“These two systems may be distinguished in general by the former’s depending largely on paid native agency, while the latter deprecates and seeks to minimize such agency. Perhaps an equally correct and more generally acceptable statement of the difference would be, that, while both alike seek ultimately the establishment of independent, self-reliant, and aggressive native churches, the ‘Old System’ strives by the use of foreign funds to foster and stimulate the growth of native churches in the first stage of their development, and then gradually to discontinue the use of such funds; while those who adopt the ‘New System’ think that the desired object can be best obtained by applying principles of independence and self-reliance from the beginning. The difference between these two theories may be more clearly seen in their outward and practical working. The old uses freely, and as far as practicable, the more advanced and intelligent of the native church members, in the capacity of paid Colporteurs, Bible Agents, Evangelists, or Heads of Stations; while the new proceeds on the assumption that the persons employed in these various capacities would be more useful in the end by being left in their original homes and employments.”[[17]]
[17]. Methods of Mission Work, p. 4.
The result was that the mission took a good thing and ran it into the ground. Economy became almost a craze. The churches were assessed—not heavily, it is true—to support the ministers; and the ministers were exhorted to take whatever stipend was agreed upon, and count any deficiency in it as a voluntary contribution on their part, or as a debt they owed their countrymen for the Gospel’s sake. Neither parishioners nor workers understood the scheme. But it was tried for one year; and at the next Annual Meeting (in 1895) the catastrophe came. The churches had been asked to walk before they could stand; and the ministers were to work, as well as walk, by faith and not by sight. As pastors, their expenses were necessarily increased. They had to dress better, and to be an example in clothing, and educating their families, and in hospitality. It seemed to them that they were required to make bricks without straw. A little yielding to demands that were not unreasonable would have satisfied the ministers, and the churches would have been encouraged by the continuance of some support from the Board for evangelistic work, even though the amount was much reduced. The zeal was well meant; but we broke off too suddenly.
For the unfortunate results, the mission, the native ministers, the churches, and, indirectly, the Board should share the responsibility. The advantages gained by our Training School were nullified, and all progress toward a permanent Theological School was at an end. After those two Annual Meetings there was no call for theological training, and no future for a native ministry. So we have to go on appealing to the Board and to the American churches for foreign workers, although the salary of one of these would support half a dozen or more native ministers.
It is easy to say that native ministers and church members should be willing, out of pure gratitude, to labour for the evangelization of their own people, or that such and such other races have done so. As a matter of fact, the Lāo church is largely indebted for its progress to the power exerted by the church itself. And as to the example of other races, we must remember that there are racial differences. Even our nearest Christianized neighbours, the Karens, stand in a class quite by themselves in this respect. We can no more apply one rule to all oriental races than we can enforce western customs in the Orient. But we certainly cannot expect happy results from the application of rules that would have discouraged our own ancestors when the first Christian missionaries found them.
Among the things of more hopeful augury accomplished in the year 1894, two deserve special mention—the establishment of Christian Endeavour Societies in all the Lāo churches, primarily through the efforts of Dr. Denman, and the publication of the Book of Psalms and of a hymnal of over two hundred hymns and tunes. The Psalms were translated by Dr. Wilson, and the hymns were almost wholly from his pen.
At the Annual Meeting, to which reference has already been made, a committee was appointed to consider anew and report on the question whether it was or was not advisable now to occupy the northern portion of the field with a permanent station, and, if it were deemed advisable, to determine the location. I had been anxious to have it occupied two years before this time, but had yielded then to the claims of Prê and of Nān—of Prê because the relief work among the sufferers from famine had furnished a most auspicious opening there; and of Nān because it was a larger city and province than any in the nearer north. Notwithstanding the greater progress of the work in the north, with organized and growing churches in Wieng Pā Pāo, Chieng Rāi, and Chieng Sên, there seemed to be a lingering doubt as to the wisdom of establishing permanent stations in cities so small as these. Most of my colleagues had never visited that northern region. No one save myself had surveyed the whole field. Yet no part of the work of a mission is more important, or requires better judgment, than the location of its permanent stations. Although fully persuaded in my own mind, I did not wish the mission to embark on a new project involving outlay of money and of men, without the mature judgment of the whole mission. Hence it was at my own suggestion that the committee was appointed.
On January 20th, 1896, Dr. Denman and I of this committee started northward. Mr. Dodd joined us later. It is a great thing to have a physician along on such a tour. He relieves a great deal of suffering among a needy people, and so lifts a great load of care from his companion. But beyond this, I myself had quite an attack of fever on this particular trip, and was much indebted to his care for my recovery. Then we had the stereopticon along, and lectured nearly every night to large audiences. The doctor manipulated the lantern, and left the explanation and application to me. Those pictures have made the Gospel story to live in the imaginations of many thousands of people. The occasional introduction of a familiar scene from native life serves to give confidence that the others also are real, while a few comic ones interest the children, old and young. A picture of the King of Siam—their King—with three of his children, one of them with his arms about his father’s neck, always attracted great attention, and was often asked for again at the close of the exhibition.
I had some trouble this time with my sadaw elephant. At one stage his back became so sore that I should have left him behind, were it not that he had had a serious encounter with a tusker, and I dared not risk him in that vicinity. He escaped from the encounter with some bruises, and it was fortunate that he inflicted no serious wound on his antagonist. And he was quite well again, before we got home. This was, however, the last tour he made with me. Elephants had become property so unsafe that, before the next season, I disposed of both of mine. In one year, out of three hundred and fifty elephants employed by a timber firm, thirty-two died and twenty-two were stolen. But it was like parting with a friend to see the sadaw go.