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Missionary Survey As An Aid To Intelligent Co-Operation In Foreign Missions
by Roland Allen
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In this table we touch one of the points on which exact figures are often inaccessible and an estimate must be made. An estimate which is recognised as an estimate is not misleading, and, if it is carefully made and based on evidence understood, is generally most useful, only estimates carelessly made and mistaken for precise and accurate statements of fact are misleading.

These tables would, we suggest, suffice to give us a fairly clear idea of the strength of the force at work, especially if they are taken in conjunction with the tables which we suggest under the heading of the Native Church in Chapter VIII. where we deal particularly with organisation.

We ought now to be able to form some idea of the work to be done and of the force to do it. We know in quantitative terms the work to be done, we know the relative force of missionaries, we know the relative strength of the native Christian constituency, its communicants, its workers, its education, its wealth, in relation to the work to be done.

We have now to consider how the force is directed, along what lines it is applied, and how its efforts are co-ordinated.



CHAPTER IV.

THE EMPHASIS LAID UPON DIFFERENT TYPES OF WORK.

When we know the area and the force at work in it, we must next consider how this force is applied. We need to know in what proportion it works amongst men and women, how far different classes of the population are reached by it, and what emphasis is placed upon different forms of work, evangelistic, medical, and educational. We propose then four tables which will help us to understand these things.

First, we inquire into the relative strength of the force in relation to work among men and women. In the foreign missionary force we distinguish men, wives, and single women; in the native force we distinguish only men and women; because marriage generally affects the character of the foreigner's work more than it affects the character of the work done by the native Christians who live in their own homes among their own people.

Single Women and Remarks and Men Wives Widows Conclusions - Foreign missionaries. - Women Christian constituency - Communicants. - Native workers (paid)

Since it is generally agreed that men in the main appeal to men, and women to women, that table should tell us roughly what is the force at work in relation to men and women; and any mistake in that supposition will be checked by the statistics for the Christian constituency, which serve a double purpose. The statistics of the Christian constituency show us not only an important part of the Christian force at work in relation to the men and women of the non-Christian population; but in relation to the foreigners and the native workers they also help us to see how far the idea that men appeal to men and women to women, is in fact a good working rule.

Next it is desirable to know to what classes the mission especially appeals. Here we shall probably have to accept estimates, sometimes rough estimates, for part at least of the information desirable; in some cases the table may be impossible; in some it may be most useful. The table which we suggest is:—

In the Population of Station District Per Cent. Per Cent. Per Cent. Per Cent. Per Cent. Remarks Students. Officials Agricultural Traders. Labourers, and Small Holders. Craftsmen. Conclusions. - -

In the Christian Constituency—

Per Cent. Per Cent. Per Cent. Per Cent. Per Cent. Remarks Students. Officials Agricultural Traders. Labourers, and Small Holders. Craftsmen. Conclusions. - -

If that table could be filled up it would show at a glance what class of the people was reached most easily and fully, and whether any were unduly neglected.

Then, in many station areas there are divergencies of race and religion, and it is important to know how far the mission is reaching each of these. In some areas, for instance, large numbers of converts are made from the pagan population whilst a Moslem population in the area is practically untouched; in some nearly all the converts are made from one caste out of many. That is no reason for adverse criticism of the mission: it may be, and often is, a reason for striking harder at the point on which the work is now most successful; but it is a fact which throws great light on the nature of the work done and upon the character of the Church which is rising in the area, and therefore cannot be ignored. We append then a table to reveal this:—

Area of Races, Castes, Remarks and Religions, etc. Conclusions Proportion of Population Proportion of Christian Constituency derived from

We cannot possibly supply the table complete for all areas in the world. We suggest that such a table kept up to date would reveal not only facts useful to illustrate the progress of the Christian faith, but also to show the progress of aggressive non-Christian religions such as Mohammedanism.

Then we want to know what is the emphasis put on different forms of missionary work, evangelistic, medical, educational. Here we come to a difficulty. Medical missionaries, thank God, do evangelistic work, and so do educational missionaries, and one day we shall learn that the evangelistic missionary, technically so called, is doing a most important educational work, and often truly medical, healing work. The division is a technical one and missionary-hearted men begin to resent it; they are all evangelic in their work, if not technically evangelistic, and the division seems unreal, unnatural, untrue. It would be a sad day for our missions if medical and educational missionaries ceased to be at heart evangelists, and were content to leave evangelistic work to others. Nevertheless, the technical distinction is a real one and must be expressed. Some men express their evangelistic fervour naturally and providentially in medical form, others in scholastic, others in teaching, preaching, and organising of the converts and the hearers. But how shall we divide them? The best plan seems to be to put each man into that category in which he spends most of his time, and in cases of doubt to use fractions, e.g. a doctor may be as keen an evangelist and may preach and strive to convert his patients as eagerly as his colleague who is called an evangelistic missionary. An evangelistic missionary is perhaps a doctor by training or experience, and heals the sick as eagerly as his colleague who is called a medical missionary. Each is unwilling to be catalogued in one column only. He feels, and feels rightly, that that single figure belies the facts. The evangelistic missionary may be the only doctor in the whole area who really understands the use of western drugs and implements, the doctor may be the only evangelist in the whole area who really knows how to preach the Gospel in language which the people can understand. Clearly, in such cases the only possible thing to do is to use a fraction, though the inner truth might be more easily expressed by figures which represented that one man as two or three.

The table then is as follows:—

- Missionaries. Paid Amount of Amount of Total Remarks Native Foreign Native Funds and Workers Funds Funds including Con- Spent Spent Government clusions on: [1] on: [2] Grants. Evangelistic Medical. Educational Other Forms of Work.

[Footnote 1: All funds derived from foreigners except Government grants.]

[Footnote 2: Including fees and contributions.]

It will be observed that this table is designed, like all the others, to serve primarily one single purpose. Since that purpose is to show the relative weight thrown by the mission and the Christians into different forms of evangelistic expression, all missionaries, all native workers, all funds mainly occupied in each form are lumped together. There is no need at this stage to distinguish doctors from nurses, or Bible-women from pastors or priests.

From these tables we should hope to gain a general idea of the direction of the force at work.

We thrust in here an inquiry concerning a form of work upon which many missions lay great stress. It is exceedingly difficult to classify. It is not certainly evangelistic work, though it is commonly organised by evangelistic workers; it is not educational in the sense that educational missionaries accept it as a definitely recognised part of their work, though educational methods are employed and it often has a distinctly educational purpose. It is sometimes a form of Sunday service almost akin to a Church service. It is often a form of children's school where the religious teaching given, or neglected, during the week in the day school is supplemented: it is sometimes a form of elementary school for adults, Christian, or inquirers: it is a form of Bible school for adult Christian workers. It is a method of propaganda for the conversion of heathen children or adults. It is a form of work where untrained Christian voluntary workers find opportunity for expressing their religious zeal; it is a form of work in which experts in certain types of elementary religious teaching revel. It is educational work carried on by those who are not technically educationalists: it is evangelistic work carried on by those who are not technically evangelists.

What sort of information then are we to seek concerning it? It is so important that it cannot be omitted; it is so widespread that it almost demands special consideration; it is so protean that tables designed to reveal all its aspects and values would be with difficulty designed, and tediously minute. From the point of view of this survey it would be futile to ask, as most of the societies ask, simply for the number of Sunday schools, the number of teachers, and the number of scholars. From those bare numbers we can gain no information which really enlightens us. We want to know what the Sunday schools exist for, and whether they are accomplishing the object of their existence. But we cannot define, nor even enumerate all the objects. We therefore arbitrarily select three which are directly related to the establishment of a native Church, and make one table serve. We inquire: (1) How they are related to the Christian constituency; from this we hope to learn the extent to which Sunday schools are a part of the Church life. (2) How the teachers are related to the communicants (or full members); from this we hope to learn the extent to which the voluntary effort of the communicants finds expression in this work. (3) How the scholars are related to baptisms and confirmations (or admission as full members); from this we hope to learn to what extent the Sunday-schools are a recruiting ground for the Church.

The table then is as follows:—

- -+ District + - - Number of Sunday Schools. - -+ Proportion of Sunday Schools to Christian Constituency. + - - Sunday School Teachers. - -+ Proportion of Communicants. + - - Sunday School Scholars. (M./F.) - -+ Proportion of Sunday School Scholars Baptised in the Year. + - - Proportion of Scholars Confirmed or Admitted Full Members in the Year. - -+ Remarks and Conclusions. + - -



CHAPTER V.

MEDICAL WORK IN THE STATION DISTRICT.

Thus far of the force in its general aspect. When we turn to closer consideration of the medical and educational work we meet with a difficulty. Medical and educational work, as we have already pointed out, often, if not generally, have a definitely evangelistic character, but each, nevertheless, appears to be designed to meet a special need of the Church and people. There is a strong tendency in thought, and often in speech, to emphasise this special need and to make it a distinct, separate need. Herein lies a danger. Medical missions are sometimes urged upon our attention as though they were founded to meet a medical need of the people, as if it were the recognised and accepted duty of missionary societies and of missionaries to supplant the native medical practice by western scientific methods as certainly and fully as it is their recognised and accepted duty to supplant native religion by the faith of Christ. But that we for our part emphatically deny. The one may be a philanthropic duty; the other certainly is a religious duty. Consequently we deny that there is a medical need which it is the duty of missionaries to supply in the sense in which we affirm that there is a religious need which it is the duty of missionaries to supply. Medical missions are, and ought to be, evangelistic in their aim, mere handmaids[1] of evangelism. Similarly we deny a separate and distinct educational need which it is the duty of missionary societies to supply. The missionary societies ought not to take upon themselves the supply of every need. We think the Christian Church is misled when it allows the medical need of a country to be presented as a distinct need which it is the duty of missionaries to meet, and when it allows the ignorance of a country to be presented as a distinct need which it is the duty of missionaries to meet. From such a presentation educational missions become detached, medical missions become detached, each designed to meet a distinct and separate need of the people.

[Footnote 1: If any reader experiences a revulsion at this expression, he will know at once what we mean when we say that a distinction has been drawn between evangelistic, medical, and educational missions as though they were three co-equal and separate things. They are not co-equal and they ought not to be separate. Education does not necessarily reveal Christ, medical science does not necessarily reveal Christ, only as education and medicine assist the revelation of Christ are they proper subjects for Christian missionary enterprise, that is, only when they are clearly and unmistakably subordinate to an evangelistic purpose. Of course we do not undervalue medical and educational efficiency: efficiency should increase evangelistic power.]

One result of the sharp distinction which is drawn between medical and educational and evangelistic work is that in some countries there are distinct medical and educational associations which collect information about the state of medical and educational missions in the country, dealing with these missionary activities most prominently, if not wholly, from the point of view of medical and educational efficiency. These associations issue questionnaires and publish reports often more full, detailed, and carefully compiled than any evangelistic reports. Consequently it is peculiarly dangerous for a layman unacquainted with the working of these associations to trespass upon their preserves. These departmental surveys should be treated separately by experts. Nevertheless, since we are dealing with the work of the station in its area, and this work includes often medical and educational work, we cannot pass over it with no more than the general treatment which we have hitherto given. We need to know what is the medical and what the educational work carried on at the station, when these are viewed, as they are viewed, separately, as distinct expressions of missionary zeal.

Dealing first with medical missions we suppose that the question might be put in this form, What are the medical missionary resources available in the district in relation to the need which it is proposed to meet?

Here again there arises the difficulty that there is no common agreement as to the purpose of the medical work of the missionary societies. What are the doctors there for? What does the hospital exist to do? Who can tell? So diverse are the ideas of different men on this subject, so little thought out, that a man of unusual experience told us that he had met few missionary doctors who could answer the question: "On the basis of what facts ought the question of the establishment of a hospital to be decided?" Few could tell him whether in sending doctors the missionary societies ought to consider the duty of caring for the health of their missionaries first or last. Few could tell him whether the care of the health of the children in schools and institutions was the first duty, or the last, or any duty at all, of the medical missionary. Yet obviously, those two points if they were once admitted would influence largely the location of doctors and hospitals. Again, we hear it argued that missionary societies ought to establish medical schools, hospitals, and institutions of the finest possible type in order to show how the thing really ought to be done, to demonstrate the very best example of western medical work, and to train natives to a western efficiency. That would not only influence the location of doctors and hospitals, it would also affect the character of the buildings and would demand a special type of medical missionary. Or again, we hear it argued that medical missions are the point of the missionary sword; but if it is the point of the sword then it ought to be in front of the blade. That, too, would direct the location of the doctors and hospitals. It would also affect the character of the building unless the missionary sword is to become an immovable object, which having once cleft a rock remains fast in the breach until a God-sent hero, like King Arthur, appears to pull it out and set it to work again. We cannot state all the different aims. They are not simple and formulated; they are complex and confused. Very often the establishment of a medical mission turns upon no more thorough examination of the facts of the situation than the conviction of a capable missionary that there is need for medical work in his district, and that he must supply it if he can, and that he must persevere in appeals till he can supply it. When a man asks: "On the basis of what facts ought this or that to be done in the mission field?" he has got a long way into the complexity of the problem, and the need for survey, if a society is to act with wisdom, is already apparent to him. But most men in the past have acted simply, without much argument: they said, "Here is a need; I can supply it," and the societies were the feeders of such men. Naturally. So one hospital and a doctor was the point of a sword which in twenty years' time was stuck fast in the rock; and then the hospital was enlarged and became a medical school under the fervent direction of a doctor who was a natural teacher; and then it became an institution, and then part of a college. And in all this there may have been no definite policy, any more than there was any definite policy in the guidance of its twin brother, which, instead of changing its character, remained what it had always been, the point of a sword, only buried in a rock, competing feebly with a Government institution. When one writes of mixed motives, and mixed policies, and mixed methods, it is natural to use mixed metaphors.

But to return to our point. It is not easy to say what some hospitals are there for. If we knew, we could at least formulate tables to set out the progress which they have made towards the object proposed. That would be reasonable survey as we have defined it. To collect all possible information concerning all the things which the doctor or hospital might do, or may be doing, unrelated to any end, is to collect a mass of information which we cannot use; and that we have declined to do. What course then can we pursue? We propose first to accept the notion that the medical mission is there to supply a medical need of the people, and to consider how far it does that; and then to look at the medical work at the station as definitely designed to assist the evangelisation of the people, as evangelistic in its purpose. We have, therefore, designed a double set of tables to serve these two purposes.

First, tables to show the medical work in relation to the presumed need of the district for western medicine.

Here, as before for evangelistic work, so now for medical, we have expressed the relation between the medical work and the district in terms both of area and population in order that each table may be a check upon the other. Thus:—

(i) In terms of area.

Number of Qualified Number of Number of Number of Number of Medicals. Assistants. Hospitals. Nurses. Dispens- aries. District. Area. - - - - M. F. M. F. For For M. F. men women - - - - - - __ __ _ _ __ __ _ __ _ _ __

(ii) In terms of population.

District. Population. - Proportion of Medicals to Population. Proportion of Assistants to Population. Proportion of Nurses to Population. Proportion of Beds to Population. Proportion of Dispensaries to Population.

It will be observed that in this second table the items are not identical with those in the preceding table. In the place of hospitals we have beds; because in relation to the area the thing of importance is the number of the hospitals; but in relation to population the thing of importance is the number of beds available. Two hospitals in a single area are probably not in the same place and imply more widespread influence; but if each has twenty beds, in proportion to population it is of no importance whether the forty beds are in one place or two: forty in-patients fill the beds.

But in medical work, when we are considering the need of the district, another factor of importance often enters. The medicals of the mission are often not the only men meeting that need. There are often others, Government officials, or private practitioners, who, from the point of view of medical practice, are doing the same work. The medical need of a district where the missionary doctor is the only exponent of western medicine is not the same as that of the district where he is competing with Government or private doctors fully trained as he is. Consequently it is essential in order to understand the position that we should know what other, non-missionary, medical assistance is available, and we need the following table:—

- Hospitals. Qualified Assistants. Nurses. Dispensaries. Beds. Practi- tioners. - - - - - Mission- ary Non- Mission- ary -

If any surveyor finds it difficult to fill in such a table, he must make an estimate, but he ought to realise that a table of the kind is a necessary part of any appeal for increased support; for support cannot be reasonably given to his work on the ground of this medical need unless these facts are known. Of course that does not mean that support ought to be given or withheld solely on the statistics so provided. There may be a thousand reasons for strengthening and enlarging work where this table would suggest less need; but no support should be given in ignorance of these facts.

Then we need tables to reveal, as far as such tables can reveal anything, the extent of the medical mission work done in the year.

District Area Popul- Hospital Dispensary, Total Propor- Remarks ation Patients in Patients in Pat- tion of and Year Year ients Patients Conclu- to Popul- sions ation - M. F. Child M. F. Child -

Turning then from the medical need to be met, we proposed to inquire into the medical work as an evangelistic agency. This inquiry is hard to formulate; but we suggest that the three tables appended, taken in conjunction with the preceding, would throw certain light on this question, and would help towards a true understanding.

First, we inquire into the relative extent to which the medical workers make use of the assistance of evangelistic workers. This table would not reveal the evangelistic influence of the hospital. On the one hand, there is sometimes a tendency for the medical men and women to do medical work exclusively, and to leave all religious work to the evangelistic workers, and to give way to the temptation to imagine that if evangelistic workers read or preach in the waiting-room and visit the patients, the medicals can be satisfied that they have done their duty as medical missionaries. On the other hand, a medical who does his medical work in the Spirit, who speaks to and prays with his patients, exercises an evangelistic influence wider and deeper than that of many of the evangelistic workers directly so called, and in such a case the fact that the evangelistic workers are apparently lacking in the hospital does not at all show that the medical work is not a strong evangelistic force. But any danger of misguidance which might arise if this table stood alone must be counteracted by the other tables; for the three can be taken together. And when this allowance has been made the table is useful with the others, and lights one side of the question before us.

- Hospitals Dispensaries (Where these are not attached to hospitals) - Number of Medicals on Staff.[1] - Proportion to Patients. - Number of Evangelistic Workers on Staff.[1] - Proportion to Patients. - Remarks and Conclusions. -

[Footnote 1: By "on staff" we mean regularly attached to, or regularly visiting.]

When we have seen the extent to which the medicals use the evangelistic workers in their institutions, we need to know the extent to which the medicals assist the evangelistic workers outside the institutions. We put this in the form of a table designed to reveal the extent to which the medicals assist in evangelistic tours, helping the evangelistic workers on tour, either by healing the sick on the spot, or by sending them to the hospitals, or by preaching, or in all these ways.

- Number of Number of Number of Number of Number of Remarks Evange- Evangelistic Medicals Days spent by Days spent and listic Workers Assisting. Evangelistic by Conclu- Tours. Assisting. Workers. Medicals. sions. - - - __ __ __ ___ __ __

Finally, we inquire how far the direct evangelistic influence of the hospitals and dispensaries can be traced. We might at first suppose that this could be done by asking the number of inquirers enrolled as a direct consequence of attendance at hospitals and dispensaries; but it is not surprising that patients are willing to enrol their names as inquirers simply to please the doctors or nurses, without any intention of pursuing the matter further when they leave the hospital; and consequently such a question by itself might be very misleading. We therefore add two further questions, the first, what number of communicants trace their conversion to their visits to hospitals or dispensaries, the second, what number of places have been opened to Christian teachers and preachers by the influence of doctors and patients. Some missionary doctors are much interested in this inquiry, and we all might well be interested in it. The answers would be a most important contribution to our study, and might go far to justify medical missions as an evangelistic agency.

+ -+ -+ Number of Inquirers Enrolled in the Year as a Direct Consequence of Attendance at Hospitals and Dispensaries. + -+ -+ Proportion of Total Inquirers. + -+ -+ Enrolled in the Year. + -+ -+ Number of Communicants Derived from Attendance at Hospitals and Dispensaries in the Year. + -+ -+ Proportion of Communicants Enrolled in the Year. + -+ -+ Number of Places Opened to Christian Teachers through the Influence of Doctors or Patients in the Year. + -+ -+ Proportion of Total Places Opened in the Year. + -+ -+ Conclusions and Remarks. + -+ -+



CHAPTER VI.

EDUCATIONAL WORK IN THE STATION DISTRICT.

The difficulty of providing tables for the survey of educational work is as great as that of finding tables for medical work, and for the same reasons. There is the same separateness, the same diversity of immediate aim, the same alteration of character, the same uncertainty of policy.

Educational missions have been designed to convert the young whilst they were yet pliable, to influence the growing generation in order to prepare for a great advance of Christianity later, to Christianise society, to educate young Christians in a Christian atmosphere, to prepare leaders for the Christian Church, to elevate an ignorant and illiterate Christian Church. All these various objects have been set before us as the reasons for the establishment of schools, both separately, each in different circumstances, and unitedly, all at the same time, as though one school could fulfil all these different purposes without any confusion. At one and the same moment Christian children were to be educated in a Christian atmosphere, and non-Christian children in large numbers were admitted, and non-Christian teachers employed. At the same time non-Christian children were to be converted and not converted, but filled with Christian ideas.

All these aims and objects are confusedly set forth, each as its turn comes round, as the immediate aim of our educational missions; but the attempt to draw tables for a survey which shall embrace impartially all these objects is enough to satisfy the inquirer that they are not easily combined into one. We propose, therefore, in this bewildering maze of mixed purposes and ideas, to follow the line which seemed possible in the case of medical missions—to accept the idea that there is an educational need of the people which it is the business of the educational mission to meet so far as it can; and then to add a further inquiry concerning the direct evangelistic influence of the educational mission, and its relation to the evangelistic and medical work.

But in educational mission survey there is an added difficulty which arises from the fact that scholastic education is divided into many grades, and this division has no common standard in different countries, sometimes not even in the same country. We, then, who are seeking light not from one country only but from all, are compelled to simplify these grade distinctions as much as possible, and to accept the local definitions. This does not really invalidate comparisons between different areas so seriously as we might at the first glance be tempted to expect. There is in every country a grade which is primary; there is a secondary, or middle, or high school; there is a normal, or college, or arts course. The primary in one country may run into higher primary and be at its best far in advance of the primary in another country; and so far the two are incomparable; but, nevertheless, this primary grade is the lowest grade in each country, and if the inquiry is, what number of pupils are taught in this local first grade, then the comparison is admissible. Similarly of the second grade and the third. If the inquiry is understood to imply no more than it states, and no conclusion is drawn as to the relative stage or merits of the education in the two countries in relation to one another, it may justly be argued that the primary pupils in one country stand in relation to the illiterate and more highly educated pupils in their own country in a similar position to that in which the primary pupils in another country stand to the illiterate and more highly educated pupils in their own country; though the primary pupils in the one may be far more advanced than the primary pupils in the other. On this basis a possible comparison can be made.

But since colleges and normal schools generally serve a larger area than the station district, these are reserved for provincial survey, and the present tables deal with nothing above the secondary, or middle, or high school. In the station district area the matter of chief importance is the extent to which the need of the district for primary and secondary education is met, and the proportion in which the needs of the many and the few are met.

Of course where the surveyor has before him more elaborate tables prepared for some board, he can serve all purposes best by keeping those tables carefully and sending copies of them to those who may be interested. Our hasty division into primary and higher than primary is only designed to save trouble in those districts where no elaborate distinctions and definitions have been made. If it is desirable for purposes of comparison to reduce tables from different parts of the world to a common basis, so long as the tables supplied from any part do not contain less than the tables here suggested, the comparison can easily be made, for what it is worth.

We begin then with the educational work done in the station district as designed to meet a distinct educational need. The first tables, therefore, correspond to the first evangelistic and medical tables and set forth the quantitative extent of the educational work in relation to the area and to the population.

___________ Number of Number of Secondary or Remarks and District. Area. Primary Schools. Middle or Conclusions. High Schools. __ _ ____ ___ ___ __ _ ____ ___ ___ - -

____________ Propor- Propor- Number tion Number tion Popula- of to of to Re- District. tion. Primary Popula- Higher Popula- marks. Teachers. tion. Teachers. tion. __ __ __ __ __ __ _ __ __ __ __ __ __ __

Here it will be noted that whereas in the area it is the number of schools which is considered, in relation to population it is the number of teachers, because in the area the point of importance is the accessibility of the schools; whilst in relation to the population it is the number of teachers which reveals to what extent the population is served.

Then similar reasons to those which led us to take into account the non-missionary medical assistance in the area force us to consider the non-missionary education. If we are to consider scholastic education as a need of the people at all, we must acknowledge that the presence of Government or private schools makes a great difference to the situation, and if an appeal for medical missions ought to be affected by the presence or absence of non-missionary medical assistance, equally ought an appeal for educational missions in any area to be affected by the presence or absence of non-missionary educational facilities.

It may be true that if the aim of educational missions were defined as the provision of educational facilities under Christian influence, the presence of non-Christian educational facilities, in proportion to their magnitude, might be a challenge to Christians to increase theirs. On this basis the mission would deliberately compete with Government schools where Government schools were strongest. But if the mission is designed to supply a liberal education for Christians, the presence of Government schools does not necessarily induce competition. We might well ponder the question put by a Christian convert in India, when discussing the use of educational missions by the missionary societies: "Hindus," he said, "are not deterred from sending their children to Christian schools by the fear that they will cease to be Hindus, and do the societies think so little of our religion that they are afraid that our children would cease to be Christians if they attended a Government school?" Whatever answer we give to that question, in either case the existence of non-Christian schools is a serious and important factor in the situation.

We therefore inquire into the non-missionary educational work done in the area. We are well aware that in many cases the surveyor will find it difficult to supply the required information, and may be driven to make an estimate; but the information ought to be provided for any true and just administration of educational mission funds, and estimates must be here regarded as at the best a poor substitute, though under existing circumstances perhaps a necessary one.

Propor- Higher Propor- Primary tion of or Teach- tion of Re- Schools Teachers Teachers Second- ers. Teachers marks. to Popu- ary to Popu- lation. Schools. lation. - Missionary - Non- Missionary -

Then we need to consider the extent to which the educational efforts of the mission are used to meet the needs of the better educated and of the more ignorant. This will be revealed by the average attendance in the different classes of schools.

- Total Propor- Propor- Re- Scholars tion of tion of marks in Primary Scholars Total Secondary Scho- Total and Mission Schools. Scho- Schools. lars. Scho- Conclu- Schools. lars. lars. sions. -

Then we must inquire into the proportion in which the education given in the schools is given to boys and to girls. This is peculiarly important in considering the influence of school education upon the rising generation of Christians, since well-taught girls make intelligent and helpful wives and mothers, and this tends enormously to the advancement of the Christian community. And the same truth applies to the non-Christian population.

Mission Mission Remarks and Primary Schools. Secondary Schools. Conclusions. - Boys. Girls. Boys. Girls. - - - Christian or From Christian homes. - - - - Non-Christian - - - -

Here we divided Christians from non-Christians, and thus the table serves a double purpose. It tells us the division of the scholars by sex and also by faith. It throws light upon the condition of the Christian community and upon the extent to which mission school education is given to Christians and non-Christians.

One other point must be considered in connection with mission schools because it throws great light upon the character of the schools and their purpose. It is the extent to which the educational mission receives Government support. If there is any doubt as to the dominant aim and purpose of a school, the fact that it receives Government aid reveals at once that in the eyes of the Government it stands for the general enlightenment of the population rather than for any direct evangelisation. The dominant aim of the Government is general enlightenment, and the Government gives no grant without some sort of control. If then a school receives a Government grant the dominant idea of general enlightenment will certainly exercise great influence over its direction. Consequently, if we know what proportion of the schools in any mission receive a Government grant, we have at least some guidance as to the extent to which the mission accepts the aim of general enlightenment. We have also some assurance that the schools reach the Government standard of efficiency in the teaching of secular subjects.

- Primary Proportion Higher Proportion Remarks Schools Receiving Schools. Receiving and Government Government Conclusions. Grant, if any. Grant. - __ ___ __ __ ____

Hitherto we have dealt only with schools in which the pupils are probably for the most part children; but in some countries the mission makes a great effort to enlighten the illiterate adults, especially the illiterate adult Christians, and thus, as in China, missionaries propagate simplified systems of writing the language, or in other countries have reduced to writing, languages which possessed no script.

We have already set out the reason why this appeals especially to Protestant missionaries. The reading of the Bible is a keystone in their evangelistic system, and with them Christianity and reading go hand in hand. We must then make room in our survey for a movement so profound, so widespread, and so vitally important, and a movement of this character deserves and demands a separate table. It cannot be confounded with the establishment of ordinary primary schools. It is essential that we should inquire what education is given to the illiterate adults of the area; and we must inquire in what proportion this teaching is given to Christians and non-Christians, because this proportion is very significant. The teaching of reading to the illiterate is by some missionaries viewed as a means preparatory to the preaching of the gospel, a gift to be given as widely as possible, in the belief that the more who can read, the better will be the hearing given to the preachers of Christ; by others the teaching is given rather to illiterate inquirers and converts, and it is given to them as a definitely Christian gift for the edification of the individual and of the Church.

By the one this teaching would be classed with the general work of Christian educational missions for the whole community, the meeting of the general intellectual need of the district; by the other it would be classed as a part of the work done by the educational mission for the enlightenment of the Church, the meeting of a need of the Church. By the one it would be classed with the tables which deal with the relation of the educational to the evangelistic work; by the other with the tables which deal with the educational work viewed as meeting a special need. The table suggested is:—

Population. Illiterate Population. Number of Teachers of Illiterate Adults. Number of Illiterate Adult Scholars. Christian. Non-Christian Proportion of Illiterate Population. Proportion of Teachers to Illiterate Population. Remarks and Conclusions.

This table leads us naturally to consider the educational work done in the station area from an evangelistic point of view. We must inquire then into the extent to which evangelistic missionaries assist in the schools, and educational missionaries assist in evangelistic work, and the evangelistic results so far as they can be traced of the work in schools.

We ask first the extent to which educationalists employ the services of evangelistic workers in their schools and institutions. As we pointed out in dealing with the relation between medical and evangelistic work, so here we would insist that this particular table is not by itself a good guide. There is a serious danger in an institution, whether medical or educational, of dividing the work in this way. We have already asserted our conviction that medical missionaries should be evangelistic, and educational missionaries evangelistic also. But when evangelistic workers distinctly so called are on the staff of hospitals or schools, there is a danger lest the medicals and the educationalists should consider themselves absolved from personal effort by the occasional presence of an evangelist. "Let him do the religious preaching, and let me do the secular teaching. Preaching is his job, teaching is mine." Thus a division is created which reacts seriously upon the work of both. The pupils learn to distinguish the one work from the other, as separate and distinct departments. They prefer the one, they are bored by the other. No man can serve two masters; and if the religious teaching is plainly in the hands of one teacher and the secular teaching plainly in the hands of the other, they will tend to think that they can hold to the one and despise the other. This we say is a danger, but it is not an unavoidable danger. Only we must not judge that an institution is doing good evangelistic work because evangelistic services are held in it. The table is as follows:—

- Schools. Number of Schools Proportion of Schools Remarks and Regularly Visited Visited by Conclusions. by Evangelists. Evangelists. - __ ____ _____ __

Then there is a most important work which the educational evangelist does, or might do, outside the school. Perhaps we ought to explain this; for many supporters of missions are unfamiliar with the idea. They think of the work of educational missionaries as necessarily bound up with schools and institutions. A teacher without a school, or outside a school, seems to them rather like a gunner without a gun. If an educational missionary goes on an evangelistic tour it is, they think, as an evangelist that he goes, not as an educationalist. Yet, if we understood the work of an evangelistic educationalist, we should not think it strange to meet an educational missionary on tour, doing evangelistic educational work. Evangelistic work is educational to the core, and it leads to educational results. No evangelistic work amongst an illiterate, or a literate, people can be really complete, if it does not lead at once to the organisation of education amongst the converts and hearers. The illiterate must be taught to read the Gospels, and it demands an expert in the teaching of illiterates to direct their studies; the illiterate and the literate converts alike must be taught to transform that education which they all give daily to their children, whether in the home or in a school, into Christian education, and this too demands the attention of a skilled educationalist. This work is invaluable and most exciting and interesting work, and must produce results which, for the establishment of the Church, are almost incalculably important. As then for the medical missionaries, so for the educationalists we ask:—

- - Evangelistic Number of Number of Number of Conclusions Tours. Evangelistic Educationalists Days Spent by and Remarks. Workers. Assisting. Evangelists on Tour. - - - -

When we turn to the immediate evangelistic results of the education given in the station district, we labour under difficulties even greater than those which we met when we tried to formulate tables to reveal the extent to which medical missions were effective as an evangelistic agency.

The difficulty lies in the fact that the educational missionaries who set before themselves as the aim of their work a far distant goal to be attained by the cumulative effect of Christian influence brought to bear upon generation after generation of children who do not themselves become Christians, naturally resent a table which seems to demand a present, immediate, result in the tabulation of baptisms, and we fear that the other tables will hardly reconcile them, because we are afraid that few educational missionaries have yet learned to understand what a vast and important and absorbingly interesting work the education of the converts outside the schools affords. Consequently we shiver when we think of the reception which these tables are likely to receive at the hands of some of our friends in foreign countries, and our ears tingle in anticipation.

Nevertheless, if we are to be told, and to act on the hearing, that Christian schools are founded because it is easier to convert the young than the old, and the twig can be bent while the tree resists till it breaks, we must inquire how far this saying is justified by experience. A survey which neglected the factors which throw light upon it would be a partial and unjust one.

Hence we ask first—

- Scholars Baptism Baptism Confirmation Remarks of of or Admission and Scholars Parents as Full Conclusions Members - Primary Schools - Secondary Schools -

and secondly—

Number of Places Opened to Remarks Christian Teachers by the Proportion of Total and Influence of Scholars. Places Occupied. Conclusions.

These two tables will give us some idea of the direct influence of the educational mission as an evangelistic force.

Some are anxious to know what support the educational and medical work call forth from the natives for whom these are set in hand. They want this information, we suppose, as a help towards an understanding of the influence exercised by these different forms of work. If the natives support them generously then they have obviously been impressed by them favourably. And perhaps the extent of native support may suggest the measure to which our work as medical and educational missionaries is approaching a successful end.

We therefore include a table identical for medical and educational workers:—

- Total Total Total Native Volunteers Expense Foreign Contribution for of Work in Contribution. Fees and Training. Station Donations. Area. - Medical - Educational -

CHAPTER VII.

CO-OPERATION BETWEEN THE DIFFERENT ELEMENTS IN THE MISSION.

We have now surveyed the evangelistic, medical, and educational work in the station district, viewed separately. It remains to unify the results, that we may get, if possible, a definite conception of the whole. The effectiveness of the mission machinery largely depends upon the relation of these parts to one another. The mission ought not to be three separate things but one thing; for the impression produced upon the non-Christian population is the result of the combination of all the various forms in which the one missionary spirit expresses itself. The spirit which produces them all is one, and it is that one spirit which influences and converts the heathen.

Now we already know the proportion in which workers and funds are divided between the three branches (p. 68). We already know something of the work done by evangelists in hospitals (p. 83), and by doctors in evangelistic tours (p. 84); and of the extent to which the work in the hospitals opens up the way for evangelists (p. 85). We already know something of the work done by evangelists in schools (p. 99), and of the evangelistic influence of the educational work (p. 102, 103), and of the extent to which educationalists assist in evangelistic tours (p. 101).

If then we now add tables to show the help given by the medicals in the schools and the work done by the educationalists in the hospitals we shall be able to gain a fairly complete idea of the co-operation between the three branches.

But it is just at this point, the relation between the medical and educational work, that we shall probably find most difficulty. This relationship has not been carefully thought out in the past, and co-operation between medicals and educationalists is, we fancy, somewhat rare. Few men could tell us exactly what policy is followed, or ought to be followed. This is partly due to that confusion of purpose of which we spoke in the first chapter, a confusion which obscures and confounds our medical and educational missions. If both medical and educational missions had had one common dominant purpose, the relation between them would have been more easily seen; but since they were separated in thought, each having its own particular and separate objects to pursue, they naturally worked along parallel lines and consequently did not meet. If they had had one common dominant object they would have met. But generally speaking there is no clear understanding whether the medical mission has any definite relation to the educational mission, or the educational mission to the medical.

On the medical side, it is not clearly understood whether it is the first duty, or the last duty, of medicals to attend to the children whom we gather together in such large numbers, whether the medicals ought to inspect all the children, whether they ought to be at hand to treat children who are obviously sick, whether these considerations ought to influence the location of the hospital, or of the place of residence of the medical missionaries, or whether this work, if they really gave much time to it, should be considered as withdrawing them from their proper work. Consequently, the health of the children in mission schools has often suffered, and the work of the school been hindered. In one school something approaching to a revolution was produced by the constant care and attention of a doctor. Phthisis, which had been a continual source of trouble and weakness, was reduced considerably, and the whole work and tone of the school improved enormously. If medical missionaries and educational missionaries always realised that they were engaged in a common work, this experience would be almost universal.

In our tables we cannot possibly enter into any details. The work of medicals in schools cannot be exactly stated, it varies greatly in extent and character; but it would, we suppose, always include attention to the health of the children and consultation with the teachers, both about the welfare of the school as a whole and of the care of individual pupils. It might also include lectures in hygiene and kindred topics, sanitation of buildings, and other assistance too varied to specify.

The table can only include visits and inspection of pupils.

- Total Number Total Number Remarks Number Regularly Number Regularly and of Schools. Visited by of Inspected. Conclusions. Medicals. Scholars. - -

The relation of the educational mission to the medical has not been thought out any more carefully. There is in hospitals an opportunity of extraordinary importance, a field of great fruitfulness which is largely neglected. If the hospital is a missionary hospital, founded to heal the souls as well as the bodies of men, ought not the patients in them to be taught as well as medically treated? Have they any claim upon the care of educational missionaries? Have the educational missionaries any duty in hospitals? Very few, we think, have given much attention to these questions: no society, so far as we know, has followed any definite policy in regard to them. A single instance will reveal how important they may be. A doctor who was deeply interested in the teaching of Chinese illiterates took steps to have the illiterate convalescents in his hospital taught to read. The average time which these patients spent in the hospital was three weeks, and in that time they could learn to read the Gospels in simplified script fluently. They thus left the hospital not only healed in body, but with a new interest in life, and a considerable knowledge of Christian truth, and a power to advance in it, and a power also to instruct others. In a hospital for Chinese coolies in France this doctor taught one patient to read the Gospel. The patient was then removed to another hospital where he taught no less than forty of his fellow-patients to read. If such results can be obtained, it would be well to consider whether we are making full use of the opportunities afforded by the gathering of large numbers of patients into hospitals all over the world. Illiterates are not the only people who might profit by Christian teaching, classes for literates might be equally valuable. Large numbers might leave our hospitals with a considerable knowledge of Christian truth, and a new interest in life, with power to advance and to teach others, if they were systematically taught. In one missionary hospital regular courses were given on Christian Evidences, and courses on the education of children might well be given to parents in hospitals.

Here again a table cannot reveal the type and character of the work done: it can only tabulate visits. The work would include the teaching of illiterates to read, and instructing convalescents of higher education either in classes or individually.

- Total Number Total Number Remarks Number of Regularly Number of of and Hospitals. Visited by Patients. Scholars Conclusions. Educationalists. Taught. - -

We might now sum up this branch of our inquiry thus:—

- Foreign Native Assisting Assisting Assisting Remarks Mission Assist in in in and -aries. ants. Evangel- Hosp- Schools. Conclusions. istic itals. Tours. - Evange- listic - Medical - Educa -tional -

Then we shall surely have some idea of the extent to which the whole force works together towards one end.

CHAPTER VIII.

THE NATIVE CHURCH.

In the Introduction we pointed out that the end for which the work surveyed is undertaken ought to govern the survey of the work. Now we are constantly told that the end for which the station is founded is the establishment of a Christian Church in the district so strongly that if the station with its foreign staff disappeared, the Church would remain and bring up each generation in the Christian Faith.

This proposal sets before us a real end for the mission station. It suggests a point at which the station will have done its work; the mission would then have no more place in those parts. The station has thus an end, not only in the sense that it has an object at which it aims, but a point at which it ceases. But this end is not simply a point in the far distant future; it is a condition, or state of the Church in the district, into which it must be growing. Then the growth of the native Church is more important than the growth of the mission, and all things should be directed primarily to that end, so that as the native Church waxed the mission should wane, and thus the end should be reached naturally and easily and not by a catastrophe. If that is the end, then the survey of the station and its district cannot fail to take the form of an inquiry how far progress in this direction has been made.

Since our ideas of missionary work are wrapped up with the establishment of mission stations and consequently with the purchase of land and buildings, since we rely almost wholly upon paid workers for the prosecution of the work, since we employ most expensive methods of propaganda, such as the establishment of great medical and educational institutions, since our societies at home are almost wholly absorbed in the effort to procure funds to pay for all these things, it is not surprising that money takes a supremely important position in our thought of all missionary work. Consequently, when we think of the growth of the native Church in power to carry on the work which we have begun we naturally think first of self-support.

Self-support is now one of the most common missionary catchwords. We hear it on every platform at home; we hear it in the mouths of large numbers of our converts abroad. There exist in the mission field large numbers of what are called "self-supporting churches". Our missionaries often set this self-support before their converts as a status of honour, and offer them encouragements of various kinds to induce them to become self-supporting as soon as possible. At home, if we ask concerning the progress of the native Church, they often answer us by telling us the numbers of these self-supporting churches.

What then is meant by a self-supporting Church? We might naturally suppose that a self-supporting Church was a Church which was independent of external support; we might suppose that it could maintain itself without any assistance from mission funds; we might suppose that, when a Church became self-supporting, the mission, so far as finance was concerned, could withdraw and move to some fresh place. That is sometimes the case, but very rarely. We know, for instance, a case where fourteen Christians in a small town provided their own chapel and its furnishing and upkeep, and all subsidiary expenses without any assistance. They had no paid ministers and therefore no salaries to pay. They were from the very beginning entirely self-supporting, and the missionary could, and did, leave them and go to others who needed him more. But in this case there was no mission compound, no elaborate system of mission education, and no mission fund from which the chapel could be built and a pastor provided, before the converts were ready to provide these things for themselves.

Most commonly the mission does all these things, and then self-support does not necessarily imply independence of foreign support. We have met native Christians who assured us in one breath that they were members of a self-supporting Church and that their Church did not receive its fair share of mission funds. Self-support does not necessarily mean independence of external pecuniary aid.

What then does the status of a self-supporting Church imply? Nothing certain, but just what the society, or the missionary, chooses. Take a case. In a newly opened outstation the converts subscribed $5 Mexican, a head, per annum. The missionary in charge of the district estimated that $500 per annum would pay the rent and upkeep of the chapel, and the salary of the pastor. Therefore he calculated that when the membership of the chapel reached 100, the congregation would be self-supporting. But if a school were founded and fees paid, then the day of self-support would be very far off.

Hence it is obvious that self-support is an arbitrary standard fixed on no certain grounds; and progress towards self-support is simply a progress towards a line which the foreigner prescribes. Just as each father among us here in England, according to his class and standard of living, fixes a standard for his son, saying, "When he earns so much he will be able to maintain himself," so the society, or the individual missionary, fixes the standard for converts. In this case, the foreigner insisted on the salary for the pastor, he created the building, its ornaments and expenses; and where this is done the day of self-support must be more or less delayed. More or less, for what one man considers abundant another thinks hardly decent, simply because each has learnt in a different school different ideas of what is necessary or desirable. Consequently one man makes the day of self-support easy of attainment, another loudly proclaims that his people are so poor that they cannot possibly be expected to provide for themselves.

Furthermore, we must observe that in the first case the converts arrived speedily at self-support because the foreign missionary never for a moment allowed them to be anything else, whilst in the second the missionary provided what he thought necessary until such time as the Church was sufficiently wealthy to pay for it. The one Church decided for itself what it needed, and what it needed it took the necessary steps to supply: the other accepted what was given to it and was asked to subscribe more and more to pay for it. But when the provision is first made largely from some more or less mysterious foreign source, the converts will never subscribe to a fund so organised as they will to a fund which they raise and administer themselves to supply what they themselves want, and cannot have unless they provide the necessary money to get it. Self-support then, as the word is most commonly used, means anything but genuine self-support, and does not represent the power of the people to supply their needs. It means only the subscription of money sufficient to pay for certain things which are more or less arbitrarily fixed by the missionary or his society.

Neither is it any sure evidence of the zeal and liberality of the Church which is called self-supporting. The existence of self-supporting churches is indeed sometimes used as an argument to show that the Church is growing in this Christian virtue. But this is largely deceptive. The existence of self-supporting churches does not necessarily prove Christian liberality. Take the case which we quoted above where the Christians subscribed $5 a head. It was said that when they numbered 100 members they would be self-supporting. But, if they still subscribed $5 a head, there would be no more liberality in the Church of 100, which was self-supporting, than in the Church of ten, which was not self-supporting. There might be more, if the ninety members added were very poor; there might be less if one wealthy man joined the Church. Since the status of a self-supporting Church is one of honour and privilege, the members might even be tempted to admit an unworthy member who was well off in the hope that his subscriptions might aid them to attain that glorious position without much self-denial or effort on their own part.

Moreover, the collection of money is a highly developed art. It is extraordinary what pressure men can bring to bear upon converts to induce them to subscribe, so that the contribution is in many cases little different from the payment of a tax. It is truly amazing to read how many forms of appeals and fees can be invented to collect money from more or less unwilling givers.[1] We cannot then accept the existence of self-supporting churches as an evidence of liberality, nor base our calculation on the sum subscribed for the upkeep of such churches.

[Footnote 1: This is a list of the means employed to raise money by one missionary in order to assist the people in his district to arrive at self-support:—

(1) Sunday collections. (2) Share of first fruits (crop seasons). (3) Monthly membership family assessment. (4) Special missionary or harvest thanksgiving (twice a year). (5) Pinch of rice at every meal as thanksgiving (women's share). (6) Box in houses for prayer meetings, etc. (7) Church box. (8) Dedication of special pepper or cocoa-nut trees for church repair. (9) Bible society collections. (10) Hospital collection. (11) Baptism offerings. (12) Marriage offerings. (13) Lord's Supper offerings. (14) Special gifts for church building or equipment.

It is not surprising that he adds that he is told that some of the new converts have gone back because they see the regularity and frequency of giving.]

Nevertheless, seeing that self-supporting churches are widely recognised, let us begin with these and seek to find out what information a table of inquiry might supply. We should ask first for the number of self-supporting churches in relation to (a) the number of communicants (or full members) in the district, and (b) the number of Christian Churches organised, but not self-supporting. By an organised Church we understand a body of Christians in any place who hold regular religious services, and may send delegates to any council which may exist for the whole station district.

- Communicants. Proportion of Organised Proportion of Remarks Communicants Churches. Organised and connected with Churches Conclusions. Self-supporting Self-supporting. Churches. - ___ ___ __ ___ __

From this we should learn briefly, and as a starting-point, the proportion of the self-supporting churches, and that might help us to understand the progress made towards self-support as it is understood in the district, and enable us to compare it with that of other districts. But this by itself would not be of any great value in assisting us to understand what progress had been made towards the establishment of a Church which could stand alone, if the station with its foreign staff were withdrawn. No Church which does not advance can stand, and the mere attainment of this arbitrary standard does not necessarily prove capacity to advance or to stand. The effort to attain it sometimes leads the converts to concentrate their attention upon themselves. They set self-support before their eyes as an end to be attained for their own sake. It has consequently sometimes happened that native churches, established on this self-supporting basis, have become self-absorbed, self-seeking. They have so looked on their own things that they have tended to lose sight of the things of others. They have become, like many little Christian communities at home, so entangled in the effort to maintain their own dignity, their own services, their own progress in outward prosperity, that they have forgotten the real purpose of their existence, and, instead of becoming centres of light and attraction and active zeal for the spread of the gospel, have degenerated into self-contained units indulging a self-satisfied pride in the glorious position to which they have attained as self-supporting churches. The history of some churches on the West Coast of Africa and in South India suggests the need for such a warning, and urges us to pursue the inquiry further.

We should inquire, then, what number of inquirers, adherents, hearers, catechumens, etc., are seeking entrance into the Church in connection with the self-supporting churches as compared with the total number of such inquirers, adherents, etc., in the district and compared with the number of communicants in connection with those churches.

- - In District (excluding Self-supporting Churches). - - Communicants. - - Inquirers and Adherents. - - Proportion of Inquirers to Communicants. - - In Self-supporting Churches. - - Communicants. - - Inquirers and Adherents. - - Proportion of Inquirers to Communicants. - - Remarks and Conclusions. - -

Such a table should, we think, prove illuminating as revealing the influence and zeal of the members of the self-supporting churches.

A further light on this subject might be gained by comparing the number of unpaid workers connected with the self-supporting churches with the number of such workers in the whole district, excluding the self-supporting churches.

- - In District (excluding Self-supporting Churches). - - Communicants. - - Unpaid Workers. - - Proportion of Unpaid Workers to Communicants. - - In Self-supporting Churches. - - Communicants. - - Unpaid Workers. - - Proportion of Unpaid Workers to Communicants. - - Remarks and Conclusions. - -

This would supplement the previous table and tend to correct any mistakes to which it might give rise.

Thus far of the missions which recognise self-supporting churches. As for the mission districts in which no such distinctions have been made, all that I think we need to do is to recall the tables which we made when considering the native force (p. 54 sqq.), and to supplement them with tables designed to reveal (1) the power of the Christians to conduct their own religious services independently of the foreigner; (2) their power to direct their own Church government; (3) their power to supply the material needs of their organisation according to the ideas which they have received and hold.

With regard to the first question, all that we need to know is what proportion of the Christians are in a position to carry on their own religious life independently of foreign help. In the Anglican Communion that involves the presence of a duly ordained priest: in some societies which deny the necessity of ordination, yet give a position not unlike that of the priest to their ordained men, it would involve the presence of a pastor. Others deny the necessity or advantage of any ordained ministers. Under these circumstances we cannot use accepted ecclesiastical terms; but by capacity for conducting their own religious services we must certainly at least mean capacity to perform all necessary religious rites, and that, for Anglicans at any rate, must include Baptism and Holy Communion. Suppose then that we accepted the "organised churches" as a basis and inquired what proportion of these organised churches could, and did, perform all necessary religious rites, we should indeed omit the floating and isolated members of the unorganised Christian community which in some districts might be very large, but we should nevertheless, we hope, get a definite and common basis which would really give us some light on this difficult but important problem, and if we added a question as to the proportion of the Christian constituency connected with these organised churches we should have some check upon a serious misunderstanding.

- - Number of Organised Churches. - - Proportion of Christian Constituency Connected with these. - - Number of Churches Capable of Performing all Necessary Religious Rites without External Assistance. - - Proportion of these to Number of Organised Churches. - - Remarks and Conclusions. - -

The second question is, How far the Church in the district can direct its own life and order its own government. The difficulty here arises from the very diverse forms of Church government which have been taught to the natives by their foreign teachers, some of them late and difficult representative systems, not easily grasped even by educated men. Is there then any general question which will suffice to throw light on this problem, where the people are in the midst of the process of learning an unfamiliar form of government?

Were very simple and almost universal ideas always followed, as for instance in episcopacy, which naturally adapts itself to the simplest and most common conceptions and experiences of men, in that the bishop is closely related in idea to the father of the family, or the head man of a village, or the governor of a province, or a chief of a tribe, or an autocratic emperor, or a constitutional monarch, according to the notions and experience of the people—so that a bishop is as easily understood by a nomad family, or a village community, as by a democratic nation, according to its stage of development, and if native bishops were universal, as they are not, the problem would be comparatively simple. Indeed then we need scarcely ask the question at all. Either patriarchal episcopacy, or monarchical episcopacy, or constitutional episcopacy all men can understand, whether the bishop is elected by his people, or appointed by his predecessor, or by his fellows, or both elected by his people and confirmed by his fellows—such things all men can understand and maintain, each the form suited to their own stage. But constitutional episcopacy when the people are at the patriarchal stage of development, or republicanism when the people are at the monarchical stage, they cannot understand, until they have learnt to understand it by long and slow experience. But many of the systems introduced by us are the latest and most advanced systems. How then can we discover to what extent the Christians have mastered them? We can find no question which solves this problem. We can only suggest the bare questions, what proportion of the people take a proper and active part in the system of Church government under which they live; and what proportion of the congregations take an active part as congregations in that system of Church government.

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