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SFP 38 
 
 The Pedagogy of Missions 
 
 BY 
 McLEOD HARVEY, Ph.D. 
 
 A DISSERTATION SUBMITTED TO THE FACULTY OF 
 CLARK UNIVERSITY, WORCESTER, MASS., IN PARTIAL 
 FULFILMENT OF THE REQUIREMENTS FOR THE DE- 
 GREE OF DOCTOR OF PHILOSOPHY, AND ACCEPTED 
 ON THE RECOMMENDATION OF G. STANLEY HALL. 
 
 
 I 
 
 Reprinted from the JOURNAL OF RELIGIOUS PSYCHOLOGY 
 April, 1915, Vol. 7, pp. 345-399 
 
The Pedagogy of Missions 
 
 BY 
 McLEOD HARVEY, Ph.D. 
 
 A DISSERTATION SUBMITTED TO THE FACULTY OF 
 CLARK UNIVERSITY, WORCESTER. MASS., IN PARTIAL 
 FULFILMENT OF THE REQUIREMENTS FOR THE DE- 
 GREE OF DOCTOR OF PHILOSOPHY, AND ACCEPTED 
 ON THE RECOMMENDATION OF G. STANLEY HALL. 
 
 Reprinted from the JOURNAL OF RELIGIOUS PSYCHOLOGY 
 April, 1915, Vol. 7, pp. 345-399 
 
THE PEDAGOGY OF MISSIONS 
 
 BY PROFESSOR McLEOD HARVEY, Howard University 
 Washington, D. C. 
 
 I. A PRIMITIVE UNIFORMITY IN RELIGION 
 
 As to the origin of religion many different views have been 
 and are still held. Hume thought that hope and fear lay at its 
 basis. Man was afraid of natural forces, and that caused him 
 to predicate gods back of them. Efforts were then made to 
 secure the good-will of these deities. 
 
 Edward B. Tylor thought that animism was at the beginning 
 of all religions, attributing to all objects a life similar to that 
 which man was conscious of having within himself. He thought 
 that all forms of culture and worship could be derived from 
 this primitive religion. 
 
 Herbert Spencer traces religion to ancestor worship. The 
 deities of primitive men are the spirits of their ancestors, which 
 after death inhabit trees, stones and other objects. This presses 
 the origin back of the animism of Tyler and the fear and hope 
 origin of Hume. But the real source of religion is farther back 
 yet and deeper in the soul of man. Animism and ancestor 
 worship belong to a later stratum of human history. 
 
 Professor William James published the autobiography of two 
 deaf mutes. One shows how curiosity was aroused and satisfied 
 regarding the origin of things. He learned how animals were 
 propagated, and then wondered where the first animal, first man, 
 first plant came from. Hearing peals of thunder, he looked 
 to his brother for an explanation, who pointed to the sky, and 
 made motions like the zig-zag of the lightning. From this he 
 inferred the existence of a celestial giant whose voice was the 
 thunder. 
 
 The other autobiography shows the spontaneous evolution of 
 the moral sense. This man had stolen small sums of money 
 from a merchant's till. Among these he took by accident a gold 
 coin. Regarding this last he was seized with scruples. He had 
 taken too much. He got rid of it to his great relief, and stole 
 no more. 
 
 340697 
 
346 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 Helen Keller tells u in her book "The world I live in" how 
 she came to recognize her own personality, and then to look 
 for an image of her own emotions and sensations in others. 
 Groping in an uncertain way she came to see her thoughts and 
 feelings repeated in others, and so constructed her world of 
 men and of God. [p. 121.] Her teacher, Miss Sullivan, in the 
 book "The Religious Education of Helen Keller," goes more 
 fully into the development of her religious nature. She early 
 asked such questions as, "Where did I corne from and where 
 shall I go to?" "Without any particular direction being given 
 to her mind, it naturally sought for the cause of things. " "As 
 her observations of phenomena became more extensive and her 
 vocabulary richer and more subtle, enabling her to express her 
 own conceptions and ideas clearly, and also to comprehend the 
 thoughts and experiences of others, she became acquainted with 
 the limit of human creative power, and perceived that some 
 power not human must have created the earth, the sun, and the 
 thousand natural objects with which she was perfectly fa- 
 miliar. " " Finally she one day demanded a name for the power, 
 the existence of which she had already conceived in her own 
 mind." ["The Religious Experience of Helen Keller," pp. 
 6-7.] Later she asked, "Who made God, What did God make 
 the world out of, etc?" In a letter to Bishop Brooks she asked 
 him to tell her something that he knew about God, and added, 
 ' * I like so much to hear about my loving Father who is so good 
 and wise." "She received the idea of God as a loving Father 
 as naturally as the flower exhales its perfume." [Ibid 21.] 
 
 Max Miiller and Tiele agree that there must be a spiritual 
 element in early man's view of the universe that lies at the 
 basis of religion. This is the "perception of the infinite." This 
 comes from man's contact with the universe, where his own 
 finiteness is contrasted with an infinity that is without him. 
 Professor Tiele, instead of using the term "perception," pre- 
 fers to say "man's original, unconscious, innate sense of in- 
 finity." "The faint perception of this infinite, so faint at first 
 as to be merely a sense of the infinite a weak consciousness that 
 there is such a thing stirs his being profoundly. It strikes a 
 responsive chord in what, for want of a better name, we may 
 call man's religious instinct." ["The Story of Religion" by 
 Morris Jastrow, p. 196.] This instinct thus aroused is one of 
 
HARVEY I THE PEDAGOGY OF MISSIONS 347 
 
 the most powerful elements in human life. It leads to the vari- 
 ous systems of religion which have exercised so potent an influ- 
 ence on the races of men. 
 
 Religion may be defined as the conscious relation of the 
 human to the divine. The savage worships the stone, or bone, 
 or sun, or stars as embodiments of an intelligent higher being. 
 Our relation to this higher being is much like our relation to 
 our fellow men. There is fear, love, hatred, gratitude. The 
 worship may be merely an effort to placate the wrath of or even 
 to deceive the god. Such would be called religion though of a 
 low character. But true religion has as its center fellowship 
 with divinity. Thus Fichte said, "Herein religion doth consist, 
 that man in his own person, and not in that of another, with 
 his own spiritual eye and not through that of another, should 
 immediately behold, have and possess God." [Quoted by Mary 
 Whiton Calkins in "A First Book in Psychology," p. 270.] 
 
 Among the lowest races there is a co-existence of the mythical 
 and the religious. "The rational factor is visible in religion; 
 the irrational is prominent in myth. The Australian, the Bush- 
 man, the Soloman Islander, in hours of danger and necessity, 
 yearns after the gods, and has present in his heart the idea of 
 a father and friend. This is the religious element. The same 
 man when he comes to speculate on causes or to indulge his 
 fancy for fiction, will degrade this spiritual friend and father 
 to the level of beasts, and will make him the hero of comic or 
 repulsive adventures. This is the mythical or irrational ele- 
 ment. Religion in its moral aspect always traces back to a 
 belief in a power that is benign and works for righteousness. 
 Myth even in Homer or the Rigveda perpetually falls back on 
 the old stock of absurd and immoral divine adventures." 
 ["Myth, Ritual and Religion" by Andrew Lang, vol. 1, pp. 
 328, 329.] 
 
 The apostle Paul refers to this in the first chapter of his 
 epistle to the Romans. He says that when man knew God and 
 glorified him not as God, neither was thankful, he became vain 
 in his imagination and his foolish heart was darkened. Then 
 he made fantastic images of God, and got farther and farther 
 from the truth. We are conscious of this possibility in our- 
 selves. Even in advanced stages of culture the savage within 
 man is ready to assert itself and produce the myth. On the 
 
348 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 other hand it is evident from numerous examples that among 
 the lowest savages, in hours of need or of danger, there are 
 some who turn to the Father "who is not far from any one 
 of us." 
 
 The resemblances among peoples of different races and stages 
 of culture are much more numerous as well as deeper than are 
 the differences. As differences in color and shape of skull do 
 not prevent men everywhere being recognized at once as men, 
 so the differences in intellectual and emotional reaction are small, 
 compared with the things that we have in common. Physically, 
 intellectually and religiously if the same stimulus is given there 
 will be the same or a like response. 
 
 We have noticed man's impulse to turn to God in the hour 
 of need. Here is the origin of prayer, which is found in one 
 form or another among all peoples. There comes to all alike a 
 feeling of discomfort or pain. There is the reaction to this with 
 a ery of distress as natural as the lamb's call for its mother. 
 It may be that there is little or no real knowledge of God. The 
 lamb that never knew a mother will cry in the hour of need. 
 But there is the sense of need and a desire for deliverance, a 
 vague hope, it may be, of a way out and a way up. We may 
 liken it to the hop or bean having within it an upward impulse, 
 a need of support, a need of something on which to climb. It 
 gropes blindly till it finds something higher than itself, and 
 there clings and grows and triumphs over that which has no 
 such upward impulse. Then it transmits to its successors a 
 desire thus to climb and cling. It would not be sufficient for 
 the hop or bean merely to find itself or an object no higher than 
 itself on which to climb. And so man with an upward impulse 
 seeks for God and finding there real help transmits a habit of 
 thought and desire to those who come after him. 
 
 Among most primitive peoples the prayers are for material 
 good. The early English had a prayer for fertility of the fields 
 that ran thus: "Hail be thou Earth, mother of men, wax 
 fertile in the embrace of God, be filled with fruit for the use 
 of man." ["The Evolution of Religion" by Farnell, p. 194.] 
 The Athenian state prayed "for the health and safety of its 
 people, their wives and children, and all in the country." [Ibid, 
 p. 200-201.] But there is at least an approach to prayer for 
 spiritual blessings. Socrates commended the Lacedaemonians 
 
HARVEY: THE PEDAGOGY OF MISSIONS 349 
 
 for not specifying any particular wants in their prayers, but 
 praying for good things upon the good people. The Corcyraean 
 state, weary of civic strife and massacre, asked the Dodonaean 
 oracle, "To what god or what hero shall we pray in order to 
 obtain concord, and to govern our city fairly and well 1 ' ' There 
 was also the prayer offered at Cos in the second century B. C. 
 "for the wealth and virtuous behavior of the boys." Pindar 
 prayed, "Oh God that bringest all things to pass grant me the 
 spirit of reverence for noble things." Plutarch prayed for 
 wealth, concord, righteousness in word and deed. Socrates 
 prayed that God would grant him to become noble of heart. 
 In Plato we find the words, "King Zeus, grant us the good 
 whether we pray for it or not, but evil keep from us though 
 we pray for it." [Ibid, 201-205.] 
 
 Notice a uniformity running through many races regarding 
 a harvest thanksgiving festival. 
 
 The ancient Jews observed such a festival. For seven days 
 the people lived in booths, which gave the festival the name of 
 the feast of Tabernacles. Work was suspended while the people 
 feasted and drank and sent portions to those who lacked. Pro- 
 cessions and singing had a prominent place. It was a season 
 of joy. 
 
 Among the Greeks there was the feast of Demeter, known as 
 the Eleusinean mysteries. This was originally simply a harvest 
 festival, though later it underwent a change. It was held dur- 
 ing nine days in honor of Demeter the goddess of cornfields 
 and the harvest. Sacrifices and oblations were offered con- 
 sisting of fruit, wine, honey, and milk. 
 
 The Romans too as early as the founding of Rome held a 
 harvest festival, which they called Cerelia, from Ceres, the 
 Roman goddess corresponding to the Greek Demeter. Accom- 
 panied by music and song, processions of men and women went 
 into the fields to offer worship and engage in rustic sports and 
 pleasures. ["The Year's Festivals" by Helen P. Patten, p. 
 218.] Sacrifices were made in the temples also of the best fruits 
 and sweetest wines. The worshippers were crowned with pop- 
 pies and corn leaves. 
 
 In England the Harvest Home was observed in the days of 
 Egbert and Alfred. "When the harvest was gathered and the 
 harvest moon was bright, there was a regular season for frolic 
 
350 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 and feasting. Ordinary restraints were thrown off, home-brewed 
 ale flowed. There were sports by day, story telling and bon- 
 fires at night. 
 
 The American Indians too were accustomed to hold a day 
 of festivity during the last mild weather before winter fully 
 set in, the time we now call the Indian summer. They kindled 
 great bonfires, and roasted huge joints of bear and deer, which 
 with boiled corn formed their feast. There were dancing and 
 singing by grim warriors and dusky maids, giving a brighter 
 aspect to the sterner and grimmer side of Indian life. The 
 festival ended with a pow-wow. 
 
 Governor Bradford called for a day of Thanksgiving in 1621 
 at Plymouth, Mass., where, in addition to thanksgiving to God, 
 there were feasting and sports, and the entertaining of King 
 Massaoit with his ninety Indian followers. We may say that 
 he got his idea of such a festival from either the Harvest Home 
 of England, or the Jewish feast of Tabernacles. But clearly 
 there is in the heart of common humanity a need which such 
 a festival supplies, a chord which responds to the suggestion 
 from whatever source it may come. 
 
 The northern Teutons had their infants sprinkled with water. 
 Aristotle tells of a water ceremony with new-born infants. With 
 adults there was also a water initiation which meant the passing 
 of the old life and the beginning of the new. ["The Evolution 
 of Religion," p. 57.] 
 
 Similarly we might treat of the priesthood, the altar, sacri- 
 fices, the temple, circumcision, fasting, and other institutions 
 of religion common among widely separated peoples. 
 
 In any of these changes may be brought about without a 
 destroying of the institution. The writer of the epistle to the 
 Hebrews showed the Hebrews that they did not lose anything of 
 value which existed in Judaism by accepting Christianity. 
 Christ as a leader was greater than Moses. The Levitical priest- 
 hood passed to a greater High Priest. The tabernacle in which 
 the new High Priest appears is greater than the old testament 
 tabernacle. His altar has taken the place of other altars. 
 
 There is a close resemblance to the story of Abraham and 
 Isaac in the Laconian legend of Helen who was to be sacrificed 
 by her father in order to stay a plague. Here an eagle swooped 
 down and held the knife which found its victim in a kid that 
 
HARVEY: THE PEDAGOGY OF MISSIONS 351 
 
 was near. A story remarkably like that of Jephtha's vow is 
 told of Idomeneus, the Cretan hero, who vowed that "if he 
 returned from the Trojan war he would sacrifice to God the 
 first thing that he met on land. His daughter was the first 
 that met him." [Ibid, 27-28.] 
 
 Aeneas on his famous voyage as well as the wise men from 
 the East was guided by a miraculous star. 
 
 There was a resemblance between the temptation of our Lord 
 and that of Zarathustra in the Zend Avesta. "Here also the 
 evil god promises the holy prophet the kingdom of the world 
 if he will fall down and worship him." [Ibid, 29.] We all 
 know of very similar temptations in our own experience. They 
 are common to the human race. Hebrews 4:15 assures us that 
 Jesus was tempted in all points like as we are. 
 
 The Hellenes gave the name of Savior to their supreme god. 
 The incarnation of the godhead in human form was very familiar 
 to many peoples before the Christian era. Such was believed 
 to be a mediator between God and man by Greeks, Egyptians 
 and Romans. Widespread among the Mediterranean races was 
 also a belief in the death and resurrection of their god. 
 
 The "Maiden Goddess" was very familiar to the ancient 
 Greeks. The divine mother also, known generally as the mother 
 of the gods, was worshipped by many races in the Greek and 
 Roman world. [Ibid, 38.] While it is hard for minds trained 
 in Western science to accept the doctrine of the virgin birth, it 
 could be readily accepted by the Greek world, and many others 
 of the ancients. A Babylonian goddess was called "mother, 
 wife, and maid." "Many of the ancients had long cherished the 
 ideal of a virgin goddess; most had been devotees of the divine 
 mother. The successful propagation of Christianity may have 
 owed much to the means which it possessed for satisfying these 
 two sentiments and for reconciling them in a primary article of 
 faith." [Ibid, 71.] Certainly the Mariolatry that developed in 
 the early church owed much to this pre-Christian bias. It can 
 readily be seen, that, with enormous advantages for the mis- 
 sionary teacher, there is also a danger here. Features of Chris- 
 tianity are likely to be exaggerated to conform to the old religion. 
 That is what took place in the early Christian centuries, and it 
 required the revolution of the Reformation to throw off these 
 extravagances. But the fact that so much of our religion runs 
 
352 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 along lines familiar to many races, shows that men grope in 
 certain well defined directions, and also that God uses man's 
 native consciousness in adapting His provision to our needs. 
 
 Why should there be such a remarkable uniformity running 
 through all primitive religions, or in other words such a religious 
 solidarity to our race? Genetic Psychology shows us that all 
 races of men are to an incalculable degree a repetition of a 
 far back ancestry. The intricate system of brain cells thus 
 produced in all races, will at the same stage of development 
 respond to the same stimulus in the same way. This is as true 
 in religious as in social or purely intellectual things. Brinton 
 in his "Religion of Primitive Peoples" thinks that the identity 
 of the constitution of men is sufficient to account for a similarity 
 in their religions. He says, "The human mind seems to be a 
 machine; give it the same materials, and it will infallibly grind 
 out the same products." ["Religion of Primitive Peoples," 
 p. 6.] 
 
 Similarities may also partly be accounted for by a common 
 tradition. As nothing is more basic in man and exercises a 
 greater influence on his whole life, intellectual, social and moral, 
 than his religion, so it is very tenacious of life, and will survive 
 through innumerable generations though liable to many and 
 great changes by the way. 
 
 II. RETAINING NATIVE TRAITS IN THE EDUCATION OF 
 PRIMITIVE PEOPLE 
 
 In considering this subject we must distinguish between things 
 that have evolutional value and things that have not. There 
 are many characteristics common to all races which are essen- 
 tial to a higher development. Such for example are love, a 
 sense of sin, a desire for a higher life. On the other hand we 
 find among all races excrescences needing to be sloughed off, 
 such as caste and Hindoo widowhood in India, child murder in 
 China, race suicide in America and Europe. The evolutional 
 characteristics belong to the kingdom of Christ. Christianity 
 includes in its fullest definition everything that works for the 
 welfare of man, temporal and spiritual. Its center is in the will 
 of God, but its sweep extends over every department of life and 
 among all the races of the world. We read of the divine ' ' logos ' ' 
 who created all things, that "in Him was life and the life was 
 
HARVEY: THE PEDAGOGY OF MISSIONS 353 
 
 the light of men." And again that "He lighteth every man 
 that cometh into the world." He who appeared to Abraham 
 and others as revealed in the old testament scriptures has always 
 had his way of revealing his will to all the peoples of the earth. 
 
 When His will as thus revealed has been followed, there has 
 been a bettering of material and spiritual conditions, an evolu- 
 tion. Where, on the other hand, the light as thus revealed has 
 not been yielded to, there has been a declension. We see this 
 emphasized in Jewish and Christian history, as well as among 
 peoples of non-Christian faith. There is a striking resemblance 
 between the decline in religion, morals, and material prosperity 
 among the ancient Hindoos and that among the Israelites, when 
 they turned away from their earlier illuminating faiths and 
 adopted the lower religions of the peoples among whom they 
 mingled. The same declension from the same cause is seen in 
 the early centuries of Christianity. When the will of Christ 
 has been followed in any worthy manner, whether in individual 
 lives like those of Abraham and Socrates, or among peoples like 
 those at certain periods in Jewish history or the better periods 
 of many races, there has been an upward progress. It is a 
 matter of letting the living Christ into the life to work out the 
 principles of His kingdom. He is adapted to the needs of all 
 races, those with and without culture. The extent of true cul- 
 ture depends upon the extent to which the human will has 
 been subjected to the divine. 
 
 Now the principles of God's kingdom are exceedingly broad 
 and varied. All races have some of them manifested in their 
 character, customs, and modes of thought. Some people are 
 strong in one or more directions, other people are strong in 
 entirely different directions. But the religion of Jesus Christ 
 is very much broader than the creed or the life of any of its 
 adherents. Certain aspects of it are emphasized by the Anglo- 
 Saxon as seen in his devotion to education, to historical accuracy, 
 to the study of science, to hygiene, to civil and religious liberty, 
 to material, social and political ideals. Certain other aspects 
 are emphasized by the Latin races, as submission to recognized 
 authority, reverence for established institutions whether forms 
 of worship or of government that have proved useful, teachable- 
 ness that accepts much without over-critical questioning. Is it 
 not possible that many if not most primitive peoples can con- 
 
354 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 tribute an emphasis to aspects of Christianity that have hitherto 
 been neglected, and so give something of real value to the Chris- 
 tian nations as well as get something from them? 
 
 Charles Cuthbert Hall has pointed out that while the Anglo- 
 Saxon has a passion for things outside of himself, the people 
 of India and many other peoples of the East have a similar 
 passion for the things within. They are mystics. The West- 
 erner cultivates the aesthetic for its commercial value, while 
 the Oriental does it in the interest of his religion. The former 
 is prone to make business efficiency crowd out religion from his 
 life. The latter always keeps religion in the first place. That 
 is the chief end of his life. In the West material progress is 
 carried to extortion and unrighteous oppression, while the East- 
 erner will pity the oppressed and have only contempt for the 
 oppressor. Such greed of gain as passes for shrewd business 
 acumen in the West is regarded as most unworthy in the East. 
 While the West concentrates thought and affection on the par- 
 ticular, the East dwells on the universal and the ultimate, with 
 a sense of the unreality of things seen. Surely there is in this 
 a value for the over-practical West. 
 
 To the mystical soul of the East there is an appreciation of 
 parts of Christ's teaching that we Westerners do not sufficiently 
 appreciate. The criticism that looks only to rigidly scientific 
 methods is in danger of missing much that appeals to the mystic. 
 Christ was Himself a mystic. His beloved disciple John was 
 a mystic. Paul was a mystic. And the mystical side of their 
 j teachings is seen by the oriental mind to have a beauty that 
 escapes the Occidental mind. Thus the gospel by John is pre- 
 ferred to the synoptists by the East, and the epistles to the 
 historical parts of the New Testament. 
 
 The metaphysical beliefs that gave dynamic to the prophets 
 of the Old Testament and to the character of Christ and His 
 apostles have been allowed to wane in the West, their place being 
 taken by practical ethics and philanthropy. Yet without these 
 beliefs there can be no permanent vigor in practical righteous- 
 ness. Now it is precisely in these metaphysical beliefs that the 
 Eastern mind is strong, to them its chief attention is given. 
 
 The East is also different from the West in regard to the use 
 of time. The West is always in a hurry. Business and pleasure, 
 eating and sleeping are all regulated by the watch. There is a 
 
HARVEY: THE PEDAGOGY OF MISSIONS 355 
 
 rush from the cradle to the grave. That was not the way with 
 the life of Christ. He did say, "I must work the works of 
 Him that sent me while it is day, the night cometh when no 
 man can work ; ' ' but He was never in a hurry. He had plenty 
 of time to talk with the humblest, and eat with the publican and 
 the sinner. This ease regarding time is characteristic of all the 
 people of the East, and is well nigh universal; outside of the 
 Anglo-Saxon race. There is time taken not only for religious 
 duties, but for social and political duties. One of the dangers 
 to the home life of America is in a lack of time devoted to the 
 interests of the home. It will be a great gain when some of 
 the Oriental indifference to time lays its influence on this menace 
 to American well-being. 
 
 Professor William James said, "We have lately had a num- 
 ber of accomplished Hindoo visitors at Cambridge who talked 
 freely of life and Philosophy. More than one of them has con- 
 fided to me that the sight of our faces, all contracted as they 
 are with the habitual American over-intensity and anxiety of 
 expression, and our ungraceful and distorted attitudes when 
 sitting, made on him a very painful impression. 'I do not see/ 
 said one, 'how it is possible for you to live as you do, without 
 a single minute in your day deliberately given to tranquility and 
 meditation. It is an invariable part of our Hindoo life to retire 
 for at least half an hour daily into silence, to relax our muscles, 
 govern our breathing, and meditate on eternal things/ The 
 good fruits of such a discipline were obvious in the physical 
 repose, and lack of tension, and the wonderful smoothness and 
 calmness of facial expression, and imperturbability of manner of 
 these Orientals. I felt that my countrymen were depriving 
 themselves of an essential grace of character. " ["Talks to 
 Teachers."] 
 
 Our missionaries are apt to carry with them to the foreign 
 field the strain and ceaseless worry of their home land. They 
 sometimes say that owing to the enervating effect of a hot cli- 
 mate they have to resist the tendency to idleness. Thus they 
 make a virtue of anxious nervous strain, and are likely not only 
 to set a wrong example to the people among whom they live 
 but to inculcate by positive teaching that restfulness is a sin. 
 
 Indian boys are always good natured in their games, never 
 losing their temper, and seem to realize as our boys do not, that 
 
356 JOURNAL OF RELIGIOUS PYSCHOLOGY 
 
 play is inconsistent with violent shouting and angry accusa- 
 tions and recriminations. A careful observer of the Indians 
 tells us that he never saw an Indian parent strike his child. 
 The same writer says that "in sobriety and courtesy, an Indian 
 council is a standing rebuke to the noisy assemblies in which at 
 times our own people debate questions of public importance." 
 ["The Indian and His Problem" by Leupp, p. 20.] 
 
 Mrs. E. H. Conger says, "The Chinese as a class do not have 
 severe, grieved, anxious, revengeful, unresigned or unhappy 
 expressions on their faces. They do not grieve over their mis- 
 fortunes nor do they rejoice over their successes; both the ill 
 and the good they take as due them.' 7 ["Letters from China" 
 by Sarah Pike Conger, p. 36.] How much unhappiness and 
 how many cases of suicide would be eliminated in America and 
 Europe if their people would learn the lesson so obvious among 
 many primitive races ! 
 
 The East gives a place to many of the minor virtues which 
 are greatly lacking in the Anglo-Saxon. It shares sympathy, 
 it has a politeness, a care for the feelings of others, where the 
 Anglo-Saxon is apt to be rude, boorish, thoughtless of others' 
 feelings. Of the Chinese for example we are told that they 
 ' ' are far too polite to laugh in one 's face even when the grossest 
 mistakes in phrase or grammar, or pronunciation tempt the 
 risibility of the hearer." ["Missionary Methods in Man- 
 churia," p. 56.] The missionary from the West working in 
 the East needs to be careful regarding the feelings of those he 
 teaches, not only that he may not prejudice them against the 
 gospel, but also lest he destroy a virtue that is stronger among 
 those he teaches than among his own people. 
 
 There is a danger in our treatment of Christianity of mis- 
 taking what is local and temporal for the universal and eternal. 
 Since Christianity is intended for all races and suited to all 
 parts of the world, and all periods in the earth's history, we 
 may well avoid the error of thinking that our arc of the circle 
 is the whole. Christianity must be distinguished from those 
 things that men are apt to associate with it, which are yet not 
 of it. Such are the character of the government, both of the 
 church and state, sectarian differences, immoralities in its nom- 
 inal adherents, imperfections in its best people, and all its forms 
 
HARVEY: THE PEDAGOGY OF MISSIONS 357 
 
 and ceremonies which might be entirely changed and still 
 leave Christianity itself intact. 
 
 Christian character in its completeness has not yet been seen 
 excepting in Christ Himself. The full embodiment of His life 
 and teaching is for coming years. The universal man must 
 adopt the teaching of the Christ to produce His perfect like- 
 ness. We must learn to look at Him from the universally 
 human point of view before we attain to this. Thus Paul wrote 
 to the Komans of his wish to visit them that he and they might 
 be mutually helped. The writer to the Hebrews, referring to the 
 triumphs of faith by Old Testament heroes, says that they could 
 not be made perfect without a reference to us in these later 
 years. So we can only attain the best by learning from other 
 races as they appropriate the salvation of Christ. 
 
 But we are prone to think of Paul with his limitations and 
 set him up as an ideal in all his methods. We take Peter, at 
 least after the resurrection of Christ, and regard him as a fit 
 model for the people of all times. We forget that they were 
 imperfect, seeing things from Jewish and very circumscribed 
 points of vision. With great difficulty Peter could be led to 
 view the gentile Christian with a new and wide vision. Paul 
 found this easier ; others of the apostles found it harder. What 
 we are as Christians depends largely upon what we have been. 
 
 Another thing that the Christians of the West need to learn 
 from the peoples of the East is to put self-sacrifice into their 
 religion. When we speak of the West as being pre-eminently 
 practical, we can add to that that it is practical for selfish ends. 
 Even Christians often miss the fact that Christianity is in 
 essence unselfish, and while they have been ready to take salva- 
 tion as a result of Christ 's death on Calvary, they are not willing 
 to take the other half of Christianity which requires them to 
 take up their crosses daily and follow Him to their Calvaries. 
 Now the East has always made much of self-denial in its religion. 
 Many American Indians were regular in giving to their gods a 
 portion of all their crops, believing that He who gave to them 
 should have a portion in return. And it was given ungrudg- 
 ingly. Thus far they have caught the spirit of true religion, 
 the very essence of the religion of Christ, though missing the 
 fact that salvation is not by merit but by faith. Only when we 
 
358 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 place the two halves of Christ's teaching together, do we rise 
 to any full measure of most apparent requirements of His 
 religion. 
 
 The place given to prayer by Mohammedans, by American 
 Indians and very many non- Christian races may well furnish a 
 lesson to Christian peoples. Six times a day the Mohammedan 
 falls down to make his appeal to God. Lumholtz says of the 
 aborigines of Mexico, ''In their religious fervor they have no 
 equals, certainly not among Christians. Their entire life is one 
 continuous worship of their gods, that they may gain happiness. 
 Every act in their lives, every work undertaken is guided by 
 religious thoughts. All that we should call ornament on their 
 clothing and implements owes its very existence to the prayer- 
 ful thoughts it expresses." [Quoted in "Adolescence," vol. 2, 
 p. 685, 686.] 
 
 Among most Christian people prayer has no such large place 
 as that. Business and pleasure crowd it aside till only a few 
 minutes a day are reserved for it. With the advance of scien- 
 tific teaching there is danger of prayer being more and more 
 undervalued. The rigid working of nature's laws appears to 
 preclude the possibility of direct answers to prayer. Men are 
 led to think that only their own efforts can gain for them 
 desired ends. It is probably true that in the older Christian 
 lands prayer is declining, being given a smaller place in Chris- 
 tian experience. 
 
 The real cause of this lamentable fact is the same over- 
 emphasis of the practical that we have referred to before. The 
 cure is in giving due emphasis to the inner and spiritual as 
 opposed to the outer and material. 
 
 The regard which parents have for their children and the 
 reverence of children for parents in the East should be used 
 and not destroyed by Western contact with them. These char- 
 acteristics are a necessity of our best being. They may not 
 always have been associated with the best religious beliefs. But 
 they belong to the deepest instincts of the human soul, and form 
 an essential factor in the evolution of higher human life. 
 
 Francis E. Leupp tells us of the respect which young people 
 among the American Indians pay toward their seniors. Mrs. 
 E. H. Conger, writing of the Chinese, says, "If they have no 
 children they are poor indeed, for they have no one to mourn 
 
HARVEY : THE PEDAGOGY OF MISSIONS 359 
 
 over them nor to worship at their graves. Love for children is 
 one of their greatest passions, and it seems to be a redeeming 
 one." ["Letters from China" by Sarah Pike Conger, p. 47.] 
 Again she says, "One of the most beautiful things I have dis- 
 covered in China ... is a great manifested love of chil- 
 dren for their parents, I deem it a kindred of the Christ thought. 
 You must enter their homes and witness and participate in their 
 festivities, family gatherings, and quiet home circles to realize 
 even to a slight extent, the respect, tenderness, honor and affec- 
 tion the Chinese parents receive." [Ibid, 309.] 
 
 In the West there is clearly a decline in the desire for parent- 
 hood and in the reverence of children for parents. It would be 
 a sad thing for China if Western learning and the Western 
 spirit were to destroy those natural instincts of the human soul, 
 and give in their place a greed of worldly gain and a willingness 
 to escape responsibility that involves care. Vastly better is it 
 to have human obligations met under the stimulus of erroneous 
 religious and scientific conceptions, than to have them ignored 
 to gratify fleshly lusts. 
 
 Much may be said for the value of old forms in illustrating 
 spiritual truth. The Roman Catholic church has done much in 
 this way. 
 
 The primitive mind needs illustration at every step of develop- 
 ment. With our Christian inheritance we are slow to recognize 
 the many steps that our fathers took before they reached the 
 point at which we found them. Our children do not need their 
 slow methods of advance because they are surrounded from 
 the cradle with the inheritance of the ages. But primitive 
 peoples must learn tediously what our children unconsciously 
 recognize. 
 
 The illustrative method of the Old Testament with its sacri- 
 fices, washings, festivals, is an example of how religious truth 
 must be given to the mind untutored in spiritual conceptions. 
 There must be "precept upon precept, here a little and there 
 a little." 
 
 With the evolution of religion there comes an increase in its 
 intellectual element, and a change if not a loss in the emotional 
 element. Now a large and essential part of religion consists 
 in emotion and if the emotional element in it should pass away, 
 a mere philosophy remains. Eibot in speaking of such religious 
 
360 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 evolution says, "As soon as religious thought ceases to have a 
 worship or a ritual and indeed finds itself incompatible with 
 such, it is a philosophical doctrine. Stripped of all external 
 and collective character, of all social form, it ceases to be a 
 religion, and becomes an individual and speculative belief." 
 [Ribot, ' ' Psychology of the Emotions, ' ' p. 318.] We may believe 
 that the High Church ritual of which W. E. Gladstone was so 
 fond had much to do with his retaining his religion unimpaired 
 along with his lofty philosophic thought. Whatever may be 
 said against the Roman Catholic method of retaining forms of 
 idolatrous worship and incorporating them with the Christian 
 religion, it must be admitted that their people retain the emo- 
 tional element, and their religion never passes with the masses 
 at least into a mere philosophy. 
 
 III. THE POINT OP CONTACT FOR PRESENTING RELIGIOUS TRUTH 
 Finding the right point of contact for the presentation of 
 religious truth, is a much more complicated matter than is 
 finding it for the teaching of higher hygienic and industrial 
 methods and superior social principles. Yet it is as important 
 in the teaching of religion as in the teaching of mathematics. 
 We must lead by short steps from the known and appreciated 
 to the unknown and unappreciated. 
 
 Rev. John G. Paton, speaking of the people of the New 
 Hebrides, said that spiritual ideas had to be worked into their 
 spiritual consciousness, but he believed that it could be done 
 because they were men and not beasts. ["Autobiography of 
 John G. Paton," p. 121.] Religion has been shown to be uni- 
 versal among men. There is always some instinct toward God, 
 some conception of spiritual truth. There is always some re- 
 ligious basis with which Christianity can connect, and the mis- 
 sionary teacher must search that out. Rev. Dr. Chamberlain 
 of India said, "These delicious glimmerings of light we do 
 find by patient search in the religions of the orient, and in the 
 existence of such we missionaries who have to combat those 
 systems continually rejoice. We gladly use those flashes of light 
 in bringing home the truth to the people, as did Paul at Athens. 
 But we sadly recognize how utterly inadequate is that light to 
 lead sinful man to peace with God." [Quoted in "Christianity 
 and the Progress of Man," p. 166.] 
 
HARVEY: THE PEDAGOGY OF MISSIONS 361 
 
 Brinton has shown that the distinction between man and the 
 lower animals turns on religion. He says, "They [the lower 
 animals] too communicate knowledge by sounds ; they have gov- 
 ernment and arts; but never do we see anywhere among them 
 the notion of the divine. This was the spark of Promethean 
 fire which has guided man along the dark and devious ways of 
 his earthly pilgrimage to the supremacy he now enjoys." ["Re- 
 ligion of Primitive Peoples," p. 36-37.] 
 
 There is in all men a recognition of intelligence and will in 
 themselves. Sometimes they try to shift the responsibility of 
 it from themselves to an inscrutable fate. Nevertheless it is at 
 bottom recognized. They also recognize an intelligence and will 
 resembling their own that is outside of themselves, that is back 
 of all other forms of existence. A Basuto chief said that before 
 the missionaries came they did not know God, but had dreamed 
 of Him. 
 
 Along with this sense of a divine being is a sense of a direct 
 connection between the divine and the human. Brinton again 
 says, ' ' I shall tell you of religions so crude as to have no temples 
 or altars, no rites or prayers, but I can tell you of none that 
 does not teach the belief of the intercommunion of the spiritual 
 powers and man." [Ibid, p. 50.] There is a sense of the re- 
 sponsibility of man to the higher powers, and of the interest of 
 the higher powers in man. Every man has a consciousness of 
 right and wrong. He knows that right and wrong bring their 
 own reward. A moral government necessarily implies a moral 
 governor. 
 
 The value of truthfulness is inherent in the heart of every 
 man. While most primitive peoples are untruthful, yet when 
 they find that the missionaries speak only the truth a channel 
 is opened for the reception of their teaching. Love is another 
 quality that all peoples appreciate. However much hatred one 
 may bear toward his neighbor, there is always a spot in his heart 
 which is sensitive to the appeal of love. Here then are two 
 other foundation stones upon which the missionary may build. 
 When he shows truthfulness and love in himself and tells about 
 a truthful and loving God he is connecting with basal facts 
 of the human soul. 
 
 While the lower elements in man's nature are ever trying 
 to drag him down to a lower level, there are higher elements 
 
362 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 ing to lift him up. ' ' The flesh lusteth against the Spirit and 
 the Spirit against the flesh." As there were partial revelations 
 given to the Jews and surrounding peoples in the Old Testa- 
 ment scriptures, so partial revelations, though less clear, have 
 been given to the whole race. Moreover as prophet after 
 prophet was sent to the Hebrew nation calling them to a purer 
 faith and life, so among many other peoples there have been 
 reformers who have sought to establish a better religion. 
 Buddhism sprang up in India as a protest against the intolerable 
 burden of Brahmanism. It opposed formality of worship, and 
 taught kindness, gentleness and purity. Later, Buddhism wan- 
 dered into the mazes of idolatry, substituted ceremonies for the 
 simple and the pure, and became an oppressive formalism. The 
 Sikh religion came in as a reform protesting against pantheism, 
 polytheism, idolatry, formality, injustice, and caste. ["Missions 
 from the Modern View," Hume, p. 77.] 
 
 ,-Dr. Hume, after showing the fearful immorality of the phallic 
 worship of the Hindus, says, "In the latter half of the fifteenth 
 century, in the northwestern part of India, God raised up a 
 reformer named Chaitanya, who was a contemporary of Luther. 
 Like Luther he protested against the doctrine of salvation by 
 meritorious deeds and austerities. He preached salvation by 
 bhakti, that is by trustful adoration of God. Like most re- 
 ligious reformers in India he also protested against caste." 
 [Ibid, 74.] 
 
 Mr. Farquhar of Calcutta says that the many religious reforms 
 of India have been owing to the denial of true personality to 
 the supreme being. Native human instinct has sought a, God 
 to whom real worship and prayer might be rendered. But 
 these theisms while adding a personality to the conception of 
 the unknowable Brahma, have added many gods from the tra- 
 ditional pantheism. Hinduism has never had a universal per- 
 sonality for God. "The positive elements in the concept of 
 Brahma are unity, universality, reality, and intelligence; if 
 within that rather sketchy metaphysical outline, there now ap- 
 pears the universal person whose will forms the moral order 
 of the world, the old idea is in no way disturbed or weakened, 
 but receives the high moral content necessary for its completion. 
 God is still one, still universal, still the mind of the world, while 
 He has become much more, for He is now the basis of the moral 
 
HARVEY: THE PEDAGOGY OF MISSIONS 363 
 
 as well as of the intellectual order." [World's Miss. Con., vol. 
 4, pp. 181, 2.] Thus the early doctrine of Hindu philosophy 
 and the long search of Hindu reformers find their completioi 
 in the Christian's God. 
 
 The good things in heathenism should be recognized and com- 
 mended as good, just as a teacher in our schools is glad to recog- 
 nize good in his pupils. All religions have a unifying effect 
 upon the tribe. A common worship strengthens social ties, 
 develops obedience and respect for authority. We must recog- 
 nize the fact that the elements of astronomy, mathematics, 
 botany and zoology were developed among very primitive peo- 
 ples and chiefly for religious purposes. The same is true of 
 music and oratory. "All the native American musical instru- 
 ments appear to have been first invented for aiding the ritual; 
 and tradition assigns with probability the same origin for most 
 of those in the old world." ["Religion of Primitive Peoples," 
 p. 240.] "Our present alphabet is traced lineally back to the 
 sacred picture writing of ancient Egypt; and the less efficient 
 method employed by the natives of Mexico and Central America 
 originated in devices to preserve the liturgic songs and religious 
 formulas." [Ibid, 241.] Architecture also received a great 
 stimulus in the desire to build temples worthy of the gods. 
 
 There are many things partially good which need to be puri- 
 fied of their evil concomitants. Prayer as we have already seen 
 is well nigh if not quite universal among men. There is thanks- 
 giving, petition, and expression of penitence for neglect of duty. 
 The petitions are chiefly for material good. A prayer in the 
 Rig Veda runs, ' ' God prosper us in getting and in keeping. ' ' 
 [Ibid, 105.] A higher form of prayer is found in a Dravidian 
 tribe of Northern India. "0 Lord we know not what is good 
 for us. Thou knowest what it is. For it we pray. ' ' [Ibid, 105.] 
 A Sioux Indian prayed that in war he might kill many enemies, 
 but that in peace anger might not occupy his heart. [Ibid, 
 106.] From this it is only a short step to the Christian's prayer, 
 and one which is readily taken. 
 
 When such people have learned to know the true God and 
 His Son Jesus Christ they are particularly simple and devout 
 in prayer. They will talk to God with the simplicity of a child, 
 and remarkable answers to their prayers of faith are recorded 
 by missionaries working among them. 
 
364 JOUKNAL OF RELIGIOUS PSYCHOLOGY 
 
 There is much suggestive of Christian teaching that can be 
 turned to good account. Worship of ancestors does not always 
 co-exist with regard for living parents. Sometimes parents are 
 neglected while living, but at death have sacrifices offered them 
 lest their wrath be turned against the undutiful children. But 
 missionaries can utilize the modicum of good in this error. Dr. 
 McKay of Formosa says that by repeating the words, " Honor 
 thy father and thy mother" he never failed to secure respectful 
 attention. An old man would perhaps nod approval or say, 
 "That is heavenly doctrine." A talk on duty to parents was 
 followed by a talk on our Father in heaven. Thus prejudices 
 are met and the way to the gospel opened. 
 
 Among most peoples we find a groping after higher truths. 
 We see it in the face as well as in the riddle of the Egyptian 
 sphinx. The philosophy of Greece was an unanswered interroga- 
 tion. Paul on Mars Hill spoke of people finding God by 
 seeking and feeling after Him. Hudson Taylor told of a man 
 in China asking how long Christian people had known the story 
 of Christ, and then said that his father had looked for that 
 religion for twenty years and had died without knowing about it. 
 
 In India there was an old tradition that the ancient Aryan 
 religion was in time to be supplanted by another faith which 
 would come from the West. ["The Religions of the World," 
 by Burrell, p. 116.] Here is an open door for a religion that 
 can satisfy the intellectual and spiritual cravings of men. 
 
 Practices are seen that may be used in leading to a purer 
 faith. The custom of offering sacrifices may be so used. Among 
 the Battaks in order to remove a curse that had taken hold of 
 a man there was a ceremony by which the curse was put upon 
 a swallow and a beetle which were then allowed to fly off with 
 the curse. From this custom it is merely a step to the story 
 of the scape goat of the Old Testament and the antitype of the 
 scape goat in the New Testament. 
 
 "The Kols have a legend, almost Christian, about a Son of 
 God, who in order to redeem miserable man, became man and 
 a leper." ["The Living Christ and Dying Heathenism," p. 
 209.] In the religion of ancient Egypt was a god Osiris. He 
 was represented as having come down from heaven. Tie was 
 an incarnation of God and was born of the earth and heaven. 
 He reigned over Egypt and conferred many blessings upon 
 
HARVEY: THE PEDAGOGY OF MISSIONS 365 
 
 men. But Typhon slew him, and threw his body in many parts 
 into the Nile. These were gathered up by his wife, Isis, put 
 together, when lo ! he lived. Henceforth for evermore he reigns 
 in the invisible world. ["The Religions of the World," pp. 43, 
 44.] By peoples with such traditions the story of Jesus can 
 be readily received. The missionary who knows all such inci- 
 dents of the heathen religion and can use them skilfully will 
 have a reservoir of material which the Holy Spirit can use in 
 restoring lost souls. 
 
 Since both the bible and Christianity originated in the East, 
 many eastern peoples are perfectly familiar with customs set 
 forth in the Old and New Testaments. Even as far from 
 Palestine as Korea many bible customs prevail to-day. The 
 salutations of "Peace," "Go in peace," etc., the marriage cus- 
 toms with the "Behold the bridegroom, come ye forth to meet 
 him," methods of dressing, such as "girt about the breast with 
 a girdle," and the use of sandals, the use of sackcloth and 
 ashes to express sorrow, bring the people in close touch with 
 bible scenes. Demon possession is a commonly accepted belief 
 in Korea, and methods are used to cast the evil spirits out. 
 The law of sacrifice closely resembles that of the ancient Jews, 
 and the vicarious sufferings of Christ are readily understood 
 by all the people. 
 
 The Zulus of Africa have customs very similar to those of 
 the ancient Jews. The laws of cleanness and uncleanness are 
 examples. Sacrifices, vows, thank-offerings, and first-fruits re- 
 ceive attention as among the Jews. To remove a calamity blood 
 must be shed, whether it is atoning for past error or averting 
 future evil. When sons are absent from home a father may 
 offer sacrifices lest they have sinned, as did Job. A messenger 
 passes friends without stopping to salute them; but after he 
 has finished his errand, he will salute them, and say that he 
 saw them. Here is a reminder of Jesus' command to His dis- 
 ciples and of that of Elisha to his servant. ["John Bull's 
 Crime" by Webster Davis, pp. 120-124.] 
 
 "Look in what continent we please, we shall find the myth 
 of a creation or of a primeval construction, of a deluge or a 
 destruction, and of an expected restoration. We shall find that 
 man has ever looked on this present world as a passing scene 
 in the shifting panorama of time, to be ended by some cataclysm 
 
366 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 and to be followed by some period of millennial glory." ["Re- 
 ligion of Primitive Peoples" by Brinton, p. 122.] 
 
 Even cruel rites may have lessons for better understanding 
 the new religion. In Peru at a certain season of the year the 
 blood of a human victim was mingled with food which was then 
 eaten. Among the Aztecs was a similar ceremony where a 
 youth was slain and after his blood had been mixed with dough 
 it was partaken of by the worshippers. [Ibid, 191.] In this 
 way it was supposed that they became partakers of the divine 
 nature. 
 
 "The fearful similarity of this ceremony both in its form 
 and in its intention to that of the Christian Eucharist could 
 not escape the notice of the Spanish missionaries. They at- 
 tributed it to the malicious suggestions of the devil, thus paro- 
 dying in cruel and debased traits the sacred mysteries of the 
 church. But the psychologist sees in them all the same inherent 
 tendency, the same yearning of the feeble human soul to reach 
 out towards and make itself a part of the divine mind." [Ibid.] 
 
 Here is an opportunity for the teacher to make graphic the 
 "new and living way" to the Father through the death of 
 Christ. In such remarkable ways is the provision of God 
 adapted to the felt needs of men. 
 
 But what shall be the attitude of the missionary toward things 
 that are wholly bad? Usually he can simply ignore them, espe- 
 cially in the early stages of his work, and trust to the power of 
 truth and right to overcome error and sin. When the light 
 shines steadily and brightly the darkness will not trouble. The 
 teaching of Christianity will always displace false religions 
 when it gets a fair hearing. The most conservative mind and 
 character is continually undergoing change, and hence is open 
 to a greater or smaller change in religion. 
 
 IV. FINDING A POINT OF CONTACT, CONTINUED 
 The conception of a divine revelation is very familiar to the 
 heathen, even the lowest. The shaman is in direct relation with 
 divinity. Prophets and prophetesses speak out the revelations 
 of higher powers. Where such "revelations" are not dishonest, 
 modern psychology understands them to be an upheaval of the 
 subconscious state. "Among the African Zulus any adult can 
 cast himself or herself into the hypnotic state, and by this 
 
HARVEY: THE PEDAGOGY OF MISSIONS 367 
 
 obtain what they consider second sight." Among many Aus- 
 tralian tribes, among the Kamschatkans, and among the Yah- 
 gans of Tierra del Fuego, as well as many other peoples, the 
 mysterious power of the shamans or medicine men is shared by 
 all adults in a greater or less degree. ["Religions of Primitive 
 Peoples," pp. 56-57.] Usually however, especially in higher 
 races, this peculiarity is confined to a priestly class. But always, 
 as well as in dreams, these manifestations are regarded as an 
 inspiration from the spirit world. Thus there is nothing strange 
 in hearing the announcement of a special revelation from heaven. 
 The people expect it to go along with all religion. It never 
 occurs to them that a religion could be thought up out of a 
 man's own consciousness. If a religion were presented to 
 them as having such an origin it would be at once rejected. 
 Warneck says, "If we give up the claim of bringing Christi- 
 anity as a revelation of God to the heathen world, we must 
 be content to see that world, sooner or later, pass over to Islam, 
 for Islam claims to be a revelation, and by that claim the 
 heathen national cults will be put to rout." ["The Living 
 Christ and Dying Heathenism," p. 200.] 
 
 The missionary must give in simple language the message'"'" 
 from God to men. Telling bible stories from both the Old and 
 New Testaments is at once the easiest and most effective method. / 
 Every language is well adapted to story telling ; and every peo- 
 ple, like children, are interested in a new story, especially one 
 that they believe to be true. Among all primitive peoples bible 
 stories are listened to with interest; and from these they get a 
 somewhat clear conception of the Christian's God, who He is, 
 what He has done, is doing, and will do, and what His attitude 
 toward sin and the sinner is. The stories of God's judgments 
 in the Old Testament show the penalty of sin. The stories of 
 Christ's life and death show God seeking to save. We read of 
 the Kols: "The simple biblical gospel . . . fits into the 
 hearts of the children and adults of this primitive people as a 
 screw fits into a nut." "They grasped with a child-like vivid- 
 ness the stories of creation, the fall, Jesus' birth, His miracles, 
 and especially His sufferings." [Ibid, 226.] Many mission- 
 aries testify to the impression that is made upon the heathen 
 by the stories of God's dealing with men as given in the bible 
 narrative. 
 
368 JOUKNAL OF RELIGIOUS PSYCHOLOGY 
 
 A Hindu said to a missionary, "Reviling our gods, criticizing 
 our shastras, and ridiculing our ritual will accomplish nothing. 
 But the story you tell of Him who loved and died, that story, 
 sir, will overthrow our temples, destroy our ritual, abolish our 
 shastras, and extinguish our gods." [Quoted in "The Religions 
 of the World" by Burrell, p. 116.] 
 
 A writer referring to India declares that it is not profound 
 philosophy or theology that she needs, for she has already enough 
 of that; but that what the Indian religions lack is facts and 
 personalities, and these can best be supplied by the story of 
 the historical, -incarnate Savior. 
 
 Bible stories judiciously told will not antagonize the hear- 
 ers. Yet as the sword of the Spirit they cut right across many 
 of their old beliefs. They show the individuality of men, and 
 that they are not bound by the beliefs and customs of the com- 
 munity. To the fatalist they show man's freedom and respon- 
 sibility. There arises gradually in the mind a new group of 
 spiritual conceptions. There is a new standard of right by 
 which to measure their lives. Moved only by a bible story, 
 people will confess their sins which otherwise they would not 
 admit. They begin to apply the bible principles gathered from 
 these stories to their own lives. 
 
 It is significant that primitive peoples are not afflicted to the 
 same extent with the doubts of more advanced races. How- 
 ever they may reject Christianity for other reasons, they do not 
 need our lines of Christian Evidences. They recognize Christian 
 teaching to be true. It has a certain fitness for their nature, 
 and they do not doubt its divine origin. It is as if an important 
 part of a complex machine which had been lost was restored. 
 It fits the place, it explains a gap, it enables the machine to do 
 a splendid work it could not do before. That is sufficient evi- 
 dence. He who made man made the bible which so fully meets 
 His needs. 
 
 Most people are more influenced by an example or an illus- 
 tration than by a logical argument. Dr. Hume, speaking of the 
 Hindus, says "The Indian cares little for logical evidence. 
 What he wants is the conclusiveness of an illustration or a 
 simile." ["Missions from the Modern View," p. 99.] And 
 again, "Nor do I try to prove the truth of the bible any more 
 than the truth of my mother or wife or children. I show the 
 
HARVEY: THE PEDAGOGY OF MISSIONS 369 
 
 excellency of the bible. That is not only enough, it is the satis- 
 factory way for the majority of the people in the West as well 
 as in the East." [Ibid, 101.] 
 
 Primitive peoples do not find any difficulty in the sufferings 
 and death of their Lord. Nor is it His humanity that grips 
 them. It is the revelation of God, loving and seeking the lost 
 through His divine Son, that finds and satisfies their inmost 
 soul. "A new confidence and joy in God's eternal love is always 
 awakened in every land by that revelation of God's own yearn- 
 ing for the love of His weak and erring human children, which 
 was made by the life and sacrifice of His well beloved Son 
 Jesus Christ." [Ibid, p. 25.]' They accept Christ's teaching 
 concerning Himself, "He that hath seen Me hath seen the 
 Father," and that one truth is worth all the world to the be- 
 liever. The God who was unknown and ignorantly worshipped 
 before is now seen as a loving Father. 
 
 But while they recognize these teachings as true, they are 
 apt to say that it is good only for the missionary and his people, 
 but not good for them and their people. Their old customs 
 and their old thought of community religion still binds them. 
 This difficulty is best met by a native preacher, who can take 
 them on common ground and show from his past and present 
 experience that it is adapted to their needs. 
 
 The Chinese, who are especially conservative, are more readily 
 influenced by Christianity when away from their own land. 
 Ancestral ties are then more easily broken. Being free from 
 the restraints of relatives and friends makes it easier for them 
 to change their religion. But Gale points out regarding the 
 Koreans that those who adopted Christianity at home made 
 much more useful church members than those converted abroad. 
 The opposition encountered at home gave a fibre to their religion 
 which conversion under easier conditions did not give. 
 
 Authority has a large place in primitive religions and primi- 
 tive thought. Their religions are based on authority, and yet 
 the people have been so long fed with uncertainties that they 
 welcome among them a teacher who has a confident message. 
 In our Savior's time the common people heard Him gladly, 
 because He spoke as one having authority. If a missionary 
 preaches with a "thus saith the Lord," and is so convinced of 
 the truth and the absolute necessity of his message that he ia 
 
370 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 prepared to endure any hardness even unto death that it might 
 be embraced by others, he is likely to get a hearing. Thus 
 Christ preached and suffered. Thus Paul and all the great mis- 
 sionaries have done. On the other hand, if he apologizes for 
 his gospel, and admits that it may and may not be from God, 
 and that it may and may not meet the needs of men, his influ- 
 ence over the people is small. It is therefore of prime impor- 
 tance that the missionary believe with all his heart the message 
 he preaches as being a divine revelation absolutely essential to 
 the well-being of men. He must be able to say with Christ, 
 4 'We speak that we do know and testify that we have seen." 
 
 Missionaries must be careful not to unnecessarily wound the 
 religious feelings of their people, by unkind references to their 
 gods or religious ceremonies. Most have been careful in this 
 respect. Love is always tender toward the feelings of others. 
 But sometimes serious mistakes have been made in this regard. 
 In the presence of gross errors and cruelties the temptation to 
 denounce and ridicule is strong. A missionary on the Niger 
 spoke strongly against such heathen practices as human sacri- 
 fices, killing of twins, etc., with the result that the king of the 
 country reproved him and so restricted his preaching that he 
 was obliged to give up his work there. Some missionaries have 
 suffered death because of these indiscretions. A Catholic priest 
 in Madagascar snatched amulets from a chief and threw them 
 into the fire, whereupon the chief in wrath slew him." ["The 
 Living Christ and Dying Heathenism," p. 204.] 
 
 Most heathen religions are dominated by fear, fear of spirits 
 of one kind or another. Neither severity nor ridicule can re- 
 move fear. It will only add to the misery which is already 
 unendurable. "We read that Paul and those with him were not 
 blasphemers of Diana. Nor did Paul ridicule the idolaters of 
 Athens. If derision is to be used it should only be employed 
 by a native convert. Such might safely follow the precedent 
 of Elijah with the prophets of Baal, or the father of Gideon 
 with his own people. It is love that brings people to penitence, 
 that leads them to seek forgiveness, and inspires a holy life. 
 
 Rev. Robert A. Hume of India says that if the missionary 
 claims that the Christian religion is absolutely the best religion 
 in the world, it offends the cultivated non- Christian. He thinks 
 that the claim is too great. But if on the other hand it is 
 
HARVEY: THE PEDAGOGY OF MISSIONS 371 
 
 claimed to be better than the religions hitherto followed by the 
 people addressed it will receive a respectful hearing. The dif- 
 ference between the two ways of commending Christianity is 
 of no account to the Christian teacher, but it means much to 
 those he teaches. 
 
 In India one of the greatest hindrances to the acceptance of 
 Christianity by the people is the eating of the flesh of the cow 
 by Christians, including the missionaries. To the native the cow 
 is a sacred animal. A deep-seated prejudice against mission- 
 aries and the Christian religion has its origin there. The par- 
 able of the Prodigal Son loses all its force upon them because 
 of the killing of the calf. If Christians would follow Paul's 
 method of abstaining from flesh for the sake of the conscience 
 of others, it would greatly aid in the Christianization of India. 
 
 Of course there are times when strong measures are 
 needed to prevent cruelty, and when such action may be wisely 
 taken. On the island of Aneiteum it was the custom on the 
 death of a husband to have his wife strangled. On one occasion 
 a man was dying, and it was known at the mission house that 
 unless prompt measures were taken the man's wife would be 
 murdered. The missionary's wife, Mrs. Geddie, with the help 
 of some native Christians, had the woman seized and against her 
 will carried to a place of safety, where she was detained until 
 a sufficient length of time after her husband's death to ensure 
 her safety. Meantime she had to be watched or she would have 
 strangled herself. Nor was she at all grateful that her life 
 was thus spared. Going to Mrs. Geddie later with her child 
 on her back she upbraided her for her act. Still later however, 
 she saw things differently and thanked Mrs. Geddie for her 
 kindness. ^ 
 
 Such heroic methods as this are safe only after much pre- 
 paratory work has been done, and when the missionary fully 
 understands the people with whom he is dealing. Evils like 
 the suttee and child murder in India, and foot-binding and 
 child murder in China necessarily had to be disapproved of by 
 the representatives of a loving and righteous God; but effective 
 results have been obtained by persistent, kindly, and judicious 
 effort that covered many years, rather than by denunciation that 
 expected reformation in a day. 
 
 The many contradictions in the native religions may be 
 
372 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 pointed out without ridiculing them. For example, there is the 
 belief that fate predetermines all, while yet it is necessary that 
 sacrifices be offered to avert calamity. No further use may be 
 made of these than to leave a dissatisfied longing for a more 
 consistent belief. But that means much. 
 
 The soul-stuff of the animist, capable of being transferred 
 from one to another, may have its terrors removed and turned 
 to practical account, by showing the marvelous power of influ- 
 ence. One person influencing another to good or ill, is really 
 a transferring of his spirit to the other, but only with the con- 
 sent of that other. And while reason is applying the truth, 
 the old superstition will almost unconsciously melt away. In 
 fact most superstitions, like the fear of the spirits in animism 
 and the animal worship of Taoism, fall by their own weight 
 when the truth is set before the people. 
 
 The continual looking back to a golden age long past has 
 kept people in a dormant state for centuries. And yet by 
 picking out the superior teachings of those early days, and 
 contrasting them with the baser teachings and practices of 
 to-day, a positive gain is made. Nor is it hard to find these 
 higher truths in the teachings of most races. 
 
 The uncertain teaching concerning a future life among all 
 non-Christian peoples must be carefully considered, as it bears 
 on one of the deepest needs of man. Whatever its origin, there 
 is in us a desire to live on when this life is ended. People 
 wonder where they came from and where they are going to. 
 Among the ancient Britons Christianity was welcomed because 
 of the light which it " threw on the darkness which encom- 
 passed men's lives, the darkness of the future as of the past." 
 An aged earldorman is quoted as saying, "So seems the life 
 of man as a sparrow's flight through the hall when a man is 
 sitting at meat in winter-tide with the warm fire lighted on 
 the hearth but the chill rainstorm without. The sparrow flies 
 in at one door and tarries for a moment in the light and heat 
 of the hearth-fire, and then flying forth from the other vanishes 
 into the wintry darkness whence it came. So tarries for a 
 moment the life of man in our sight, but what is before it, what 
 after it we know not. If this new teaching tell us aught cer- 
 tainly of these, let us follow it." [Green's "History of the 
 English People," p. 54.] 
 
HARVEY : THE PEDAGOGY OF MISSIONS 373 
 
 When the Christian teacher declares strongly and without 
 any uncertainty that the Son of God promised a place of future 
 joy for His people, he is likely to grip hearts with hooks of 
 steel. Gibbon in his list of five causes for the rapid growth 
 of the early Christian church, puts in the second place ''the 
 doctrine of a future life, improved by every additional cir- 
 cumstance which could give weight and efficacy to that impor- 
 tant truth." [Gibbon's Rome, vol. 1, p. 523.] 
 
 Fear of evil spirits and all the miseries connected with spirit 
 worship creates a longing for a mighty deliverer. Sacrifices 
 do not avail to ward them off. Any little slip in the sacrifices 
 will be avenged with fearful vows. In Korea demon pests by 
 the roadside with grinning, horrible countenances are supposed 
 to keep demons from passing. These during past centuries were 
 the chief hope of the people. Into such a land filled with 
 ancestral spirits, demons, goblins, dragons, hill gods, all malev- 
 olent and terrifying comes the missionary with the story of 
 Christ. ' ' Plenty of demons in the New Testament but they are 
 all on the run ; down the slopes of Galilee they go ; away from 
 Christ's presence they fly, till the blind sees and the soul is 
 lighted up ; hosts of them, howling devils ; and devils that shriek 
 and foam at the mouth. Never before in the history of Korea 
 was the world of demons seen smitten hip and thigh. This 
 wonder worker is omnipotent, for verily He has issued a reprieve 
 to all prisoners, all who will accept of Him, and has let them 
 out of hell. Throughout the land prayers go up for the demon- 
 possessed in His name, and they are delivered ; prayers for heal- 
 ing, and the sick are cured; prayers for the poor, and God 
 sends means." ["Korea in Transition," Gale, pp. 88-89.] 
 
 Among primitive peoples the power of mind over matter is 
 greater than among more advanced races. A curse or a pre- 
 diction of death may produce death. To believe that evil spirits 
 possess them is bad enough whatever may be the reality. Some 
 missionaries have seen phenomena that have convinced them 
 that there is indeed a possession of evil spirits as recorded in 
 the New Testament. But whatever these aberrations are, they 
 go out before the name of Jesus in a way that amazes even the 
 missionary. Gale says, "Some of us have come east to learn 
 how wondrously Jesus can set free the most hopeless of lost 
 humanity. We have come to realize that there are demons 
 
374 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 indeed in this world, and that Jesus can cast them out ; to learn 
 once more that the bible is true, and that God is back of it." 
 [Ibid.] 
 
 The desire to escape from sin is much less prominent than the 
 desire to escape from the power of evil spirits. The fear of 
 spirits together with the bondage of fatalism has reduced the 
 sense of sin. The new religion calls for right relation with 
 God, for an interest in moral conduct, forgiveness, heaven. It 
 calls them to give up not only ancestor worship but polygamy, 
 slavery, falsehood, and other vices. This has little attraction 
 for them. Love, mercy, meekness, honesty have for them but 
 little meaning. Monogamy does not appeal to a chief with a 
 large harem. Most peoples measure morality by custom. When 
 Christian morality is set beside the heathen's custom, it is not 
 easy for him to see that his old custom is in the wrong. Things 
 that to the Christian are wrong are to him holy. Missionaries 
 among the Pakpaks found them killing and eating their own 
 aged parents. When reproved for this inhumanity, they said, 
 "Every people has its own custom, and this is ours." ["The 
 Living Christ and Dying Heathenism," p. 153.] Mohammedan- 
 ism differs from Christianity in allowing ancestor worship, 
 polygamy, slavery, falsehood, and a belief in fatalism to sur- 
 vive. It demands certain fastings and formal prayers. These 
 are in line with the old notions of religion and are readily 
 accepted. But with bible visions there comes a desire for a 
 higher life. They want to be delivered from the power of sin 
 as well as from the fear of spirits. Then they soon reach the 
 experience of the apostle who said that what he would do that 
 he did not. There is need of a new motive power. A Chinese 
 convert thus contrasted Confucianism and Buddhism with Chris- 
 tianity. A man is in a deep hole and cannot get out. Confucius 
 going by gives him good advice. But it does not get him out. 
 Buddha passing by says that if the man could get part way 
 up, he could help him the rest of the way. But the man 
 cannot get up far enough. Then the Savior of mankind comes 
 to him, and takes him from the horrible pit, and sets his feet 
 upon a rock, and establishes his goings, and puts a new song 
 in his mouth. 
 
 The present emperor of China, after having an interview 
 with Dr. John R. Mott, said to him, "You must change your 
 
HARVEY: THE PEDAGOGY OF MISSIONS 375 
 
 plans. I want you to stay in China and visit not only the great 
 cities, but the small cities and towns where the young men and 
 the schoolboys are, and give them this message. My reason is 
 that Confucius teaches us the truth, but your message tells us 
 of a power that enables men to obey the truth." ["The Chris- 
 tian Work and Evangelist," 1914, p. 403.] 
 
 V. TEACHING CHRISTIAN DOCTRINE 
 
 There is need of some consideration regarding the -time most 
 suitable for presenting Christian doctrine to primitive peoples. 
 \Vhat preparation is necessary to precede the presentation of 
 such doctrines as go with the life, death, and resurrection of 
 Christ? 
 
 Professor 0. T. Mason thinks that in the training of the 
 lower races we should pursue a regular course in the following 
 order: food, hygiene, dress, shelter, war, industry, ornament, 
 the arts of gratification, traffic, family, organization, govern- 
 ment, and last of all religion. ["Adolescence," vol. 2, p. 721.] 
 His idea is that the omitting of any of these stages requires 
 too great an effort both physically and psychically, and tends 
 to discourage by offering an unattainable goal. 
 
 President G. Stanley Hall in his "Adolescent Races and their 
 Treatment," as given in "Adolescence," volume 2, has the most 
 thorough treatment of this subject that we have seen. He 
 however at least partly agrees with Professor Mason regarding 
 preparation for Christian teaching. He says that first civilizing 
 and then Christianizing or basing evangelism on the alphabet 
 and education, is the pedagogic way and that the reverse method 
 has only a logical sanction. ["Adolescence," vol. 2, p. 736.] 
 He further says, "The psychology of religious growth is now 
 teaching us the desirability of laying long and chief, though not 
 exclusive, stress upon the Old Testament in dealing with pre- 
 adolescent children, and reserving the more intensive teaching 
 of the New Testament for the teens. Savages are children and 
 youth, and the races that live under the influence of the higher 
 non-Christian ethnic faiths also especially need to be kept in 
 the pupillary state toward their own faith long enough to make 
 it a kind of Old Testament propaedeutic to the New." [Ibid, 
 p. 745.] 
 
 Again President Hall, in "Educational Problems," volume 
 
376 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 2, page 69, shows the danger of suppressing the bad and the 
 false without eliminating them, with the result that the evil 
 still lives on in the submerged regions of the soul. In this sub- 
 conscious soul, after the Freudian principle, it later makes 
 trouble. "From the secret recesses of the spirit they motivate 
 feeling and will, even long after they are lost to the light of the 
 intellect." Later there is a revival of this substructure, and 
 there is so much energy goes to it that the newer intellectual 
 faith dies, and in its place there is an outburst of credulity 
 and fanaticism or worse. "All that dies an unnatural or pre- 
 cocious death in the soul, tends, often most pathetically, to live 
 again, and in this rehabilitated form is often worse and more 
 ghastly than much that came of its own order of psychic growth. 
 These elements, voluntarily expelled, always strive to get back 
 to consciousness, so that progress by unnatural negation is 
 always unstable and insecure. Only if the soul buries its own 
 dead, in its own way, are there no revenient haunting ghosts." 
 ["Educational Problems," vol. 2, p. 70.] 
 
 But may there not be a short-circuiting, by which both the 
 primitive mind and the child mind can pass directly from 
 the lower stage to the higher without suppression, and with a 
 real elimination both emotionally and intellectually? Freud's 
 method of cure was to bring up the subconscious into conscious- 
 ness, thus having the errors of the lower self eradicated. But 
 in spiritual things there is the difference that the sinner does 
 not lose sight of the condition in which the new faith found 
 him, nor of the steps by which he has since risen. 
 
 Emotionally the new experiences may be so similar to the 
 old as not to leave a gap. An apostle exhorts us not to be 
 " drunk with wine wherein is riot, but to be filled with the 
 Spirit. ' ' The exhilaration which attended the drunkenness, and 
 was its chief object, is provided by the superior method of the 
 filling of the Spirit. The woman of Samaria, of the fourth 
 chapter of John's gospel, sought to gratify her emotional nature 
 by wrong social alliances. Jesus offered her a better way by 
 means of the water of Life. What the lower forms of social 
 life provide to meet the emotional needs of primitive men, the 
 higher forms of social life provide for in the Christian church. 
 
 Nor are the stories of the New Testament so different from 
 those of the Old Testament, or those familiar to primitive peo- 
 
HARVEY: THE PEDAGOGY OF MISSIONS 377 
 
 pies, as to make a great intellectual break. The miracles of 
 the New Testament are very similar to those of the Old, and 
 not unlike those claimed by medicine men. The conception 
 of God manifest in the flesh, as we have already seen, is familiar 
 to many primitive people. The book of Genesis gives appear- 
 ances of God as marvelous and hard to accept. The life of 
 Christ gives stories as readily appreciated by the child and 
 primitive men as that of Abraham or Moses; and even the 
 resurrection and ascent of Christ can well come as early as the 
 story of the ascent of Elijah. 
 
 But when the child or primitive man has learned the sub- 
 stance of New Testament teaching, and yielded his will to the 
 will of God, there may still be a large concession made to the 
 natural proclivities of the race. The Christian child is not 
 expected to think and act as an adult. There is the woods 
 loving stage, with its craving for hunting and fishing, which can 
 be met with the sports of the woods and the streams. The 
 pugnacious tendency can be turned to good account in ball 
 games, or by changing the object of battle from fellow-being 
 to a task worth mastering. The selfish and hoarding instincts 
 can be utilized in gathering and preserving objects of value, 
 overcoming the danger of prodigality, while prodigality itself 
 can be led to benevolence. 
 
 What is the experience of the mission fields regarding the 
 time for presenting Christian doctrine? No amount of theory 
 can take the place of established facts. 
 
 Bishop Colenso tried with twelve Zulu boys to give an edu- 
 cational course that would be preparatory to their receiving 
 the Christian religion. He found that in learning they made 
 rapid progress. But when he thought them sufficiently ad- 
 vanced to be introduced to the Christian religion with its 
 claims upon their lives, they exchanged their civilized clothing 
 for loin cloths and went back to their old homes and pagan 
 manners. ["Daybreak in the Dark Continent," p. 159.] 
 
 In the early years of missionary work in Greenland by the 
 United Brethren, chief attention was given to moral duties. 
 The missionaries watched the natives to see if there was any 
 working of conscience when they did wrong. But their minds 
 were so dark that no check of conscience was apparent. For 
 six vears there was no visible success in the mission work. 
 
378 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 Then a robber, Kajarnak, heard the story of Christ crucified 
 for sinners. At once a change came over him. What the teach- 
 ing of duties could not effect in others, the story of Calvary 
 did for this darkened savage. The missionaries then took up 
 their work differently and more zealously, teaching the gospel 
 of salvation by faith in Christ. A visit paid the missionaries 
 by a delegation from the home church infused into the mission 
 new evangelistic zeal, and from that time they had a large 
 measure of success. The change is attributed to the emphasis 
 being given now to the free grace of God in the blood of the 
 Lamb, and giving less attention to "the fruitless learning of 
 many truths, needless at least to beginners, not duly used and 
 improved for want of true life and power first obtained through 
 the blood of Jesus." ["History of Greenland" by David 
 Crantz, vol. 1, p. 386.] 
 
 It was at one time thought that the native Australians were 
 too low to be reached directly by the gospel and must be edu- 
 cated up to it. Dr. Christlieb shows that "this opinion is re- 
 futed by the Moravian Missions in Gippsland." ["Protestant 
 Foreign Missions" by Christlieb, p. 22.] He also claims that 
 the result of missionary work around the world absolutely 
 proves that "the most degraded heathen because they are also 
 men, listen to the gospel, and learn to believe it; that no race 
 is so spiritually dead that it cannot be quickened into new life 
 by the glad tidings; no language is so barbarous that the bible 
 cannot be translated into it; no individual heathen so brutish 
 that he cannot become a new creature in Christ Jesus ; and that 
 therefore our Lord and Master, revealing Himself to us as the 
 Way, the Truth, and the Life, in the widest sense, gave no 
 impossible command when, embracing without limit all suf- 
 fering humanity, He said, ' Go ye into all the world, and preach 
 the gospel to every creature/ ' [Ibid, p. 23.] 
 
 The result of mission work in the South Seas is valuable 
 testimony. "In these islands dwelt ferocious savages constantly 
 engaged in desolating wars, cannibals who killed and ate each 
 other, and among whom cannibalism was but the crowning vice 
 and crime of a system of iniquity, the like of which has seldom 
 been found elsewhere." ["The Miracles of Missions," p. 11.] 
 Yet whole islands were transformed by the story of the Cross. 
 In Raratonga it was but little over a year before the whole 
 
HARVEY: THE PEDAGOGY OF MISSIONS 379 
 
 population turned from idolatry to the worship of God. Nor 
 was this change merely formal. Their whole social as well 
 as religious life was revolutionized by the change. On the 
 island of Aneiteum is a tablet in memory of John Geddie 
 which says, "When he landed in 1848 there were no Christians 
 here, and when he left in 1872 there were no heathen." ["Life 
 of John Geddie," p. 508.] The story of his leading those 
 cannibal savages to clean and gentle Christian lives is in line 
 with the record of the early apostles winning by the preaching 
 of the Cross. The same method with similar results are seen 
 in Erromanga, the martyr isle, the Fiji islands, very many 
 islands of the Pacific, among the Karens or "wild men" of 
 Burmah, and wherever the gospel of Christ has been carefully 
 presented, backed by loving Christian character, and wisely 
 followed with Christian teaching. 
 
 Let us give one more example, this time from the city slums, 
 which in many ways are lower than darkest heathenism. Dr. 
 Charles A. Berry of Wolverhampton was called one night to 
 see a dying woman in a home of ill fame. He talked with her, 
 according to his usual custom, of Jesus as a beautiful example. 
 Looking out of her eyes of death she said to him, "Mister that 
 is no good for the likes of me. I don't want an example, I'm 
 a sinner." Then Dr. Berry found himself face to face with a 
 distressed soul and without a message for her. In desperation 
 he thought of the gospel his mother taught him and he told the 
 dying woman of Christ's sacrifice on the cross for sinners. The 
 woman exclaimed, "Now you are getting at it. That's what 
 I want, that's the story for me." Dr. Berry from that night 
 changed the whole method of his ministry, henceforth always 
 having a gospel of mercy for lost souls. [Missionary Review 
 of the World, 1909, p. 731.] But these are only a few in- 
 stances out of a multitude of similar ones of which the Chris- 
 tian centuries are full. 
 
 The consciousness of guilt is one of the most fundamental 
 facts of the human soul. Not only have all sinned but all know 
 they have sinned. To be sure this sin may be merely an omis- 
 sion of some ceremony, while sins of a moral character are not 
 noticed. Sacrifices and offerings with a view to atoning for 
 sin are almost universal. The desire to get rid of this burden 
 of sin is the chief incentive to religion. Everywhere there is 
 
380 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 a sense of insufficiency before the bar of conscience. They feel 
 with Paul that what they would not that they do; and they 
 cry out with him, ' ' Wretched man that I am ! who shall deliver 
 me out of the body of this death ?" 
 
 The sense of guilt often becomes intensified with the preach- 
 ing of Christ. Setting His holiness and unselfishness in con- 
 trast with the vice and selfishness of men is often used by the 
 Holy Spirit to produce very deep conviction of sin. Within 
 the last few years there have been notable cases on widely 
 separated mission fields of revivals of religion, which began 
 by large numbers being stricken with a sense of guilt. They 
 would confess to having committed very gross sins, telling what 
 these sins were. "There were confessions of opium smoking, 
 drunkenness, stealing, adultery, and violations of all the com- 
 mandments. These were hard things to confess, and all the 
 torture of the judge would not have drawn forth these con- 
 fessions, but God's Spirit gave them no peace until they had 
 confessed and found forgiveness with Him." [The Revival 
 in Honan, Rev. J. A. Flimmon, in "The Presbyterian Record," 
 1909, March, p. 120.] An abiding result of such revivals is 
 invariably a people of vastly higher character. 
 
 Emotion has a large place in human life, and must be con- 
 sidered in all teaching, but especially in moral and religious 
 teaching. It is common for people to know duty and not do it, 
 because of the will not being influenced. When however the 
 emotions have been sufficiently affected, the will operates and 
 conduct is directed. The story of the cross of Christ more than 
 any other incident in all literature appeals to sympathy. Here 
 God Himself suffers for the sins of men. When the story is 
 first heard by a thoughtful person, it touches the emotions in 
 a way that we, who have been familiar with it all our lives, 
 can hardly realize. A heathen chief on hearing it replied in 
 amazement, "Our gods do not love us that way." The gods 
 of most savage races are represented as hating the people be- 
 cause of their sins. In the gospel story there is instead the 
 account of a love passing the conception of men. 
 
 There is summed up in the crucifixion of Christ the constrain- 
 ing power of a great ideal. Instead of a multitude of precepts 
 on what we should do and should not do, as in other religions, 
 there is the appeal of love and sacrifice to the heart. All duty 
 
HARVEY: THE PEDAGOGY OF MISSIONS 381 
 
 to God and man is included in love, and the heart that has 
 been taken captive by the story of the cross is ready for train- 
 ing in duty to God and to man. 
 
 At this point, is the demarkation between Christianity and all 
 other religions in regard to good works. Other religions state 
 that certain things must be done in order to have the favor 
 and fellowship of Divinity. With some it is the offering of 
 sacrifices to placate the wrath of their gods; with some it is 
 attending to moral relations with men. But Christianity re- 
 verses that. It teaches that Christ died to establish right rela- 
 tionship between God and man. It then calls for the acceptance 
 of that relationship, and the doing of good works, not in order 
 to get the favor of God, but from love, and from fear lest we 
 grieve the Spirit of God. 
 
 We are also to emphasize the fact of a living Christ working 
 with us and abiding in us. This truth is not hard for most 
 primitive peoples to accept. They already believe that gods 
 are at work among men. But their conception of the character 
 of God must be changed. He is a God to be loved, to be trusted, 
 to rejoice in, and whose promises are to be tested in daily 
 experience. 
 
 Very young children readily grasp these fundamental facts 
 of Christianity. Having heard the stories of Christ's life, death, 
 and resurrection, they are easily led to accept Him as Savior. 
 Many of the most prominent and successful Christian workers 
 were converted when mere children. It is the testimony of 
 Charles H. Spurgeon and others who have had large experience 
 with both children and adults, that those who became Christians 
 when children are the most stable in later life. In harmony 
 with this is the experience of missionaries. Often those con- 
 verted the earliest, having the least preparatory training, have 
 been the most effective helpers. Of this we might instance A 
 Hoa, the first convert under Dr. McKay in Formosa, who after 
 twenty-three years of testing was the chief of all the native 
 preachers there. 
 
 The moral teachings of Confucius can be made texts or start- 
 ing points for Christian teaching. But the climax must be 
 made with the motive power which is essential to the keeping of 
 those moral demands. The Cause and Effect of Buddhism can 
 be used to advance correct thought and action. Paul laid down 
 
382 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 the law relentlessly that whatsoever a man sowed that should he 
 also reap. Many superstitions might be hurried to oblivion by 
 a judicious use of that recognized principle of both Buddhism 
 and physical science. But the Buddhist readily sees that the 
 Christian individual and the Christian community have some- 
 thing of real value that he lacks. He holds the absurdity of 
 believing in law without believing in God. He works toward 
 an ideal which lacks ideal inspiration. For Buddhism con- 
 scious existence is an evil to be escaped from. Not gaining 
 life as in Christianity, but the extinction of life is the end. To 
 gain that men must separate themselves from all lusts of the 
 flesh that would nourish a desire for life. It is thus a religion 
 without hope. "This condemnation it has incurred by parting 
 with that highest stimulus to human virtue and endeavor, which 
 lies in the belief in a living God." ["Christianity and the Pro- 
 gress of Man," p. 170.] 
 
 But the need of hope asserts itself. The craving for some- 
 thing higher than has yet been reached will not down. There 
 is the great heart cry for the fellowship and help of a super- 
 human power. When the Buddhist is led to see that his need 
 is met in the living Christ, he is not far from the kingdom of 
 God. 
 
 Now is there a possibility of making over the old religion by 
 lopping off some of its branches, and grafting in scions from 
 the new religion ? Wherever Christianity is at work it produces 
 an indirect result in changing the native religions. "In West- 
 ern India even 25 years ago it was a common thing for most 
 Hindus to say to the Christian missionary, 'Your religion and 
 ours are very different/ Now after contact with Christianity 
 it is far more common to say, 'There is not much difference 
 between your religion and ours.' This great change illustrates 
 what the result on Hinduism is of its contact with Christian 
 teachings. Christian ideas arid principles are gradually ful- 
 filling and supplanting Hinduism." ["Missions from the Mod- 
 ern View," p. 170.] 
 
 Under the influence of Christianity vigorous efforts have been 
 and are being made to-day to reform the old faiths. The 
 Brahmo-Somaj of India represents a very earnest and intelli- 
 gent effort to accomplish this. It went far in adopting the best 
 of Christian teaching and customs. But the difficulty with 
 
HAEVEY : THE PEDAGOGY OF MISSIONS 383 
 
 such reforms is that they leave out the great essential of Chris- 
 tianity, the dying and living Christ, with its appeal to man's 
 emotional nature. Moozoomdar, representing the Brahmo- 
 Somaj at the World's Parliament of Religions in Chicago, after 
 showing the need and difficulty of obtaining personal holiness, 
 told how they seek it. "Devotion only, prayer, direct perception 
 of God's Spirit, communion with Him, absolute self abasement 
 before His majesty, devotional fervor, devotional excitement, 
 spiritual absorption, living and moving in God, that is the secret 
 of personal holiness." ["The World's Parliament of Relig- 
 ions," vol. 1, p. 350.] When Christ is thus left out, Christian- 
 ity is excluded. Christ represents men as being by nature dead, 
 and says that He came to give life. He says that He is the 
 bread of life and the water of life, and that whosover believeth 
 in Him shall have everlasting life. The missionary then can 
 recognize no religion as sufficient that does not have as its center 
 the dying and living Christ. 
 
 This does not mean that we are to Americanize or European- 
 ize the other nations, but that we are to give them the spirit 
 which has produced the best that there is in American and 
 European life. Christ did not seek directly to change laws 
 or social institutions. He implanted a spirit which revolution- 
 ized all departments of life. Yet many of these changes were 
 brought about very gradually. "The Jews who became Chris- 
 tians had still their Jewish type of Christianity, and the Greeks 
 who became Christians developed a characteristic type of Chris- 
 tianity, and the Romans who became Christians developed a 
 Roman type of Christianity." ["Missions from the Modern 
 View," pp. 86-87.] Yet as time goes by and the gospel leaven 
 works, the errors which separate men go out and the good 
 which draws them together increases. Men everywhere are 
 strikingly alike psychically as well as physically, and have the 
 same spiritual as well as physical needs. The multiplication 
 table is the same for the Hindu as for the American. Astron- 
 omy, Botany, Geology mean the same to all races. And so too 
 the best moral and spiritual system for one race is the best for 
 all. But we must not think that all the lesser things that 
 have a place in the structure of human progress are of Amer- 
 ican or European origin. 
 
 The attitude of the religious teacher toward the old religions 
 
384 JOUENAL OF KELIGIOUS PSYCHOLOGY 
 
 may be likened to the attitude of the teacher of modern hy- 
 giene, medicine, industrial methods, political science, philan- 
 thropy, pedagogy toward the old beliefs and methods. The belief 
 that sickness is the result of the anger of the gods must be 
 removed, and a belief in the efficacy of pure water, and other 
 hygienic conditions inculcated. But while the new scientific 
 spirit must displace the old superstition, it will probably not 
 be best to apply all the requirements of the health department 
 of a modern American city. Native methods may be best em- 
 ployed where they fit in with scientific conceptions. We may 
 well hope that the political systems of the most advanced nations 
 will not be adopted as a whole by any primitive people. There 
 are things in those systems which can be profitably copied. But 
 what is needed is for the new Christian spirit to evolve from 
 the old methods, with suggestions from every nation, a new 
 system superior to all others. 
 
 The missionary must learn to tolerate patiently and gracefully 
 inferior conditions, physical, industrial, social, religious, for 
 his own comfort as well as his best usefulness. This we are slow 
 to learn with our Western impatience with things outgrown. 
 Mrs. E. H. Conger says of her experience in China, "When I 
 first went into my kitchen I was heartsick, it seemed to me 
 that there was literally nothing with which to work, not even 
 a range." The cook was interviewed and he explained. A 
 queer brick oven was pointed out which seemed incapable of any 
 good. But by their own peculiar methods excellent results were 
 produced. "At first I tried to have them learn my way of 
 doing, but I have already concluded to tell them what I want, 
 but let them get the results in their own way. I am rarely 
 disappointed." ["Letters from China" by Sarah Pike Conger, 
 P. 7.] 
 
 So it is in religious matters. The overzealous Westerner is 
 likely to be impatient with the really inferior methods and ideals 
 of the East, but he must learn that much error must be borne 
 with patiently, until the new converts have reached a more 
 mature stage of development. The missionary who expects the 
 converts to at once put off all the sins of the flesh, and to put 
 on the whole of Christian virtue, will be doomed to bitter dis- 
 appointment. Not only does the flesh lust more strongly against 
 the Spirit because of ages of carnal ancestry, but it is hard for 
 
HARVEY: THE PEDAGOGY OF MISSIONS 385 
 
 the new converts to see that what the missionary calls sins are 
 really wrong, especially those that are most gratifying to the 
 flesh. The constant relapsing of ancient Israel and the need 
 of persistent effort to bring them to a certain standard of re- 
 ligious and moral conduct, has its lesson for those working 
 among people with low spiritual and moral ideals. 
 
 Things may be very helpful at a low stage of culture that 
 are not needed at a higher stage. Jesus spoke of divorce 
 serving a need on a lower plane, while it was not to be thus 
 tolerated on the ideal plane. The Confessional may serve a use- 
 ful purpose with primitive peoples, and later be outgrown. 
 These people feel a need of confiding to the seen. A missionary 
 among the Spokane Indians told the writer of the desire of 
 Christian Indians to confess their sins before the celebration 
 of the Lord's Supper. Nor can there be any doubt that if 
 such a confession is properly guarded, only good can come of 
 it. James, 5:16, says, "Confess therefore your sins one to 
 another, and pray one for another, that ye may be healed." 
 This has been neglected by the Protestant church. The use of 
 the Confessional by modern Psychotherapy shows that not only 
 among primitive people but also in lands called Christian it has 
 a place. 
 
 VI. EDUCATIONAL WORK 
 
 Along with the appeal to the emotional nature there must be 
 a development of the reason. Unless the reason is educated 
 there will be no permanent uplift through the emotions. Nat- 
 ural science forms a ready means for such development. A little 
 astronomy will overturn many age-old superstitions. The 
 Siamese thought that an eclipse of the moon meant that a great 
 sea monster was trying to swallow it ; and they got out all their 
 noise making instruments to frighten it away. When the true 
 explanation of an eclipse is given them, at once their old theory 
 falls. Botany, geology, physics, physiology, even in very ele- 
 mentary form, establish them in their new emotional bias. The 
 uniformity of the laws of nature convinces the intellect as to 
 the unity and immanence of God, and polytheism dies. 
 
 This scientific study can also have an important bearing on 
 the subject of hygiene, which is so greatly needed in all non- 
 Christian lands. The evil effects of strong drink, opium, foot- 
 
386 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 binding, and other abuses of the body and mind may thus re- 
 ceive a natural and effective treatment. 
 
 Art should have a place in the pedagogy of missions. It is 
 noticeable that the children of primitive peoples who are edu- 
 cated in our schools excel in writing, drawing, and other manua, 
 work. Samples of drawing of animals, birds, flowers, maps, 
 from schools among the American Indians, the natives of the 
 Hawaiian Islands, and the Philippine Islands, indicate a pro- 
 ficiency that white children do not have. 
 
 Artistic work is done also by girls in the homes, basket work, 
 bead work, that is not equaled by the daughters of the whites. 
 The magnificent temples of India and the artistic work of the 
 Japanese show what non-Christian people are capable of achiev- 
 ing in art. And yet the fact remains that most non-Christian 
 art is intolerably crude. The idols of most countries are inartis- 
 tic, grotesque, and hideous. Even in China this is true. 
 
 Dr. G. L. McKay of Formosa regarded it as a part of his 
 mission among the Chinese to train their aesthetic taste. He 
 beautified the grounds of his college for that purpose. After 
 describing the grounds he had planted and beautified he says, 
 "The order and beauty are refreshing, and the fine appearance 
 of things is a help to the college. Chinese people and officials 
 visit, wonder and admire, converts walk around and rejoice. 
 Is such a part of mission work? Yes, most emphatically yes. 
 I for one went out among the heathen to try to elevate them 
 by making known to them the character and purposes of God. 
 Our God is a God of order. He loves beauty, and we should 
 see his handiwork in trees, plants, and flowers; moreover we 
 should endeavor to follow the order which is displayed so visibly 
 throughout the God-created, star-studded universe." ["From 
 Far Formosa," p. 293.] 
 
 The place of rhythm in human life suggests a large use of 
 music and the dance in education. Sight and sound follow the 
 laws of rhythm. The heart action is rhythmical. Our ability 
 to concentrate attention follows the same law. The baby is 
 soothed by rocking. The soldier 's courage is increased by martial 
 strains. Rhythmical motions are used to produce hypnotism. 
 Primitive peoples often conduct their work according to rhythm, 
 sometimes accompanied by a measured melody. In our religious 
 services we see the effect of music on the emotions. Slowly 
 
HARVEY: THE PEDAGOGY OF MISSIONS 387 
 
 measured music produces reverence. Quick music leads to 
 action, and is employed by evangelists and the Salvation Army. 
 Rhythm contributes to the pleasure of reading poetry. It also 
 catches and holds the attention, and by giving thought groups 
 aids the intellect. The dance and beating of drums and cymbals 
 are probably universal among men. 
 
 Though most peoples make much of music, usually it is un- 
 developed. Sometimes it is a rasping sound of only two or 
 three tones. Anyone who has ever heard Chinese singing won- 
 ders how so intelligent a people can tolerate such unmusical 
 sounds. But while there is plenty of room for us to improve 
 native music, great care must be exercised lest the loss be 
 greater than the gain. 
 
 Thomas Nelson Baker, a negro, has a suggestive series of 
 articles on the negro melodies. He attributes the power of the 
 negro to thrive under conditions where other races die to their 
 melodies. He calls them "an antidote for the awful mental 
 disease of melancholia." The Indian pines under reverses, but 
 the negro, as Carlyle said, will grin and dance and sing. Baker 
 says that the survival of the negro is not a matter of body or 
 intellect but of soul. "The oppressed race that hangs its harp 
 upon the willows and sits down and weeps is committing race 
 suicide." "The negro soul is the negro's only hope in this 
 country, and so sure as he gets his soul educated out of him, 
 so sure is his race doomed to the fate of all other weaker races 
 that have come into contact with the Caucasian race." Again 
 he says, "It was through these melodies that we get that high 
 degree of soul culture that enabled the negro slave to love where 
 others would hate and sing where others would pine away and 
 die." 
 
 Negroes educated according to modern methods are led away 
 from their old melodies to more classical music. Here is a 
 danger. Mr. Baker commends Fisk University for educating 
 and not Caucasianizing the negro. The negro tastes and feel- 
 ings are developed and not suppressed. This writer closes by 
 saying, "The American negro has many needs but his greatest 
 need is leaders who will teach him how to save his soul, and 
 sing and keep singing until the day breaks and the shadows flee 
 away. " [ " Record of Christian Work, ' ' 1908, June, July, Aug. ] 
 
 Modern missions, in contrast with the earlier missionary meth- 
 
388 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 ods, makes much of education. The school is established along 
 with the chapel, and a little later comes the high school and 
 the college. This method has been adopted after seeing the 
 unsatisfactory results of the older method. 
 
 The famous missionary Francis Xavier was a man of great 
 zeal and energy. He traveled far, working indefatigably in 
 India and Japan. He prepared a few simple exercises for his 
 converts, the Creed, the Ten Commandments, the Lord's Prayer, 
 and the Ave Maria, and got large numbers to accept baptism. 
 But beyond the simplest elements of his religion he did not 
 try to go. He aimed rather at securing large numbers of con- 
 verts than a people advanced in Christian knowledge. The 
 same method was followed by his immediate successors. 
 
 But these converts proved very unreliable. For example, in 
 Japan in 1581 there were two hundred churches and 150,000 
 native Christians. But when European teachers were obliged 
 to withdraw in 1606, there was not sufficient educational force 
 left to carry on the work, and Christianity well nigh died out 
 in the empire. 
 
 In contrast with that may be cited the early church in Mada- 
 gascar. Here the bible was given to the common people, and 
 they were taught to read it. When persecution, the most bitter, 
 came on, and the missionaries were driven out, the converts re- 
 mained true to their new faith. At the end of twenty-five years 
 "when if not plucked up by the roots it might have been expected 
 to be found feeble and half dead, it was strong and firmly 
 rooted, and among its precious fruits were many of the soldiers, 
 the nobles, and even the royal household." "The Christian 
 population was five-fold greater than when the attempt at 
 extermination began. " ["The Miracles of Missions," pp. 185- 
 186.] 
 
 Traveling evangelists of the type of W. C. Burns and Francis 
 Xavier do much in familiarizing a people with the character 
 of the foreigner, and arousing a curiosity regarding his message. 
 But the positive knowledge imparted to the people is very small. 
 
 Chapel preaching, where people throng at set times as in the 
 days of Paul to hear what "this babbler says," may give a 
 little definite idea of what the missionary is there for. But 
 the best work is done after the public service is over, when 
 interested ones remain with the preacher, who is now teacher, 
 
HARVEY : THE PEDAGOGY OF MISSIONS 389 
 
 to talk over the new religion. Dr. John Ross of Manchuria 
 says that in these quiet discussions nine-tenths of his converts 
 are made. From these converts the catechumen classes are 
 formed. Here they can be taught the moral principles of the 
 bible, things that appeal to the common needs of the human 
 soul. Questions of biblical criticism need not be touched. "In 
 the cross of Christ they find an all-satisfying portion: as 
 there they find expounded problems which Confucius refused 
 to touch, which Buddhism and Taoism have answered so as to 
 mislead. In religious truth and as a guide to life, the gospel 
 is all their salvation and all their desire." ["Mission Methods 
 in Manchuria/' p. 90.] 
 
 Along with Christian teaching much can be made of the 
 native classics and native history and geography. The Chinese 
 classics are vastly superior to the classics of Greece and Rome 
 which are taught in our schools. They are purer and form a 
 better basis for Christian teaching. Some mission teachers will 
 begin a school with only the teaching of the native classics. 
 This disarms prejudice at once. Then later it is an easy step 
 to show the superiority of the Christian classics, and to let 
 Christian light give a new meaning to old truths. Chinese 
 scholars have said that they never understood their own classics 
 till they got the help of Christian teaching. The history of 
 their own country and the biography of their own great men 
 may be of as much value and certainly of greater interest to 
 any people than the history of other lands and the lives of 
 other people. Then incidentally a comparison with these of 
 the history of Christian countries and the lives of its best men 
 and women can be used most effectively to produce thought 
 and conviction. 
 
 One missionary says, "When I am talking to a Buddhist and 
 wish to produce in him conviction of sin, I take the command- 
 ments with which he is familiar and quote them to him. The 
 ten commandments of Buddhism are as good as the ten com- 
 mandments given through Moses to produce in man the im- 
 pression and the conviction that 'by the works of the law shall 
 no flesh be justified/ When I want to reach the same end 
 with a Confucianist, I use the law of the five duties growing 
 out of the five relations." ["World Miss. Con., 1910," vol. 4, 
 p. 100.] 
 
390 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 Alexander Duff thought that among the Hindoos western 
 science was essential as a means of overthrowing superstition. 
 Among the Chinese on the other hand, western science is less 
 needed than a careful training in distinguishing things that are 
 different. Chinese education gives all its emphasis to a train- 
 ing of the memory. In this they are marvelously successful, 
 but logical accuracy is not thought of. Educated Chinese see 
 no inconsistency in holding views that are mutually incom- 
 
 tible. [Ibid, 110.] 
 
 The power of the school to overcome caste, especially in 
 India, may be noticed. It is impossible by moral suasion to 
 get the upper classes to give the lower classes an equal stand- 
 ing with themselves. Even the majority of Christian converts 
 will not recognize this duty. This is true in Christian lands 
 as well as in non-Christian. The teaching of Christ that the 
 way of service is the way of greatness is a lesson that His fol- 
 lowers are very slow to learn. But when the lower classes have 
 been given a better education than the higher classes, and are 
 better adapted to hold the higher positions in governmental or 
 other spheres, the being looked down upon is changed to a 
 being looked up to. Here is the real solution of the negro prob- 
 lem in America. As soon as a large number of negroes have 
 risen to the level of or surpassed the whites in general culture 
 and in professional and industrial progress, and have proved 
 themselves worthj r of the highest government positions, then 
 the prejudice of color will give way. Thus Christian education 
 is the great leveler of caste bound races. 
 
 The need of educating a native ministry is so apparent, and 
 the number of Orientals flocking to our shores in these days 
 so great, that the question naturally arises, "Why not educate 
 those from abroad in our schools, and then send them back as 
 workers among their own people?" Many of those from 
 abroad, after adopting Christianity, have a desire to return 
 and teach in their home land. "Would not then a course in 
 Western learning along with the experience of "Western living 
 be a fitting preparation for such work? Well meaning people 
 have enthusiastically tried this method of advancing foreign 
 mission work. In a very few cases it has been found eminently 
 successful. Such was that of Neesima of Japan. But with rare 
 exceptions, and these chiefly Chinese and Japanese, such a 
 
HARVEY: THE PEDAGOGY OF MISSIONS 391 
 
 course has proved unsatisfactory. Some after being educated 
 have preferred to remain in the land of their education, where 
 they have had successful careers. Others have returned to their 
 homeland, unfitted by their residence abroad for useful work 
 there. 
 
 The American Board of Commissioners for Foreign Missions 
 had a very instructive experience in this matter. In the year 
 1816 they established a school in America for the express pur- 
 pose of educating young people from heathen communities. 
 The constitution declared its object to be "the education in 
 our own country, of heathen youths, in such manner as, with 
 subsequent professional instruction, will qualify them to become 
 useful missionaries, physicians, surgeons, schoolmasters or in- 
 terpreters; and to communicate to the heathen nations such 
 knowledge in agriculture and the arts as may prove the means 
 of promoting Christianity and civilization." ["History of the 
 Sandwich Islands Mission" by Rufus Anderson, pp. 11, 12.] 
 To show the cosmopolitan character of the pupils, in 1823, nine 
 pupils were from the Sandwich Islands, fifteen from various 
 Indian tribes, three from China, others from Greece, New Zea- 
 land and other places. For some years much interest was taken 
 in the school and high hopes were entertained for its useful- 
 ness. But results were disappointing, and the school was dis- 
 continued after 1826. Here are a few of the difficulties which 
 were met. "It was not found easy to decide what to do with 
 the youths, after their education was completed. It was now 
 known also that those who had returned to their native lands 
 failed to meet the expectation of their friends. The abundant 
 provision for them while in this country, added to the paternal 
 attentions they everywhere received, had been a poor prepara- 
 tion for encountering neglect and privations among their un- 
 civilized brethren; and the expense of maintaining them, when 
 returned, in any tolerable state of comfort, was much greater 
 than it would have been had they never been habituated to the 
 modes of life in an improved state of society." "A simul- 
 taneous effort to train Greek and Armenian youths in this 
 country, for the most part in the ordinary academies and 
 schools, and some of them even in colleges, proved equally un- 
 satisfactory. " [Ibid, pp. 13-14.] 
 
 At the present time educational work in the mission fields to 
 
392 JOURNAL OF RELIGIOUS PSYCHOLOGY 
 
 a greater or less extent is carried on by all the churches. Gradu- 
 ates of these schools at once take leading positions in political, 
 professional, and industrial lines. Graduates of Robert Col- 
 lege, Constantinople, and the Syrian College, Beirut, are perme- 
 ating Turkey with Christian influence. All over China mission 
 schools are infusing the modern educational spirit, and raising 
 up men who become leaders among their people. Only a few 
 years ago the education of girls in China and Turkey was ridi- 
 culed. To-day their education is sought for by all classes. 
 
 As to whether day schools or boarding schools are best for the 
 lower races is a question at present before the Indian educators 
 of America. There is variety of opinion and much is said for 
 both. 
 
 If the children are taken from their homes to boarding schools, 
 as is done in connection with our Indian work, there is secured 
 regular attendance upon the classes, which is impossible with 
 day schools. Parents take so little interest in the education of 
 their children that they keep them at home a large part of 
 the time. The influence of the home working against the influ- 
 ence of the school is also avoided by this means. At large board- 
 ing schools there can be much better facilities for industrial 
 work, than is possible at small day schools. 
 
 On the other hand there is danger of the child being edu- 
 cated away from the home by this method, and made incapable 
 of identifying himself properly with the life of his people ; or 
 if he does the latter, he may throw off all the good he got at 
 the school, and thus nullify the patient work of years. In the 
 day school, conducted near the pupil's home, there is close con- 
 tact maintained between the child and the home, and there is also 
 the touch of the teacher felt in the home, which is invaluable. 
 There is not a storing up by the pupil of many things to be 
 put in practice around the home at some future time; but he 
 goes home every night to put in practice the suggestions of the 
 day. The pupil is given a lesson in hygiene or improved meth- 
 ods of gardening. He goes home to see how it works. The 
 teacher calls at the home and talks over with the parents the 
 things that the child is learning, and may suggest ways of 
 applying these principles in and around the home. The home 
 of the teacher is also an important factor, which is missed in 
 the boarding school system. Nor is there any place where the 
 
HARVEY: THE PEDAGOGY OF MISSIONS 393 
 
 young child can usually get as much love and care and perma- 
 nent good as in his parent's home. 
 
 The great difficulty in carrying on day schools is to obtain 
 suitable teachers in sufficient numbers. A man and wife are 
 best adapted for this work. Sometimes in mission schools two 
 ladies serve well, one acting as teacher and the other as home 
 maker. In some places there is a third who acts as visitor. Thus 
 they are companions for one another, and escape the excessive 
 loneliness of one solitary teacher among a people of alien cus- 
 toms and sympathies. 
 
 As the writer visited some of the Indian reservations and 
 government schools, and talked with teachers and missionaries 
 about them, the plan followed in some places of combining 
 the two methods commended itself to him. Among the Pima 
 Indians at Sacaton, Arizona, there are day schools for the 
 smaller children, and the government boarding school for the 
 older ones. The boarding school is sufficiently near the homes 
 to keep the children in touch with their people and to allow 
 of frequent intercourse. Among the Papagoes at Tucson, Ari- 
 zona, the work is similarly conducted, though here the boarding 
 school is controlled by the Presbyterian church 'and the day 
 school by the government. At both these places results were 
 clearly superior to those found under other conditions, and 
 seemed to justify this combination of day and boarding schools 
 on the same reservation. 
 
 SUMMARY 
 
 Though there are a multitude of varying religions in the 
 world, there are certain characteristics common to them all. 
 This is at least in part owing to their having a common origin 
 in the nature of man. As men resemble one another physically 
 and psychically so they do religiously, and the same religious 
 stimulus will produce the same or a like response. All primi- 
 tive peoples offer prayer to their deities. Thanksgiving and 
 other festivals are observed among widely separated races. 
 The priesthood, sacrifices, fasting and other institutions of 
 religion are found among most peoples. Stories in the Chris- 
 tian's bible bear a striking resemblance to many embodied in 
 other religions. Thus it is easy to adapt Christianity to the 
 conceptions of primitive peoples. 
 
394 JOUKNAL OF KELIGIOUS PSYCHOLOGY 
 
 Many traits of lower races may be retained and allowed to 
 co-exist with those that have been regarded as distinctively 
 Christian. Such an addition of primitive beliefs and habits 
 may even produce a superior character. Many Eastern char- 
 acteristics off-set Western defects, and so should be carefully 
 utilized. Care must be exercised by the religious teacher lest 
 he discourage worthy traits in the primitive man, simply be- 
 cause they are not according to Western usage and modes of 
 thought. 
 
 A little effort suffices to find a point of contact between the 
 religion of the missionary and that of the people among whom 
 he works. All recognize a deity and a possible connection be- 
 tween the human and the divine. All value truth, recognize 
 sin and some of its results, have a desire for reconciliation with 
 God, and want a clearer light on the dark problems of life. 
 Many religious customs and teachings are sufficiently alike to 
 form a point of contact between them. 
 
 The conception of a divine revelation is very familiar, and 
 when one goes among primitive peoples with a message that he 
 claims to have come from God he readily gets a hearing. Story 
 telling attracts hearers. Not condemning false teaching but 
 the simple telling of bible stories catches and holds the atten- 
 tion. Such also leads to conviction for sin and a desire for 
 better things. Example and illustration are always better than 
 logical argument. Primitive peoples have no difficulty in ac- 
 cepting the miraculous, and are familiar with the conception of 
 God being manifest in the flesh. Care is needed to avoid wound- 
 ing the feelings. Religious prejudices must be respected. 
 Truths regarding the deeper needs of the soul will always in- 
 terest and attract. 
 
 When and how should distinctly Christian doctrine be pre- 
 sented? The experience of mission fields gives valuable testi- 
 mony regarding this, and goes to show that both intellectually 
 and emotionally primitive men can connect with the simpler 
 Christian doctrines and modes of life, without any later bad 
 results being in evidence. Christian doctrine meets a felt 
 need of the most untutored of men. Such moral teachings as 
 those of Confucius and Buddha form a good preparation for 
 the gospel, as they show a need that only Christ can supply. 
 No religion is sufficient without the living Christ, but Christ 
 
HARVEY: THE PEDAGOGY OF MISSIONS 395 
 
 can use a great variety of thought and custom in adapting 
 Himself to human needs. 
 
 Missionary administration must give science and art a lead- 
 ing place. Science overturns in an easy and natural way age 
 old superstitions. Art appeals to all men and has an elevating 
 influence. Music is found everywhere and is of high educational 
 value. Without educational work purely religious teaching fails 
 to give stability to thought and character. There must be a 
 training of the intellect in addition to having the emotions influ- 
 enced and the conscience affected. The native classics and 
 biography can be used to good advantage. Schools can remove 
 evils like caste better than most other things. Having schools 
 located among a people is better than taking the students to a 
 foreign land to be educated. Day-schools and boarding-schools 
 each have advantages, but where both are conducted together 
 best results are produced. 
 
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HARVEY I THE PEDAGOGY OF MISSIONS 399 
 
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