Henry Addison Nelson.

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Testament and read from the Gospel just
what he had stated. At my request he twice
repeated the reading, the people meanwhile
showing their pleasure. I then stretched out
my hand and asked him to hand me the book
that I might read it. This he did without
hesitation, but shut it as he handed it to me.

The deceit was so manifest that all perceived
it at once. I saw my opportunity to bring
discredit on his claims as a religious teacher,
and turning on him I said, ^* Ob, you hypo-
crite! you pose as a religious teacher. It is
thus that the whole lot of you always carry
on your work, by lying and deceit and
hypocrisy. You deceive the people in every
way jou can. These are the religious
teachers of Mohammedanism ! " He tried to
answer, but utterly failed, and as soon as I
went on to speak, and attention was tamed
away from him, he slipped away quietly.

But the excitement and hatred has been
increasing much of late among the Moham-
medans here. I had spoken only a little while
when there were a number of other interrup-
tions. In the midst of this the blind apostate
came over. A way was made for him at
once, and a position given him directly in
front of me, and the people crowding around
clamored for a **fair" discussion. Seeing
that preaching was impossible, and not being
willing to give up the evening's work I de-
termined to keep him from their favorite
blasphemous and ignorant, yet always blat-
ant, attack on the doctrines of the Incarnation
and the Trinity, by putting the burden of
answering questions on him. So I said to
him : ** You have turned from Christianity to
Mohammedanism. Will you tell me what
beauty or good you found in Mohammed to
lead to this?" **Yes," he answered, and
immediately proceeded to speak against the
Christian doctrine of the Trinity! But I
stopped him quickly and insisted on his stick-



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203



ing to the text. He had little or nothiBg to
say on this subject, bat resorted to the com-
mon-place statement that it was because of
Mohammed's being the true prophet that he
had gone over to Mohammedanism. I then
said, **If you can tell me a single teaching
of Mohammed's that is new and yet true I
will give you a reward of an hundred rupees."
He floundered a moment, and then, as I had
expected, said that the doctrine of one God
was such. I ridiculed this, for it showed the
insincerity of the man, for he has been a
Christian preacher and knows of Abraham
and the prophets, to say nothing of Christ.
Bat when I spoke of all these for long centu-
ries believing in the one God, while the an-
cestors of Mohammed were yet idolaters, and
that Mohammed himself learned of the one
God from Jews and Christians, one shouted,
*' Don't speak of Jews! " A young Pathdn,
and there is perhaps no race among the
Mohammedans more bigoted and fierce than
the Pathdns, had been hindering us again and
again during the evening. He now got up
so close and talked so angrily that I put my
hand on his arm, telling him to be quiet.
He fairly gnashed his teeth at me, and with
his face full of the most diabolical hatred,
was about to raise his stick to strike me when
others caught hold of him and told him to be
still. Just as he made this .move a half a
dozen stretched out their hands towards me.
I saw then that the position was more grave
than I had thought, and that in their excited
state an unguarded expression might lead to
an attack. Turning to the blind man I asked
if there were any point in Mohammed's teach-
ing that he could think of that was both
new and true. The crowd became quiet
to hear his answer, but several times after-
wards as I caught the eye of the young
Pathdo he looked at me with an expression
of Satanic hatred.

The blind man took up my question and
answered that Mohammed was the first to
tell of the Houries in Heaven. I very will-
ingly confessed that this was indeed new
teaching, but declined to accept as true a
teaching so sensual and base, yet so dear to
the hearts of adulterous, woman-despising
Mohammedans.



As we were about to go into the chapel
again to preach there, the apostle, who had
been opposing, said he would like to discuss
further, and asked for a convenient time and
place, and also asked my name. When ke
heard it he asked if I lived in Saharanpur.
I had been all along trying to think where I
had seen him before. As he asked this my
impressions cleared a little, and answering in
the afSrmative, I added, *' Where have I seen
you? Did you come to my house as a beg-
gar?" At this the Mohammedans muttered
angrily ; but I told them to be quiet, as I was
not trying to make fun of the man, but really
wanted to know. When he confessed that
he had so come to me, they looked rather
crestfallen. But they rallied on hearing his
shallow retort that when a Christian he had
to become a beggar, for the missionaries like
to keep the native Christians down thus!

After we went into the chapel we had a
most quiet and attentive audience, as most of
the worse characters had remained outside.
My father spoke to them of the wickedness
of their opposition, because they oppose that
which they know is good ; ^nd of its folly,
for God's kingdom will surely prevail whether
they help or hinder. He then spoke of the
secret of their anger in that they constantly
failed in showing that their religion offers
any hope of salvation, and their recognition
of Christianity's immeasurable superiority.

I then followed, justifying at first our
refusal to answer questions by pointing to the
utterly worthless characters that were put
forward to ask the questions, instancing those
of this evening, especially the apostate beg-
gar. I then spoke of the high test of Christ's
claim in that our hearts and consciences
respond to His words. From this I went on
to show how wonderfully His absolute claims
of divinity were sustained in His life.

For almost an hour they listened quietly,
and then we dismissed them. A few of the
worst characters came about us, and asked
most politely that we answer some questions
that rose in their minds. When we answered
that we could not do so on the street and at
such a time, as we drove away they threw
off the mask and spat — first the leader, then
all — ^an expression of contempt and hatred.



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Missions in Mexico and GucLteTtuilcu



205



Concert of Prayer
For Church Work Abroad.

JANUARY, . . QenenU Review of Missions.

PBBRUARY, Missions in China.

MARCH, . ~ Mexico and Central America.

APRIL, Missions in India.

MAY, Missions in Siam and Laos.

JUNB, Missions in AfHca.

JULY, Chinese and Japanese in America.

AUQUBT, .... Missions in Korea.
8BPTBMBER, . Missions in Japan.

OCTOBBR, .... Missions in Persia.
NOVBMBBR, . . Missions in South America.

DBCBMBBR. Missions in Syria.

MISSIONS IN MEXICO.

SOUTHERN MEXICO.

City of Mexico: occupied in 1872; missionary
laborera— Rev. and Mrs. Hubert W. Brown, Rev.
and Mn». J. G. Woods, and Rev. C. C. Miliar; Miss
A. M. Bartlett and Miss Ella De Baun.

Tlalpam : twelve miles from Mexico City, Rev.
William Wallace.

Native ministerp, Mexico City, Rev. Arcadio
Morales, Rev. Abraham Franco; Taluca. Rev.
Luis Arias; Jalapa (Tabasco), Rev. Evaristo Hur-
tado; Ozumba, Rev. Jose P. Navarez; Zimapan,
Rev. Felipe Pastrana; Jacala, Rev, Vincente Oo-
tnez; Zitacuaro, Revn. Daniel Rodriguez and Pedro
Ballastro; Tuxpan (Mich.), i?crs. Maximiano Palo-
mino and Enrique Biaiichi; Vera Cruz, Rev. Flu-
tar CO Arellano; Oalera de Coapilla, Rev. Hipolito
Quesada; Paraiso, Rev. Miguel Arias; San Juan
Bautista, Rev. Leopoldo Diaz; Comalcalco, Rev.
Eligio N. Oranados\ Cardenas, Rev. Procopia C.
Diaz; Tixtla, Rev. Prisciliano Zavaleta; Frontera,
Rev. Salomon R. Diaz; Reforma, Rev. Severiano
Oallegos; licentiates, 6; native teachers and help-
ers, 42.

NORTHERN MEXICO.

ZA.CATKCA8: occupied 1873; missionary laborers —
Rev. and Mrs. Thos. F. Wallace, Rev. and Mrs. W.
C. Dodds; Rev. Jesxis Martinez^ and Rev. Luis
Amayo; licentiates, 10; native ministers, 6.

San Luis PoTOSi : occupied in 1873; missionary
laborers — Rev. and Mrs. C. S. Williams; Rev. Hesi-
quio Forcado; licentiates, 2; Bible women, 2.

Saltillo: occupied in 1884; missionary laborers —
Rev. and Mrs. Isaac Boyce ; Miss Jennie Wheeler
and Miss Edna Johnson; licentiates, 7; teachers, 7.

San Miguel del Mezquital: occupied in 1876;
missionary laborers— Rev. and Mrs. David J. Stew-
art; teachers, 2.

Zitacuaro: occupied in 1893; missionary labor-
ers—Rev. and Mrs. C. D. Campbell.

In this country : Mrs. T. F. Wallace.



MISSIONS IN GUATEMALA.

Guatemala City: 60 miles from the seaport of
San Jose; occupied in 1882; missionary laborers-
Rev, and Mrs. E. M. Haymaker, and Rev. and Mrs.
W. F. Gates; one teacher.



The most recent statistics of our mission in Mex-
ico are as follows:

Ordained missionaries, 10; married lady missiona-
ries, 8; unmarried lady missionaries, 4; total Amer-
ican missionaries, 22; ordained natives, 25; licen-
tiates, 25; other native helpers, 54; total of native
laborers, 104; students for the ministry, 14;
churches, 93; communicants, 4,462; added during
the year, 374: boys in boarding school, 84; girls in
boarding-school, 120; day-schools for boys, 3; pupils
in the same, 520; day-schools for girls, 5; pupils in
the same, 547; total number of pupils, 1,221;
scholars in Sabbath-schools, 1.769; contributions,
$2,715.

The statistics of our mission in Guatemala are as
follows:

Ordained missionaries, 2; married lady missiona-
ries, 2; native teachers, 1; churches, 1; communi-
cants, 86; added during the year, 6; day- school, 1;
pupils in the same, 58; pupils in Sabbath-school, 60;
students for the ministry, 2.



There are 11 evangelical socif ties engaged in mis-
sion work in Mexico. The total number of foreign
missionary laborers is 177, and of native assistants,
512. There are 469 congregations, 385 of which are
organized churches, and 118 church buildings.
There are 16,250 communicants, and about 60,000
adherents. There are seven training and theologi-
cal schools, with 88 students. The number of board-
ing-schools and orphanages is 23, with 715 pupils.
There are 164 day schools, with 6,533 pupils. There
are nearly 10,000 pupils in Sabbath- schools. There
are 11 evangelical i>apers published. There is an
unwritten chapter of heroism connected with this
record of progress, the purport of which is indi-
cated by the significant fact that there have been 58
martyrs within 21 years, all but one of whom have
been natives.

Recent articles of value upon the political history
of Mexico may be found in The Review of Reviews
for January, 1893, entitled, ** President Diaz and the
Mexico of To-day," and in The Church at Home
AND Abroad for March, 1893, page 195, by Rev. P.
F. Leavens, D. D. The most valuable book on the
modem history of the country is entitled, ** Mexico
in Transition," by Rev. William Butler, D.D.,
Hunt & Eaton, New York, 1892.



A general sketch of recent missionary progress in
Mexico will be found in The Church at Home and
Abroad for March, 1893, page 185. Consult also
''Historical Sketch of Our Mission in Mexico,'' by



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Missions in Mexico and Guatemala.



[March,



Rev. M. W. stacker, D.D., published by the
Woman's Foreigo Missionary Society of the Presby-
terian Church, 1334 Chestnut Street, Pl^Uulelphia,
Pa.; price ten cents. A summary of work in
Mexico City will be found in Thb Church at
Home and Abroad for March, 1893, page 188, and
of the training-school and theological seminary at
Tlalpam, in the same magazine, for October, 1898,
page 302. A historical sketch of the northern field
will be found in the July number for 1893, page 23.
A valuable article on •* The Martyrs of Mexico,"
was published March, 1892, page 225.



A sketch of our Guatemala Mission work will be
found in The Church at Home and Abroad for
March, 1893, page 191. Consult also the Historical
Sketch, by Rev. W. Brenton Green, Jr., D. D., pub-
lished by the Woman's Board, 1334 Chestnut Street
Philadelphia, Pa. ; price ten cents.



Five societies are conducting missionary opera-
tions in the City of Mexico, making it the most im-
portant station in tho country. Our own Presby-
terian work is perhaps the most extensive. We
have seven congregations in different parts of the
city, all under the charge of native preachers.

Rev. Arcadio Morales, an eflicient and untiring
native missionary in our connection in Mexico City,
has had the personal supervision of six of these con-
gregations. In addition, he has visited regularly
three hospitals and four jails, one of which is a
military prison, and has conversed with the prison-
ers and distributed tracts and portions of Scripture.
He reports a number of hopeful conversions. A
Sabbath-school has been started in one of the jails,
and is attended by forty scholars.



Mr. Morales reports some interesting incidents
regarding his work among the blind. A poor man,
who has been five years a paralytic, and is an in-
mate of the poorhouse, has a friend come to him
and read the Bible. He has been hopefully con-
verted, and declares that his faith in Christ has
saved him from the temptation to commit suicide.



There are four day-schools and seven Sabbath-
schools in the city. Special religious instruction is
given in the day-schools, and many children of
Roman Catholic parentage are thus taught the
Gospel. Over $700 has been raised by the people
themselves during the year, a portion of which has
been appropriated to support a young Mexican
missionary in Tenanguillo, in the State of Guerrero,
who has been very successful in his Ubors, and has
distributed some 40,000 tracts and newspapers.

The Church of Divine Salvador, in Mexico City,
(one of the seven referred to above) has received
thirty-six additions during the past year. Twelve



of these were from Protestant families, and were
baptized in infancy, showing that a Protestant gen-
eration is coming into the Church. One of them is
a cadet from the Military Academy of Chapultepec,
who is an example of Christian fidelity and confidst-
ency amidst surroundings which are full of tempta-
tion and irreligious influence.

A prominent resident of Mexico is reported
recently to have stated that ** Roman Catholic influ-
ence is less in Mexico to-day than in the United
States, where there is hardly a statesman who dares
open his lips against the Pope.^* A writer in The
Christian, who is evidently from Mexico, comments
upon this statement as follows: ** There (in the
United States) the Protestant masses are ignorant of
popish wiles, and believe what is said to them.
Here (in Mexico) the masses have tasted and know.
The lives and families of the priests have taught
them what a celibate clergy means; the still remem-
bered tortures of the Inquisition and the relics of its
martyrs brought to light in recent years, have
taught them what it means to offer power to Rome.
Half a century ago eighty per cent, of the property
belonged to the Church, whose power was propor-
tionately great; this has all been secularized and
shorn of its glories. Romanism flourishes, but on
the superstitious native ignorance, which is being
steadily dispelled by spreading education, which is,
after tiie Gospel, its greatest foe."



A pleasing testimony to the sincerity and devotion
of our missionaries in Guatemala has been recently
given in a letter from Mr. H. H. Morehouse, an
American electrician, who has charge of the light-
ing establishment In Quezaltenango, the second city
of the Republic of Guatemala.

He says: "In Guatemala City, the capital,
there Is quite a large and prosperous mission of the
Presbyterian Church, pi'esided over by Mr. Hay-
maker, one of the most kind, loving, and energetic
Christian characters that I have ever met. From
my first arrival I have kept myself in communica-
tion with them, and have thus obtained supplies of
Spanish Bibles, tracts, pamphlets and decent litera-
ture, of which there is a great scarcity here.*'

In other parts of Central America there are signs
of progress. The Republics of Nicaragua and Costa
Rica seem to be opening to the Gospel. In San
Salvador full liberty of worship has been conceded.



At the beginning of our Concert of Prayer section
wiU be found a list of missionaries which includes
the names of many excellent native ministers. The
illustration on another page introduces us to an
interesting group of these brethren. Their earnest
faces and dignified bearing suggest a fresh reason to
cherish hope and expectation concerning our work
in Mexico. We present also an interior view of the
church at Toluca, one of the stations under the care
of an ordained Mexican.



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Christian Heroism in Mexico.



207



INTEEIUR OF TU£ EVANGELICAL GHUBOU — TALUGA.



CHRISTIAN HEROISM IN MEXICO.

EBV. J. MILTON GREENE, D. D.

One of the questions most frequently asked
of the missionary from Mexico is this:
^'What kind of Christians do the Mexicans
make ? '* Then follow other inquiries which
clearly indicate the adverse sentiments enter-
tained by the questioner relative to the intel-
ligence, sincerity and constancy of the Mexican
people: *^Are they not false and fickle,
superficial and treacherous, cowardly, venal
and cruel, indolent, thriftless, degraded and
depraved beyond all hope of improvement ? "
Many who thus inteirogate us have received
their unfavorable impressions from a knowl-
edge of the ^^ greasers ^^ to be found on this
side of the Rio Grande, and whose misfortune
it has been to know and imitate the worst
rather than the best of their northern neigh-
bors; to acquire their vices and engraft these
on their own undisciplined, or rather miscul-
tured, natures.

THE STRUGGLE WITH ENVIRONMENT.

I do not know how missionaries from other



lands feel when thus questioned, but in my
own heart there always arises a longing to
photograph on the mind of the inquirer the
moral inheritance to which our Mexicans
have succeeded, the moral surroundings in
which they have passed their lives, and the
varied and colossal obstacles to high moral
attainments which form a part of their intel-
lectual, industrial, civil, social and spiritual
environment. I am accustomed to say to
mothers who ask me concerning Mexico as a
residence for their sons: ^^ Remember that
they will go to a semi-tropical climate which
in itself invites to a dreamy, self-indulgent
life, physical and moral; where sin presents
itself in its most alluring forms and is divided
into two classes, venial and mortal, the
natural result of which is that every sin
which a man wishes to commit is made to
appear venial ; where there is no Sabbath, no
moral law, no enlightened Christian senti-
ment, no godly ministry and no social safe-
guards; where no correct distinction is made
between truth and falsehood, honesty and
dishonesty, sobriety and drunkenness, chas-



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The Fight with Prejudices and Misrepresentations.



[Mareh^



tity and anchastity, principle and inclination,
self-control and license." A good Hungarian
friend of mine in Mexico, after thirty years
of experience and observation in that land,
used to insist that *Hbe tropics are the graves
of the nations." The sum total of the
physical and moral influences which surround
one seem to tend powerfully to dim the moral
perceptions, confuse the moral judgment,
indurate the conscience and thus relax
the moral grasp. The ethical nature no
less than the physical, feels the appeal
which is made to it by a perpetual summer
with its never-ceasing regalement of azure
skies, ozonic air, unfading verdure, tempting
fruits and bewildering flowers. The very
stars that shine, the birds that sing, the
leaves that rustle, the blossoms that exhale
their perfume, and even the people who move
languidly about you, all seem to chant a
lullaby and discourage effort in any direction.
To be an active, earnest, self-resisting, con-
sistent Christian in such a climatic environ-
ment, is far more difficult than it is amidst
more favorable surroundings.

THE BATTLE WITH ROMANISM.

But this is the least of the untoward in-
fluences which exist. Think what the money
power, social prestige and industrial influence
of Romanism have come to be after three and
a half centuries of uninterrupted sway, how
it has moulded social customs, entrenched
itself in family traditions, identified itself
with domestic joys and sorrows, furnished
maxims for life from childhood, given birth
even to the superstitions of the people, sancti-
fied the cemeteries, baptized the government,
set its seal upon the very names of the towns
and cities and streets and holidays and estates
and ranches, as well as upon the children bom
in the homes, claimed to dispense prosperity
in this life, suffering in an intermediate state,
and joy or pain unending in the eternity to
come. Just try to construct in your mind
what kind of a social condition must have
resulted from such a domination of ignorance
and idolatry and priestcraft subsidizing all
the legislation and politics of the country to
their own purposes, so that patriotism and
Romanism have been associated and identified



in the nursery, the school, the confessional,
the pulpit, the courts, the halls of legislation,
and even in the highest seat of government,
and you can begin to conceive perhaps what
it costs in Mexico to follow Jesus and antago-
nize Papal errors and abuses. As in Moslem
lands, so in Roman Catholic countries, re-
move the terrible, repressive iron band of
social ostracism and industrial boycotting
and personal violence, and let the question be
simply one of appeal to the rational and
moral sense, and the multitudes would flock
to the Oospel standard even as ^* doves to
their windows."

THE CONFLICT WITH SLANDER.

It is simply a fact that the case supposed to
be exceptionally hard of a Jew who should
become a follower of Christ, as indicated by
the Master Himself, corresponds precisely to
what actually transpires day by day in
Mexico: ^^ There is no man that hath left
house, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for
my sake and the GospeP-s. " This is re-enacted
very frequently among our native brethren.
Mere attendance upon evangelical worship
will suffice to brand a man as vendidOy that
is, '* sold," a term akin to our ** traitor " and
expressive of the very general sentiment
among the people which identifies patriotism
with Romanism, and considers a Protestant
as an enemy of his country. Among a people
so eminently patriotic as are the Mexicans,
this term of reproach is felt most keenly, and
no little^moral courage is required to consent
to be thus characterized and take the con-
sequences. Closely allied with this epithet is
ayankado^ which means **yankeeized,"and
comprehends a deal of history. The Romish
priesthood have taken good care that the war
of 1847 should be kept alive in the hearts of
the Mexican people and held up to them as
an example of American greed and injustice.

THE FIGHT WITH PREJUDICES AND
MISREPRESENTATIONS.

From the pulpit and the press as well as in
the confessional, the masses are taught to
look upon their northern neighbors as their
natural enemies who, under whatever pretext
and by all sorts of devices, are at work



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The Iron Hand of Persecution.



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shrewdly and sleeplessly to secure the annexa-
tion of Mexican territory to the United States.
Hence the people are warned against Ameri
can enterprises, inventions and manufac-
tures, and commercial intercourse is en-
couraged rather with European nations. Of
coarse this is to a great extent futile, as
natural laws and our own enterprise give to
us a great advantage, and year hy year the
relative proportion of our trade with Mexico
grows apace. But, nevertheless, this preju-
dice against Americans is most deeply rooted
in the Romish masses and they consent to
the mcoming of American capital and labor
and institutions only under protest. There
are few issues of Romish papers which do not
contain abusive articles against the Americans.
Every disgraceful occurrence among us, such
as prize-fights, lynchings, robberies and mur-
ders, is rendered into Spanish and scattered
among the Mexicans as indicative of our



Online LibraryHenry Addison NelsonThe Church at home and abroad → online text (page 37 of 98)