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SYNOPSIS OF LECTURE I The lecture is a study of the social influence and humanitarian scope of missions, with a view to emphasizing their power as a sociological factor in the non-Christian world. The evangelistic results have always been prominent, and need no accentuation ; but in order to a fully rounded survey of the potentialities of missions as a factor in social regeneration, we must measure their possibilities as a reconstructive force. The subject is introduced with some preliminary remarks bearing upon the following points : (1) The social influence of missions affects the ethical and humane rather than the economic status of society. (2) The testimony of history to the social power of Christianity has always been emphasized in apologetic literature. (3) The fact that this deeper and broader view of the indirect results of missions has been very imperfectly recognized. (4) The special timeliness of this theme in the present horoscope of missions. The relations of Christian missions to sociology are discussed, and an important place claimed for them as a factor in social progress. The sociological power of the religious environment is insisted upon, and the broader view of sociology as a philosophy and an art, as well as an exact science, is advocated. Sociology is a study of the history and laws of social groupings, but it includes also philosophic ideals and a practical ministry to the higher welfare of society. It is constructive and utilitarian in its larger scope and wider influence. Like theology, medicine, law, and political economy, it cannot be restricted in its applied aspects to a scholastic discipline. The question whether universal evolution in its rigid and exclusive sense is the only postulate of a true sociological system is considered, and a place is claimed for the supernatural as an essential factor of the divine training and government of the race. The function of Christian missions as a power divinely ordered and introduced into the history of belated civilizations with a distinct purpose of giving impulse and direction to social changes is discussed in several of its aspects. The contention that Christianity is a religious and ethical environment which is conducive to the development of the highest type of moral character is supported and emphasized. The dignity of the evangelistic aspects of missions is maintained as in no way affected by this larger view of mission possibilities. Some arguments are advanced in support of this optimistic outlook, based upon analogy, history, and the prophetic import of Scripture. LECTURE I
THE SOCIOLOGICAL SCOPE OF CHRISTIAN MISSIONS
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"Roman belief in right and law had ended in scepticism, whether there was such a thing as goodness and virtue; Roman public spirit had given place, under the disheartening impression of continual mistakes and disappointments, to a selfish indifference to public scandals and public mischiefs. The great principles of human action were hopelessly confused; enthusiasm for them was dead. . . . But over this dreary waste of helplessness and despondency, over these mud-banks and shallows, the tide was coming in and mounting. Slowly, variably, in imperceptible pulsations or in strange, wild rushes, the great wave was flowing. There had come into the world an enthusiasm, popular, widespread, serious, of a new kind; not for conquest or knowledge or riches, but for real, solid goodness. . . . "This second springtide of the world, this fresh start of mankind in the career of their eventful destiny, was the beginning of many things; but what I observe on now is that it was the beginning of new chances, new impulses, and new guarantees for civilized life, in the truest and worthiest sense of the words. It was this by bringing society a morality which was serious and powerful, and a morality which would wear and last—one which could stand the shocks of human passion, the desolating spectacle of successful wickedness, the insidious waste of unconscious degeneracy—one which could go back to its sacred springs, and repair its fire and its strength. Such a morality, as Roman greatness was passing away, took possession of the ground. Its beginnings were scarcely felt, scarcely known of, in the vast movement of affairs in the greatest of empires. By and by its presence, strangely austere, strangely gentle, strangely tender, strangely inflexible, began to be noticed; but its work was long only a work of indirect preparation. Those whom it charmed, those whom it opposed, those whom it tamed, knew not what was being done for the generations which were to follow them. They knew not, while they heard of the household of God and the universal brotherhood of man, that the most ancient and most familiar institution of their society, one without which they could not conceive its going on—slavery—was receiving the fatal wound of which, though late, too late, it was at last to die. They knew not, when they were touched by the new teaching about forgiveness and mercy, that a new value was being insensibly set on human life, new care and sympathy planted in society for human suffering, a new horror awakened at human bloodshed. They knew not, while they looked on men dying, not for glory or even country, but for convictions and an invisible truth, that a, new idea was springing up of the sacredness of conscience, a new reverence beginning for veracity and faithfulness. They knew not that a new measure was being established of the comparative value of riches and all earthly things. . . . They knew not of the great foundations laid for public duty and public spirit. . . . They little thought of what was in store for civil and secular society, as they beheld a number of humble men, many of them foreigners, plying their novel trade of preachers and missionaries. . . . Slowly, obscurely, imperfectly, most imperfectly, these seeds of blessing for society began to ripen, to take shape, to gain power. The time was still dark and wintry and tempestuous, and the night was long in going. It is hard even now to discern there the promise of what our eyes have seen. I suppose it was impossible then." DEAN CHURCH.
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LECTURE I
THE SOCIOLOGICAL SCOPE OF CHRISTIAN MISSIONS Missions a social as well as religious ministry.
CHRISTIAN missions, according to every fair and proper criterion, have long since fully vindicated their claim to be ranked as a religious force in the world. Are they also a humanizing ministry? They touch and transform individual lives. Do they also reach and influence society as a whole? They are the makers of new men with purified and ennobled characters, and they give birth to new ecclesiastical institutions. Do they also implant a new spirit and give a better tone to society, resulting in changed conditions, higher ideals of life, and remedial measures which are indicative of a new era in non-Christian nations? We know that they teach a new religion of the heart. Do they also advocate and seek to establish a more refined moral code for the domestic, social, commercial, philanthropic, and even national life of mankind? It has been the custom hitherto, on the part of many devout minds, to regard missions as exclusively a religious crusade, with a strictly evangelistic aim; but observant students of the Christian progress of the world are persuaded that they discover a larger scope and a more comprehensive meaning in this great epochal movement, which has developed to such magnificent proportions in our present century. The evangelistic aim is still first, as it ever will be, and unimpeachable in its import and dignity; but a new significance has been given to missions as a factor in the social regeneration of the world. They begin to appear in the somewhat unexpected rôle of a sociological force, with a beneficent trend in the direction of elevating human society, modifying traditional evils, and introducing reformatory ideals.
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It cannot be said that this is indeed a new conception of their import when we consider the historic relation of Christianity to human progress ; yet it comes to many of us with a certain freshness, simply because its identification with the scope and purpose of modern missions has been allowed to lapse to an unwarrantable extent. Scoial results a later and more indirect product than the spiritual.It is natural that this aspect should appear later, and progress more slowly than evangelism. It is not in reality the first and inspiring purpose of missions which have been instituted primarily in obedience to the commands to "go ... teach all nations," and "go ... preach the gospel to every creature." Social results are rather of a secondary and indirect character, and are conditioned upon a measure of success in the transformation of individual lives, and their visible organization in institutions representative of Christian principles. Such results are not apt to appear so conspicuously and promptly that they take precedence of the more spiritual fruits of mission effort. They follow in the train of Christian missions, and come to the front with more difficulty and with a less pronounced manifestation than attends individual conversion. The lifting up of Christian standards and the gentle coercion of Christian ideals in the face of the reigning spirit and traditional customs of ancient society must at first necessarily elicit prompt obstructionism and arouse some resentment. If Christian teachings are to be applied to the reconstruction of society in non-Christian lands, they must contend with the mighty forces of heredity, physical, intellectual, and moral. They must rudely disturb the hitherto undisputed supremacy of the individual, domestic, social, and national environment. They must cross the path of many prevailing customs, and even, in some cases, of religious conviction and practice. They must bid defiance, in many instances, to public sentiment, and condemn lapsed standards and evil customs which pass unchallenged because of their familiar and commonplace character. They must enter into conflict with undisciplined natures, given over to darling sins, demoralized by evil habits, defective in will power, and blighted by ignorance. The social conflicts of Christian missions must therefore be fought at an enormous disadvantage against overwhelming odds, while their victories in this sphere must come gradually and with little visible éclat. There are some features of this sociological scope of missions which demand at the outset a word of comment. It should be noted, in the first place, that missions as a social force in the non-Christian world deal with the ethical and humane aspects of society, and with primitive rather
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Their sphere ethical and humane rather than economic.than with modern economic problems. They come in contact with what may be called, judged by the standards of modern civilization, initial phases of social development, and deal at once with fundamental questions of social morality. They bring the first principles of Christianity, in its application to the associate life of man, to bear at points where moral principle is at stake. They impinge upon social customs where they are in conflict with the ethical standards of God's Word. They seek to introduce new ideas where the old are incompatible with Christ's teaching. Their sphere of activity is in that fundamental realm of morals where at vital points civilization is differentiated from barbarism, where the simplest principles of right and wrong become the bases either of a just and orderly social system, or its opposite. Some of the present problems which are to the front in Christendom are hardly recognized in the environment of heathenism. The economic questions, so perplexing and so threatening in our own social system, arising out of the relation of capital to labor, the mutual obligations of employer and employed, the unequal distribution of wealth, the relation of the classes to the masses, and of the Church to society as a whole, have hardly appeared as yet in the non-Christian world, at least in those aspects of them with which we are familiar. The remarkable industrial and economic development of such a country as Japan indicates, however, that they may come to the front much sooner than we anticipate. The socialistic, communistic, and anarchical movements also, which have become so prominent within the bounds of modern civilization, have not become identified to any extent with the social experience of mission lands. A still further emphasis may be given to the ethical character of the social changes which missions are accomplishing by noting that it is not their function to impose Western civilization in its material, secular, external, and what might be called its æsthetic aspects upon Eastern communities, but rather to infuse the universal spirit and tone of Christian principles into existing social arrangements with the least possible disturbance to established institutions and customs. If these are an offense to Christian morals, and are at variance with the spirit of the Christian religion, then the social influence of missions is bound to make itself felt in a somewhat aggressive, or at least deprecating, attitude. Great tact and wisdom, large charity, much patience and good sense are necessary, however, to avoid carrying the social mandates of Christianity too far. Its influence should never be invoked in a way to denationalize native races and interfere unnecessarily with
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social environment, where in its spirit and practice the traditional code does not conflict with Christian teachings. Customs which are of acknowledged value and propriety in the West may not be desirable in the more primitive East, and so the standards which prevail within the precincts of Western society may prove not only unnecessary, but, in some cases, burdensome and ridiculous in the simpler life of undeveloped races. The social influence of missions confirmed by history.In the second place, it should be noted that this view of missions is historic. It dates back to the experience of the early centuries. The testimony of history sustains and enforces it. Christianity has always had a social mission of the highest import.1 Its effect upon the society of the Roman Empire was one of the turning-points in the progress of the race. The whole outcome of Christian missions in the past is the Occidental Christendom of the present, and we have the best of reasons to believe that the outcome of Christian missions in the present will be the larger, even the world-wide, Christendom of the future. In the last analysis, the Christianizing of modern life may be traced to the missionary efforts of past centuries.2 Civilization is a relative term, and may vary in its significance at different stages of history. There was a civilization in the heathen world when Christianity was founded, but it was heathen civilization. The missions of apostolic and post-apostolic times put the spirit of Christianity into the old Grecian, Roman, and Oriental civilizations, and grafted moral forces into the political, commercial, intellectual, æsthetic, and social life of the westward-moving empires.3 The result is what we call Christian civilization. In its controlling spirit, its moral standards, and its ultimate ideals, it is the product of Christian teaching applied to the social life of man.4 It is distinguished from non-Christian civilization not simply 1 Storrs, " The Divine Origin of Christianity Indicated by its Historical Effects,"
Lecture V. 2 Dean Church, " The Gifts of Civilization," pp. 155-249. 3 Ibid., pp. 129-151. 4 "Yet the Church has a side turned toward all these other matters, especially
to all efforts for the social good and bettering of mankind, and cannot but interest herself in these efforts, and lend what aid to them she can. She has her protest to utter against social injustice and immorality; her witness to bear to the principles of conduct which ought to guide individuals and nations in the various departments
of their existence; her help to bring to the solution of the questions which spring up in connection with capital and labor, rich and poor, rulers and subjects; her influence to throw into the scale on behalf of 'whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report' (Phil. iv. 8). A wholesome tone in literature, a Christian spirit in art and science, a healthy temper in amusements, wise and beneficent legislation on Christian principles in the councils of the nation, the spirit of long-suffering, peace, forbearance, and generosity brought into the relations of men with one another in society, Christian ideals in the relations of nations to one another, self-sacrificing labors for the amelioration and elevation of the condition of the masses of the people—these are matters in which the Church can never but be interested. Else she foregoes her calling, and may speedily expect to be removed out of her place."—Orr, " The Christian View of God and the World," p. 410.
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by its material features, but by its moral and spiritual tone. It is not railroads in distinction from Roman highways, or mails at the rate of fifty miles an hour instead of human messengers, or telegrams in place of signals, or the printed page rather than the written manuscript, or Gatling guns in lieu of battering-rams, which differentiate the new civilization from the old; it is rather the spirit which dominates the age, the tone which pervades life, the moral quality of aspirations, the ultimate tendencies of social transformations, and the spiritual ideals of progress and reform, which give the Christian character to civilization. If this is true, the social influence of Christianity is of the highest import and value in the realization of these ideals. The objection may occur to some minds that Christianity, in view of its internal divisions and antagonisms, is credited with a more direct and influential efficiency than it deserves, in assigning to it so prominent a part in the creation of modern Christendom. This objection, however, loses its force when we consider that the divisions of the Christian Church have arisen in the domain of doctrine rather than of practical Christianity. The evangelical churches especially have always been in sufficient agreement in matters of practice and duty to present a substantially solid front in the presence of adverse social tendencies. There has been little dispute among them about the Ten Commandments, little diversity of opinion about the common moralities of life and the essential principles of every-day Christian living. There have been no noticeable schisms in evangelical circles with reference to the ideas of brotherhood, marriage, the common rights of humanity, the ethics of the Gospel, the elements of Christian character, or the obligations of philanthropy. There has been little real divergence of conviction or of practice in the realm of practical righteousness. Christianity, then, has accomplished its social mission with singleness of aim, and has impressed its ethical principles with substantial unity of purpose upon all the Christian centuries. The third point to be noted is that the function of Christian missions
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The larger significance of missions.in the social progress of the world has far more scope and significance than we have been accustomed to associate with it. As there is invariably a background of divine environment to truth which is far more extensive than the immediate foreground upon which we are permitted to look, so there is sure to be an expansiveness of scope and a largeness of purpose in God's providential plans, of which we have little consciousness in our present apprehension of them. We see, for instance, that foreground of revealed truth which comes within our intellectual vision; but the mind fails to measure the immensity of the background, as it stretches away in dim perspective into the mysterious eternity of divine thought. So we see the leading and nearer outlines of the providential workings of God; but the full scope and significance of the divine purpose is too large for us to grasp except dimly and partially. Even a mighty exercise of faith in the power of the Almighty and the grandeur of His purposes can give us but a very imperfect conception of what the reality will be. The ideals which lie hidden in God's thoughts are to be revealed to us only as the reward of long endeavor, and the fruition of heroic service. The divine environment of social evolution.It is also worthy of note in this connection that the social evolution, over which Providence presides, and in which Christian missions have a decisive part to play, is a broad and varied stream of influence. It is true that the most important, infact the fundamental, working factor in it all is the living Gospel planted in the individual heart.1 This is the supreme moral force which is brought to bear in social progress; but it is fair to say that religion is not the only instrumentality which God uses for the advancement of society. There are agencies, more or less secular in their character, which are subsidized by Providence in coöperation with religion, and which produce a rounded development in the direction of higher things. God, who presides over all evolution, 1 " For as Christians we hold, and all experience goes to confirm our conviction, that we are not set on earth to contemplate passively an evolution wrought out about us and in us, but to be soldiers on a battle-field, charged to prepare and hasten the coming of the Lord. Further knowledge of the conditions by which our action is limited does not lessen the claims of duty, but tends to guide us to more fruitful endeavors. A vivid perception of a purpose surely fulfilled according to our observation does not deprive us of childly trust in Him who works before our eyes. The observed facts of evolution do not dispense with the thought of God. Nay, rather, they postulate His action—to speak in the language of men—as the simplest hypothesis to explain, or, more truly, to describe intelligibly, the progress which they represent."—Bishop Westcott, " The Incarnation and Common Life," p. 46.
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has not despised natural agencies, but uses them continually in their proper place as instruments, while at the same time He has brought to bear upon humanity forces which are above nature, and which in the end have dominated and guided the whole process, and will continue so to do. The reconstructive function of Christianity in mission fields.This is true of sociology, even though it is viewed so narrowly as to limit its range to the domain of the physical sciences, and is regarded as concerned with the growth of society simply from the viewpoint of naturalism. God has never left even nature to superintend itself, however we may be constrained by appearances to think so. If we include, however, the psychological, ethical, and religious forces, which have had such an influential mission in social development, we find all the more reason to predicate a divine guidance and direction to the agencies that have moulded the progress of mankind.1 In fact, these moral and religious influences touching the higher life of man have proved the determining factors in designating the goal of improvement, and guiding man toward it, while at the same time God has utilized a large and varied volume of natural forces as chosen instrumentalities in consummating His purpose. He has thus, in our day, subsidized the whole realm of modern civilization to coöperate with the higher spiritual agencies of missions as secondary instrumentalities for the accomplishment of His larger plans. The facilities of education, literature, medical science, diplomacy, colonization, commerce, modern inventions, and even the dread realities of war, are all made subservient in the providence of God to the advancement of His kingdom.2 Let us, then, seek to grasp this larger sociological scope, this 1 " The kingdom is not something which humanity produces by its own efforts, but something which comes to it from above. It is the entrance into humanity of a new life from heaven. In its origin, its powers, its blessings, its aims, its end, it is supernatural and heavenly. Hence it is the kingdom of heaven, and two stadia are distinguished in its existence—an earthly and an eternal; the latter being the aspect that chiefly prevails in the epistles."—Orr, " The Christian View of God and the World," p. 405. 2 " Christ, accordingly, gives us many indications of His true view of the relation of His kingdom to society. The world is His Father's, and human paternity is but a lower reflection of the divine Fatherhood. Marriage is a divine institution, to be jealously guarded, and Christ consecrated it by His special presence and blessing. The State also is a divine ordinance, and tribute is due to its authorities. The principles He lays down in regard to the use and perils of wealth, love to our neighbor in his helplessness and misery, the care of the poor, the infinite value of the soul, etc., introduce new ideals, and involve principles fitted to transform the whole social system. His miracles of healing show His care for the body. With this correspond His injunctions to His disciples. He does not pray that they may be taken out of the world, but only that they may be kept from its evil. They are rather to live in the world, showing by their good works that they are the sons of their Father in heaven, are to be the light of the world and the salt of the earth. Out of this life in the world will spring a new type of marriage relation, of family life, of relation between masters and servants, of social existence generally. It cannot be otherwise, if Christ's kingdom is to be the leaven He says it shall be. The apostles, in their views on all these subjects, are in entire accord with Christ." —Ibid., p. 408.
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broadly reconstructive function of Christian missions, and recognize in this great task which has been assigned to the Christian Church a sacred and high call of service in the interest of social renovation as well as individual redemption.1 This inquiry pertinent at the present stage of mission progress.A fourth remark is in place as to the timeliness of this theme in the present horoscope of missions. A striking characteristic of our age is the existence of an almost universal effort to readjust Christianity to social life. A widespread feeling prevails that Christianity is not quite in its proper attitude to society; nor does it occupy its legitimate sphere of influence in the realm of every-day human life. Even among professing Christians its sway is too feeble and inoperative as a rule and guide of life, while in the sphere of public morals, social obligation, civil responsibility, commercial dealings, and all the delicate and burning questions of modern life, it is often strangely in the background. The situation produces unrest and confusion of mind on the part of many. It gives occasion for intemperate condemnation of Christianity on the one hand, and for the advocacy of foolish and drastic remedies of the doctrinaire order on the other hand. It sorely tries the spirits of sincere Christians of the loyal and conservative type, and gives an undesirable stimulus to the too inventive imaginations of radicals of the inflammable and infallible species. It is not only a time of testing and thoughtful scrutiny of the formula of truth, but of the practical adaptation of truth and its responsible adjustment to the problems and mysteries of our modern life. It is, moreover, a time of searching inquiry into the adequacy of Christianity as a remedy for the ills and disappointments of social progress.2 Men are asking, as never before, 1 "The Christian view affirms that the historical aim of Christ's work was the founding of a kingdom of God on earth, which includes not only the spiritual salvation of individuals, but a new order of society, the result of the action of the spiritual forces set in motion through Christ."—Ibid., p. 39. 2 "And what is the remedy for this reproach, but to show that Christianity is a power also for temporal and social salvation, a leaven which is to permeate the whole lump of humanity? It is on this side that a great and fruitful field opens itself up for Christian effort in the present day, on this side that Christianity finds itself in touch with some of the most characteristic movements of the time. The ideals of the day are preëminently social; the key-word of positivism is 'altruism'—the organization of humanity for social efforts ; the call is to a 'service of humanity'; the air is full of ideas, schemes, Utopias, theories of social reform; and we, who believe that Christianity is the motive power which alone can effectually attain what these systems of men are striving after, are surely bound to put our faith to the proof, and show to men that in deed and in truth, and not in word only, the kingdom of God has come nigh to them. We know something of what Christianity did in the Roman Empire as a power of social purification and reform; of what it did in the middle ages in the Christianizing and disciplining of barbarous nations; of the power it has been in modern times as the inspiration of the great moral and philanthropic movements of the century; and this power of Christianity is likely to be yet greater in the future than in the past. There is yet vast work to be accomplished ere the kingdom of God is fully come."—Ibid., p. 378.
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for clearer evidence of its power to lead the world into ways of righteousness and paths of peace. There is a wistful yearning on the part of some, an impatient scorn on the part of others, as to the real character of its results in the history of the world after all these centuries. Nothing, then, could be more pertinent than an inquiry as to the outcome of Christian missions in the natural, and as yet untouched, environments of heathen society. What is its record in the world's open, away from the vantage-ground of Christendom, and separated from the éclat of its social prestige? Have missions and sociology any common ground?The question might be interposed just here whether we have not taken too much for granted in the preceding statements. Are we justified in thus associating Christian missions and sociology ? If we should approach the subject from the standpoint of sociology as a science, would we find that this association is sanctioned by the scientific spirit or justified by historic facts? Has sociology anything in common with Christian missions? This is a fair question, and deserves a candid and careful answer. We feel bound to advance the claim that Christian missions have already produced social results which are manifest, and that society in the non-Christian world at the present time is conscious of a new and powerful factor which is working positive and revolutionary changes in the direction of a higher civilization.1 1 " In the history of this country there is nothing more clearly seen than the distributive force of Christian missions in their uplifting and sanctifying power. The Gospel found the people enslaved. Like the proverbial stone which, when thrown into the water, makes concentric circles on the surface, so the Gospel has created and developed everything that is healthy and hopeful in the life of the people. Slavery has disappeared before the teaching of Gospel truth, but no small disturbance was made before the victory was won. In a small country we can more easily estimate the results of social movements, and trace them to their source; and with regard to this island I have no hesitation in declaring that the influences which nourish society come from church and school, and they are slowly, silently, and irresistibly at work."—Rev. George McNeill (U. P. C. S.), Mount Olivet, Jamaica. " It is in a measure difficult to trace every advance in civilization to its real cause, and likewise to trace every advance in moral enlightenment to what we believe to be its true origin. So in Japan it is almost impossible to show that every step upward is directly the outcome of mission work, although in some form or other mission work, operating either through the agencies of missionaries upon the field, or through the agencies of Christian literature, or a literature imbued with Christian teaching which has found its way to Japan, has, I believe, been the real medium through which the wonderful force has acted which has upturned the deep-rooted customs of ages, and worked over the soil until it has become capable of producing the marvelous growth of the last thirty or thirty-five years."—.W. N. Whitney, M.D., United States Legation, Japan. "I believe in the Gospel, heart and soul, as the only remedy for the ills of humanity. Nothing else gets to the root of things. All that differentiates the Madagascar of the present day from that of half a century ago—I might say from the native dwelling to the queen's palace—is, either directly or indirectly, mostly directly, due to the work of Christian missionaries and Christian missionary artisans."— Rev. R. Baron (L. M. S.), Antananarivo, Madagascar.
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While this may be conceded, it may yet be asked whether this fact comes within the scope of sociology as a science, since it clearly predicates a moral and religious agency which approaches non-Christian society from without, and works by means of spiritual forces with a predominantly religious aim. The true scope and aim of sociology.Sociology is still searching for its final definitions, and feeling after its own distinctive province and scope; but enough has been settled in regard to its place in the classification of modern learning to indicate that it is, in a broad sense, the science of human society. Perhaps a more adequate designation would be the science of the origin, growth, and welfare of the collective life of mankind. It proposes a scientific search for the genesis of associate life; it seeks to elaborate the laws and processes of its growth; it aims at a classification of its elementary constituents and its active forces; it would know the secrets of the normal development of society, and the remedies for its abnormal phases. Its great and ultimate aim is the scientific development and conservation of human society, and the successful ministry to its defects and miseries. In this sense, it is not simply descriptive, resulting in a mere historic chart of social development, or in simply " an interpretation of human society in terms of natural causation," as Herbert Spencer would teach us; it is dynamic as well, taking cognizance of the psychological forces which, in connection especially with the voluntary endowment of man, have entered so vigorously into the evolutionary progress of human society. Its function, viewed in this
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aspect of it, may be designated as the practical building up of society, not simply its rescue from its calamities and miseries, although this is an important department. It proposes a scientific study of the normal, wholesome activities of society in all their manifold forms and tendencies, with a view to discovering the dominating forces which control the collective life of man, and the laws of its progress and healthful development.1 As there is a large part of social experience which is, unhappily, of an abnormal character, revealing itself in the dependent, defective, and delinquent classes, sociology must include these phases of society, and, under the familiar formula of "Charities and Correction," elaborate remedial measures to meet their requirements.2 The sociological power of the religions environment.As man has not merely a physical or animal, but also a psychic endowment peculiar to himself, as he is gifted with moral faculties and spiritual life capable of responding to religious motives, we must include religious forces among the working factors of sociology. In fact, the spiritual or religious environment of man is perhaps as aggressive and controlling in its power, where it has any vital connection with the character, as any other influence which moves his inner life. Mr. Benjamin Kidd is correct in his contention that the religious forces of history, emphasizing as he does those distinctively Christian, are necessary factors in a full and rounded social evolution.3 Neither cosmic forces nor psychological activities can show results which, in their vigor and effectiveness, can be compared with those produced by the influence of religion in shaping the higher life of society. By society we mean a mass of individuals standing in certain complex relations to one another, and moving on towards a more developed organization in domestic, civil, economic, and ethical aspects. Its practical outcome is the coöperative or associate life of man, inspired by a spirit of mutual consideration and helpfulness—this social instinct being constitutional in man, the result of natural tendency rather than the mandate of necessity or the product of environment. Society cannot be called an organism in the biological or physiological sense of the word, but only in the larger spiritual suggestiveness of the term, implying in- 1 Rev. C. D. Hartranft, D.D., President of Hartford School of Sociology. 2 Henderson, "An Introduction to the Study of the Dependent, Defective, and Delinquent Classes" (see preface). Cf. Annals of the American Academy of Political and Social Science, September, 1894, p. 120. 3 "Social Evolution," pp. 123-126.
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terdependence and interaction, based, not upon physical structure, but upon higher relationships of a psychic or volitional character. Christianity the true social touchstone.These religious forces have affected society in all lands and in all ages of the world, not always to the advantage of humanity, but in some cases to its decided injury and retrogression; but nevertheless they have worked almost universally and incessantly. The saving feature in this aspect of social development is that there has always been a divinely given religious cult in the world which has possessed the unmistakable credentials of God, and has represented His wisdom and His will among men. The Christian system we believe to be the outcome of the progressive revelation of divine teaching and guidance. This is the religion in which Christendom confides, and to which it owes its moral character and its social advancement, and this is also the religion which Christian missions are carrying to the ends of the earth, and seeking to introduce into the personal and social life of all humanity. To be sure, Christianity makes problems which have never before emerged in non-Christian society. It unmasks social evils, challenges many accepted customs, brands habitual wrongs, and calls to the bar traditional abuses, all of which have dominated society for ages. It is not sociology, which is practically unknown in mission lands, but Christianity which indicates these defects and questions their right to be. But problems must exist before there can be any serious attempt at their solution, and Christianity at the same time that it indicates them points to that solution. It is the delineator and guide of true progress. It is the index-finger which in all human history has pointed the way towards a happier and more perfect social order.1 It teaches with emphasis and moral power that fundamental condition of all social welfare, the voluntary subordination of the interests of the individual to the good of the whole. It is just this that makes religion a vital element in sociology, and a true and rounded sociology an important aspect of religion. Sociology not merely an academic discipline.It may perhaps be objected that strict science cannot include this religious and altruistic scope of sociology, since science draws the line at positive and knowable data. It has to do with facts and phenomena which can be discovered and observed. Sociology has therefore in this delimitation of its scope been lifted out of the realm of exact science and expanded into an ideal of practical achievement. It has become an art, and has therefore lost its proper scientific status. 1 Bascom, " Social Theory," pp. 505-526.
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If this is technically true, does it follow that the result is so demoralizing to the standing and dignity of sociology that it cannot be accepted? Is it not possible to regard sociology as more than an exact science, with its phenomena, its forces, and its laws? May it not be counted also a philosophy, with its theoretical principles and ideals? Nay; can it not assume also the aspect and scope of a practical art, with its established rules, its executive methods, and its tangible products? If it aims at the production of a coherent system of scientific knowledge concerning social phenomena, and the exposition of the principles which exercise a determining influence in social progress, must it be bound hand and foot just here and be ruled out of the sphere of service and ministry which opens in the realm of application ? Sociology, wrapped in the garments of a fundamental science, sitting in quiet dignity within the closed doors of the university class-room, may be an attractive academic conception; but it assumes this exclusive position only at the sacrifice of precious opportunities of usefulness, and the neglect of a high call of responsibility and service.1 Like many of the noblest sciences of our day, it involves interests so vital to human welfare that it cannot possibly be confined within the narrow lines of an academic discipline. We should have learned, from the change which in the course of a single generation has come over the spirit of political economy, that the secret of life and power in every science which finds its sphere in the realm of human development and welfare is not scientific exclusiveness nor philosophical precision, but moral tendency and practical utility. The old political economy was a creed; the new political economy is a life. The environment of the old was an aggregation of maxims in the realm of theoretical science; the new is a programme of practical living in the arena of actual contact—man with man. Let us not fall into the mistake of relegating our sociology to the interior of a scholastic classroom. It will be sure to break away from such restrictions, and in the interest not only of its practical usefulness, but of its true scientific scope as well, to assert and establish its identification with the larger and nobler life and the higher moral welfare of society. It is so compre- 1 Among the demands of our age to which a fully rounded system of sociology should respond may be noted the following: a demand " for the construction on the basis of scientific observation of social ideals to which the nature of men and society may be gradually readjusted," and "for the utilization of knowledge about society, i.e., the practical application of social forces in such a way as to give development at least a tendency towards an ideal." See an article on "The Province of Sociology," by George E. Vincent, in The American Journal of Sociology, January, 1896, p. 485.
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hensive in its range, so inclusive in its purpose, so practical in its results, that it is truly a science of human progress, with its philosophic ideals and its practical aspirations.1 It would be a lamentable mistake to banish from sociology the motive power of an " ought" or deprive it of the inspiration of an ideal. In what sense may the expression "Christian sociology" be properly used?There has been much discussion as to whether the expression "Christian sociology" is proper. The answer we would give is that, while a true system of sociology includes religion as one of its factors, it is not for this reason by any means sociology clear that the word " Christian" is necessary or even desirable as a general description of the science. If, however, those fundamental ethical principles of sociology which are derived from the Bible and based upon the teachings of Christ should be differentiated from other didactic aspects of the science, then the word " Christian" may be in place as a designation of that phase of sociological instruction which is drawn from and based directly upon the Christian Scriptures. To the more strictly scientific realm of sociological research it has no application whatever, but as a convenient combination to indicate the social cult which Christianity especially implies and enforces it is useful and proper.2 That the Christian religion 1 "If sociology is to stand and hold the place claimed for it, it must be constructive and address itself to the work of applying social principles to concrete social problems. If sociology is a real, coherent science, then we may expect from it large results of great practical moment. That it has not become a science clearly defined, and in its purpose accepted by all scholars and those seeking better social conditions, is in part owing to its unwillingness to avow any constructive aim. The sciences dealing with man in society can no longer remain indifferent or hostile to moral laws which underlie all social progress. There is more to be done than to gather statistical data and investigate phenomena apart from moral forces. The work of sociology only begins with the observation of existing phenomena. We hold that it must give society a knowledge of how to create phenomena that shall be just, how to apply principles that will lead to right social motives and visions. . . . "We believe that sociology should study the whole field of societary phenomena, investigating uniformities and details in order to develop right principles of living, right views of social relations. What is asked of sociology is a true science of human society. It is not enough to learn how the social phenomena we have about us came to be developed; we want, besides this, a firm grasp on the laws, and the causes producing them, and then a knowledge of how so to modify and control them that an improved society will result. Sociology must become a philosophy of society, explaining what is, and also revealing what ought to be."—Social Economist, December, 1895, pp. 362, 363. 2 "This desired definition is to be found in the use of the word 'Christian' as parallel with such adjectives as Hegelian, Aristotelian, Baconian. Just as the philosophies bearing these names are respectively the gifts of Hegel and Aristotle and Bacon, so Christian sociology should mean the sociology of Christ; that is, the social philosophy and teachings of Christ. In this restricted sense the term is both legitimate and capable of an at least tentatively scientific content. "It may be objected that no such philosophy and teachings exist—that Jesus was a teacher of religion and morals, and that beyond the realm of these subjects. His words are as few as those concerning biology or historical criticism. Such a view, however, is not easily tenable. While it is evident that Jesus has given us no system of social teachings, He certainly was no more a systematic theologian than He was a sociologist. And, a priori, it would be a singular phenomenon if Christian teaching and life, which has everywhere effected the most remarkable social changes, should itself be possessed of no sociological content. It is not altogether a reply to say that good men must necessarily produce social improvements. Good Brahmans in India have not greatly elevated women, and good Greeks in Athens supported slavery. Advance in civilization has not been accomplished by simply producing individuals of high religious and moral character. Since the days when the law went forth forbidding the branding of criminals, Christian impulses have been quite as much social as individual. The yeast of the kingdom has been quite as much political as personal. Is it altogether impossible that He whose teachings have upturned empires and founded new civilizations should have been altogether unsuspicious of the social and political forces that lay within His words ?" —Professor Shailer Mathews in article on "Christian Sociology," The American Journal of Sociology, July, 1895, p. 70. Cf. also article on "Christian Sociology," by James A. Quarles, D.D., The Presbyterian Quarterly, January, 1896, and article on " What is Sociology? " by Z. Swift Holbrook, The Bibliotheca Sacra, July, 1895.
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involves moral forces which touch society to the quick and stir it to its depths with masterly impact and energy cannot be denied. These mighty incentives must be reckoned with in any satisfactory interpretation of social progress and in any true system of sociology, and it does not seem an impossible thing to do this by some easy device of terminology which would clearly indicate the various scientific, philosophical, and practical aspects which a complete sociological system must include. While we cannot but admit the incongruity of the word "Christian" in connection with methods of research and historical study, yet, as descriptive of the spirit of the philosophical ideal and of the aim which, under the guidance of Christianity, controls the practical application, we must recognize a Christian in distinction from a purely scientific or non-biblical sociology.1 1 "Christianity is found in the very warp and woof of human social life. Its institutions are part of the material of human society. Christianity is a tremendous social force, and its sacred books are a mine of rich sociological material, which has been hardly opened by the sociologist as it should be. These resources are therefore indispensable to the sociologist. They are so great and important that he may well treat them under the appropriately scientific title of 'Christian Sociology.'"— S. W. Dike, L.L.D., The Homiletic Review, August, 1895, pp. 176, 177.
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Christian sociology distinquished from Christian socialism.We are considering, let it be remembered, sociology and not socialism, which are two distinct ideas. Socialism is an untried ideal, and, at present, a very unsettled theory of social reconstruction: sociology is a careful collation and study of data with a view to the elaboration of the scientific basis of a constructive, well-balanced, and healthful development. The expression "Christian socialism" leads us into another and different field of thought, which it is not in place here to discuss. It may be remarked, however, that the relation of the Church to social reform as advocated by Christian socialism is not to be identified with sociology. The expression at least raises the question whether it is wise for Christianity to identify itself with a theory which may or may not be workable under the auspices of the Christian religion. Sociology in its constructive aspects predominantly ethical.Sociology, then, is a scientific effort to understand society, the laws of its growth, the philosophy of its progress, the true secret of its healthy advance, and the effective remedy for its defects. In its constructive aspects it is in a vital sense a science of morals. The deepest and noblest forces which characterize it are ethical. It has been described as " ethics applied to the economic situation."1 This is not denying that there are also physical, psychological, and economic forces at work too, but it is simply asserting that the most effective and only permanently hopeful forces which work towards the ideal goal have their springs in the moral and religious environment of man. A wise and useful sociology can never be content with simply a knowledge and classification of phenomena. Sciences with a direct bearing upon human welfare usually have what may be designated as primary and ultimate aims. The primary aim is to determine and systematize phenomena and principles. The ultimate aim is practical, involving the use and application of the knowledge so obtained. We see this illustrated in theology, medicine, law, and political economy. It holds true also in sociology, its primary aim being to study social phenomena, to examine and classify them, and ascertain the laws which may be deduced therefrom, and its ultimate aim being to apply this knowledge to 1 Professor Peabody, in Annals of the American Academy of Political and Social Science, September, 1894, p. 117. "History is sociological evolution. I should say that ethics, looked at not from an historical and descriptive standpoint, but from that of improvement, is identical with sociology. It is sociology working towards the goal of human betterment."— Professor J. R. Commons, ibid., p. 116.
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the nourishment and healthy growth of normal society and the remedial treatment of abnormal humanity. In this applied aspect it is broadly humanitarian. Its ultimate aim is therefore constructive. It is capable of scientific treatment, and at the same time yields itself to philosophical elaboration and to practical application. It becomes not simply a science, but a benign philosophy and a practical art for guiding and helping humanity in its struggles and triumphs.1 Sociology an inclusive and comprehensive science.Sociology is a word which has come to stay; it is a science with a great future. Other sciences in a certain sense contribute to its greatness and its usefulness.2 It is indebted to history, ethnology, anthropology, law, politics, economics, ethics, and kindred sciences for important data upon which it can base its generalizations, and it aims to make all knowledge subservient to its higher and grander purpose of guiding humanity towards its social goal. It is both a supplement and a complement to all the social sciences.3 It can draw much of its inspiration from Christianity, and in its moral principles it can have no safer and wiser guide. Its purest impulses and its most effective service will be based upon the golden rule and prompted by the golden example of Christ.4 Through the sacred urgency and the su- 1 On the importance of sociology in the educational curriculum, consult " Sociology in Institutions of Learning," being a report of the seventh section of the International Congress of Charities, Correction, and Philanthropy, Chicago, June, 1893, edited by Amos G. Warner, Ph.D., Baltimore, The Johns Hopkins Press, 1894. 2 "Sociology is an advanced study, the last and latest in the entire curriculum. It should, perhaps, be mainly postgraduate. It involves high powers of generalization, and, what is more, it absolutely requires a broad basis of induction. It is largely a philosophy, and in these days philosophy no longer rests on assumptions, but on facts. To understand the laws of society the mind must be in possession of a large body of knowledge. This knowledge should not be picked up here and there at random, but should be instilled in a methodical way. It should be fed to the mind with an intelligent purpose in view, and that purpose should be the preparation of the mind for ultimately entering the last and most difficult as well as most important field of human thought, that of sociology. Therefore history, political economy, and the other generic branches should first be prosecuted as constituting the necessary preparation for the study of the higher ordinal principles. . . . "We see, then, the high place which sociology, properly defined, should hold among the sciences, and how clear and incisive are the boundaries which mark it off from all other branches of learning. It is the cap-sheaf and crown of any true system of classification of the sciences, and it is also the last and highest landing on the great staircase of education."—Lester F. Ward, "The Place of Sociology among the Sciences," in The American Journal of Sociology, July, 1895, pp. 25, 27. 3 Professor R. T. Ely, "Outline of Economics," p. 82. 4 Cf. Professor Shailer Mathews on Christ's teachings concerning society, in article on "Christian Sociology," in The American Journal of Sociology, November, 1895, PP. 359-380.
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preme motives of religion it will accomplish its most benign triumphs. It presents a noble opportunity for the Church to inculcate its religious teachings and impress its practical morality upon the social sciences of our age,1 which, if we read aright the signs of the times, will ultimately supplant to a considerable extent the physical sciences in that position of preëminence which they have held, and take possession of the field as perhaps the most distinctive intellectual and moral characteristic of the coming century. Even though we accept the noble contention which Professor Drummond, if he did not originate, has at least illumined by his powerful advocacy, namely, that nature herself supplies an altruistic discipline and imparts a humanizing and uplifting culture, yet sociology as it is presented in " The Ascent of Man," if we rightly interpret his meaning, is to be counted the child of naturalism. As there expounded it is difficult to recognize in that system of nature culture, so elaborately idealized, any satisfactory and legitimate relation between sociology and those supernatural agencies and forces which represent God's spiritual activity in the sphere of social evolution, and man's response to the culture power of religion. This judgment should, however, be expressed with diffidence, as the issue of a subsequent volume dealing with man in the era of his historic race development might have shown clearly the place of Christianity in Professor Drummond's scheme of sociology. From the standpoint of Christian faith, utilitarianism, the struggle for existence, the stress of competition, and all the selfish energies which contend in the social arena, are but one aspect—not by any means the most decisive and vitalizing—of the problem of human progress. Moral influences, ethical aspirations, conscientious ideals, the sense of justice, the instincts of brotherhood, the standards of righteousness, the sweet and noble lessons of love and sacrifice as they have always been taught in the divine religion, and the high and authoritative call of service to God and man are also factors of commanding and essential importance in the movement of humanity towards the higher levels of a purified and redeemed society.2 1 Cf. article by Professor Arthur S. Hoyt on "Sociology in Theological Training," The Homiletic Review, November, 1895, p. 459. 2 "Man finds himself part of a social system in which regard for the good of all is the guiding principle that brings order out of confusion. The history of social evolution shows that, in proportion as man gains faith in this principle, and applies it intelligently to wider groups of society and to each and all of the relations of social organization, in that proportion has he advanced in happiness and dignity. "We also find that a very large share of this advancement has been due to Christianity. Though other systems of teaching have dimly apprehended the ideal, they have none of them been able to inspire men with new motives that are able to hold the brutal tendencies of the race strongly in check. In populous regions there seems to have been a slow biological evolution through which altruistic instincts have gained increasing force; but no power outside of Christianity seems able to take man as he is, in any and every land, and set him on a new course. The cause of this wonderful power in Christianity seems to lie in its ability to assure men of the fatherhood of God as well as of the brotherhood of man. Indeed, judging from my own experience and from what I have observed in China and Japan, it seems as if a strong hold on the latter idea, such as will awaken the enthusiasm of humanity, is attained only by those who are filled with the former idea. . . . "This kingdom of God is a kingdom of love, which He assures us is to spread its influence into all lands ;' for the meek shall inherit the earth.' Not only has Christ become a leading factor in the evolution of society, but, in the survival of the meek and the righteous, He has opened to us the philosophy of this higher evolution, and the truth of the philosophy is sustained by the gradual fulfillment of the predictions based on the philosophy."—Rev. John T. Gulick, Ph.D., on " Christianity and the Evolution of Rational Life," The Bibliotheca Sacra, January, 1896, pp. 70, 72.
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Is universal evolution the only postulate of a true sociological system?There seems to be no valid reason apart from the scientific consciousness of our age—so abnormally reluctant to allow any place or scope to the supernatural—to doubt the intervention at times of an original cause in the supposed unbroken continuity of secondary evolutionary processes. As a postulate of philosophy it may be conceded that given an omniscient and omnipotent Creator and a possible exercise of creative power sufficiently inclusive and comprehensive in its scope, evolution as a universal potentiality and an all-inclusive method is conceivable. This is not saying, however, that it is inherently necessary or that it is proven. The very existence of a primal, original cause makes these points open questions. If evolution is conceived to be a pervasive law of nature and life, the marvelous fascination and grandeur of the conception tend to captivate the imagination and take possession of the scientific mind. The temptation to make it a universal law is all-powerful. Every phenomenon of nature, life, intelligence, religion, and destiny must yield to its sway and be interpreted in terms of evolution. This is just the point of issue between the thoroughgoing evolutionist with a naturalistic bias, whose surrender to the intellectual dominion of the idea is apparently complete, and the believer in the supernatural as a factor in history, and especially as a determining agency in the spiritual, intellectual, and social development of man. The first point at issue is, Shall any line be drawn to the universal extension of the law of evolution? If a possible limitation is conceded, a further question arises as to where the lines of limitation must be
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drawn. The burning issue here concerns the origin of man and his religious environment. Is man, body and soul, the product of evolution, and if so, are his religious environment and the whole intellectual, moral, and social outcome of his history all reducible without limitation to the terms of evolution in harmony with processes of natural law? Has God wrought invariably by this method, or, to put it more baldly, has He left nature to work out its own destiny through endless ages of incalculable variation, differentiation, selection, adjustment, survival, development, and progress towards a more complex and perfect existence? Here in simple terminology is the great problem of our age— in fact, of all ages. It may be said in this connection that it is manifestly impossible to make the scientific consciousness of this or any age the final test of truth. If we turn, then, to the evidence available we find a formidable, yet at certain points wholly inconclusive, body of proof for evolution as a universal postulate. Over against this, however, we have to consider the existence of God, His power of intervention, His freedom, the exigencies of His moral government, the introduction of His own spiritual likeness into the system of nature, the establishment of moral responsibility in connection with personality, the gift of immortality, the institution of ethical standards and a test of obedience, the entrance of sin into the experience of man, and the provision of a vast and marvelous remedial system based upon the Incarnation, the Atonement, and the mediatorial offices of Christ, accompanied by a revelation of His will and the active and mystical ministry of the Holy Spirit as a power transcending nature and giving new life and inspiration to man in his struggle for moral achievement and victory. Is all this to be explained in terms of evolution, even though its scope may justly be regarded as immense? When we consider all that is implied of divine agency and environment in human history, are we not touched with the supreme majesty of the supernatural, not in the narrow sense of the miraculous, but in its larger significance as a transcendent conception which cannot be set aside without doing violence to the plain teaching of revelation, infinitely lowering the status of human life and deeply obscuring its destiny? Then there is the hard fact of a race degeneracy which makes it, according to the testimony of experience, not only improbable but impossible, from a moral point of view, that spiritual goodness should be evolved from sin, or truth from error, or renewal from decay. It becomes, therefore, a natural and consistent necessity that God should come to the help of man in the gift of a true, helpful, guiding, regenerating religion, which gives him a new start and provides him
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with the spiritual resources he needs. At three points evolution falters: it fails to account for the existence of life, for the spiritual nature of man as in God's likeness and endowed with an immortal and responsible personality, and, once more, for man's religious environment as embodied in the Christian system. The bearing of the latter point upon social evolution is important. If a supernatural religion has been given, then social evolution has been so far modified and directed. Christianity is an added factor and has its part to play.1 If, therefore, man fails to adjust himself to his spiritual or supernatural environment, social progress lacks its noblest, we might say its essential, factor. It maintains itself on the plane of nature, in an atmosphere of physical or psychic development only, without the higher and more inspiring consciousness of that incarnate personality which is central in Christianity. Christian missions then become a guiding and determining force in the social progress of the world in proportion to their extension and success. Christian missions necessarily a militant social force.This discussion of the scope of sociology has brought us again to the question whether Christian missions should be considered a sociological agency. We reply without hesitation that, Christianity being sociological in its Scope, Christian missions must be so considered, for their one purpose is to propagate Christianity and bring it into touch with the individual heart and with the associate life of man.2 It seems impossible to deny to missions a social scope of immense significance. They deal with the individual, and through him reach society. If they change the religious convictions and the moral character of the man, they put him at once into a new attitude towards the domestic, civil, economic, and ethical aspects of society. If they put the individual right with God they will necessarily transform his attitude towards man into harmony with Christian teaching. They introduce also new institutions into the social life of mankind,—not simply new ecclesiastical organizations, but new educational and philanthropic movements,—and they also plant the germs of new political and industrial ideals, and open a new realm of intellectual and religious thought, which is focused in a wonderful way upon a new conception of liberty and a purer and nobler social life. 1 Cf. article by F. F. Ellinwood, D.D., in The Presbyterian and Reformed Review, April, 1896, pp. 204-206. 2 Cf. " Sociological Christianity a Necessity," The Methodist Review, May, 1891, pp. 449-456.
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Christian missions, moreover, enter an environment where Christianity is bound to overturn and overturn, in the interests of morality, justice, and a larger and freer life to man. It brings "not peace, but a sword." It faces some of the primitive problems of society, and plunges at once into the thick of that tangled mass of traditional ideas and prevailing customs which are characteristic of ancient social systems. As an illustration, consider the attitude of Christian missions towards woman and her condition in the non-Christian world. They have a work to do also in behalf of children, and in the sphere of charities and correction, of industrial education, of medical and philanthropic efforts. In fact, almost every aspect of the ministry of Christianity to dependent, defective, and delinquent social conditions with which we are familiar is or will be open to Christian effort in foreign lands. The Christian missionary is face to face with a colossal criminology, a vast, unregulated, and pitiless penology. He deals with the raw material of all social sciences, with political economy in its savage and crude stage, with social institutions in barbarous confusion or reduced to a rude and primitive order. His life is in the midst of a society which is a perfect web of problems. He is a workman amidst social deterioration and sometimes amidst national decay. Then again it must be borne in mind that the religion he teaches stands for some of the most important sociological ideals—brotherhood, freedom, individual rights, justice, honor, integrity, and Christian ethics. If an ideal may be defined as an inspired and militant idea, then the Christian missionary is the knight errant of social chivalry, with a mission to fight moral evil and strive for the establishment of a nobler, purer, and happier social order wherever God's providence leads him. He is a messenger and a prophet of that kingdom which is righteousness, peace, and joy in the Holy Ghost. He works against enormous odds to introduce the Gospel as a factor in the transformation and elevation of human society, and to rescue it from the downward trend. He works in the first instance directly with the individual soul, seeking its spiritual enlightenment and renewal, but in so doing he teaches also lessons in the art of living, and quickens aspirations and implants tendencies which ultimately accomplish a large and beneficent work in the general betterment of society. This is a range of service too broad and complex for foreign missionaries themselves to compass, but they will, so to speak, "set the pace," and give an impetus to the aspirations of native society, which, under the culture of Christianity, will make the coming century an era of immense and benign social progress. Christian missions represent, therefore, what may be designated in
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A majestic power of social transformation inherent in Christ's teachings.unscientific language as accelerated social evolution, or evolution under the pressure of an urgent force which has been introduced by a process of involution. They grapple at close quarters with social conditions which may be regarded in the light of moral standards as in a measure chaotic, "without form, and void." They have to contend alone at first, and perhaps for several generations, with primitive social conditions, the confused result of the age-long struggles of humanity. The spirit of order and moral regeneration has never brooded over that vast social abysm. It has never touched with its reconstructive power the elements heaped together in such strange confusion. Christian missions enter this socially disorganized environment with its varying aspects of degeneracy, ranging from the higher civilization of the Orient to the savagery of barbarous races, and in most cases without the aid of any legal enactments engage in a moral struggle with those old traditions and immemorial customs which have long had their sway as the regnant forces of society. They deal with a religious consciousness almost painfully immature in spiritual things, so that the splendid task of a matured Christian experience as represented in missions is to take by the hand this childhood of the heart and mind, and, by the aid of the rich and effective resources of our modern environment, put it to school—lead it by the shortest path into the largeness of vision and the ripeness of culture which have come to us all too slowly and painfully. What we have sown in tears let them reap in joy. In many foreign fields missions must face conditions which are so complex, so subtle, so elaborately intertwined with the structure of society, so solidified by age, and so impregnably buttressed by the public sentiment of the people, that all attempts at change or modification seem hopeless, and yet slowly and surely the change comes. It comes through the secret and majestic power of moral guidance and social transformation which seems to inhere in that Gospel which Christian missions teach. In this aspect of their work, however high may be the estimate put upon evangelism, they deserve appreciation also as a social ministry, and should have the support and sympathy of every lover of humanity.1 1 "We cannot doubt that God is calling us in this age, through the characteristic teachings of science and of history, to seek a new social application of the Gospel. We cannot doubt, therefore, that it is through our obedience to the call that we shall realize its divine power. The proof of Christianity which is prepared by God, as I believe, for our times, is a Christian society filled with one spirit in two forms— righteousness and love."—Bishop Westcott, "The Incarnation and Common Life," p. 237.
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They are worthy of the notice and the admiration of every student of social science, and should receive the credit which is their due in recognition of their pioneer work in the direction of world-wide social reconstruction. They represent the advance-guard of sociology in its march into the realms of partially civilized or wholly barbarous society. They are partly based upon and largely inspired by the well-founded conviction that the noblest possible synthesis of social phenomena is that in which Christian ideals exercise a guiding and determining influence. In fact, it is the lesson of history that no high ethical product is possible unless Christianity has a controlling power in moulding society. According to the most scientific conception of sociology, Christ is a great sociological leader in human history. He founded a cultural association which has had a mighty influence upon the inner experience and ethical development of society in almost every aspect of its multiform structure and life. The "consciousness of kind" which Professor Giddings emphasizes as the psychological basis of social groupings, and to which he gives such prominence as the controlling influence in social development, is especially prominent in religious life, and is simply the spiritual secret of Christianity as a unifying and sympathetic force in history. Christians are united to Christ by a living, spiritual tie, personal in its character and quickening in its impulses, and are united to one another by the bond of brotherhood and a common faith. The "consciousness of kind" is based upon spiritual likeness and community of life, and this gives to Christianity, as representative of Christ, its power in the social development of mankind. The quality, spirit, power, and inspiration of this consciousness are what give to Christianity a supreme place in moulding social progress. If this kind of consciousness, as well as the consciousness of this kind, could become more potent in the world, there would be a brighter social outlook for the race. It is worthy of note that sociologists of eminence, including such specialists as Professors Giddings, Small, Ely, Patten, Bascom, Henderson, Mathews, Lindsay, and Mackenzie place an appreciative estimate from the scientific standpoint upon missionary effort.1 Whatever may 1 Giddings, "The Principles of Sociology," p. 360; Small and Vincent, "An Introduction to the Study of Society," pp. 363, 364; Ely, cf. "Social Aspects of Christianity," and his introductory note to Fremantle's "The World as the Subject of Redemption"; Bascom, "Sociology," pp. 249, 263, and "Social Theory," pp. 520-526; Henderson, "Rise of the German Inner Mission," The American Journal of Sociology, March, 1896, p. 592; Mathews, "Christian Sociology," ibid., November, 1895, p. 379; Lindsay, cf. Annals of the American Academy, March, 1896, p. 202; Mackenzie, "An Introduction to Social Philosophy," p. 327. Prof. S. N. Patter, writes, "I regard the missionary movement as one of the greatest forces in modern civilization."
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be the special theory of the genesis and growth of society which they hold, yet the missionary idea, as representing the most ardent and persistent effort for the establishment of high ethical standards and the planting of the best cultural agencies among people of retarded or arrested development, commands their respect and approval. The larger vision of God's purpose in missions.The fact that devout men have gone to the mission fields with the single aim of saving individual souls and securing to them a portion in the spiritual benefits of Christianity does not at all indicate that this is all there is to missions. The aim was Christ-like, and was a sign of sublime faith and true heroism, and yet it may not fully represent the length and breadth of God's purpose. God often uses men of one special aim, with a somewhat contracted although vivid and intense conception of their mission, to accomplish through them a work of larger and grander scope than they realize. His intentions are not limited by man's comprehension of them. Many of the most magnificent movements of history have been a surprise to those who have, unwittingly perhaps, contributed by their labors and leadership to bring them about. Duty often means much more than we think it does. God frequently honors a faithful and obedient servant by accomplishing through him more than he expects. In obedience to divine direction, he sows the seed without knowing what the fullness and glory of the harvest will be. In fact, "the work of the Christian reformer," as has been well said, "is that of the sower, and not that of the conqueror." What a chapter of hope, what a vista of beneficent results, open up in the work of missions when we regard it as a chosen instrumentality for the accomplishment of the larger plans of God for human society! The trite sneer at missions, unfortunately so common even among professing Christians, is a miserable anachronism in our age. It is the acme of religious provincialism; it is simply the old Phariseeism in a modern garb. The sublimity and comprehensiveness of their task.Christian missions, as we shall see more fully later, have evidently entered upon a crusade not alone for the spiritual redemption of individual souls, but also with a larger purpose to redeem the life that now is, so that the social desert of the non-Christian world shall some day bloom and blossom as the rose under the ministry and culture of Christianity. They are of necessity charged with this sublime task. The religion of Jesus Christ can never enter non-Christian society and be content to leave things as they are. The life that now is in lands as yet but partially touched by Christianity has in it depths of misery and sorrow, heights of cruel, audacious wrong, lengths of far-
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reaching and crushing iniquity, and breadths of vast social evil, which Christendom, with all its perplexing problems, happily does not reveal. Christianity can never affiliate with these existing evils, nor can it condone them. It must work steadily and inexorably to supplant and abolish them. It must deal patiently with all phases of social defect. It must work with the power of sympathy and by the living energy of its principles to reform these great and brooding wrongs that oppress and dominate heathen society.1 The evangelical spirit and aim of missions must not be supplanted by the sociological method.We would not be understood for a moment, in giving prominence to the sociological scope of missions, to be casting the slightest discredit upon, or even detracting in any sense from, the honor and heavenly sacredness of the evangelical by the sociological purpose. Individual regeneration, instruction, guidance, and salvation are indeed the first and most indispensable purpose of the Christian missionary evangel. It would be, moreover, a lamentable and fatal mistake to substitute any 1 "With every year of missionary experience the conviction has grown that the Gospel of Christ is a Gospel for all life—here not less than hereafter—and for all departments of life, and that for missionary workers to make it relate solely to salvation after death is a mistake, and to a great extent a defeat of its own ends; that godliness, in its ever-to-be-sought perfection, disallows crudities, unloveliness, barbarities, and cruelties in conditions and customs of every-day life and relationship; that the Gospel of Christ aims quite as much at removing these as it points to the 'golden streets' and 'mansions' made ready; that the reformation of earthly life is indeed the preparation for the heavenly citizenship, and should be not the selfish saving of individual souls alive, but a work as broad and inclusive as is the Love that 'so loved the world'; so that no physical, social, governmental, or intellectual obstacle to man's truest and highest development is too secular for the spirit of Christ and His Gospel to strike at through its missionaries. "It seems to me that the somewhat tardy progress of missions in the past has been largely due to a hyperspirituality—a separation of the soul from its God-given earthly conditions; a snatching of the brand, not a putting out of the fires for the benefit of brands at large; a jealous care for the individual, not supplemented by an equal care for society of which he is a member, rather a hopeless condemnation and fleeing as from the doomed Sodom. "I believe that the spirit that is working in the churches at home towards a more practical and thoroughgoing Christianity is also beginning to work in our hearts here in foreign lands, and we are waking up to feel that both the individual and society are equal objects of Christ's saving power—the one not more than the other, nor without the other. When this spirit fully possesses the Church both at home and abroad, then we shall see the coming of the kingdom of God with no faltering footsteps. I believe that there is something in even the most darkened and degraded people that protests against fleeing Lot-like from Sodom, but responds whole-souledly to the hope of the redemption of society from the bottom up."—Dr. Grace N. Kimball (A. B. C. F. M.), Van, Turkey.
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other aim or adopt any other method than that of personal instruction and appeal. The individual conscience is the only practical basis for conscious responsibility. We would not be understood as asserting the necessity or even propriety of any exclusively sociological programme for missions. The way to reach society is through the individual. The individual soul is in the first instance the receptacle of the leaven of Christianity; from thence it leavens all the lump. The spiritual regeneration of the individual involves a further and larger influence upon the collective life. Just as the social misery and degradation of our great communities within the bounds of civilization are simply the cumulative result of individual delinquency and demoralization, so the saving of society is to be secured only through the uplifting of individual character, which in its total accretion issues in the redemption of society as a whole.1 As Christianity advances from heart to heart in this and other lands, it advances from home to home, and involves almost unconsciously a large and generous new environment of influences which works for the reformation and gradual discrediting of the old stolid wrongs of society. It works in foreign communities a slow, almost unrecognized, yet steadily aggressive change in public opinion. It awakens new and militant questions about stagnant evils. It disturbs and proceeds to sift and disintegrate objectionable customs. It stimulates moral aspirations and quickens a wistful longing for a higher and better state of society. Christianity has been building better than it knew in establishing its missions in the heart of these ancient social systems. The sociological awakening in Christendom is not more impressive than the hitherto almost unnoticed achievements of missions abroad in the same general direction, in securing the enfranchisement of human rights, the introduction of new social ideals, and the overthrow of traditional evils. The question may still suggest itself to some minds, whether this view of the sociological significance of Christian missions is justified 1 "We may talk as we please about the welfare of the social aggregate or of society as being the proper object and test of all human endeavor; but the welfare of a society is nothing except as it exists in the conscious experiences of the separate men and women who compose it. A society can have no happiness which is not the happiness of its separate members any more than an edition of 'Hamlet' can have any dramatic qualities which do not exist between the covers of each separate copy. In this respect social science presents an absolute contrast to physical. The physical unit is of interest to us only for the sake of the aggregate. The social aggregate is of interest to us only for the sake of the unit."—W. H. Mallock, "Physics and Sociology," The Contemporary Review, December, 1895, p. 890.
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The social outcome of missions a natural and unconscious revelation of their power.by facts. Can it be vindicated? Is there sufficient evidence to sanction this immense enlargement of the import of the enterprise? In answering this question we should consider carefully just what is meant by this larger scope of mission service. It must not be regarded as in any sense a criticism or reversal of accepted views of the scope and purpose of missions. It is rather an effort to group under some expressive formula those indirect and outlying results of Christian effort in foreign lands in its influence upon society. It points simply to the irresistible trend of Christian teaching, as it instinctively and necessarily disturbs and uproots the deep-seated evils that have been so long the unchallenged environment of the social status. Just as the living seed develops according to the law of its individual growth, and finds its consummation in a single matured plant after its kind, ready for the harvest, and thus discharges its essential and primary function as a seed, so the spiritual seed produces its legitimate result in a ripened individual character. But while the natural seed has ripened, and presents the harvest grain as its climax, yet in so doing it has, as it were, unconsciously produced other results, which, although they may be regarded as secondary and indirect, nevertheless challenge our admiration and fasten our attention. The matured flower, for example, colors the landscape, adds a fragrance to the air, and is full of a ministry of beauty. Vegetation which has attained its growth gives also a varied aspect to nature, or produces the useful forests. The waving grain of harvest becomes food for the world, and furnishes the seed of another sowing. These natural and inevitable results of the ripening of single seeds cannot be ranked as the essential and primary functions of individual growth, but they are none the less valuable, and in some cases they are of transcendent importance. They are worthy of grateful recognition, and should be ranked high upon the roll of beneficent ulterior purposes of the Creator of life, and in harmony with the larger design of His providence. In this same sense the ripening of individual Christianity produces a subtle change in the spirit and tone of social life, a sweet fragrance of sympathy, a robust growth of principle, a waving harvest of beneficent reforms which, although not the first-fruits of the growth of Christianity in the individual soul, may yet be regarded as the secondary results of Christian effort, representing what we have called the larger scope of Christian missions. This extended scope of missions reveals itself at first as an almost unconscious product of Christian effort; it comes more as a surprise than as a result definitely planned for; but as time goes on the new-
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Missions stand for social evolution with Christianity introduced as a factor.born spirit of social reform will become more and more in evidence as a growing force, an aggressive temper, a recognized obligation, and will seek to express itself in changed public opinion and in organized effort, with the definite purpose of securing permanent transforming results in the interests of a nobler and more beneficent social order. All this will concern more immediately native society under the culture and stimulus of Christian teachers. It is there that the change in public opinion is needed. A native Christianized society, with its new environment, extending its influence as a silent leavening force far beyond its own limits, will become a centre of unrest, and a theatre of militant aspiration in the direction of higher and truer living. That unconscious influence of Christianity working up from beneath through the encrusted layers of indifference and stolidity, through the overlying strata of solidified customs and dominant traditions, develops into a conscious purpose and an aspiring ardor. It is the story of social evolution with Christianity introduced as a factor; it is the adjustment of society to its higher spiritual and supernatural environment. Unrest awakens into activity; force develops into energy; new ideas produce new plans; Christian influence by a process of spiritual development reaches the stage of Christian effort. The present variety and breadth in missino methods desirable.It is this capacity for expansion, this power of renewal inherent in Christianity, which gives it its larger scope, and which calls for the range and variety of method which at present characterize the conduct of Christian missions. There is a primary and vital call for the method of evangelism. It reaches the heart, transforms the life, and lays the foundations of character. There is need also for Christian education. It enlightens, broadens, and quickens the mind, lifts it into a new and stimulating atmosphere, and gives a basis of intelligence moulded and directed by Christian principle. There is a demand also for the department of literary production. The awakened mind requires wholesome guidance, especially in the realm of religious thought and moral instruction. An educated mind must be led into all truth, and fortified against the multiform assaults of error if it is to have a permanent basis, of loyalty which will fit it for trusted leadership. There is urgent need also for the efforts of medical ministry under Christian auspices. It reaches the human heart when it is especially susceptible to the touch of kindness and the presence of sympathy; it gives an intelligible reason for recognition, fellowship, and steadfast adherence on the part of the native, and goes far to break down the barriers of
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prejudice. There is a call also, especially in the more barbarous and socially disorganized races, for the method of industrial training combined with Christian instruction. It sobers, quiets, and subdues rude and undisciplined natures. It opens to them a new world of happy occupation. It transforms them from irresponsible savages, full of the spirit of lawlessness, into peaceful wage-earners, contributing to the welfare and comfort of society. No one can contemplate these various beneficent channels of missionary activity without recognizing their inherent tendency to produce social results of the highest value. Missionaries should therefore in the main hold to the old lines of direct missionary work here indicated. The social changes will come eventually as the necessary sequence of the enlarged vision, the educated susceptibilities, the quickened moral perceptions, the finer sense of justice, the keener humanitarian instincts, the sweeter power of sympathy, the transformed habits, the elevated tastes, the larger aspirations, and the social projects of native Christian communities. The variety of method now known in Christian missions—always, let it be understood, under the dominant control of a Christian purpose—is therefore both justified and sanctioned as leading on with steady and ever cumulative power into organized Christian institutions and in the direction of a more beneficent social order. Some a priori arguments in support of this optimistic view.Having defined our meaning in the larger scope of missions, we may return to our question and ask, Are we right in this optimistic view of the subject? Are we justified in advancing it? Can it be demonstrated? We hope that the answer to these inquiries will appear fully in subsequent lectures. It is, after all, largely a question of fact. At the present stage of our discussion, and in anticipation of the argument of facts, something at least can be said in the line of theoretical justification of the position we have taken. There are arguments of an a priori nature, and others based upon history and analogy and legitimate deduction, which may help to prepare our minds to give a welcome credence to any confirmation which may come from the subsequent presentation of actual results. We purpose to present some preliminary considerations which will awaken a natural expectation of social benefits in connection with Christian missions, and shall hope later on in the course to confirm these anticipations by an array of facts which will carry thorough conviction to our minds. We may note at the outset that there is at least a striking suggestiveness in the fact of the terrible and undeniable solidarity of the race in its universal fall, involving not only each individual, but society in its
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The argument from solidarity.collective aspects. There is a sweep and power in the social collapse which has come upon all ages and has affected all strata of society, which suggest a strong probability that the remedial rescue and uplift will reach society as a whole. This may seem a long way off, but it is manifestly an ideal towards which the divine plans are steadily working. The Scriptural delineations of the Church and its social life are typical of what the life of the whole world would be were Christianity to reign in human society. If the moral defection and disintegration of society is so complete, if that awful contagion of custom, temper, and opinion which gives such a colossal and persistent solidarity to heathen social life is so pervasive, have we not reason to anticipate that the ideal reconstruction and reconstitution of a redeemed race will bring us results correspondingly comprehensive and effective? The argument from analogy based upon expansive power of material forces.May we not also derive another hopeful suggestion from the fact that great material forces which reveal their giant energies in nature. work with a manifold and expansive power, producing results along various lines of sequences? The sum of these ramifying and permeating influences reveals a largeness of scope which, reasoning from analogy, it would be natural to expect in corresponding spiritual forces at work in the realm of their special activity. Electricity may act to produce a variety of results. The sum of its power is manifold. It may purify and illumine. It may destroy and paralyze. It may give motive power and show itself to be a fountain of marvelous energy. It does not move along one single straight line of sequences. Its hidden energy may be applied in different directions for the accomplishment of widely divergent ends. The same may be said of the principle of life, from which springs growth, beauty, health, strength, and all the higher experiences of consciousness. The power of gravitation may hold the planets, and at the same time make steady the earth's surface and give fixedness to all things thereon. Other illustrations of the manifold and far-reaching influence of great forces in other realms might be mentioned, but those we have stated are sufficient to awaken the inquiry whether this characteristic would not hold true in the spiritual realm, and also whether it is likely that such a magnificent force as Christianity would be confined in its influence to one straight line of sequences. Is it not rather a foregone conclusion, based upon probable analogy, that Christianity is beyond them all in the sweep of its influence and the manifold scope of its activity? It is a savor of life
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unto life, and also a savor of death unto death. It introduces the mysterious and indestructible energy of spiritual life into the soul's development. It touches heart and mind and will. It evolves character. It introduces new relationships and new obligations. It establishes new institutions and new ideals. It stirs new aspirations and presents a new goal of destiny. Its presence produces far-reaching and manifold results, which ramify through all social life and touch literally every phase of human existence. Another argument from anaology based upon the larger scope of moral evil.There is still another suggestive lesson based upon analogy. Can there be any doubt of the larger scope of the forces of moral evil? How penetrating, how omnipresent, how universal is their mysterious sway! If evil is thus gifted with the capacity of overlapping itself and spreading its malign power through every channel of human influence, are we not justified in at least hoping and expecting that the same capacity of expansion and the same breadth of grasp shall characterize the great remedial force which God has planted in human life and experience? Is there any question, moreover, as to the larger scope of the dominant religions of the world other than Christianity? Is not the Oriental world a visible, tangible evidence that non-Christian religions have the power to impress themselves mightily upon social life, to mould its institutions after their own ideals, to cast their shadows far and wide over the fairest regions of the earth, to shape the social destiny and determine the economic and ethical environment of hundreds of millions of our fellow-men? If, then, the expansive influence of human religions is so powerful to penetrate and control the social evolution of the lands where they prevail, can we doubt that Christian forces are endowed with the same capacity? Is it not a foregone conclusion that Christian missions will in time reverse the social tendencies of lands in which they are planted and bring in a new and nobler era? What the divine legislation of the Old Testament suggestions.We have also a lesson from religious history, the suggestiveness of which is at once vivid and pointed. The divine legislation of the Old Testament was strikingly sociological in its spirit. No one can read the Mosaic code, given with a distinctively theocratic sanction, without recognizing that many of its provisions and requirements were directed to the welfare and control of society as such. These were addressed to Israel as a chosen nation, but they reveal the divine thought concerning social obligations, and the divine ideal with regard to social relationships. Individual rights were protected, but at the
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same time the common welfare was carefully considered and planned for. There was a studied defense of the rights of the poor, the enfeebled, and the oppressed. Social wrongs were to be punished, and the welfare of society was to be diligently studied and conserved.1 If we find such a measure of attention to the interests of associate life in this early and incomplete stage of revelation, is it not a necessary inference that the spirit of the New Testament dispensation is upon even a higher plane of consideration for the welfare of a society which is expected to be permeated by Christian principle? 2 The argument from historic achievement.The same lesson of the large and penetrating scope of Christianity is enforced also by the history of what it has actually accomplished in the world just in this line of all-pervasive control. The national and social life of Christendom, whatever blemishes and sorrowful defects we may find in it, is a standing evidence of the elevating power of Christian principles, and there is no mightier protest against the vices and wrongs of society in Christendom than is made by Christianity itself. There is no more vigorous warfare against iniquity and evil than that instituted and pushed under Christian auspices. Whatever of relief and purification is to be found in Christendom is due directly or indirectly to the influence of Christianity. The altruistic scope of benevolent and philanthropic endeavor is due, at least in its systematic and sustained form, to the inspiration of biblical teachings and the power of Christ's spirit. Then, in the wider realm of history, how many salutary reforms can be traced to a Christian origin! The remedial social legislation of Christendom, the overthrow of the feudal system, the revolt against slavery, the mitigation of the sufferings of war, the extension of the privileges of education, the thousand agencies of rescue, relief, and amelioration of misery and suffering, are all traceable in large measure to the power of Christian principle.3 All 1 Fairbairn, "Religion in History and Modern Life," pp. 127-130. 2 "The theocracy which God commanded Moses to set up embraced everything that a nation needs; therefore all departments of government. The prophets spoke of Messiah's kingdom as still greater, embracing the temporal as well as the spiritual welfare of the nations. Our Lord's first sermon in Nazareth confirmed that opinion, as it spoke of political and social reforms for the benefit of the poor and oppressed. Christ's kingdom was not to be of this world, full of armed men to compel submission to unjust laws. The sum of the prophets' teaching indicates a kingdom without sin, without poverty, without oppression, without ignorance, and a righteous one full of joy! Jesus Christ said He came to set up that kingdom. He promised a hundredfold in this life, and in the world to come eternal life."—The Rev. Timothy Richard (E. B. M.), Shanghai. 3 Adams, "Civilization During the Middle Ages," pp. 50-64. Cf. Storrs, "The Divine Origin of Christianity Indicated by its Historical Effects," Lectures V.-IX.
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the brighter aspects of Christendom to-day are but a demonstration of the larger scope of Christianity. Now what has been done, albeit as yet very imperfectly, in Christendom, can and will be done through the power of Christianity if once planted and thoroughly established in non-Christian lands.1 It impinges inevitably at so many points upon social life and experience, its commands are so far-reaching and so varied in their application, that if properly obeyed a general and transforming influence is assured. How much the Bible speaks of the heart and the body, of husbands and wives, of parents and children, of rulers and subjects, of manhood and womanhood, of the sick, the sorrowing, the poor, the distressed, the afflicted, and the wronged! How it challenges motives and searches the secret springs of action! How it adjusts various relationships, and calls for justice, truth, sincerity, honesty, fidelity, gentleness, patience, sympathy, and love in a thousand varied relationships and emergencies of life! The religion of the Bible is intended to face actual conditions in the world. It is realistic, uncompromising, indefatigable. It works with untiring persistency towards the attainment of its ideals, and it never will rest until man, both individually and socially, is redeemed. World-wide social redemption the culminating thought of the New Testament.It is instructive to note that the spiritual purport of the Old Testament was gradually revealed, and but dimly apprehended by Israel. The Messianic significance of prophecy and symbol grew clearer and clearer as the fulfillment drew near; yet those for whose instruction these revelations were given grasped them but feebly, with a faint recognition of their import, and a faltering faith in their reality. The Messiah at length appeared, and the old dispensation culminated in the Incarnation and the atoning work of Christ. So also the revelation of the all-inclusive scope of redemption was gradually imparted, and not until Christ Himself had come was it announced in such explicit and emphatic terms that all doubt should have been forever impossible. The Jewish Church could not grasp the conception of a universal extension of Gospel privileges. The Church of the Apostolic era was inspired with the grandeur of this conception, but it seemed subsequently to fade largely from the consciousness of believers, and to have been revived in the era of modern missions. The Church as yet realizes only imperfectly the significance of the missionary aims of
1 Cf. "Christian Missions in Asia," by the Rev. Timothy Richard, The Baptist Missionary Review (Madras), March, 1895, pp. 81-93.
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Christianity, and still more imperfectly does it grasp the larger, fuller scope of mission effort as a world-wide plan of social redemption. This stupendous conception of the religious and social regeneration of the world is, in fact, the Messianic promise of the New Testament. It bears substantially the same relation to the New Testament era that the Messianic idea did to the Old Testament dispensation. It looks forward to a Christian fullness of time, when the great, crowning thought of God in the New Testament shall be revealed. The culminating word of the Old Testament was "Messiah." The culminating word of the New Testament is "Redemption." The one was preparatory; the other is its complement, and expressive of its ultimate purpose. As the first was the gradual gift of centuries of divine revelation, so the latter will no doubt be unfolded in the gradual fulfillment of God's advancing plans. The coming of the Messiah was the fruition and bloom of Old Testament promise. A world-wide redemption, or social reconstruction in harmony with Christian ideals, will be the fruition and bloom of New Testament hope. The "missionary spirit," as it is familiarly, and possibly somewhat tritely called, is in reality a majestic sentiment. It is a living, working faith in prophecy. It is an earnest, practical recognition of the reality of God's promises. It is not only enthusiasm for humanity; it is enthusiasm for God. It is, in the experience of the believing Christian, the counterpart of inspired prophecy. It is the response of the heart to the divine meaning of history, the higher destiny of humanity, and the power of the Almighty to vindicate His sovereignty amidst the clouds and darkness of these troubled centuries. It is perhaps the highest tribute which the human heart can pay to Christ as the Master of history and the Ruler of human destiny. It is the logical and full complement of the Incarnation, Sacrifice, and Resurrection of our Lord. A risen Saviour implies a redeemed world; a reigning Lord is the surety of the universal triumph of His kingdom.1 The unfolding of the divine purpose has often revealed a breadth of meaning and a largeness of scope that have been a surprise even to the most alert student of providence. God's plans may seem at first to be running in narrow channels, but as time passes they expand, until at 1 "If, therefore, Christianity be a religion coming from God and designed for the world, it must have for its final magnificent function to benefit peoples as well as persons; not merely to sequester from barbarous wastes occasional gardens, bright in bloom and delightful in fragrance, but to refashion continents; not merely to instruct and purify households, but to make the entire race, in the end, a household of God." —Rev. R. S. Storrs, D.D.
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The expansion of the kingdom of the crowning promise of Scripture.last they widen like the sea. It was so in the case of the Incarnation and the Atonement, and it will be so in the case of the universal proclamation of the Gospel and the world-wide extension of redemption. In the light of religious history it is perhaps hardly to be expected that the faith of the Church should grasp at once the scope and significance of missions. The salvation of some individual souls among all peoples of the earth is recognized as the clear teaching of Scripture, and there is a general faith that some will be saved out of all nations; but that the Gospel is to triumph, that the kingdom of God is to advance, and all nations are to be included, is a conception which, it is to be feared, is sadly unreal to the average consciousness of the Church. Christianity is still playing the rôle of John the Baptist crying in the wilderness, "Prepare ye the way of the Lord." Christendom, like Israel of old, is even yet living in an atmosphere of spiritual unreality. The historic significance of the kingdom is still too dimly discerned.
Mission service is the secret of inspiration and power to the Church.Nothing is more true, however, than that the devotion and loyalty of the Church to her missionary calling is the secret of her success, the divinely appointed method of her advance both at home and abroad. In this she will find her joy, her inspiration, her endowment of power, her meed of honor, her irresistible claim to the world's reverence, and her final, unanswerable apologetic. It is in fact her raison d'être, her highest and divinely emphasized mission in human history. Devotion to this sublime calling will be her password to an unchallenged place among the most influential forces which sway and mould the progress of the race. Nothing would so fully "vindicate the claim of Christianity to stimulate, to inspire, to lead the world's progress." The reflex influence of this service would fan the graces of the Christian life and make the Church aflame with thoughts and deeds which were Spirit-born and God-given!1 If the Church could do its work under the stimulus of a faith-quickened vision of a triumphant Gospel and a redeemed humanity, it would feel the pulses of a new life, and cheerfully give itself to sacrifice and toil, which God would quickly and grandly reward. How different is the reality! The great thoughts of Christ are still misinterpreted and limited by the narrow conceptions which many of us entertain of their significance. World patriotism is still a dim spiritual ideal which we contemplate
1 Cf. article by Miss Jane Addams on "The Subjective Necessity for Social Settlements," in "Philanthropy and Social Progress" (New York, Crowell & Co., 1893).
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with patronizing incredulity. Love of humanity is still cut up into sections and fragments, and has only a partial hold upon our hearts. Service of the race is still regarded as coextensive with service of some contiguous portion of the human family. The one blood, of which God made all men before they were separated by national distinctions, seems to have lost its power to pulsate through our veins, yet the permanent life of mankind flows in that blood. It is humanity which remains while nations rise and fall. He who works for the human race under the stimulus of a generous and sympathetic insight into the splendid ideals of Christ, labors for results which are permanent, beneficent, and divine.
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LITERATURE AND AUTHORITIES FOR LECTURE I The literature bearing upon Lecture I. is so extensive that no attempt is made to give more than a partial list. What is presented will be classified as follows: SOCIOLOGY. In this connection only bibliographies will be indicated, where full lists may be found. II. CHRISTIANITY AND CIVILIZATION. Books referring more or less directly to Christianity in its relations to the moral and social progress of mankind as a civilizing force in history. III. MISSIONS AND SOCIAL PROGRESS. Books containing data bearing upon the influence of Christian missions as a factor in the social elevation of the human race. N. Y.=NewYork. P.= Philadelphia. C.=Chicago. L.=London. n. d.=no date. B.= Boston. E.= Edinburgh. I. BIBLIOGRAPHIES OF SOCIOLOGY The Reader's Guide in Economic, Social, and Political Science. Edited by R. R. BOWKER and GEORGE ILES. L. and N. Y., G. P. Putnam's Sons, 1891. Socialism and Social Reform. By Professor R. T. ELY. With "Bibliographical Appendix," N. Y. and B., T.Y. Crowell & Co., 1894. Bibliographia Sociologica. (An extensive bibliography of French, German, and English literature, especially full in its references to current periodicals.) By H. LA FONTAINE and P. OTLET. Published in successive issues in Brussels, Belgium. The Annals of the American Academy of Political and Social Science, P. and The American Journal of Sociology, C. (In both will be found full bibliographies and indices of current periodical literature.) Handbook of Sociological Information for New York. (Contains a useful bibliography of sociology.) By W. H. TOLMAN and W. I. HULL. N. Y., City Vigilance League, 105 East Twenty-second Street, 1894. Practical Christian Sociology. (Contains a reading course in practical Christian sociology, and also an index of biblical references of a sociological character.) By Rev. WILBUR F. CRAFTS. N. Y., Funk & Wagnalls Co., 1895. Books for Beginners in the Study of Christian Sociology and Social Economics. (A little pamphlet prepared by Professor GRAHAM TAYLOR.) Address Congregational Sunday-school and Publishing Society, 175 Wabash Avenue, Chicago. An Introduction to the Study of the Dependent, Defective, and Delinquent Classes. (Contains many bibliographical references of value.) By Professor C. R. HENDERSON. B., D. C. Heath & Co., 1893. American Charities: A Study in Philanthropy and Economics. (Contains a bibliographical index.) By AMOS G. WARNER. N. Y. and B., T.Y. Crowell & Co., 1894. The Principles of Sociology. (Contains a bibliography.) By Professor FRANKLIN H. GIDDINGS. N. Y., Macmillan & Co., 1896.
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Introduction to Sociology. (Contains a select bibliography.) By Professor ARTHUR FAIRBANKS. N. Y., Charles Scribner's Sons, 1896. The Principles of Sociology, vol. iii. (Contains an extensive list of "Titles of Works Referred to," many of them pertaining to the section on "Ecclesiastical Institutions.") By HERBERT SPENCER. N. Y., D. Appleton & Co., 1897. Literature of Theology. (Contains bibliographical sections on missions and sociology.) By JOHN FLETCHER HURST. N. Y., Eaton & Mains, 1896. Theological Propadeutic, (Contains a bibliography of missionary literature, and also a selected list for a ministerial library, with section on sociology, compiled by Rev. Samuel Macauley Jackson.) By Professor PHILIP SCHAFF. Second edition. N. Y., Charles Scribner's Sons, 1894. Encyclopedia of Social Reforms. (Contains bibliographical references to social sciences.) In press. N. Y., Funk & Wagnalls Co., 1897. II. CHRISTIANITY AND CIVILIZATION ADAMS, GEORGE BURTON, Civilization During the Middle Ages. N. Y., Charles Scribner's Sons, 1894. ALDEN, HENRY MILLS, God in His World: An Interpretation.. N. Y., Harper & Bros., 1880. AUBREY, W. H. S., The Rise and Growth of the English Nation: with Special Reference to Epochs and Crises. 3 vols. L., Elliot Stock; N. Y., D. Appleton & Co., 1896. BARNES, Rev. ALBERT, Lectures on the Evidences of Christianity in the Nineteenth Century, (Ely Lectures.) N. Y., Harper & Bros.1868. BARRY, Rev. ALFRED, The Ecclesiastical Expansion of England in the Growth of the Anglican Communion. (Hul-sean Lectures for 1894-95.) L. and N. Y., Macmillan & Co., 1895. BASCOM, Professor JOHN, Social Theory : A Grouping of Social Facts and Principles. N. Y. and B., T. Y. Crowell & Co., 1895. BASCOM, Professor JOHN, Evolution and Religion; or, Faith as a Part of a Complete Cosmic System. N. Y., G. P. Putnam's Sons, 1897. BLACKMAR, Professor FRANK W., The Story of Human Progress: A Brief History of Civilization. Published by the author. Agents, Ketcheson & Reeves, Leavenworth, Kan., 1896. BLAIKIE, Professor W. G., The Adaptation of Bible Religion to the Needs and Nature of Man. (Present-Day Tracts.) L., Religious Tract Society; N. Y. and C., Fleming H. Revell Co., n. d. BLAIKIE, Professor W. G., The Family: Its Scriptural Ideal and its Modern Assailants. (Present-Day Tracts.) L., Religious Tract Society; N. Y. and C., Fleming H. Revell Co., n. d. BRACE, CHARLES LORING, Gesta Christi; or, A History of Humane Progress Under Christianity. N. Y., A. C. Armstrong & Son, 1893. BRADFORD, Rev. AMORY H., Heredity and Christian Problems. L. and N. Y., Macmillan & Co., 1895. BROWN, J., The Pilgrim Fathers of New England and their Puritan Successors. New edition. L., Religious Tract Society, 1897. BRUCE, W. S., The Ethics of the Old Testament. E., T. & T. Clark, 1895. BRYCE, JAMES, The Holy Roman Empire. L. and N. Y., Macmillan & Co., 1889. BUNSEN, C. C. J., Christianity and Mankind. 7 vols. L. and N. Y., Longmans, Green & Co., 1854. BUNSEN, C. C. J., God in History; or, The Progress of Man's Faith in the Moral Order of the World. 3 vols. L., Longmans, Green & Co.1868-70; N. Y., Charles Scribner's Sons, 1870. BYINGTON, Rev. EZRA HOYT, The Puritan in England and New England. B., Roberts Bros., 1896. CAIRNS, Rev. Principal, The Success of Christianity and Modern Explanations of It. (Present-Day Tracts.) L., Religious Tract Society; N. Y. and C., Fleming H. Revell Co., n. d. CAIRNS, Rev. Principal, Is the Evolution of Christianity from Mere Natural Sources Credible? (Present-Day Tracts.) L., Religious Tract Society; N. Y. and C., Fleming H. Revell Co.n. d. CALDECOTT, ALFRED, English Colonisation and Empire. N. Y., Charles Scribner's Sons, 1891. CAMPBELL, DOUGLAS, The Puritan in Holland, England, and America. N. Y., Harper & Bros., 1892.
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CARPENTER, Bishop W. BOYD, The Permanent Elements of Religion. L. and N. V., Macmillan & Co., 1889. CARR, Rev. ARTHUR, The Church and the Roman Empire. N. Y., A. D. F. Randolph & Co., 1887. CHASTEL, STEPHEN, The Charity of the Primitive Churches. (Translated by G. A. Matile.) P., J. B. Lippincott, 1857. CHEETHAM, S., A History of the Christian Church During the First Six Centuries. L. and N. Y., Macmillan & Co., 1894. Christianity Practically Applied. (The Discussions of the International Christian Conference held in Chicago, October 8-14, 1893, in connection with the World's Congress Auxiliary of the World's Columbian Exposition, and under the auspices and direction of the Evangelical Alliance for the United States.) 2 vols. : The General Conference; The Section Conferences. N. Y., The Baker & Taylor Co., 1894. Christus Imperator. Edited by Dean STUBBS. L. and N. Y., Macmillan & Co., 1894. CHURCH, Dean, The Gifts of Civilization, and Other Sermons and Lectures. L. and N. Y., Macmillan & Co.. 1892. CHURCH, Dean, Occasional Papers. 2 vols. L. and N. Y., Macmillan & Co., 1897. CHURCH, Dean, The Beginning of the Middle Ages. L. and N. Y., The Macmillan Co., 1897. COWAN, Rev. HENRY, The Scottish Church in Christendom. Being the Baird Lecture for 1895. L., A. & C. Black, 1897. COYLE, Rev. JOHN PATTERSON, The Spirit in Literature and Life. B. and N. Y., Houghton, Mifflin & Co., 1896. CRAWFORD, Rev. JOHN HOWARD, CRAWFORD, Rev. JOHN HOWARD. E., T. & T. Clark, 1895. CREIGHTON, Bishop, Persecution and Tolerance. L. and N. Y., Longmans, Green & Co., 1895. CROSLEIGH, Rev. C., Christianity Judged by its Fruits. L., S. P. C. K. ; N. Y., E. & J. B Young & Co., n. d. DAVIES, Rev. G. S., St. Paul in Greece. (In series of The Heathen World and St. Paul.) L., S. P. C. K. ; N. Y., E. & J. B. Young & Co.n. d. DODS, Rev. MARCUS, Erasmus, and Other Essays. L., Hodder & Stoughton, 1892. DOHERTY, Rev. ROBERT REMINGTON, Torch-Bearers of Christendom: the Light They Shed and the Shadows They Cast. N. Y., Eaton & Mains, 1896. DORCHESTER, Rev. DANIEL, The Problem of Religious Progress. Revised edition. N. Y., Hunt & Eaton, 1894. DORCHESTER, Rev. DANIEL, Christianity Vindicated by its Enemies. N. Y., Eaton & Mains, 1896. DRUMMOND, Principal JAMES, Via, Veritas, Vita : Lectures on Christianity in its Most Simple and Intelligible Form. L. and E., Williams & Nor-gate, 1894. EATON, A. W., The Heart of the Creeds: Historical Religion in the Light of Modern Thought. N. Y., Thomas Whittaker, 1897. EMERTON, EPHRAIM, An Introduction to the Study of the Middle Ages. B., Ginn & Co., 1895. FABER, Rev. ERNST, Civilization a Fruit of Christianity. Shanghai, Presbyterian Mission Press, n. d. FAIRBAIRN, Principal A. M., Religion in History and in Modern Life. N. Y., A. D. F. Randolph & Co., 1894. FAIRBAIRN, Principal A. M., The City of God: A Series of Discussions in Religion. L., Hodder & Stoughton, 1894. FARRAR, Dean, The Witness of History to Christ. L. and N. Y., Macmillan & Co., 1870. FARRAR, Dean, The Early Days of Christianity. L., Cassell & Co; N. Y., E. P. Dutton & Co., 1882. FISHER, Professor G. P., The Beginnings of Christianity. N. Y., Charles Scribner's Sons, 1877. FISHER, Professor G. P., The Christian Religion. N. Y., Charles Scribner's Sons, 1884. FISHER, Professor G. P., Brief History of the Nations and Their Progress in Civilization. N. Y., American Book Co., 1896. FORD, Rev. DAVID B., New England's Struggles for Religious Liberty. P., American Baptist Publication Society, 1896. FREMANTLE, Rev. W. H., The World as a Subject of Redemption. L. and N. Y., Longmans, Green & Co., 1895. GIRDLESTONE, Rev. CHARLES, Christendom : Sketched from History in the Light of Holy Scripture. L., Sampson Low, Marston & Co., 1870. GLADDEN, Rev. WASHINGTON, The Church and the Kingdom. N. Y. and C., Fleming H. Revell Co., 1894. GORE, Rev. CHARLES, The Mission of the Church. L., John Murray, 1892. GRAU, Rev. R. F., The Goal of the Human Race, L., Simpkin, Marshall, Hamilton, Kent & Co., 1892.
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GREGG, Rev. DAVID, The Makers of the American Republic. N. Y., E. B. Treat, 1896. GREGORY, Rev. J., Puritanism in the Old World and in the New. L., James Clarke & Co., 1895; N. Y. and C., Fleming H. Revell Co., 1896. GUIZOT, F., The History of Civilization from the Fall of the Roman Empire to the French Revolution, 4 vols. (Translated by William Hazlitt.) N. Y., D. Appleton & Co., 1894. HARDY, E. G., Christianity and the Roman Government. L. and N. Y., Longmans, Green & Co., 1894. HARNACK, Professor ADOLPH, Christianity and History. (Translated by Thomas Bailey Saunders.) L. and N. Y., The Macmillan Co., 1896. HARRIS, Rev. SAMUEL, a lecture on The Christian Doctrine of Human Progress Contrasted with the Naturalistic in Christianity and Scepticism. (Boston Lectures, 1870.) B., Congregational Publishing Society1870. HARRIS, Rev. SAMUEL, The Self-Revelation, of God. E., T. & T. Clark; N. Y., Charles Scribner's Sons, 1887. HARRIS, Rev. SAMUEL SMITH, The Relation of Christianity to Civil Society. N. Y., Thomas Whittaker, 1883. HEBBERD, S. S., The Secret of Christianity. B. and N. Y., Lee & Shepard, 1874. HENSLOW, Rev. GEORGE, Christ No Product of Evolution. L., G. Stoneman, 1896. HILL, DAVID J., The Social Influence of Christianity. B., Silver, Burdett & Co., 1894. HILLIS, Rev. NEWELL DWIGHT, A Man's Value to Society. N. Y. and C., Fleming H. Revell Co., 1896. HOLLAND, Rev. HENRY SCOTT, God's City and the Coming of the Kingdom. L. and N. Y., Longmans, Green & Co., 1894. HUNTINGTON, Bishop, The Fitness of Christianity to Man. N. Y., Thomas Whittaker, 1878. HUNTINGTON, Bishop, Human Society : its Providential Structure, Relations, and Offices. N. Y., Thomas Whittaker, 1891. HYDE, Rev. WILLIAM DEWITT, Outlines of Social Theology. L. and N. Y., Macmillan & Co., 1895. IVERACH, Rev. JAMES, Christianity and Evolution, N. Y., Thomas Whittaker, 1894. JEVONS, F. B., An Introduction to the History of Religion. L., Methuen & Co.; N. Y., The Macmillan Co., 1896. KAUFMAN, Rev. M., Egoism, Altruism, and Christian Eudaimonism. (Present-Day Tracts.) L., Religious Tract Society N. Y. and C., Fleming H. Revell Co., n. d. KENNEDY, C. M., The Influence of Christianity upon International Law. L. and N. Y., Macmillan & Co., 1856. KIDD, BENJAMIN, Social Evolution. L. and N. Y., Macmillan & Co., 1894. KIDD, Rev. JAMES, Morality and Religion. E., T. & T. Clark, 1895. KURTZ, J. H., Church History. 3 vols. L., Hodder & Stoughton; N. Y., Funk & Wagnalls, 1890. LAURENT, F., Études sur l' Histoire de l' Humanité. Second edition revised. 18 vols. Brussels, 1861-70. LEAVITT, Rev. JOHN MCDOWELL, The Christian Democracy. N. Y., Eaton & Mains, 1897. LECKY, W. E. H., The History of European Morals from Augustus to Charlemagne. 2 vols. L., Longmans, Green & Co.; N. Y., D. Appleton & Co., 1877. Lent in London (A). (A course of sermons on social subjects.) L. and N. Y., Longmans, Green & Co., 1895. LINDSAY, JAMES, Recent Advances in Theistic Philosophy of Religion. E. and L., William Blackwood & Sons, 1897. Lombard Street in Lent. (A course of sermons on social subjects.) L., Elliot Stock, 1894. LORIMER, Rev. GEORGE C., The Argument for Christianity. P., American Baptist Publication Society, 1894. MACKENZIE, Prof. W. DOUGLAS, Christianity and the Progress of Man. N. Y. and C., Fleming H. Revell Co., 1897. MACKINNON, W. A., History of Civilization. 2 vols. L., Longmans, Green & Co., 1846. MACKINTOSH, JOHN, The History of Civilization in Scotland. 4 vols. New edition. L., A. Gardner, 1896. McLANE, Rev. WILLIAM W., Evolution in Religion. B. and C., Congregational Sunday-school and Publishing Society, 1892. M'COMBIE, WILLIAM, Modern Civilization in Relation to Christianity. Aberdeen, King, 1863. MARTENSEN, H., Christian Ethics. 3 vols. (Special volume on Social Ethics.) E., T. & T. Clark, 1889.
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MATHESON, Rev. GEORGE, Landmarks of New Testament Morality. N. Y. and C., Fleming H. Revell Co., 1889.
MATHESON, Rev. GEORGE, Growth of the Spirit of Christianity from the First Century to the Dawn of the Lutheran Era. 2 vols. E., T. & T. Clark, 1877.
MATHEWS, Professor SHAILER, The Social Teachings of Jesus: An Essay in Christian Sociology. L. and N. Y., The Macmillan Co., 1897.
MAURICE, Rev. F. D., Social Morality. L., Macmillan & Co., 1886.
MARIVALE, Dean, St. Paul at Rome. (In series of The Heathen World and St. Paul.) L., S. P. C. K.; N. Y., E. & J. B. Young & Co., n. d. MERIVALE, Dean, The Conversion of the Roman Empire. L., Longmans, Green & Co.; N. Y., D. Appleton & Co., 1865.
MERIVALE, Dean, The Conversion of the Northern Nations. L., Longmans, Green & Co.; N. Y., D. Appleton & Co., 1865.
MERIVALE, Dean (Editor), The Conversion of the West. 5 vols. L., S. P. C. K.1878; N. Y., James Pott & Co., 1879.
MERRILL, JOHN ERNEST, Ideals and Institutions: their Parallel Development. Hartford, Conn., Hartford Seminary Press, 1894.
MILMAN, Rev. HENRY H., The History of Christianity from the Birth of Christ to the Abolition of Paganism in the Roman Empire. 3 vols. L., John Murray, 1864; N. Y., A. C. Armstrong & Son, 1881.
MILMAN, Rev. HENRY H., History of Latin Christianity ; Including that of the Popes to the Pontificate of Nicholas V. 6 vols. L., John Murray, 1855; N. Y., A. C. Armstrong & Son, 1881.
MORRIS, Rev. E. D., Ecclesiology: A Treatise on the Church and Kingdom of God on Earth: The Christian Doctrine in Outline. N. Y., A. C. Armstrong & Son, 1885.
NASH, H. S., Genesis of the Social Conscience: The Relation between the Establishment of Christianity in Europe and the Social Question. L. and N. Y., The Macmillan Co., 1897.
ORR, Rev. JAMES, The Christian View of God and the World as Centring in the Incarnation. N. Y., A. D. F. Randolph & Co., 1893.
PATON, J. B., The Inner Mission. L., William Isbister, 1888.
PHELPS, Rev. AUSTIN, My Note-Book : Fragmentary Studies in Theology and Subjects Adjacent Thereto. L., T. Fisher Unwin, 1891.
PLUMPTRE, Professor E. H., St. Paul in Asia Minor and at the Syrian Antioch. (In series of The Heathen World and St. Paul.) L., S. P. C. K. ; N. Y., E. & J. B. Young & Co., n.d. PLUMPTRE, Professor E. H., Christ and Christendom. L., Strahan & Co., 1867.
PRESSENSÉ, Rev. E. DE, The Early Years of Christianity, (Translated by Annie Harwood.) 4 vols. N. Y., Thomas Nelson & Sons, 1873-78.
PRESSENSÉ, Rev. E. DE, The Religions before Christ: Being an Introduction to the History of the First Three Centuries of the Church. (Translated by L. Corkran.) E., T. & T. Clark, 1862.
PRESSENSÉ, Rev. E. DE, The Ancient World and Christianity. (Translated by Annie H. Holmden.) N. Y., A. C. Armstrong & Son, 1888.
PURVES, Professor GEORGE T., The Church as a Factor in Civilization. (Pamphlet printed at the Princeton Press.) Princeton, N. J., 1896.
RAGHAVAIYANGAR, S. SRINIVASA (Inspector-General of Registration, Madras.) Memorandum on the Progress of the Madras Presidency During the Last Forty Years of British Administration. Madras, printed by the Superintendent Government Press, 1893.
RAMSAY, Professor W. M., The Church in the Roman Empire before A. D. 170. Third edition, revised. L., Hodder & Stoughton, 1893.
READ, Rev. HOLLIS, The Hand of God in History. Hartford, Conn., Robins & Co., 1860.
ROBINSON, Rev. E. G., Christian Evidences. B., Silver, Burdett & Co., 1895.
SAMUELSON, JAMES (Editor). The Civilization of Our Day. L., Sampson Low, Marston & Co., 1896.
SATTHIANADHAN, Professor S., History of Education in the Madras Presidency. Madras, Srinivasa, Varadachari & Co., 1894.
SCHAFF, Professor PHILIP, History of the Christian Church. 6 vols. N. Y., Charles Scribner's Sons, 1892; E., T. & T. Clark, 1893.
SCHMIDT, Professor C., The Social Results of Early Christianity, Second edition. L., William Isbister, 1889.
SEELEY, Professor J. R., The Expansion of England. L., Macmillan & Co., 1885.
SHAIRP, Professor J. C., Culture and Religion in Some of their Relations. B., Houghton, Mifflin & Co., 1880.
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SLATER, Rev. W. F., The Faith and Life of the Early Church : An Introduction to Church History. L., Hodder & Stoughton, 1892.
SLATER, Rev. T. E., The Influence of the Christian Religion in History. (Present-Day Tracts.) L., Religious Tract Society; N. Y. and C., Fleming H. Revell Co., n. d. Social England: A History of Social Life in England. By various writers. Edited by H. D. TRAILL. N. Y., G. P. Putnam's Sons, 1897.
STEAD, F. HERBERT, The kingdom of God. (In series of Bible Class Primers.) E., T. & T. Clark; N. Y., Charles Scribner's Sons, 1894.
STORRS, Rev. R. S., The Divine Origin of Christianity Indicated by its Historical Effects. N. Y., A. D. F. Randolph & Co., 1884.
STORRS, Rev. R. S., The Puritan Spirit. B. and C., Congregational Sunday. school and Publishing Society, 1890.
STORRS, Rev. R. S., Bernard of Clair-vaux, the Times, the Man, and his Work : An Historical Study in Eight Lectures. N. Y., Charles Scribner's Sons, 1892.
STUCKENBERG, Rev. J. H. W., The Age and the Church. Hartford, Conn., The Student Publishing Co., 1893.
TENNEY, E. P., The Triumphs of the Cross. B., Balch Brothers, 1895.
THATCHER, OLIVER J., A Short History of Mediaval Europe. N. Y., Charles Scribner's Sons, 1897.
THOMPSON, Rev. ROBERT ELLIS, Divine Order of Human Society. P., John D. Wattles, 1891.
TOZER, Rev. HENRY FANSHAWE, The Church and the Eastern Empire. N. Y., A. D. F. Randolph & Co., 1888.
TRENCH, Archbishop R. C., Lectures on Mediaval Church History. L., Kegan Paul, Trench & Co., 1879.
TUCKER, Rev. H. W., The English Church in Other Lands. L., Longmans, Green & Co.; N. Y., A. D. F. Randolph & Co.1886.
TYLER, Professor JOHN M., The Whence and the Whither of Man. N. Y., Charles Scribner's Sons, 1896.
UHLHORN, GERHARD, The Conflict of Christianity with Heathenism. (Edited and translated by Egbert C. Smyth and C. J. H. Ropes.) Revised edition. N. Y., Charles Scribner's Sons, 1894.
UHLHORN, GERHARD, Christian Charity in the Ancient Church. (Translated from the German.) N. Y., Charles Scribner's Sons, 1883.
WACE, HENRY, Christianity and Morality; or, The Correspondence of the Gospel with the Moral Nature of Man. L., William Pickering, 1876.
WARREN, Rev. HENRY WHITE, The Bible in the World's Education. N. Y., Hunt & Eaton, 1894.
WASHBURN, Rev. E. A., The Social Law of God. N. Y., Thomas Whit-taker, 1881.
WATSON, JOHN, Christianity and Idealism. L. and N. Y., The Macmillan Co., 1897.
WEEDEN, W. B., Economic and Social History of New England. 2 vols. B. and N. Y., Houghton, Mifflin & Co., 1890.
WEIR, Rev. SAMUEL, Christianity as a Factor in Civilization an Evidence of its Supernatural Origin, N. Y., Hunt & Eaton. 1893.
WEISS, A.M., Apologie du Christianisme au point de vue des maurs et de la civilisation. III. Humanité et Human-isme. (Translated from the German.) Paris, Delhomme et Briguet, 1896.
WESTCOTT, Bishop, The Incarnation and Common Life. L. and N. Y., Macmillan & Co., 1893.
WESTCOTT, Bishop, Social Aspects of Christianity. L. and N. Y., Macmillan & Co., 1888.
WHITE, Rev. JAMES, The Eighteen Christian Centuries. (Withacopious index.) N. Y., D. Appleton & Co., 1860.
WILLIAMS, Bishop, The World's Witness to Jesus Christ: The Power of Christianity in Developing Modern Civilization. N. Y., G. P. Putnam's Sons, 1882.
WIRGMAN, A. THEODORE, The History of the English Church and People in South Africa. L. and N. Y., Longmans, Green & Co., 1895.
YOUNG, JOHN, The Christ of History. N. Y., Robert Carter & Bros., 1872.
The following articles in current periodicals, on the influence of Christian teaching upon social progress, will be found useful. Christ in History By Principal A. M. FAIRBAIRN. The Biblical World, C., December, 1895.
The Presidential Address at the Annual Meeting of the Christian Social Union, Cambridge,England,1894. By Bishop WESTCOTT. The Economic Review, L., April, 1895.
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Sociological Christianity a Necessity. The Methodist Review, N. Y.May, 1891.
Christianity and Modem Civilization. By D. S. GREGORY, D.D.The Homiletic Review, N. Y., March, 1887.
The Triumph of Christianity. By the Rev. JOHN HENRY BARROWS D.D.The Homiletic Review, N. Y., April and May, 1896.
The Bible at Home and Abroad. The Quarterly Review, L., April, 1895.
The Progress and Prospects of Church Missions. The Quarterly Review, L., January, 1894.
The Social Ethics of Jesus. By Professor JOHN S. SEWALL, D.D.Bibliotheca Sacra, Oberlin, Ohio, April, 1895.
Christian Sociology. By Professor SHAILER MATHEWS. The American Journal of Sociology, C., vols. i. and ii., concluding with November, 1896. Cf. especially July, 1895, and September, 1896. (Since published in a volume under the title, The Social Teachings of Jesus.) No National Stability without Morality. By President CHARLES W. SUPER, LL.D.Bibliotheca Sacra, Oberlin, Ohio, April, 1897, p. 293. The Service of the Old Testament in the Education of the Race. By Professor GEORGE ADAM SMITH, D.D.Christian Literature, N. Y.August and September, 1896.
How were the Christians of Various Conflicting Nationalities Welded Together into One Fellowship in Apostolic Times? By the Rev. K. S. MACDONALD, D.D.The Indian Evangelical Review, Calcutta July, 1887, p. 5.
Dogmatic Theology and Civilization, By the Rev. WILLIAM ALEXANDER, D.D.The Presbyterian and Reformed Review, P., January, 1897.
Apostolic and Modern Missions. By Professor CHALMERS MARTIN. The Presbyterian and Reformed Review, P., January and April, 1897.
Political Science and Christian Missions By Professor HENRY WOODWARD HULBERT. The Presbyterian and Reformed Review, P., April, 1894.
Is Christianity Fitted to Become the World-Religion? By the Rev. JOHN HENRY BARROWS, D.D.The American Journal of Theology, C., April, 1897, pp. 404-423.
III. MISSIONS AND SOCIAL PROGRESS (The following list has been selected with special reference to the presentation of the social rather than the evangelistic results of missions.) ADAMS, D. C. O., The Saints and Missionaries of the Anglo-Saxon Era. First series. L., Mowbray & Co., 1897.
ADAMS, Rev. JAMES EDWARD, The Missionary Pastor. N. Y. and C., Fleming H. Revell Co., 1895.
Are Foreign Missions Doing any Good?L., Elliot Stock, 1894.
BAILEY, WELLESLEY C., A Glimpse at the Indian Mission Field and Leper Asylums, L., John F. Shaw & Co., 1890.
BAILEY, WELLESLEY C., The Lepers of Our Indian Empire. L., John F. Shaw & Co., 1891.
BANKS, MARTHA BURR, Heroes of the South Seas. N. Y., American Tract Society, 1896.
BARCLAY, Rev. P., A Survey of Foreign Missions. E. and L., William Black-wood & Sons, 1897.
BARRY, Rev. ALFRED, England's Mission to India. L., S. P. C. K.; N. Y., E. & J. B. Young & Co., 1895.
BEHRENDS, Rev. A. J. F., The World for Christ. N. Y., Eaton & Mains, 1896.
BLAIKIE, Professor WILLIAM GARDEN, The Personal Life of David Livingstone. L., John Murray, 1882; N. Y. and C., Fleming H. Revell Co. BLISS, Rev. EDWIN MUNSELL, A Concise History of Missions. N. Y. and C., Fleming H. Revell Co., 1897.
BLISS, Rev. EDWIN MUNSELL (Editor), The Encyclopedia of Missions. N. Y., Funk & Wagnalls Co., 1891.
Bombay : Report of Decennial Conference, 1892-93, 2 vols. Bombay, Education Society's Steam Press, Byculla, 1893.
CALVERT, Rev. JAMES, and WILLIAMS Rev. THOMAS, Fiji and the Fijians. 2 vols. L., Hodder & Stoughton; N. Y., G. Routledge & Sons, 1870.
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CARNEGIE, Rev. DAVID, Among the Matabele. L., Religious Tract Society, 1894.
CASALIS, EUGENE, My Life in Basuto Land. (Translated from the French by J. Brierly.) 1889.
CHALMERS, Rev. JAMES, Pioneer Life and Work in New Guinea1877-94. N. Y. and C., Fleming H. Revell Co. 1896; Pioneering in New Guinea. L., Religious Tract Society, 1887.
CHARLES, Mrs. RUNDLE, Early Christian Missions of Ireland, Scotland, and England. L., S. P. C. K., 1893.
CHARLES, Mrs. RUNDLE, Ecce Homo, Ecce Rex : Pages from the Story of the Moral Conquests of Christianity. L., S. P. C. K.; N. Y., E. & J. B. Young & Co., 1895.
China Mission Hand-Book. Shanghai, American Mission Press, 1896.
CHRISTIE, DUGALD, Ten Years in Manchuria : A Story of Medical Mission Work in Moukden. E., The Religious Tract & Book Society, 1893.
CLARK, Rev. ROBERT, The Punjab and Sindh Missions of the Church Missionary Society. Second edition. L., Seeley, Jackson & Halliday, 1885.
COUSINS, Rev. GEORGE, The Story of the South Seas. L., John Snow & Co., 1894.
CUST, ROBERT NEEDHAM, Notes on Missionary Subjects. L., Elliot Stock, 1889.
CUST, ROBERT NEEDHAM, Africa Rediviva; or, The Occupation of Africa by Christian Missionaries of Europe and North America. L., Elliot Stock, 1891.
CUST, ROBERT NEEDHAM, The Gospel Message; or, Essays, Addresses, Suggestions, and Warnings on the Different Aspects of Christian Missions to Non-Christian Races and Peoples. L., Luzac & Co., 1896.
DAVIS, Rev. J. D., Joseph Hardy Neesima. N. Y. & C. Fleming H. Revell Co., 1894.
DAWSON, Rev. E. C., James Hannington, First Bishop of Eastern Equatorial Africa. L., Seeley & Co.; N. Y., A. D. F. Randolph & Co., 1887.
ELLIS, Rev. JAMES J., John Williams, the Martyr Missionary of Polynesia. L., S. W. Partridge & Co., 1889; N. Y. and C., Fleming H. Revell Co., 1890.
FARRAR, Canon F. W., Saintly Workers, L. and N. Y., Macmillan & Co., 1891.
FOSTER, Rev. ARNOLD, Christian Progress in China. L., Religious Tract Society, 1889.
GEEKIE, A. C., Christian Missions. L., James Nisbet & Co., 1871.
GILL, Rev. WILLIAM WYATT, From Darkness to Light in Polynesia. L., Religious Tract Society, 1894.
GORDON, Rev. M. L., An American Missionary in Japan, B. and N. Y., Houghton, Mifflin & Co., 1892.
HAMLIN, Rev. CYRUS, My Life and Times. B. and C., Congregational Sunday-school and Publishing Society, 1893.
HARRIS, Rev. JOHN, The Great Commission; or, The Christian Church Constituted and Charged to Convey the Gospel to the World. Dayton, Ohio, United Brethren Publishing House, 1893.
HEPBURN, Rev. J. D., Twenty Years in Khamd's Country. Second edition. L., Hodder & Stoughton, 1895.
HODDER, E., Conquests of the Cross. 3 vols. L., Cassell & Co., 1893.
HORNE, Rev. C. SILVESTER, The Story of the L. M. S. 1795-1895. L., John Snow & Co., 1894.
India, History of Christianity in. Madras, The Christian Literature Society, 1895.
Indian Religious Reform, Papers on. Madras, The Christian Literature Society, 1894.
Indian Social Reform, Papers on. Madras, The Christian Literature Society, 1893.
JOHNSTON, Rev. JAMES, Missionary Landscapes in the Dark Continent. N. Y., A. D. F. Randolph & Co., 1892.
JOSA, Rev. F. P. L., The Apostle of the Indians of Guiana : A Memoir of the Life and Labours of the Rev. W. H. Brett, B.D., for Forty Years a Missionary in British Guiana. L., Wells Gardner, Darton & Co., 1887.
JUDSON, Rev. EDWARD, Adoniram Judson: His Life and Labours. L., Hodder & Stoughton; N. Y,, A. D. F. Randolph & Co., 1883.
KERB, Dr. J. G., Medical Missions. P., Presbyterian Board of Publication and Sunday-school Work, 1895.
KING, JOSEPH, Ten Decades: The Australian Centenary Story of the L. M. S.L., John Snow & Co., 1895.
LAURIE, Rev. THOMAS, The Ely Volume; or, The Contributions of Our Foreign Missions to Science and Human Well-Being. Second edition, revised. B., A. B. C. F. M., Congregational House, 1885.
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LAWRENCE, Rev. EDWARD A., Modern Missions in the East: Their Methods, Successes, and Limitations, N. Y., Harper & Brothers, 1895.
LEAVENS, Rev. PHILO F., The Planting of the Kingdom. N. Y., A. DF. Randolph & Co., 1890.
LIGGINS, Rev. JOHN, The Great Value and Success of Foreign Missions. N. Y., The Baker & Taylor Co., 1888.
LIGHTFOOT, Bishop, Historical Essays. L. and N. Y., Macmillan & Co., 1895.
LOWE, Rev. JOHN, Primer of Medical Missions. N. Y. and C., Fleming H. Revell Co., n. d. LOWE, Rev. JOHN, Medical Missions; Their Place and Power. Second edition. L., T. Fisher Unwin, 1887.
MCFARLANE, Rev. S., Among the Cannibals of New Guinea. L., John Snow & Co., 1888.
MACKAV, A. M., Alexander M. Mackay, Pioneer Missionary of the Chiirch Missionary Society to Uganda, L. and N. Y., Macmillan & Co., 1889.
MACLEAR, Rev. G. F., Apostles of Medieval Europe. L., Macmillan & Co., 1869. (A reprint of selected chapters from this book has been published under the title of Missions and Apostles of Medieval Europe, for use of the Student Volunteer Movement. N. Y., The Macmillan Co., 1897.)
MACLEAR, Rev. G. F., A History of Christian Missions during the Middle Ages. L. and N. Y., Macmillan & Co., 1863.
MARCH, Rev. DANIEL, Morning Light in Many Lands, B. and C., Congregational Sunday-school and Publishing Society, 1891.
MARSHMAN, J. C., The Story of Carey, Marshman, and Ward. 2 vols. L., Longmans, Green & Co., 1859.
MASON, Canon A. J., The Mission of St. Augustine to England. Cambridge, University Press, 1897.
MICHELSEN, Rev. OSCAR, Cannibals Won for Christ. L., Morgan & Scott, 1893.
MILUM, Rev. JOHN, Thomas Birch Freeman, Missionary Pioneer to Ashanti, Dahomey, and Egba. N. Y. and C., Fleming H. Revel! Co., n. d. Missions at Home and Abroad. (Papers and addresses presented at the World's Congress of Missions, October 2-4, 1893, compiled by Rev. E. M. WHERRY.) N. Y., American Tract Society, 1895.
MÜLLER, Professor F. MAX, On Missions. (A lecture delivered in Westminster Abbey, on December 3, 1873.) N. Y., Charles Scribner's Sons, 1874.
MURDOCH, JOHN, Indian Missionary Manual. L., James Nisbet & Co., 1895.
NIXON, OLIVER W., How Marcus Whitman Sailed Oregon. C., Star Publishing Co., 1895.
NOEL, Hon. RODEN, Livingstone in Africa. L., Ward & Downey, 1895.
PAGE, JESSEAmong the Maoris; or, Daybreak in New Zealand. L., S. W. Partridge & Co.; N. Y. and C., Fleming H. Revell Co., 1894.
PAGE, JESSE, Samuel Crowther, the Slave Boy who Became Bishop of the Niger. L., S. W. Partridge & Co., 1888; N. Y. and C., Fleming H. Revell Co., 1892.
PAGE, JESSE, Amid Greenland Snows; or, The Early History of Arctic Missions. L.,.S. W. Partridge & Co.; N. Y. and C., Fleming H. Revell Co., 1893.
PATON, Rev. JOHN G., Autobiography of. L., Hodder & Stoughton; N. Y., Robert Carter & Bros., 1889; N. Y. and C., Fleming H. Revell Co., 1892.
PETTEE, Rev. JAMES H., Mr. Ishii and His Orphanage. Okayama, Japan, Asylum Press, 1894.
PETTEE, Rev. JAMES H., A Chapter of Mission History in Modern Japan. (Compiled by Mr. Pettee.) Okayama, Japan, 1895.
PIERCE, Rev. WILLIAM, The Dominion of Christ. L., H. R. Allenson, 1895.
PIERSON, Rev. ARTHUR T., The New Acts of the Apostles. N. Y., The Baker & Taylor Co., 1894.
PRIME, Rev. E. D. G., Forty Years in the Turkish Empire; or, Memoirs of Rev. William Goodell, D.D.N. Y., Robert Carter, 1875.
RICHARD, Rev. TIMOTHY, Historical Evidences of Christianity, (Written for China.) Shanghai, American Presbyterian Mission Press, 1892.
ROBSON, WILLIAM, James Chalmers, Missionary and Explorer, L., S. W. Partridge & Co., 1887.
ROGERS, Rev. J. GUINNESS, Christ for the World. L., Congregational Union of England and Wales, 1894.
SATTHIANADHAN, Professor S., Sketches of Indian Christians. L. and Madras, The Christian Literature Society for India, 1896.
SEELYE, Rev. JULIUS H., Christian Missions. N. Y., Dodd, Mead & Co., 1875.
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Shanghai: Records of the Missionary Conference Held in 1877. Shanghai, Presbyterian Mission Press, 1878.
Shanghai: Records of the Missionary Conference Held in 1890. Shanghai, American Presbyterian Mission Press, 1890.
SMITH, Rev. THOMAS, Medieval Missions. E., T. & T. Clark, 1880.
SMITH, ANDREW, Short Papers, Chiefly on South African Subjects. Lovedale, South Africa; E., Andrew Elliot, 1893.
SMITH, GEORGE, The Conversion of India from Pantanus to the Present Time—A.D. 193-1893. N.Y. and C., Fleming H. Revell Co., 1894.
SMITH, GEORGE, Fifty Years of Foreign Missions; or, The Foreign Missions of the Free Church of Scotland, in Their Year of Jubilee, 1879-80. Fourteenth edition. E., John Maclaren & Son; L., J. Nisbet & Co., 1880.
SMITH, GEORGE, Short History of Christian Missions. Third edition. E., T. & T. Clark, 1890.
SMITH, GEORGE, The Life of Alexander Duff, D.D., LL.D., L., Hodder & Stoughton, 1881.
SMITH, GEORGE, The Life of William Carey, D.D., Shoemaker and Missionary. L., John Murray, 1888.
SMITH, GEORGE, Henry Martyn, Saint and Scholar. L., Religious Tract Society; N. Y. and C., Fleming H. Revell Co., 1892.
SMITH, Mrs. JOHN JAMES, William Knibb, Missionary in Jamaica. L., Alexander & Shepheard, 1896.
SPOTTISWOODE, GEORGE A. (Editor), The Official Report of the Missionary Conference of the Anglican Communion 1894. L., S. P. C. K., 1894.
STEVENSON, Rev. WILLIAM FLEMING, The Dawn of the Modern Mission. E., Macniven & Wallace; N. Y., A. C. Armstrong & Son, 1888.
STEWART, Rev. JAMES, Lovedale, South Africa. E., Andrew Elliot, 1894.
STORROW, Rev. EDWARD, Protestant Missions in Pagan Lands. L., John Snow & Co., 1888.
STRONG, Rev. JOSIAH, The New Era; or, The Coming Kingdom. N. Y., The Baker & Taylor Co., 1893.
Student Missionary Enterprise (The). A verbatim report of the general meetings and section conferences of the Second International Convention of the Student Volunteer Movement, Detroit, 1894. 80 Institute Place, Chicago. THOBURN, Bishop, The Christltss Nations. N. Y., Hunt & Eaton, 1895.
THOMPSON, Rev. AUGUSTUS C., Protestant Missions: Their Rise and Early Progress. N. Y., Charles Scribner's Sons, 1894.
THOMPSON, Rev. AUGUSTUS C., Moravian Missions. N. Y., Charles Scribner's Sons, 1890.
THOMSON, W. BURNS, Reminiscences of Medical Missionary Work. L., Hodder & Stoughton, 1895.
UNDERBILL, EDWARD BEAN, The Principles and Methods of Missionary Labour. L., Alexander & Shepheard, 1896.
WALROND, T. F., Christian Missions before the Reformation. L., S. P. C. K., 1873.
WALZ, L., Die Äussere Mission. Darmstadt, I. Waitz, 1896.
WARNECK, Dr. GUSTAV, Outline of the History of Protestant Missions. (Translated from the German by Rev. Thomas Smith.) E., R. W. Hunter, 1882.
WARNECK, Dr. GUSTAV, Modern Missions and Culture. New edition. (Translated from the German by Rev. Thomas Smith.) E., R. W. Hunter, 1882.
WARNECK, Dr. GUSTAV, Evangelische Missionslehre: Ein Missionstheoretischer Versuch. Gotha, Fr. Andr. Perthes, 1892.
WARREN, WILLIAM, These for Those: Our Indebtedness to Foreign Missions. Portland, Me., Hoyt, Fogg & Breed, 1870.
WELLCOME, HENRY S., The Story of Metlakahtla. L. and N. Y. Saxon, 1887.
WILLIAMS, Rev. JOHN, Missionary Enterprise in the South Sea Islands. L., John Snow & Co., 1865.
WILLIAMS, Rev. THOMAS and CALVERT, Rev. JAMES, Fiji and the Fijians, 2 vols. L., Hodder & Stoughton; N. Y., George Routledge & Sons, 1870.
WISHARD, LUTHER D., A New Programme of Missions. N. Y, and C., Fleming H. Revell Co., 1895.
YONGE, CHARLOTTE M., Life of John Coleridge Patteson, Missionary Bishop of the Melanesian Islands. 2 vols. L. and N. Y., Macmillan & Co., 1878.
YOUNG, ROBERT, The Success of Christian Missions. L., Hodder & Stoughton, 1890.
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