MISSIONS AND SCHOOLS
[Sidenote: Berlin Act on Missions.]
It will be remembered that clause VI. of the Berlin Act enacts that
“They [the interested Powers] shall, without distinction of creed or
nation, protect and favour all religions, scientific or charitable
institutions, and undertakings created and organised for the above
ends, or which aim at instructing the natives, and bringing home
to them the blessings of civilisation. Christian missionaries,
scientists, and explorers, with their followers, property, and
collections, shall likewise be the object of especial protection.”
For this enlightened enactment the thanks of the world are due to the
Count de Launay, of Italy. In proposing its inclusion in the Berlin
Act, Count de Launay said: “It is to scientific men and explorers
that we owe the marvellous discoveries made during these latter
years in Africa. The missionaries, for their part, lend valuable
assistance in winning these countries over to the civilisation which
is inseparable from religion. It is our duty to encourage them, to
protect them all, both present and future.”
How faithfully the Congo Government has carried out clause VI. of the
Berlin Act, impartially and completely administering it in the spirit
in which it was conceived, is apparent in the number and diversity
of the Christian missions at present existing in the Congo State.
[Sidenote: Protestant Missions.]
Upon Protestants rests the honour of being first in the endeavour
to evangelise the races inhabiting the countries of the Congo Free
State. Of their numerous missions, the Baptist Missionary Society of
London was first in the field, it having been established so long ago
as 1877. It has posts at Matadi, Tumba, Takussu, Bopoto, Monsembe,
Bolobo, Lukolela, Kinshassa, and Gombe Lutete, and its missionaries
are the Messrs. George Grenfell, Ross Phillips, J. H. Weecks, A.
E. Scrivener, Kerend Smiths, Lawson Forfeit, Whitehead, Stapleton,
Bentley, J. Howell, Kirkland, Frame, and Kempton.
Next, in respect of age, comes the American Baptist Missionary
Union, founded in 1883, which now includes the earlier Livingstone
Inland Mission, founded in 1879. It has posts at Matadi, Pallaballa,
Lukungu, Kimpese, Banza, Leopoldville, and Bolengi, and is served by
the Messrs. C. H. Harvey, A. M. D. Sims, W. S. Leslie, J. Clarke, and
Faris.
The Congo Balolo Mission is very active. Though it has but six
posts—Lulangi, Bongandanga, Bonginda, Ikau, Leopoldville, and
Baringa—it has a numerous staff, including Mr. and Mrs. Morgan,
Gilchrist, Whiteside, Armstrong, Ellery, Lawes, Ruskin, Gamman,
Jeffrey, Harris, and Frost; the Messrs. Beale, Bond, Padfield,
Rankin, Boudot, Wallbaum, Steel, McDonald, and Stannard; and the
Misses Padfield, Cork, and Amory.
Other important missions are the Christian and Missionary Alliance,
the Swedish Missionary Society, the Garenganze Evangelical Mission,
the Foreign Christian Missionary Society, and the Bishop Taylor
Self-Supporting Mission.
Each mission owns lands, either absolutely or in tenancy, the Baptist
Missionary Society Corporation heading the list with no fewer than
fifteen, being followed by the American Baptist Missionary Union with
fourteen, and the International Missionary Alliance with thirteen.
The other missions have between one and eight locations each, their
field of action being throughout the Upper, Middle, and Lower Congo.
All these missions are Protestant. Their work is done by between
two and three hundred white missionaries, to say nothing of native
evangelists, and they dispose of a considerable revenue, subscribed,
for the most part, by the Protestants of Great Britain and the United
States.
[Sidenote: Mission Steamers.]
Of the five large missionary steamers in the Congo State, four are
owned by Protestants. The _Peace_ and the _Goodwill_ belong to the
English Baptist Mission, the _Henri Reed_ to the American Baptist
Mission, and the _Pioneer_ to the English Balololand Mission. Roman
Catholics own only one mission steamer, _Our Lady of Perpetual
Help_.[35]
[Sidenote: Roman Catholic Missions.]
As might be expected from its history, the prevailing faith in
Congoland is the Roman Catholic. The Congo Free State tolerates all
religions, no one of them enjoying a privilege denied to the others.
Unfortunately the Protestants are split up into several sects; but
there is no division among the Roman Catholics, and this fact has
resulted largely in favour of the growth of the latter.
The White Fathers began their mission in Congoland in 1878, a year
later than the first Protestant mission. They were followed by the
Scheut Fathers in 1888; the Trappists, 1892; the Jesuits, 1893; the
Priests of the Sacred Heart, 1897; the Prémontré Fathers, 1898;
and the Redemptionists, 1899. There are also the missionaries
of the Ghent Sisters of Charity, the Sisters of Notre Dame, the
Trappistines, the Franciscans, and the Sisters of the Sacred Heart of
Mary.
The wide-reaching results of the earnest labours of these
self-denying evangelists is apparent in the existence to-day of 59
permanent and 29 temporary posts; 384 missionaries and sisters; 528
farm chapels; 113 churches and chapels; 523 oratories; 3 schools of
the second degree; 75 primary schools; 440 elementary schools (in
which native teachers instruct in the elements of reading, writing,
and arithmetic); 7 hospitals, 71 Christian villages, and 72,383
Christians and catechumens.
From statistics such as these, pregnant as they are with proof of
the onward march of civilisation, it is a relief to turn to records
in words. Here are two extracts from a diary kept by the Rev. Father
Grison, missionary in charge of St. Gabriel’s, Stanley Falls. The
diary from which they are taken was written in odd moments snatched
from an exceptionally busy life in a far-off land, with no idea that
any line of it would ever be given to the world.
Aug. 16, 1902. Yesterday we had 17 baptisms and I administered Holy
Communion to more than 300 people.
HOLY WEEK. If it had not been for the colour of the congregation
kneeling before the Blessed Sacrament, you could not have believed
you were in Central Africa. The church was filled with flowers, and
a large number of people kept coming during the whole time.
* * * * *
We did not know exactly how things were going on at Banalya, but
we did hear that our Christians were prosperous and had won over
several catechumens. As soon as we came within a distance of about
one and a half hours from the place, a number of the village people
came out to meet us, laughing, singing, and kneeling in the mud
of the marshes for our benediction. They told us that some little
catechists, who could hardly read themselves, had managed to teach
a number of the others to pray every morning and every evening,
and then to teach them some catechism, so when we came over we
found that a large number of the people had already been converted.
We immediately landed 150 catechumens at Banalya, 80 at Yambuga,
and nearly 200 at Basoko, where a young woman, baptised the year
before,—although she is unable to read,—superintends morning and
evening prayer for the whole village.
[Illustration: Orphans Praying at St. Truden (Kassai).]
The following, from the diary of the Rev. Father Wulfers, written
at Yanonghi (Romee Mission), June 22, 1902, accurately portrays the
hopes and fears, the triumphs and disappointments, which attend the
life of a missionary in Central Africa.
Our Station is flourishing. We have a fine spring of rock water
near the house, and a beautiful vista across the river, about two
miles wide. The coffee groves begin near the house, affording
shaded walks for hours. Within a short distance, we find the Arab
settlements; and, somewhat further away from the river, immense
rice fields. Fruits and agricultural products abound. It is from
here that rice is supplied for a number of stations and missions,
all the way down to the Falls and Leopoldville. The missionary
of Romee supplies our other posts with large quantities of rice,
besides the seeds furnished by the State Agricultural Station, and
a number of articles which we get from the Arabs in exchange for
cotton cloth. Of course everything has to be bought; they will
give nothing for nothing. The railroad—Romee-Ponthierville—will
start from here. The survey is progressing. That branch will help
to avoid the rapids on the river on both sides of Bertha Island
and the Lakes, which frequently interfere with navigation. Our
situation, therefore, is pretty good from the material point
of view; but, of course, we have some troubles. The Arabs are
not peaceful, and the State contemplates the establishment of a
military post here to protect the whites against them and the
Turumbus, who are fierce cannibals. When Monseigneur van Ronslé
was here last year, he wanted to establish a mission at Romee,
because the State maintains there a force of about 600 men to
protect the new rubber plantation. At present there are here about
120 catechumens and 20 Christians. I baptised ten of them last
March and three in May. They come to Mass every Sunday, sometimes
arriving Saturday evening to sleep here. I expect to have a great
many more Christians when the work on the railroad begins. Although
the Turumbus are still very savage, I hope to do a good deal with
them, for they have already helped me to build my house. Yesterday
I gave them some presents. One got a pipe; another a looking-glass;
another some cotton cloth, with some rice for their children. They
went away very happy, saying the Father is a good man. The people
of the neighbouring villages sometimes come to me saying they want
to stay a year and then be baptised. I promise them when the
chapel is built that I will visit them, teach them to read and
write, and then get them to teach the catechism to others. They
seemed very happy. As regards the Arabs, I am afraid they will not
come to the catechism so soon. They sometimes listen to it out of
curiosity. They appear to understand it, and acknowledge that it
is true; but a virtuous life seems hard to them, and they have no
inclination to it. Their Chief often inquires about the beginning
of the world, the origin of the white settlements in Africa, the
story of Christ, etc. He works with me, comes to see my pictures,
and asks for explanations. Some of the Arabs want to learn French.
I shall teach them some in order to gain their confidence. When the
chapel is finished I will see what I can do to Christianise the
Arabs, who are about 200,000 strong.
I have had a disheartening experience at Yafolo, where I found
the community, which had inspired me with so much hope, had gone
over to the Dilwa worship. This is a form of public worship of the
Dilwa. It lasts for two or three months. During that time all the
young men, from seven to twenty years of age, devote themselves to
the Dilwa. Of course I denounced the falsity of that superstition.
I went into the middle of the crowd with a revolver in my pocket,
because I did not know what they might do. They were sorry that I
came, because they thought I was going to drop dead as a punishment
for my temerity. They told me if I touched any of the Dilwa men
my arm would wither and fall off. I touched some of them, and of
course nothing happened; but they kept on, and during the three
months of the Dilwa work I could not do anything for them. I
went again a month ago and learned that about two-thirds of the
catechumens were willing to return to Christianity, but their
parents would not let them come, believing all those who have gone
through the Dilwa to be sacred people and to have no further need
of God. Some old people told me that when the Dilwa is over they
will all come back. I wonder if they will!
The same missionary records yet another of his experiences, which
throws a vivid light upon the horrid subject of cannibalism. It is
dated February 7, 1903.
While the Rev. P. Kohl was staying with me, a young chief named
Kalonda visited us. He told us that he had said to his warriors:
“Come, let us visit our Father. He is such a good man that he is
sure to give us something!” Speaking to the Rev. Kohl, he added,
“He certainly is a very good man. He visits our village and
tells us beautiful things about God. You will see that he loves
us, because he certainly is going to give us something.” In the
meantime he was slapping his stomach, to show what he expected. We
could not help laughing, but he took no offence. Turning to his
warriors, he began again: “Children, here is the Good Father of
whom I have so often spoken to you.” There I stopped him, saying:
“That will do, Kalonda. Look here, now. If you answer my questions
well, I shall give you a present.”
“To be sure, Father, I am going to tell the truth.”
“Are you a great chief?”
“Yes, Father.”
“And you formerly used to go to war very often?”
“Now listen, Father! I used to have a great many more men than I
have now. They were vigorous, and understood war. I went through
all the villages with them as far as Lindi.”
“Then you have killed many people?”
“To be sure.”
“You have carried away and eaten quite a number of women and
children? Of course,” said I, immediately, in order to prevent an
explosion of wrath on his part, “you do not do so any more?”
“No,” said he, very deliberately, “I do not do so at all now; but
formerly we ate a number of men. We used to kill as many as we
wanted at the time and take away the rest to fatten. The flesh of
the women and children is the best.”
“How does it taste?” I asked of the young boy who was standing near
the chief [his father].
He answered quite naturally: “It tastes like boiled rice.”
It is out of material such as Kalonda that Christian missionaries and
just laws carefully administered are evolving a peaceful, pastoral
people. That so large a part of this prodigious task should have been
achieved during the brief period that the Congo State has existed
places its triumphant completion in the near future beyond all doubt.
The patience, skill, and energy of the men who in circumstances so
difficult have achieved so much, if not appreciated at their true
worth now, will assuredly be regarded by posterity as one of the
brightest pages in the history of our time.
There are no harder workers in the world than the Catholic
missionaries of the Congo. The following passage from the diary kept
by the Rev. Father Grison, missionary in charge of St. Gabriel’s,
Stanley Falls, by no means depicts an exceptional experience:
Oct. 19, 1902.—It is Sunday, 9.30 P.M. I have been busy in the
church since 6 A.M. Said Mass at 7, and preached. Had a little
coffee and wanted to retire to my room for a brief rest, when
from 60 to 80 people called. They had come from Vincent yesterday
in order to hear Mass to-day. They complained that they had not
brought enough supplies and they wanted me to give them some
rice; which, of course, I did. Then an important palaver turned
up at Adela, and I was called upon to act as interpreter between
the natives and the State. Then I had to patch up the quarrels
of three or four married couples who had fallen out. Next, I had
to grant about sixty permits to work on account of its being
Sunday; and, finally, I found a little time to do my Breviary. My
brother missionaries are in the same fix. The Rev. Father Kohl,
who has charge of the Sisters’ Convent, gave them a lecture, and
then had to busy himself with the choir boys to whom he teaches
the ceremonies. About noon I received a visit from two gentlemen
from Stanley Falls, who are on their way towards the Great Lakes
surveying for the railroad. Towards one o’clock the blacks warned
us that the boat was coming on, and we knew that in about an hour
we should have news from home. The steamer arrived, bringing some
stores, which we hurriedly landed, deferring until to-morrow to put
them in their proper places in the storerooms. After that we said
the Rosary and gave Benediction. Then came the Catechism lesson and
a Marriage; then a sick call, Breviary again, and then supper. Such
is our Sunday, supposed to be a day of rest!
The Rev. Father Grison is typical of Catholic missionaries in
Congoland. Other missionaries there are, of the Protestant faith,
equally sincere and ardent; but it is an unfortunate fact that among
the latter have been included certain _quasi_-political agents who
believe that they find advantage in depreciating the Government under
which they voluntarily elect to live. Others, again, for the purpose
of increasing the zeal of the congregations of the churches in their
fatherland to provide for them sufficient support, have permitted
themselves to excite the sympathies of the home associations by
exaggerated tales of oppression and cruelty. Acquisitiveness is not
an unknown quality among missionaries. Mr. Stokes, the so-called
martyr, who suffered for supplying arms in time of war to the enemies
of the Congo Free State, was originally a Protestant missionary, but
he abandoned that vocation to become a trader.
FOOTNOTES:
[35] In the French Congo there is only one small launch devoted to
missionary work.