Thirty years in Madagascar

by Thomas T. Matthews

French civilization is more adverse to the progress of mission work, evangelical religion, and morality than even some phases of heathenism; but perhaps we ought to be thankful that things are not worse than they are. They are not so bad now as at one time we feared they would be. The quiet Sabbath day is a thing of the past, as bands now play, games and races go on, theatres are open, and there have been even bull-fights on the Sabbath. On the part of the missionaries this will mean the need of greater spiritual strength, a closer and more constant supervision of the churches than, owing to their number, they have been able to give in the past, and a much more direct and personal contact with their native agents and fellow workers.

The new régime has served as a sort of dark background—although it has been at a terrible cost—to Protestant mission work. The Malagasy themselves said: ‘We were bad, and our forefathers were bad; but they and we too were poor, ignorant, dark-minded fools; but that educated men, professing civilization, should behave as these men do is shameful in the extreme. How different their lives and conduct from that of the other foreigners! But is not the one class Protestant, the other Roman Catholic? In the one case we see the fruits of Bible teaching and religion, and in the other that of Jesuit teaching.’

In the days of Hova supremacy, although the London Missionary Society Mission was in no sense connected with the Malagasy government, and although its missionaries did their utmost to prevent any such connexion—even going the length of informing the prime minister that they would sooner leave the island than consent to his directing the affairs of the churches in any way—still, it enjoyed a certain prestige from the fact that the church of the sovereign and of the leading people of the State was of the same order as those under the charge of its missionaries. Moreover, the congregation known as the Palace Church, which was in close touch with the court, and which very jealously guarded itself from all interference on the part of any European missionary, had a missionary organization of its own, which brought government pressure to bear on the people for the furtherance of Christian work, by means of the so-called Palace Church evangelists who were supported for political purposes.

Hova governors and officials were often much more zealous than intelligent in their ideas of Christian life and duty. There was abundant evidence to show that in many cases they were not content with the influence of personal example; but did not hesitate to make use of their official authority in country districts, and at outposts among other tribes, to compel the people to erect churches and attend the services. In most cases in the central provinces this was done at the instigation of a Palace Church evangelist. As a consequence of all this, and of the queen, prime minister, and chief officers professing Christianity, there always was a large number who went with the stream, and who swelled the list of members and adherents, without adding to the strength of the church. They rather added to its weakness, as nominal members and adherents always and everywhere do. This state of things, thank God! has passed away for ever. Never again will it be possible for the London Missionary Society or any other mission to enjoy the very questionable advantage of a worldly prestige, which seemed for long to be one of the greatest helps; but in reality, one of the greatest hindrances and perils which can beset the propagation of the Christian faith. Henceforth the London Missionary Society Mission and all other missions will have to depend for success entirely upon God’s blessing, on the moral earnestness and spiritual power of their agents.

Under the Hova government, the pastorate of the churches was an office aspired to by many; not for the stipend—for there usually was none—but because it gave exemption from the hated fànompòana, or unpaid government service. In addition to the pastor, there were in most places a number of local preachers, who took their share of the service with him. Among them would generally be the village schoolmaster and some of the deacons, or other leading men of the congregation. Where there was a trained evangelist, he generally took the oversight of ten or fifteen village churches, while the missionary had the superintendence of the whole district, with its sixty or eighty churches and schools. Under the new system there is a great change in the position of the Protestant pastors. They no longer enjoy special privileges, but are required, like others, to render a certain amount of service annually to the State, or pay for exemption. The demands made by the State upon the services of all and sundry are considerable, and hence the number of local preachers has greatly diminished, and in some places ceased altogether. If, as is to be hoped, the churches generally rise to the recognition of the great importance of having suitable men set apart for the work of the pastorate, faithful men able to teach others also, the prospects for the future of the mission will be brighter than ever.

RAINANDRIAMAMPANDRY, GOVERNOR OF TÀMATÀVE.

‘By their cruel oppression and arrogant pretensions in the early days of the French occupation, the Jesuits overreached themselves, and for ever opened the eyes of the Hovas to their true character.’ Since the people have been free to exercise personal choice with regard to religion, they have turned in great numbers to the Protestant places of worship from which they had been forced to withdraw during the days of Jesuit persecution, and now four-fifths of the worshippers are Protestants.

As I have said already, after the annexation and the emancipation of the slaves, but mainly in consequence of the many false reports set in circulation by the Jesuits, the Roman Catholic schools greatly increased and the attendance at the Roman Catholic services. This change was really a great gain to the strength and spirituality of the Protestant churches, as it rid them of numbers of nominal members and adherents, and although progress seemed slower than in former times, it was more real, and what was lost in extension was gained in depth. The French officials showed their partiality for the Roman Catholic Church by making numerous grants of land for education and other purposes in Antanànarìvo, its neighbourhood, and elsewhere. That some partiality and favour may be shown from time to time in such matters is to be looked for; but the facts remain that four-fifths of the people of Imèrina and the Bètsilèo country are Protestants, and that the Jesuits have less power and influence to-day than they had before the war.

M. Bianquis, of the Paris Missionary Society, in a comprehensive review of the present situation in Madagascar says: ‘Our earliest missionaries thought that it would suffice for us to be the protectors and guarantors, in the eyes of the French officials, of the English and Norwegian missionaries. But time has cleared these brethren from the calumnies with which they had been charged. The dignity of their life, their absolute political rectitude, and the undeniable part which they are playing in the civilization of the colony have assured to them all the countenance they need for the peaceful continuance of their work.’