Missionary work in its initial stage has only to do with first principles.
Given shelter, food, power of utterance in a foreign tongue, a preaching
spot, a company of hearers, and you have bounded the horizon for the
present.
No sooner, however, is a goodly company of believers gathered, but
problems, numerous and weighty, confront the missionary.
How shall the company of believers be organized and governed? Shall it be
exactly on the model of the church which the missionary represents? If
not, what modifications shall be made? Shall the seedling ten thousand
miles away be roped to the mother tree or shall it be encouraged to stand
alone? What advantages in independence? What perils? What shall be the
status of the foreign missionary before the native church just organizing?
What relation shall he sustain to the home church?
The answers to these questions have been as various as the denominations
represented in Oriental lands. The answers of missionaries representing
the same denomination have not even tallied.
After the gracious awakening and ingathering at Amoy and in the region
about, had taken place, the question of church organization became
foremost. The missionaries gave the subject earnest thought. Men like
Elihu Doty and John Van Nest Talmage and Carstairs Douglas, were not likely
to come to conclusions hastily.
But they were born pioneers. Conservative enough never to lose their
equilibrium, they had adaptability to new circumstances.
Quite willing to follow the beaten path so long as there was promise of
harvest returns, they were prepared nevertheless to blaze a new road into
the trackless forest if they were sure some of God's treasure-trove could
be brought back on it. There was no divergence of view as to what the
foundation of the new church-structure must be. 'For other foundation can
no man lay than that which is laid, which is Jesus Christ.' So long,
however, as the general proportions were the same, there was no fear that
the new edifice would topple over if it did not conform exactly in height
and length and breadth, in column and pilaster and facade, to the venerated
model in the mother countries. The brethren expressed their views to the
churches in the home land. They did more. They plead their cause and
hoped for endorsement. The following is part of a lengthy but very
interesting communication written by Mr. Talmage and sent to the Synod of
the Reformed Church in 1856:
"Amoy, China, Sept. 17, 1856.
"To the General Synod of the Reformed Protestant Dutch Church.
"Fathers and Brethren: We your missionaries at Amoy, China, have, by the
blessing of the Head of the Church on our labors, arrived at a stage of
progress in our work which imposes on us weighty responsibilities, and we
feel the need of counsel and advice. It will be proper for us to give a
brief account of our Mission, of our work, of the blessing of God on our
labors, of our peculiar circumstances, and of the principles on which we
have acted hitherto, and which we think should still guide us in our
efforts to establish the Kingdom of Christ in this land, that you may
praise God in our behalf and in behalf of this people, and assist us by
your sympathies, prayers, and counsels. Our Mission was commenced at Amoy
by the late Rev. David Abeel, D.D. Mr. Abeel arrived at Amoy in company
with the Rev. (now Bishop) Boone, on the 24th of February, 1842. On the
22d of June, 1844, Rev. E. Doty and Rev. Wm. J. Pohlman arrived at Amoy
from Borneo. In Dec., 1844, Mr. Abeel in consequence of continued and
increasing ill health left Amoy on his return to the United States. Mrs.
Pohlman and Mrs. Doty having been removed by death, Mr. Doty left Amoy for
the United States, Nov. 12, 1845, with his own and Mr. Pohlman's children.
Rev. J. V. N. Talmage accompanied Mr. Doty on his return to Amoy, arriving
Aug. 19, 1847. Mr. Pohlman was lost at sea Jan. 5, or 6, 1849. Mr.
Talmage was away from Amoy from March 24, 1849 to July 16, 1850. Rev. J.
Joralmon arrived at Amoy, April 21, 1856.
"Mr. Boone, of the Episcopal Church of the United States, was at Amoy but a
short time. After him there have been no missionaries of that church at
Amoy. The mission of the American Presbyterian Board at Amoy was commenced
by the arrival of Rev. T. L. McBryde, in June, 1842. He left Amoy in
January, 1843. James C. Hepburn, M.D., arrived in 1843, and retired in
1845. Rev. John Lloyd arrived in Dec., 1844. Rev. H. A. Brown arrived in
1845 and left Amoy for the United States in Dec., 1847. Mr. Lloyd died in
Dec., 1848. Since then that mission has not been continued at Amoy.
"W. H. Cumming, M.D., a medical missionary, but not connected with any
missionary society, arrived at Amoy, June, 1842, and left Amoy in the early
part of 1847. The London Missionary Society's Mission at Amoy was
commenced by the arrival of Rev. Messrs. J. Stronach and William Young, in
July, 1844. Since then other agents of that society have arrived, some of
whom have again left and some still remain. They now number three
ministers of the Gospel and one physician.
"The Mission of the English Presbyterian Church at Amoy was commenced by
the arrival of James H. Young, M.D., in May, 1850. Rev. W. C. Burns
arrived in July, 1851. Rev. James Johnston arrived in Dec., 1853. Dr.
Young and Mr. Burns left Amoy in August, 1854. Mr. Johnston left Amoy in
May, 1855. Rev. C. Douglas arrived at Amoy in July, 1855. He is now the
only member of that Mission at Amoy. All the members of this Mission,
although sent out by the English Presbyterian Church, were originally
members of the Free Church of Scotland.
"The present missionary force at Amoy are three ministers and one physician
of the London Missionary Society (in their ecclesiastical relations they
are Independents), one minister of the English Presbyterian Church, and
ourselves, three ministers of the Dutch Reformed Church.
"The first converts received into the Christian Church at Amoy were two old
men, baptized by Mr. Pohlman in April, 1846. The next converts received
were two men baptized by Mr. A. Stronach, of the London Missionary Society,
in March, 1848. A few months later Mr. Stronach baptized one more. Since
then every year has witnessed additions to the church. We received into
our church by baptism in 1849 three persons; in 1850 five; in 1851 eight;
in 1852 two; in 1853 six; in 1854 including those baptized at Peh-chui-ia,
fifty-three; in 1855 including Peh-chui-ia and Chioh-be, seventy-two;
during the present year thus far, also including Pehchui-ia and Chioh-be,
fifty. The whole number now connected with our church at Amoy is one
hundred and twenty-one. The number at Peh-chui-ia is forty-two. The
number at Chioh-be is thirty-one. In all, the number is one hundred and
ninety-four. The London Mission has also been greatly blessed. They now
have in connection with their church at Amoy and in vicinity one hundred
and fifty-one members. After acquiring the language of this people, we
have felt that our great work is to preach the Gospel. Every other
department of labor must be entirely secondary to this. The Scriptures are
clearly in favor of these views, and our own experience has confirmed these
views until they have become very decided. We have already mentioned the
name of Mr. Burns as uniting in labors with our church members. The
brethren of the English Presbyterian Church, in the providence of God, have
been brought very near to us. We have rendered each other much assistance
and often have labored together almost as one Mission.
"When Mr. Burns arrived at Amoy, providentially he found and secured a room
not far from our church edifice, and near to the residences of several of
our church members. As soon as he was able to use the dialect of Amoy,
many of our church members and inquirers were glad of the privilege of
meeting with him daily for the study of the Scriptures and for prayer. Mr.
Burns came to Amoy for the simple purpose of preaching the Gospel. He did
not wish to take the responsibility of organizing a separate church. He
was ready to co-operate with us or with the London brethren. He often
rendered them assistance likewise. When he became able to use the language
with freedom, he often preached in our church. When he went out for street
preaching, or went out to visit the towns and villages around, he always
took with him native Christians, usually the members of our church, having
been providentially placed among them. Early in the year 1854, Mr. Burns
with some of our church members visited the region of Peh-chui-ia. Much
interest was awakened in that region in the subject of Christianity. A
goodly number, we trust, were born of the Spirit. Mr. Burns did not wish
to take the responsibility of a pastor, desiring to keep himself free for
evangelistic labors wherever a door might be opened before him. He
requested us to examine the candidates for baptism and receive those whom
we deemed worthy, and take the pastoral care of them. We yielded to the
desires of Mr. Burns and took charge of Pehchui-ia.
"Mr. Burns continued to spend much of his time in that place and vicinity
until he was called to leave Amoy. Shortly after the departure of Mr.
Burns, learning that the English Presbyterians would have been glad to
retain Peh-chui-ia, and Mr. Johnston (E. P.) being willing to take charge
there as far as he was able, we very willingly relinquished it to them. He
was still unable to use the language with freedom, so we continued to visit
the place as often as we could. Before Mr. Johnston's knowledge was
sufficient to relieve us of the pastoral care of that interesting church,
his ill-health compelled him to return to his native land. His place was
soon supplied by the arrival of Mr. Douglas. We have continued the same
pastoral care of that church. Lately our visits to the place have become
less frequent, as Mr. Douglas has become better acquainted with the
language.
"In the latter half of the year 1851, some of the Christians from
Peh-chui-ia went to the large town of Chioh-be on business and preached the
Gospel as they had opportunity. They found a few persons who listened to
their message with interest and manifested a desire to hear more. When
this fact, on their return, was reported to the churches of Peh-chui-ia and
Amoy, other Christians went to Chioh-be. A great interest was awakened. A
small house was rented for a chapel. This house was thronged every day
throughout the day and evening. Soon as we had opportunity we visited the
place to converse with inquirers and examine candidates for baptism. In
January, 1855, the first converts at that place were baptized. The
interest continued to increase. We found the premises we had rented
entirely too small. As soon as a larger and more suitable place could be
found it was secured. Soon after this a violent persecution broke out.
The immediate effect was greatly to hinder the work. Only those who were
sufficiently interested in the Gospel to raise them above the fear of man
dared attend the place of worship. Still there has been constant progress.
"If the churches gathered by us are to be organized simply with respect to
the glory of God and their own welfare, there is a fact in our
circumstances which should have great weight in forming this organization.
This fact is the intimate relation and hitherto oneness of the churches
under our care and under the care of the missionaries of the English
Presbyterian Church. In the foregoing short history of our work it will be
seen that we have been and are closely connected with the missionaries of
that Church. From the first we have had the pastoral care of their church
gathered at Peh-chui-ia and in the surrounding region. They have not
attempted the organization of any church at Amoy. By far the greater
proportion of their influence and labors at Amoy has been in the direction
of assisting us in our work. They have acted as though they thought it was
of no importance whatever whether converts were received into church
fellowship by us or them. Doubtless the church members, although perfectly
aware that we and our English Presbyterian brethren are of different
Churches and different countries, suppose that they form but one Church.
When the time had arrived for a regular organization of our church in Amoy,
the question presented itself: Shall we invite Mr. Douglas, then and still
the only English Presbyterian missionary at Amoy, to unite with us in our
deliberations? By the providence of God our missions had been brought
closely together. We had been laboring together in the work of the Lord,
were one in sympathy, held the same views in theology, and did not differ
in regard to church polity. But one answer could be given to this
question. We cordially invited him. He as cordially accepted of our
invitation, and heartily engaged with us in our church meetings, held in
reference to the election of church officers. He voted with us and our
church members. He united with us in setting apart the officers-elect to
their respective offices, and since then has usually united with us in our
deliberations in our consistorial meetings. Surely in this matter we have
acted according to the leadings of Providence and the spirit and
instructions of the Gospel of Christ; for in Christ Jesus there is no
distinction of nationalities. Our labors having thus far been so
intermingled and our churches so intimately related and united together, we
can see no sufficient reason for separation. If there be any advantage in
the association of churches by the organization of Classes or Presbyteries,
why should we deprive these churches in their infancy and weakness of this
advantage? We have always taught our people to study the Word of God and
make it their rule. Can we give them a sufficient reason for such
separation? Doubtless if we were to tell them, that the churches by which
we are sent out and sustained desire separate organizations, and therefore
should recommend such organizations to them, they would acquiesce. They
know that they cannot stand alone. Gratitude, also, and ardent affection
for those churches by whose liberality they have been made acquainted with
the Gospel, would lead them to do all in their power to please those
churches. We can hardly suppose, however, that such separation would
accord with their judgment, or with those Christian feelings which they
have always exercised towards each other as members of the same Church.
But we do not suppose that either our Church or the English Presbyterian
Church will recommend such a separation. The Dutch Church in North America
has always manifested an enlarged Christian spirit, and therefore we cannot
doubt but that she will approve of an organization by which the churches
here, which are one in doctrine and one in spirit, may also be one in
ecclesiastical matters. Neither do we doubt but that the English
Presbyterian Church will also approve of the same course. We do not know
as much of that Church as we hope to know in the future. Yet we know
enough of her already to love her. But if separation must come, let not
our Church bear the responsibility.
"Another question of importance may arise. What shall be our relation as
individuals to the Dutch Church in America? We see no reason and desire
not to change the relation we have always sustained. We were set apart by
that Church to do the work of evangelists. This is the work in which we
still wish to be engaged. We must preach the Gospel. As God gives success
to our labors we must organize churches, and take oversight of them as long
as they need that oversight. When we find suitable men, we must 'ordain
elders in every city.' Such is the commission we hold from our Church, and
from the great Head of the Church. Theoretically, difficulties may be
suggested. Practically, with the principles on which we have thus far
acted, we see no serious difficulties in our way. We must seek for Divine
guidance, take the Scriptures for our rule, and follow the leadings of
Providence. We are all liable to err. But with these principles, assisted
by your counsels, and especially by your prayers, we have reason to
believe, and do believe, that the Spirit of truth will guide us in the way
of truth."
Dr. Talmage also sent a communication to Dr. Thomas De Witt, then
Corresponding Secretary for the Reformed Church in co-operation with the
American Board. It reads:
"Oct. 1, 1856. There are some other facts arising out of the circumstances
of this people, and of the nature of the Chinese language, which have a
certain importance and perhaps should be laid before the Church. No part
of the name of our Church, peculiar to our denomination, can be translated
and applied to the church in Chinese without inconvenience or great
detriment. The words, Protestant and Reformed, would be to the Chinese
unintelligible, consequently inconvenient. The only translation we can
give to the name Dutch Church, would be Church of Holland. This, besides
conveying in part an incorrect idea, would be very detrimental to the
interests of the Church among the Chinese. The Chinese know but little of
foreign nations and have for ages looked upon them all as barbarians. Of
course the views of the native Christians are entirely changed on this
subject. But our great work is to gather converts from the heathen. We
should be very careful not to use any terms by which they would be
unnecessarily prejudiced against the Gospel. It is constantly charged upon
the native Christians, both as a reproach and as an objection to
Christianity, that they are following foreigners or have become foreigners.
The reproach is not a light one, but the objection is easily answered. The
answer would not be so easy if we were to fasten on the Christians a
foreign name."
At the meeting of the General Synod, held in the village of Ithaca, New
York, June, 1857, the following resolutions recommended by the Committee on
Foreign Missions, Talbot W. Chambers, D.D., Chairman, were adopted: