In the same year as the death of the Lao king, 1870, a royal proclamation was issued which appeared in part in the Bangkok Calendar for the next year. This proclamation was a decree of religious liberty. Apparently, although not of a certainty, it had some connection with the recent affair among the Lao. A paragraph from this proclamation shows the broadmindedness of the government at that period:
“In regard to the concern of seeking and holding a religion that shall be a refuge to yourself in this life, it is a good concern and exceedingly appropriate and suitable that you all—every individual of you—should investigate and judge for himself according to his own wisdom. And when you see any religion whatever, or any company of religionists whatever, likely to be of advantage to yourself, a refuge in accord with your own wisdom, hold to that religion with all your heart. Hold it not with a shallow mind, with mere guess work or merely because of its general popularity or from mere traditional saying that it is the custom held from time immemorial. And do not hold a religion that you have not good evidence is true and then frighten men’s fears and flatter their hopes thereby. Do not be frightened and astonished at diverse fictitious events and hold to and follow them. When you shall have obtained a refuge, a religious faith that is good and beautiful and suitable, hold to it with great joy and follow its teachings, and it will be a cause of prosperity to each one of you.... It is our will that our subjects of whatever race, nation or creed live freely and happily in the kingdom, no man despising or molesting another on account of religious difference, or any other difference of opinion, custom or manners.”
Oddly enough, Dr. House, who seemed always to make mention of the innovations of the progressive government under the new king, makes no reference to this proclamation in his letters, nor does he mention it in his chapter on the history of missions in Siam and Laos. In this last named work, however, he states that on Sept. 29, 1878, the king of Siam issued “a proclamation establishing religious toleration in Laos and by implication throughout all his dominions.”
Early in 1871 an incident occurred which was fraught with great consequence for native Christians, and one in which Dr. House’s friendly intimacy with the high officials enabled him to render a service of far-reaching consequence to the young native church. One of the girls of the school, Ooey, shortly after she had made a confession of faith, was called as a witness in court upon a suit in behalf of another member of the church. It was then the custom to allow the Chinese to take oath according to their religion; but there was no provision in the law for the Christian oath. When this young girl was asked to take the native oath, she told the court boldly that she was a Christian and that she could not take an oath based on the native religion; and she demanded to be sworn upon her Christian faith. The court tried to induce her to accede to custom, assuring her that it was but a harmless formula. But she steadily refused, although she was an important witness, the lack of whose testimony was greatly to the disadvantage of a fellow-Christian. In consequence the case was suspended, in hopes that she would change her attitude.
The matter was at once brought to the attention of Dr. House, who recognised that the situation involved elements which were of serious consequence to the religious rights of native Christians. If compelled to take oath, it would infringe upon their conscience. If not permitted to substitute the Christian oath, they would have to forfeit their standing in the court in all cases. The doctor at once sought an interview with the minister of foreign affairs, his old friend and former Lieutenant-Governor of Petchaburi, and also with the regent, an old-time friend. After laying before them the nature of the case, an order was issued directing that a witness be sworn by the faith to which he claimed allegiance. This action, so far as appears, was the first step in the legal recognition of the Christian faith on the part of the government.
PROGRESS
During the last decade of Dr. House’s services there were many recruits to the force of workers. But these additions were not a net gain, for in the meantime there were numerous withdrawals on account of health. In 1869 came Revs. J. W. Van Dyke and John Carrington with their wives. Two years later were added Rev. and Mrs. R. Arthur, Rev. J. N. Culbertson and Miss E. S. Dickey. Miss Arabella Anderson came in 1872 to assist in the new boarding school for girls. The year 1874 saw the arrival of an unusual number of unmarried women missionaries. They were Misses S. M. Coffman, M. L. Cort and E. D. Grimshaw. Then, in 1875, Rev. and Mrs. Eugene P. Dunlop reached Bangkok and began a very long period of valuable service.
Increase of workers meant not diminution but rather increase of work. This is typified in the case of Dr. House himself, who jocularly wrote to his brother that “Satan will not likely find mischief for my hands to do,” and then recounts the duties that devolve upon him. The varied activities that he mentions not only show the versatility required of a missionary but indicate the manifold duties that each missionary has to perform. He writes:
“I have recently become a theological professor, four evenings of the week gathering around me in my study the more advanced and promising of the native church members ... and try to pilot them through the leading principles of a system of divinity.”
One of these men, Ooan Si Tieng, was ordained in 1872. He had been the first Chinese convert in the mission and now became the first to receive this full authority from the Presbytery. As pastor of the native church Dr. House had a full measure of sorrows as well as joys, for there is a tide in spiritual affairs that has its ebb as well as its flow, and the years of spiritual awaking were followed by periods of depression. Thus at the beginning of 1869 he writes: