Turning to the field of missionary effort, we find that the spread of the Christian religion by missionary efforts, particularly during the last one hundred years, forms one of the brightest chapters in the records of human progress. Within this period, the triumphs of the first three centuries have been far more than repeated.
Following these early victories of the Christian faith came on, as all know, ages of darkness, dreary centuries, during the progress of which the power of the church gradually waned, and, with respect to purely spiritual activities, seemed to die away. The voice of exhortation ceased to be heard. Christian song was hushed. Even prayer closed its supplicating lips, and the church, overladen with corruption, worldliness, and human ambition, passed into the thick darkness of the long and disastrous eclipse of the Middle Ages. But amid the widespread darkness enveloping the world, even the ages known as the “Dark Ages” were not without their gleams of light. Among the Saracens and in the lands of the Orient, always were to be found heroic men and women toiling ceaselessly for the conversion of heathen nations to the Christ. Later on, subsequent to the thirteenth century, and especially during the centuries immediately following the discovery of the New World, the desire for the Christianizing of the world flamed into an all-absorbing passion. The tremendous labors of Xavier, of Loyola, and their followers, in every quarter of the globe, have long been the wonder and admiration of the world. Checked in Europe by the rise of the great Protestant Reformation, the Catholic Church turned its energies to the acquisition of spiritual power in other lands, and with enormous success. Along the banks of the St. Lawrence, amid the wilds of Canadian forests, far away on the shores of the Great Lakes, thence southward to the Ohio, along the Mississippi, even to the Gulf; in far Cathay, in Ceylon, in Japan, in China, in Africa,—everywhere its missionaries could be found, heedless of hunger, of cold, of peril, reckless even of life, if by any means, whether by life or by death, they might “sprinkle many nations” and establish the holy emblem of the Christian faith.
BAPTIST MISSION SCHOOL, JAPAN.
Absorbed in the struggles going on in their own lands, Protestants made but little effort for the extension of the gospel in foreign fields, save the few but successful attempts made by the Moravians of Germany, always the most zealous of all Protestant bodies in lines of missionary service. What, however, was lacking in the way of missionary effort in the seventeenth and eighteenth centuries has been more than made good in the glorious nineteenth, the distinctive missionary century of the Christian era. In the room of seven societies organized for world-wide gospel evangelization at the end of the last century, there are now in Europe and America between seventy and eighty organizations, employing a force of nearly three thousand American and European missionaries, and perhaps four times that number of native assistants. Full $10,000,000 are annually raised among the Protestant bodies alone for missionary service, while the great Roman Catholic Church prosecutes its work with a zeal equally unflagging. A brief survey of the progress of a hundred years of missionary effort will make it clear to all minds that the day is not far distant when the declaration of the prophet, “The earth shall be filled with the knowledge of the glory of the Lord, even as the waters cover the sea,” shall have abundant and magnificent realization.
At the beginning of this century, every island of the vast Pacific was closed against the gospel. To-day, nearly every one is under the influence, more or less extended, of Christian civilization. India, from Cape Comorin to the Punjaub, from the Punjaub to the Himalayas, from the Himalayas to Thibet,—at whose gates the gospel is now knocking,—has been covered with a network of mission stations, schools, colleges, and churches, closer by far in its interlacings than that which at the close of the third century had spread itself over the vast empire of the Cæsars. Of the Indian Archipelago, Sumatra, Java, Borneo, the Celebes, New Guinea, not to mention smaller groups of islands, are feeling the new life ever imparted by the advent of the Cross. Japan, too, hungry for reform, and full of the stir of the age, by granting entrance to the gospel, has within its borders already a numerous Christian population with scores of evangelical congregations. The same is true of the hermit nation, Corea. In the lands of Islam, from Bagdad to the Balkans, from Egypt to Persia, and throughout all Turkey, are to be found centres of missionary enterprise, the vast influence of which is now being sensibly felt in the changing life of those remarkable peoples. In Burmah, and recently in Siam, after years of patient and apparently hopeless service, fields are everywhere “white unto the harvest.” China, most populous of all heathen lands, is open to missionary effort from Canton to Peking, from Shanghai to Hon-Chow. Africa also, once, in its northern sections at least, the home of the learning, the art, the science, the religion of the world, awakening from the sleep of long and dreary centuries under the influence of Christian civilization, again demands the attention of the great nations of the world. Everywhere, east, west, north, south, it is being invaded all along the line of Cecil Rhodes’ great railway, stretching northward from Cape Town for three thousand miles, to meet the twenty-six hundred pushing down from the north,—from Senegal to Gaboon and from Gaboon to the Congo; on the shores of Tanganyika and along the banks of the Zambesi shine the lights of the gospel, which, wherever it has gone, has been the harbinger of a new and brighter day. Within the mighty domains of our own continent, upon the immense plains reaching from Labrador to the Pacific, upon the sterile coasts of Alaska, in the land of the Montezumas, in Central America, in South America, from Panama to Terra-del-Fuego, equally marvelous have been the steady gains resulting from a Christianity the forces of which, like the waters that enrich the continent, penetrate all the bays and estuaries of human society and influence all classes and conditions of men. Looking upon the transformations effected by the labors of a single century of Christian effort, one may surely say, “The peoples that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.”
Equally wonderful have been the vast contributions of the church in America to the great causes of education, philanthropy, and reform, particularly in the line of educational work. The service of the church in the great cause of education has never yet been fully recognized. Men forget, when charging the church with hostility to human progress, to freedom of thought and action, that until within a period of seventy years nearly everything accomplished for popular education was carried out under the auspices of the churches rather than under the direction of the state. Until 1825, the state had done next to nothing even in the development of its common schools. In the great State of Pennsylvania, the system had no existence until the year 1835. Even to-day, among the four hundred and fifty institutions of higher education in the various States, nearly all owe their foundation to the energy and sacrifice of Christian men and women. The total gifts of the churches to the cause of education, still existent in plant, in grounds and buildings, or in the form of endowment funds, reach the enormous aggregate of nearly $350,000,000, while the total of gifts to institutions of learning, largely from Christian sources, aggregate nearly $10,000,000 per year.
METHODIST EPISCOPAL HOSPITAL, PHILADELPHIA.
The religious activity of the century is further manifested in the enormous sums raised and expended for purposes of charity, reform, and general philanthropy. It would require an octavo volume of four hundred pages to catalogue the various benevolent and charitable organizations in the city of New York alone. Add to that volume the hundreds more which would be required to enumerate the additional thousands to be found in Philadelphia, Chicago, Boston,—in fact in every city, town, and hamlet from the Atlantic to the Pacific, nine tenths of which are distinctively Christian,—and you have a faint idea, at least, of the vastness of the spiritual forces at work in these closing years of the century for the amelioration of human ill, the dispelling of moral and spiritual darkness, and the ushering in of the era of peace and good will, for the coming of which the church has so ceaselessly prayed. What these philanthropies are we cannot in detail enumerate. Classified, they are for the poor, for the laboring classes, for the sick, for fallen women, for free schools, for the aged, for the blind, the deaf, the insane, the impotent, the degraded, the outcast, for sailors, for the protection of animals, for city evangelization, for home missions, for foreign missions, for religious publications, for the publishing of the Holy Scriptures, for peace, for Young Men’s Associations, Young Women’s Associations, for every cause that appeals to the sentiment of brotherhood so characteristic of the age. In number they are legion. In origin, three fourths are the outgrowth of that spirit of Christian love without which they could not have been originated, and by which they are maintained and perpetuated. Those who assert that within this century Christianity has done more for humanity than in all the centuries preceding are doubtless correct. It has made men kind, made them humane. It has penetrated prisons, and with beneficent change. It has lifted the prisoner from damp and dreary dungeons into commodious structures, the pride of city and State. So far, indeed, have the reforms inspired by the gospel been carried, that men are beginning to inquire whether the limit has not been reached beyond which it may be dangerous to go.