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The American Missionary


November 1888

Volume XLII. No. 11.



CONTENTS

EDITORIAL
NOT QUITE FREE - ENCOURAGING RESPONSES TO OUR APPEAL
THE MOHONK CONFERENCE
ORDINATION - THE YELLOW FEVER
THE SAMARITAN WOMAN
GENERAL SURVEY
OUR SCHOOLS - CHURCH WORK - MOUNTAIN WORK - THE INDIANS - THE
CHINESE - WOMAN'S BUREAU - FINANCES
STUDENT'S LETTER
STRUGGLES IN THE "LONE STAR STATE"
THE CHINESE
REVIEW OF THE YEAR
BUREAU OF WOMAN'S WORK
WOMAN'S STATE ORGANIZATIONS
RECEIPTS



NEW YORK:

PUBLISHED BY THE AMERICAN MISSIONARY ASSOCIATION,

Rooms, 56 Reade Street.



Price, 50 Cents a Year, in Advance.

Entered at the Post Office at New York, N.Y., as second class matter.



American Missionary Association.



President, Rev. Wm. M. Taylor, D.D., LL.D., N.Y.

_Vice-Presidents._

Rev. A.J.F. Behrends, D.D., N.Y.
Rev. Alex. McKenzie, D.D., Mass.
Rev. F.A. Noble, D.D., Ill.
Rev. D.O. Mears, D.D., Mass.
Rev. Henry Hopkins, D.D., Mo.

_Corresponding Secretaries._

Rev. M.E. Strieby, D.D., 56 _Reade Street, N.Y._
Rev. A.F. Beard, D.D., 56 _Reade Street, N.Y._

_Treasurer._

H.W. Hubbard, Esq., 56 _Reade Street, N.Y._

_Auditors._

Peter McCartee.
Chas. P. Peirce.

_Executive Committee._

John H. Washburn, Chairman.
Addison P. Foster, Secretary.

_For Three Years._
Lyman Abbott,
Charles A. Hull,
J.R. Danforth,
Clinton B. Fisk,
Addison P. Foster,

_For Two Years._
S.B. Halliday,
Samuel Holmes,
Samuel S. Marples,
Charles L. Mead,
Elbert B. Monroe,

_For One Year._
J.E. Rankin,
Wm. H. Ward,
J.W. Cooper,
John H. Washburn,
Edmund L. Champlin.

_District Secretaries._

Rev. C.J. Ryder, 21 _Cong'l House, Boston._
Rev. J.E. Roy, D.D., 151 _Washington Street, Chicago._

_Financial Secretary for Indian Missions._

Rev. Chas. W. Shelton.

_Secretary of Woman's Bureau._

Miss D.E. Emerson, 56 _Reade St., N.Y._



COMMUNICATIONS

Relating to the work of the Association may be addressed to the
Corresponding Secretaries; letters for "THE AMERICAN MISSIONARY," to
the Editor, at the New York Office.

DONATIONS AND SUBSCRIPTIONS

In drafts, checks, registered letters, or post-office orders, may be
sent to H.W. Hubbard, Treasurer, 56 Reade Street, New York, or, when
more convenient, to either of the Branch Offices, 21 Congregational
House, Boston, Mass., or 151 Washington Street, Chicago, Ill. A
payment of thirty dollars at one time constitutes a Life Member.

FORM OF A BEQUEST.

"I BEQUEATH to my executor (or executors) the sum of - - dollars, in
trust, to pay the same in - - days after my decease to the person
who, when the same is payable, shall act as Treasurer of the 'American
Missionary Association,' of New York City, to be applied, under the
direction of the Executive Committee of the Association, to its
charitable uses and purposes." The Will should be attested by three
witnesses.



The American Missionary.

VOL. XLII.
November, 1888.
No. 11.

American Missionary Association



NOT QUITE FREE.

In the November MISSIONARY of last year, the financial statement bore
the simple and joyous heading "FREE." This year we are compelled to
prefix two qualifying words. Our books closed September 30, with a
balance of $5,641.21 on the wrong side. While we regret that there
should be any debt, we rejoice that it is no larger.

The receipts applicable to current expenses fell off somewhat during
the year, while the expenditures, owing to general growth and some
special demands were greater than last year. The first of September,
therefore, found us confronting an impending debt. The appeal which we
felt constrained to make for September, and which was made under some
special disadvantages as compared with last year, was met with so
hearty a response in gifts and in expressions of interest in our work,
as to move us to gratitude to God and thankfulness to our friends. A
few of the donors gave $1,000 each, but the larger share of the
responses contained remittances of less than $100. Many of the sums
were quite small, and some of them indicated great self-sacrifice on
the part of the donors. A few brief extracts, all that our limited
space will allow, from a small portion of the letters received, will
be found below.

We thank God and take courage. We believe that our friends who
remembered us in the past will not forget us in the future, and that
our wants in October, and in all the following months, will not be
forgotten because they were so well remembered in September. One
thousand dollars a day represents our needs for carrying on the work
in its present development.

_Encouraging Responses to our Appeal._

"I would like to send you more, but I send you the last dollar I have
($71.00,) and must trust the Lord for means to support us until my
next month's payment, and for means to go to the meeting of the
A.B.C.F.M., in case I attend."

"Twenty-five cents of this money was from a woman 82 years old. She is
almost helpless. The family in which she lives is very poor. She has
not a penny that she calls her own. She said to me, 'Here is the
widow's mite. I prayed that the Lord would send me something to give
away. You please take it and send it where it will do the most good.'
I send it to you trusting that with her prayers of faith, it may be
useful."

The writer of a letter enclosing a donation of $10 adds in a
postscript in regard to the donor: "Mrs. A - - was born May 5th, 1787,
and is an _old contributor_."

"I have expended all my appropriation for charitable purposes this
present year, yet I can, perhaps, curtail in some directions and so
remit to you $20 as a small tributary to swell the stream for meeting
indebtedness. I hope your appeal will accomplish the results desired.

"Through abounding grace, my wife and I are once more permitted the
joyful privilege of sending for the general work of the American
Missionary Association, $100 enclosed herewith in draft to your order.
(Their third contribution this year. Ed.) Say to the dear brethren in
the work of the Master: 'Be of good courage, fear not, for I am with
you'; _His_ own words enduring forever."

"Enclosed, please find check for $100. I am always glad to be
remembered on special appeals when they are necessary, even if I
cannot help. I do not know that I enjoy anything more than what I am
able to give to the A.M.A. I trust your appeal will find many generous
responses."

"Your kind and thoughtful letter of the 13th, received. It affords me
real pleasure to respond to your call for our Association. The good
Lord has more or less blessed me with opportunity and ability to
acquire money, and may He forbid that I should turn his blessings into
curses by hoarding the gifts of his providence, when the cry of the
poor and down-trodden is heard. I enclose my check for $100 for the
cause."

"It is a small contribution, but it comes from a small church.
Certainly it represents a genuine interest in the work of your society
and is accompanied with prayers for its success."

An executor, in remitting a legacy of $500 says: "It is not due
according to the terms of the will till next spring, but you may find
it useful at this time to help out the year."

We have received from Oaks, North Carolina, towards the extinguishment
of our debt, a contribution from forty-nine different persons,
amounting to $5.66. This represents a degree of sacrifice, not
surpassed, perhaps, by any who have contributed. Seventy cents of it
were in cash; sixty-six cents were value in fodder; one dollar and
thirty-four cents in potatoes and corn; one dollar and one cent in
work.

The missionary who is ministering to these very poor people says: "If
all who love the A.M.A. would do as well, according to their ability,
your treasury would be filled."



THE MOHONK CONFERENCE.

This Conference is unique in its character, and in the place where it
is held. Lake Mohonk was born in a great earthquake that sunk it in
its solid rocky bed, and piled up around it wonderful ranges of hills
and vast splintered rocks. The splendid summer resort built on the
margin of the Lake is the work of Mr. A.K. Smiley, a man of creative
genius, and of kind manners and a warm heart. The house, or rather the
range of houses, is picturesque, and the walks among the hills and
down the rocky gorges, and the forty miles of excellent roads, give
the widest scope for walking and driving.

The Conference is the invention of Mr. Smiley. To it, he invites
annually a hundred or more guests, giving them the freedom of the
house; and three days are spent in the discussion of Indian affairs,
interspersed with afternoon drives amid the striking scenery. The
invitation is extended to those who are supposed to be intelligently
interested in the Indians; but within that limit there is the freest
range - men and women of all political parties and of all religious
denominations being included. The acts of the Conference, like the
utterances of a Congregational Council, have only the authority of the
reason that is in them; yet it is wonderful what an influence this
peculiar body has had on public sentiment. Its utterances have been
discussed and have had their weight in the pulpit, the press, in
Congress and in the White House. The Indian and the Nation owe much to
the Mohonk Conference.

The Sixth Annual Conference, which closed September 28th, sustained
the interest of past years in the importance of the topics discussed,
in the divergency of opinion at first, and in the complete harmony at
the end. The points agreed upon in the platform were arranged under
five heads. The first relates to the establishment of Courts of
Justice in the Reservations and accessible to the Indians; the second
to the important need of education, demanding that the Government
shall undertake at once the entire task of providing primary and
secular education for all Indian children; the third urges that this
education shall be compulsory, under proper limitations; the fourth
emphasizes the duty of the churches to furnish religious instruction
to the Indians, and the immunity of their work from all governmental
interference where sustained wholly by missionary funds; the fifth
approves of the co-operation of the Government with the missionary
societies in contract schools during the present transitional
condition of the Indians. We append the last two items of the report.

4. In view of the great work which the Christian Churches have
done in the past in inaugurating and maintaining schools
among the Indians, and of the essential importance of
religious as distinguished from secular education, for
their civil, political and moral well-being, an element
of education which, in the nature of the case, the
National Government cannot afford, the churches should be
allowed the largest liberty, not, indeed, to take away
the responsibility from the Government in its legitimate
sphere of educational work, but to supplement it to the
fullest extent in their power, by such schools, whether
primary, normal or theological, as are at the sole cost
of the benevolent or missionary societies. And it is the
deliberate judgment of this Conference that in the crisis
of the Indian transitional movement the churches should
arouse themselves to the magnitude and emergency of the
duty thus laid upon them in the providence of God.

5. Nothing should be done to impair or weaken the agencies
at present engaged in the work of Indian education. Every
such agency should be encouraged and promoted, except as
other and better agencies are provided for the work. In
particular, owing to the anomalous condition of the
Indians and the fact that the Government is administering
trust funds that belong to them, what is known as the
"contract system" - by which the nation aids by
appropriations private and missionary societies in the
work of Indian education - ought to be maintained by a
continuance of such aid, until the Government is
prepared, with adequate buildings and competent
teachers, to assume the entire work of secular
education. In no case should the Government establish
schools to compete with private or church schools which
are already doing a good work, so long as there are
thousands of Indian children for whose education no
provision is made.



ORDINATION AT NEW ORLEANS.

A council of Congregational Churches was held in New Orleans, Sept.
16th, for the purpose of ordaining Prof. Geo. W. Henderson, A.M.,
B.D., to the Christian ministry. Rev. R.C. Hitchcock, President of
Straight University, was chosen Moderator. Mr. Henderson sustained an
excellent examination, and was installed Pastor of the Central
Congregational Church. The entire service was impressive, and Rev. Mr.
Henderson enters upon a very responsible charge of a large church with
many encouragements and hopes of great success.



OUR SCHOOLS AND THE YELLOW FEVER.

We have been extremely gratified with the manifestations of faith and
courage on the part of our lady teachers in the South during the time
of fear and panic because of the yellow fever. Some were already at
their stations and in their schools, and some were on the way, subject
to the trials of quarantine. Not one hesitated in the path of duty.
Many teachers from the different parts of the North were ready to go
when the reports of the pestilence were most alarming, but not one of
the teachers who had previously been in the work, failed to await
instructions to go forward whenever we should speak the word. We have
been grateful to God during all these days of the autumn for the
splendid qualities of consecration and courage which have come out of
our correspondence with our honored teachers. Never did their fathers
or brothers, years ago, when deadly war called them to face the perils
of battle, show higher courage or a larger sense of duty. Almost all
of our Southern schools are now in session, and begin with increased
attendance.

SCHOOL ECHO. - A teacher writes: "One of my pupils who had been
teaching during the summer came to me in despair over a sum, saying:
"I can't understand _sympathizing fractions_."

(When we went to school years and years ago, "sympathizing fractions,"
meant broken candy. We understood, but the teacher didn't. Times
change, and we change with them.)



THE SAMARITAN WOMAN.

BY REV. C.J. RYDER, BOSTON.

"And they marveled that he talked with the woman."

Why? She was a sinful woman. But these disciples must even thus early
in Christ's ministry have learned that he had come to call sinners,
not the righteous, to repentance. She was a Samaritan! That was a
larger reason for their marvel. They could rise above their hatred for
sin more easily than their race prejudice; so can we. The Samaritans
were an inferior people. Degraded they were. They had been degraded
for centuries. The Jews shunned them. Socially our Lord was making a
great blunder, perhaps a fatal blunder, in talking to this Samaritan
woman. His cause was in its infancy. The hand of social prejudice
would surely throttle it. Why antagonize the existing order of
society? How much better to utilize it for the establishment and
enlargement of the great and glorious kingdom of our Lord! This cause
needed the influence of Jewish leaders. Why risk this potent influence
for the sake of one miserable Samaritan woman, or, for that matter,
for a whole race of Samaritans? It seemed very poor management of a
cause, new in that country. "Far be such unwisdom from thee, Lord," we
can hear the impassioned and worldly-wise Peter exclaim. But our Lord
chose to sacrifice the temporary success of his kingdom that he might
be true to the eternal principles of that kingdom; and so he talked
with this sinful woman of this despised race just as considerately as
with Nicodemus. He invited her to his discipleship just as cordially,
and to the same discipleship. There is not a hint that the Good
Shepherd built another fold for the Samaritan sheep, lest some of the
Jewish flock should jump over the fence, if they were put into the
same fold.

These Samaritans were not only degraded and despised socially, but
they were also superstitious in their religious beliefs, and
semi-heathen in their forms of worship. It would take generations to
bring them up to a level with the Jewish Christians. They could not
comprehend much of the intelligent preaching that Christ addressed to
the Jews. Why not appoint a special missionary for them, and then
quietly exclude them from the ordinary gatherings? This course would
avoid criticism; it would not violate the established ideas of social
and religious propriety. Nothing need be said about it. It would not
be best to put it on parchment; just let it be quietly whispered about
that the disciples thought it was better for the Samaritan Christians
not to meet with the others. The disciples were surrounded by
prejudiced people, to be sure, but these prejudices were very old;
time would correct all these social and race inequalities. The
disciples thought it better to ignore them, and just organize and
carry on their work with no reference to these degraded and
superstitious Samaritans. Such seems to have been somewhat the
reasoning of these timid disciples. It was not our Lord's reasoning;
the doors of his blessed kingdom opened to all. It required no magic
sesame of race respectability to throw back these gates of pardon and
hope. Sin must be left outside, but the sinner of every race and tribe
was welcomed to all the privileges of this kingdom. We now see the
wisdom and the divinity of our Lord's course.

Had these marveling disciples had their way, the sect of the
Christians would have been added to the sects of the Herodians and the
Sadducees, and been buried in the same grave centuries ago. The voice
that talked with this Samaritan woman is heard round the globe now,
and every century only adds greater authority to its divine utterance;
and it is heard because it spoke with this despised Samaritan woman.
Our Lord did not ignore this race prejudice; he rebuked it. And so
these timid disciples, realizing only the temporary danger that
threatened, marveled that he talked with this woman. God pity them!
But how human they were. So to-day, in India, the missionaries of the
cross, true to their Lord's great example, talk with pariah and
Brahmin, and welcome them both to equal privileges in the kingdom of
his grace - and men marvel. And so in Alabama and South Carolina, the
missionaries of the cross, true to the same divine example, talk with
black and with white, and welcome them both to the same privileges in
this kingdom - and even some timid disciples marvel. But the principles
of this divine kingdom do not change; the Lord of that kingdom, who
talked with the sinful, weary, despised Samaritan woman, would, if
here in bodily presence now, talk with the sinful, weary, despised
black woman, no matter how much his worldly-wise disciples might
marvel. His kingdom is built upon this eternal truth of human
brotherhood, and it will endure because it is. Nothing short of this
is of his kingdom, but will crumble to dust.

_The Congregationalist_



Forty-Second Annual Report Of The Executive Committee,

FOR THE YEAR ENDING SEPTEMBER 30TH, 1888.



General Survey.



The field of missions is the world which lieth in darkness. We have to
do with that part of it for which we are doubly responsible. It is in
darkness and it is our own.

We look upon our own land, with its States equal in extent and
capacity to foreign kingdoms. When we know that they hold the
certainty of a future influence of which their past power has been but
a prophecy, our fears press hard upon our hopes.

Nor are our work and our fears an intrusion. When the pestilence which
walks in darkness brings the destruction which wastes at noonday, it
is our call to feel deeply the distresses of those who are stricken.
But plagues consuming human lives are less grevious than those which
abide, and which, walking in the intellectual and moral darkness of a
people, waste the lives of men and the hopes of souls. This is our
call.

Remember that it is our own country where, in twelve great States,
like empires, forty per cent. of the population cannot read, where,
to-day, three-fourths of the illiteracy of the whole nation exists;
where the darkness is increasing more rapidly than it is being lighted
up; where much which passes for religion even among those who preach
it, is a travesty upon Christianity, openly divorced from relationship
with truth, purity, integrity and intelligence.

Our survey takes in questions that are painful; disturbing questions
that are not in the North, nor in the West. They are difficult to
meet. They are near, and the troubles which the questions hold are
near. They come close to the heart of Christianity. They are close to
the life of the churches. They are close to the first principles of
human rights. They are questions that can have only one final
solution, which may be so remote that fearful dangers will culminate
in terrible disasters before the only remedy can do its work. There
are now nearly eight millions of a Negro population, from four
millions twenty years ago. There are more than two millions of
mountain people in the South, one-half of whom cannot read. These
benighted people live where there has never been a public-school
system even for the more highly favored race, and where this more
highly favored race deliberately assigns those who are not of its
color to a permanent inferiority. The laws of caste are to be
inflexibly enforced against all people of color who would rise from
their low-down conditions. This is our Southern mission field, which
God has committed to us, according to our faith and opportunity.

Those of our own race in the South could not do this work, which is
upon our consciences and hearts, if they would. They do not see what
we see. They would not if they could. They do not feel what we feel.

We are sent, not as philanthropists who hear the cry of the poor and
needy, nor as patriots who realize the perils that overhang the State,
but as missionaries of Jesus Christ who believe that salvation takes
in the whole man, including philanthropy and statesmanship, and
whatever builds up man for time and for eternity.

We have, however, no other charter for our work than that of missions.
We have no other errand than that of the messengers of Christ. Only as
we go in his name and with his spirit do we ask the churches to listen
and hear with us, and with us to look and see.

OUR SCHOOLS.

Our missionary work has been largely in schools. It was God's
providence. But these were always missionary centres.

Their number at the present time is ninety-three; seventeen of these
in the Southern States are Normal Schools from which a large
proportion of the pupils go forth as teachers. It is computed that of
the 15,000 Negro teachers in the South instructing 800,000 pupils,
13,500 became teachers from missionary schools, and that a great army
of more than 7,000 of these teachers received their education in the
institutions of the American Missionary Association. Thus the faith of
the churches multiplies and accelerates itself.

These Normal Schools are located in WILMINGTON, N.C., CHARLESTON and
GREENWOOD, S.C., ATLANTA, MACON, SAVANNAH, THOMASVILLE and MCINTOSH,
GA., MOBILE, ATHENS and MARION, ALA., MEMPHIS, JONESBORO, GRAND VIEW
and PLEASANT HILL, TENN., LEXINGTON and WILLIAMSBURG, KY., to which
must be added the large Normal and Industrial School at Santee Agency,
Nebraska, the Oahe Industrial School and the Fort Berthold Industrial
School, both in Dakota, and all three for the Indians, making
altogether 20. The Association provides also the entire teaching force
at the Ramona Indian School at Santa Fé, New Mexico. To these Normal
Schools, we may add the six normal departments in our colleges with
their superior normal instruction. From nearly all of these, strong


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Online LibraryVariousThe American Missionary — Volume 42, No. 11, November, 1888 → online text (page 1 of 6)