


MISS  FRAMCES  LEE,  Our  only  “trained 
abroad”  Korean  Public  Health  Nurse 
O’!  H ^ -t  ^ 3"}  -1-  ^ ^ 


PUBLIC  HEALTH  POST-GRADUATE  COURSE  given  under 
the  auspices  of  the  Seoul  Child  Welfare  Union 

4*J  -I- 


Some  Special  Projects  and  Departments  of  Work 
-&  SI  ^ -3 


MILK  STATION  —over  100  bottles  of 
Milk  Prepared  by  formula  each  day 

i ^ -I-  tJ-  '-1  4 


MIDWIFERY  IN  THE  HOME 
Mrs.  Hyo  Kyeng  Lee,  R.  N. 
During  the  year  49  cases  were 
cared  for  in  homes 

y\  H ^ 

s.-t  -k  4-fecHI  nil  va  49 
-I- 


VISITING  IN  HOMES 
Out  for  a forenoon  of  visiting 
in  homes -over  400  such  visits 
are  made  per  month 

n ^ s- 

-I-  M-4 

.fee) — n'i\  sj i -f  ^ 

-d  ^ H 4 


THE  NURSE  IS  THE 
MOTHER’S  FRIEND 
She  not  only  does  nursing 
in  homes  but  also  gives  advice 

HI- 

-^1  ^ HH- 

0,1  .^-1  >a  s.  4 4 H 4 

^ o,)  4^-  ^ J2.  = oa  -s]  tk  H 4 


The  Soya  Bean  Project— Especially  Good  for  Children’s  Food 

•f-  -fr  ^ ^ -t  y H 


YI  PIL  HO 

As  brought  to  us  nine  months  old — 
very  immaciated  — almost  ready  to  die 

‘'I  ^ 3.  'd  H 


YI  PIL  HO 

One  year  later  fed  on  Soya  Bean  Milk 

e "411 

6]  ^ ^ ^ Af  v| 


YI  PIL  HO 

3 years  later  — he,  as  well  as  many  others 
are  fed  on  Soya  Bean  Milk  and  Powder 

71- 

^-TT  4