native church springing up around him, the direct result of his labors;
to see it gradually and silently spreading itself throughout the whole
nation as the leaven through the meal, permeating every form of its
life and impressing itself upon every phase of its character. To this
native church he confidently looks for the evangelization of the masses
and the accomplishment of all that for which he has labored so long and
so earnestly. When the missionary can look upon such a native church
with the feeling that it will be faithful to its Lord and do His work;
when he can sit in its pews and hear soul-nourishing gospel sermons
from his {233} own pupils, now grown strong in the Lord--then indeed
his cup of joy is full. The trials and sorrows that were endured in
connection with the work are all forgotten, and his only emotion is one
of glad thanksgiving.
In some lands many missionaries have already received this crown to
their labors; it has been partially received in Japan, and if we are
but faithful to our trust shall yet be received in all lands.
{234}
XIII
METHODS OF WORK
Missionaries attempt in various ways to evangelize the nations to which
they are sent. The extent and variety of the work which the missionary
is called upon to perform are much greater than the people at home are
apt to think. He must be at the same time a preacher, a teacher, a
translator, a financier, a judge, an author, an editor, an architect, a
musician. The great variety of the work necessitates a well-rounded
man.
All of these offices are, in an indirect sense, ways of doing mission
work; but we will here confine ourselves to the consideration of the
more direct and positive methods in vogue in Japan. These are direct
evangelization, educational work, literary work, and medical work.
_Direct Evangelization_
By this I mean the actual propagation of the gospel, by word of mouth,
to the people to whom {235} we are sent. I mention this first because
I regard it as the most important of all methods. The supreme vocation
of the missionary is, not to educate, not to heal, but to preach the
gospel. It is well for mission boards and missionaries to remember
this, for there is danger in many places of making this primary method
secondary to education. While it is probably true that the
evangelization of the masses will depend ultimately upon the efforts of
the native ministry, this should not therefore be construed to mean
that the foreign missionary has nothing to do with this department of
the work. He should personally engage in this evangelistic work,
should himself come into actual contact with the unevangelized masses,
and should proclaim the gospel directly to them. In this way only can
he understand thoroughly the nature of the work in which he is engaged,
and be enabled to sympathize with and advise his evangelists. He
should not only train native evangelists, but should be an evangelist
himself, teaching his helpers, by earnest, zealous example as well as
by precept, right methods of the proclamation of the gospel. Such work
must also bear direct fruit in the conversion of souls; for even in
this land, in spite of the great nationalism and strong prejudice
against foreigners, a foreigner will draw larger congregations and be
listened to with more attention than {236} a native. And this is not
simply because of curiosity; the people have more confidence in his
ability properly to represent the foreign religion. For these reasons,
then, viz., for the sake of the souls he may win, for the sake of the
example he may set to his helpers, and for his own sake, that he may
rightly understand and appreciate the work, every missionary should, as
far as possible, be an evangelist. This is emphasized here because in
many places the evangelistic work is in danger of being subordinated to
the educational, and missionaries are not lacking who take the strange
ground that it is neither necessary nor profitable for the missionary
personally to come into contact with the unevangelized masses. This
seems to me to be a very mistaken view of the sphere of the foreign
worker. He should not only train helpers, support and advise them, but
he should also go with them among the people and preach to them himself.
The direct propagation of the gospel may be either local or
itinerating. The missionary may reside in one place, have a fixed
chapel, and there teach all who come to him; or he may go on long tours
through the country, preaching from town to town and from village to
village. In general these methods are combined in Japan. The
missionary is located in one town and to the work there gives most of
his attention; but he {237} also at stated intervals visits the
surrounding towns and country, doing evangelistic work wherever he can.
LOCAL EVANGELISM.--For obvious reasons, local evangelistic work yields
the greatest returns. To it the missionary gives his constant care and
attention, while his visits to the country are only periodical. Local
evangelistic work in Japan is carried on somewhat in the following
manner:
A house, as centrally located in the town as possible, is rented and
fitted up as a chapel. The only furnishings needed are a small table
and some lamps. Japanese houses are so constructed that the whole wall
on the street side can be removed, and people standing in the street
can see and hear all that is going on within. In this new chapel, one
or two evenings a week, the gospel will be preached. In China there is
preaching in such chapels every day, but in Japan the people will not
come oftener than once or twice a week. In all probability both the
missionary and the native evangelist will preach the same evening, one
after the other. At first very few people will come into the house,
but numbers will congregate in the street and will listen to what is
said. After the service is over an opportunity is given for personal
conversation on religious topics. By and by a little interest is
manifested, and some begin to come into the house. A great {238} deal
has been gained when people will go so far as to come up into the
Christian chapel, in plain view of the multitudes, and hear the sermon.
In many cases the native evangelist lives in the chapel (in the same
building, but occupying different rooms) and daily meets and talks with
people about religion. In this way he hears of those who are
interested, and he and the missionary visit such in their homes and
converse privately with them. In my own mission, as soon as any are
interested, they are organized into a catechetical class, which meets
weekly, and are thoroughly instructed in Luther's Small Catechism. But
I find that unless this is preceded by more elementary instruction this
excellent little manual will not be well understood. Real inquirers
are glad to come and study the catechism and the Bible, and they study
them well. Some of the most satisfactory work I have done in Japan has
been along the line of catechetical instruction. Some of the larger
missions working here have not been sufficiently careful about giving
their converts sound elementary instruction in Christian doctrine, but
have left them to gather all the necessary knowledge from the sermons
they hear and the instruction given in the Sunday-schools. One of the
desiderata of most missions in Japan is more systematic catechetical
instruction.
Among the first things a missionary does in {239} beginning work in a
town is to open a Sunday-school. The children are generally more
accessible than the older people, and many of them will come to the
school. They cannot at first be organized into classes, as their
interest is not sufficiently great to induce them to attend regularly
and to study. The first instruction is usually by means of large Bible
pictures that catch the eye and teach a religious truth. By and by,
when the work becomes more substantial and the interest more developed,
the pupils can be organized into classes and more systematic
instruction given. If there are any Christians in connection with the
chapel their children form the backbone of the Sunday-school.
A considerable part of the time of the missionary doing local
evangelistic work, if he is wise, will be occupied in house-to-house
visitation. The Japanese are a very social people, and it is wonderful
how a little personal kindness and interest in them will break down the
prejudice against us and our work. As a rule, the missionary who goes
into a native home with humility, simplicity, and love will gain the
good will of the whole household. Men feel freer to talk about
religious subjects in the privacy of their own homes. In a discourse
to a promiscuous audience the truth is scattered broadcast, and each
one catches what he can; but in a private {240} conversation in the
home the truth especially adapted to the hearer can be given. It is
like a man trying to fill a bottle with water; he will get it full much
quicker by taking it up in his hand and pouring the water into it than
by throwing a whole bowlful at it from a distance.
It is a very pleasant experience to enter a friendly home in the
evening, to sit around the social hibachi (fire-box), sip tea, and talk
about the great questions of time and eternity. One is generally
received with cordiality and made to feel at home. He is listened to
attentively and respectfully, and the questions asked are intelligent,
appreciative ones. If the missionary expects his host immediately to
be convinced by his eloquence, to agree to all he says, to discard at
once his old religion and embrace the new, he will be disappointed.
But if he is content to seek an opportunity to present the truth under
most favorable circumstances, leaving it to do its own work silently
and gradually, he will be sure to find it.
House-to-house visitation and personal talks with the people are of
great importance in local evangelistic work. But in doing such work
great care should be taken to comply strictly with Japanese etiquette
and rules of propriety, and especially to avoid a haughty bearing. The
ordinary native home is much smaller, simpler, {241} and frequently
dirtier, than the missionary's, and the people are constantly watching
for any recognition of this fact on his part. He should carefully
guard himself against any look or expression which might imply his
superiority, or his dissatisfaction with things around him.
I have been both amused and pained by overhearing Japanese imitate the
sayings and actions of two visiting missionaries. According to the
imitation, the one bears himself haughtily and proudly; as soon as he
comes near the door he instinctively draws back as though fearing bad
odors; when he comes in he bows stiffly, seats himself on the best mat,
carefully draws up his clothes as though fearing contamination, casts a
scornful look at the bare walls, utters a few commonplace sentiments,
and hastily departs. The other one comes with a cheery greeting, a
smiling countenance, and a humble demeanor. He never notices the lowly
house and bare walls, but quietly and unconcernedly takes the place
assigned him, freely and appreciatively partakes of the tea and cakes
set before him, and kindly and sympathetically talks with the people as
one of them. It is very evident which one of these two will do the
most good.
As soon as the work grows and a small company of believers has been
gathered the duties of the missionary increase. There now rests upon
{242} him that burden which so oppressed Paul--the care of the
churches. He must look after the regular worship of the church, must
develop in his people a church-going sentiment, and must instruct them
in the observance of all Christian duties. In this work he will need
much patience, wisdom, and zeal. The native converts, not having
generations of Christian ancestors as we have, will need oft to be
exhorted, oft rebuked, and loved much. Christian duties that are with
us almost habitual must be urged upon these people time and again. The
church must be organized and developed into an harmonious working body.
In all of this the missionary is fortunate if he has the assistance of
a wise, godly native helper.
Perhaps the most attractive and interesting feature of all mission work
is this forming and molding, under one's own hand, of the theology, the
life, and the activities of a young church. The one who is privileged
to do this occupies a position of responsibility than which none could
be greater. May God give us grace to do it aright.
ITINERATING EVANGELISM.--No true missionary living in a non-Christian
land will confine his labors to the town in which he resides. His
heart will be constantly yearning over the people in the surrounding
towns and country, and he will gladly take advantage of every
opportunity {243} to make them occasional visits, telling to them also
the old, old story.
But there are other workers whose sole business it is to visit these
outlying points and carry a knowledge of the gospel to those who cannot
have regular gospel ministrations. Perhaps this feature of missionary
work is the one most prominent in the minds of the people at home, who
are fond of picturing their missionary as a man who goes about from
town to town and from village to village, proclaiming the gospel to all
who will hear.
Christianity is by nature diffusive. It spreads itself as naturally as
the leaven spreads in the meal. Confucius taught: "The philosopher
need not go about to proclaim his doctrines; if he has the truth the
people will come to him." In striking contrast to this Christ taught:
"Go ye into all the world, and preach the gospel to every creature."
We are not only to teach those who come to us, but we are also to go
out in search of hearers, to carry our message to the people.
When our Saviour was upon earth the work He did was largely
itinerating; going about from place to place, teaching in the
synagogue, by the wayside, or on the sea-shore. The disciples were all
itinerating evangelists, carrying their message from city to city and
from land to land. {244} St. Paul was an itinerating missionary on a
large scale. Not content to abide long in any one place, but looking
out continually to the regions beyond, his life was one ceaseless
activity in itinerating evangelism. The missionaries through whom
northern Europe and England were converted were itinerants. And those
who to-day in mission fields take their valises well stocked with
tracts and sermons and go out into the country on long evangelistic
tours can feel that they are following in the footsteps of worthy
exemplars.
We can hardly overestimate the importance of this work. The word of
mouth is still the most effective means of conveying a message to the
masses, and a knowledge of Christian principles that could else hardly
be given is in this way spread abroad throughout the land.
[Illustration: Jinrikishas.]
The facilities for itinerating in Japan are excellent. Most of the
important points are easily reached by rail or water. But in general,
on an itinerating tour, the missionary has little use for the steamers
and railways. The points he wants to visit are not on the great
thoroughfares, but are in out-of-the-way places. There is, however, a
good system of roads, and the jinrikisha, which is everywhere found, is
easily capable of carrying one 40 or 50 miles a day. This little cart
resembles a buggy, except that it has only two wheels and is much
smaller. The seat is {245} just large enough to accommodate one
person. A small Japanese coolie between the shafts furnishes all the
necessary motive power. These are very convenient and comfortable
little conveyances, and are the ones in ordinary use by missionaries in
their itinerating work.
In recent years the bicycle has become popular for this purpose. As
the "wheel" has been made to serve almost every other interest, it is
but fair that it should also serve the gospel. Perhaps to-day one half
of all the male missionaries in Japan ride wheels. They have decided
advantages over the jinrikisha, chiefly in the way of speed, personal
comfort, and pleasure. I wish my readers could see their
representatives in Japan just starting on their wheels for a tour in
the interior. Dressed in negligée shirts, caps, and knickerbockers,
with a large bundle tied upon the wheel in front of each one, they
present a comical appearance. Many sermons have been preached in Japan
in negligée shirts and knickerbockers.
There are nice, clean little inns in all the villages and towns, and
the missionary is not put to such straits for a place in which to rest
and sleep as he is sometimes in other mission fields. But as the food
offered him is unpalatable to most foreigners, he carries with him a
few things, such as bread, canned meats, and condensed milk.
{246}
The splendid telegraph system extending over all Japan keeps him in
communication with his family and friends, no matter where he may go,
and he need not hesitate to go into the interior on that score. A good
daily mail system is also at hand to carry his letters.
Formerly the greatest hindrance to itinerating in Japan was the
difficulty of obtaining passports to travel in the interior. No one
was permitted to go outside of certain limits without a special
passport, and such passports were only given for two purposes: for
health, and for scientific observation. The government did not intend
by this restriction to prohibit mission work in the interior, but aimed
simply to prohibit foreigners from engaging in interior trade. As the
missionaries were not going for purposes of trade, many of them availed
themselves of these passports; but there were some whose consciences
would not permit them so to do. Several high officials were directly
spoken to about the matter by missionaries; and they replied that, in
the eyes of the law, a man could want to travel for only three
purposes: for health, for trade, or for scientific observation. As
this restriction was simply to prevent foreigners from engaging in
interior trade, and as the missionaries were not going for that
purpose, they were told that they should go on with their work. The
government knew well {247} the purpose for which they were going, and
permitted it; hence their consciences might be at rest. These
explanations on the part of the officials removed the difficulty in the
minds of some, but not of all. Fortunately, since the revision of the
treaties, passports are granted without any question as to the purpose
for which they are wanted, and all who ask it are freely given
permission to travel where they will. Since this restriction has been
removed more itinerating is being done, and it is probable that it will
still increase.
The missionary does two kinds of itinerating in Japan: (1) he visits
periodically a large number of outstations, where are native
evangelists; (2) he goes into regions where there are no evangelists
and heralds the gospel.
Itinerating among stations where native workers are located and regular
work kept up is by far the most frequent. These tours are generally
made about every two or three months, one missionary visiting perhaps a
dozen stations. The local evangelist makes all preparations for the
meetings, which are generally of a special character. There will
probably be a special preaching service for non-believers, and a
communion service with the Christians. If there are any baptisms the
sacrament is then administered. The visit of the missionary is
intended to be as much a stimulus and encouragement to the evangelist
{248} as anything else. These men, living in out-of-the-way places
where there are few, if any, Christians, are apt to get despondent and
discouraged, and they need occasionally the sympathy and advice of a
fellow-worker. The missionary who has charge of this kind of work is a
sort of bishop, with an extended parish.
When fields where no regular work is carried on are visited the work is
necessarily different. In this case the missionary must take his
helper with him. He seldom goes alone, for various reasons. When on
one of these tours he will spend one or two days in a village, talking
personally with all who will come to him. Very likely he will rent a
room in the inn in which he is stopping, and he and his helper will
there preach one or two evenings. Sometimes, if the weather is good,
he obtains permission of the authorities to hold the meeting in the
open air, and preaches on the street or in the public squares.
Wherever an audience can be gathered the message is told. After one or
two days spent in this manner they move on to the next town, and there
do as they did before, thus going their whole round. The most that is
accomplished by this method of preaching is to spread abroad a general
knowledge of Christianity among the people and break down their
prejudice against it. Not many conversions result from it.
{249}
Some may ask what kind of sermons one preaches on these itinerating
tours. They should be of the plainest, simplest character. It is
profitable to consume a good deal of time in disproving the false ideas
which prevail concerning Christianity, and in giving the people correct
views of its nature. The nature of God must be carefully explained,
both because the word we use for God is in Japanese applicable to an
earthly hero as well as to a divine being, and because the divinities
of Japan differ very much in nature from the Christian conception of
God. One can preach a long time on sin before getting the people
properly to understand it. The Japanese are really without any sense
of sin, and have no word in their language to express the idea exactly.
We use the word which means crime or offense against the laws of the
land. Then the old story of Christ simply told always commands a
hearing everywhere.
The kind of itinerating last described is open to serious objection.
It is uncertain and fitful. One visit may be made to a town each year,
or some years not even one. No provision is made for carrying on the
work, or for keeping alive any interest that may have been aroused. To
be made very profitable such itinerating should be regular and
systematic; the visits should not be too far apart; and as soon as some
inquirers are {250} found, a native evangelist should be stationed
there to care for them. When conducted in this way it is conducive of
great good.
_Educational Work_
The educational department of mission work has in recent years been
coming more and more into prominence. This feature of the work
attracts the attention of the visitor from the home lands more than any
other, because it makes more show. The imposing buildings that are
erected, and the large number of students that can be gathered into
them, make a favorable impression.
Educational work is generally more attractive than evangelistic. The
former is regular, while the latter is desultory. The former is
continuous, occupying one's time and attention every day; the latter is
intermittent. The former can be pursued at home, and the missionary
can enjoy the constant society of his family; the latter takes him away
from his family and occupies him abroad. Educational work is usually
carried on in the open ports and large cities, where one enjoys all the
conveniences of life, with sympathetic society; evangelistic work takes
the missionary into the interior, where there are few conveniences and
no society. Lastly, educational work is more {251} or less welcomed by
the natives, while evangelistic work is unwelcome.
Japan possesses a large number of mission schools. Their imposing
buildings are seen in almost every city of the empire. Every mission
of large size has its schools for both boys and girls. The annual
support of these schools costs the various boards more money than all
the evangelistic work that is done in Japan. More missionaries are
engaged in educational than in evangelistic work.
A certain amount of educational work seems necessary to the success of
every mission. First in importance is theological training. A body of
well-trained native pastors is absolutely essential. Especially in
this land, where there are many educated people and where all forms of
rationalism and skepticism are rife, is it necessary that the
evangelist have a liberal education, that he be well rooted and
grounded in Christian doctrine, and able to answer the philosophical
objections to Christianity that meet him on every side. An educated
ministry is just as necessary in Japan as it is in the West, and the
schools that are providing such a ministry are doing a good work.