Chapter 8

There is a transition time with this whole section. New conditions are being put upon them. They feel the outside movement of the world. A friend of mine is now in the South who has brought up a large quantity of lumber in a certain district, and when he finds the right man he will plant a school there. Coal and iron are being extensively worked. My brother here (the Rev. S.E. Lathrop) tells me that near Cumberland Gap four hundred houses have gone up within a very brief time, and over two thousand workmen are pushing into a section not before opened. It will not come in an hour or in a day; but by and by, when these men face the new life of our times, when they have once felt its pressure, and the tremendous disparity between their manner of living and the high kind of life of Northern homes and Northern hearthstones, they will move, and a change will come over the spirit of their dreams. Even now, the native preachers, who have been so hostile to our work, are coming to these, our pastors, and asking for light on the Bible. Furthermore, our pupils are going out and organizing county institutes, and the work is going on everywhere.

There is a dark side to it, but I praise God there is a bright side. It is like a dam. When the dam begins to go, it will go all at once. Youth is on our side. In thirty years we shall not have the same problem we have now--no, not in twenty years. Wealth is coming in. A large tract of eleven thousand acres, containing some of the finest coal that the world knows, is being developed. This means a great influx of population, and this wealth is to be developed, and new material power is coming as an auxiliary to our spiritual power. This wealth is being converted. A man who five years ago was a godless man, and who owns to-day one-seventh of these eleven thousand acres of coal lands, was converted. He was made a Sunday-school Superintendent, but he could not say the Lord's Prayer; yet he was determined that the Lord's Prayer should be repeated in that school, and he hired a large number of small boys and gave them a dime apiece and told them to learn the Lord's Prayer that week. They did so; and when Sunday came, with a chorus to back him, he came on as a solo performer.

A dear girl of my own acquaintance dressed, in one morning, fifteen or sixteen women and children. They came around her and felt her all over, and wondered at the complexity of her garments. I speak of this thing because it indicates that that old apathy is breaking up, and they are coming to look at new things and feel a new interest in the life outside of themselves. And as this same dear girl taught from thirty to fifty of these women, they listened eagerly, and the tears rolled down their cheeks, and they said to her, "Oh, come and tell us more about Jesus, for we want to be different kind of women, different kind of mothers."

There was one girl, coarse enough in fiber, heavy enough in build, gross enough in appearance, who came out to one of our commencements, and went back with the arrow in her heart, saying, "I would give all the world if I had it, if I could write a piece and git up thar and read it like them." She went home determined she would go to college. She was a large girl, fifteen years old, yet did not know a single letter. She walked fifty miles nearly, and came and said to the college president that she wanted to work for her board, so that she could enter the school. What could she do? He found that really she was incapacitated for doing anything; but she said, "I can hoe corn like a nigger." Finally she was set at some sort of work, and that girl, after three or four years, went out as a school teacher into a district where young men dared not go, where her eyes were blistered with the sights she saw--men shot down before her face and eyes by the whisky distillers--and she was asked to organize a Sunday-school there. When any one starts a Sunday-school he is expected to preach, and so that girl had to become a preacher, and to-day she is preaching the gospel of God and spreading the work there. And yet she came from one of the very humblest classes.

There is a peaceful invasion of this people by themselves. This mission of the people to themselves is one of the most hopeful things about this work. And when they realize that they have a mission, Pauline in spirit, unto their own people, then victory shall come to us.

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ADDRESS OF REV. ADDISON P. FOSTER, D.D.

This Indian problem has been largely settled on its civil side. For many years the friends of the Indians have been consulting together, and have done their utmost to influence public opinion. And the Government has heeded the call--as it always does--of a widely extended and wise public sentiment; and, in consequence, our policy with regard to the Indian has been very largely re-shaped. To-day, by reason of the Dawes Bill, land is open to the Indians in severalty. There is a fair degree of law secured for the Indians. The great questions pertaining to their outward circumstances are under happy prospect of adjustment.

But, this being the fact, it simply increases the necessity laid upon us to meet the requirements of the present day. The door is open for the Indian to become a citizen; and in this land, whenever any man receives the privileges of citizenship, it is incumbent upon us to see to it that he is fitted for that sacred obligation by the church and by the school.

This is a necessity of our republic which we have recognized from our earliest day. When our fathers came to this land, they located side by side the school house and the church; and, wherever we have sought to open the privileges of the suffrage, and the dignities, and honors, and joys of citizenship, to any class of people among us, we have always felt it to be an imperative necessity to see to it that they had both these sacred training schools, the educational institution and the religious institution, side by side.

Now to-day we have unusual opportunities. Everything seems to be coming to a focus in regard to our work for the Indians. Never has the time been so auspicious as it is to-day. Never have there been so many things combining to show to us that if we are to improve the opportunity God gives us to care for the Indian--this man who held this land before we came to it and from whom we have taken our possession--we must do it to-day. There are other great needs about us, other races and other classes and other conditions; but there is no other class appealing so intensely to the sympathies of all our people to-day, as is the Indian. This is one great explanation of the remarkable increase of the work of this Association among the Indians. How did it ever spring from an expenditure of $11,000 annually to $52,000, as it is to-day? Partly because the Government has been willing to aid, but still more because our people throughout the land have been intensely interested in the Indian and have been glad to help him. They have said by their gifts that now is the time, and we must leap to improve this opportunity or else it will slip away from us forever.

It is the conviction of your committee--and I can voice it most perfectly--that we must improve this opportunity before it is gone, and that this people who have long suffered at the hands of their white brethren have a claim to our earnest Christian sympathy and to our heartiest effort to put them upon their feet. They are more than ready, they are anxious for our aid, they are crying to us for help.

Now, let me say that the American Missionary Association has always felt the importance of working in evangelistic lines. It would be nothing if it had not the church before it as an incentive. It works primarily through the school; but always with the thought that the school is secondary, and that the church is the one great aim before it. And unless this incentive were before it, unless it recognized that its work was to bring men to Christ, and to bind them together in Christian churches, there would be but little to call for the great self-denials of Christian workers in the field and many Christian givers in the country at large. It is this thought that has ever been held up before it--the thought that the church and the school go together, and that the school is simply the handmaid of the church. We recognize the fact that in Congregationalism especially, out of all forms of religious belief, we cannot hope to make men earnest, effective Christians, caring for themselves, managing their own affairs independently, and having in them the heart to go out and work, unless we cultivate their minds as well. And so this Association has sought, and this body of Christians that represent the Association has sought, by gifts and by teaching, to develop the thought that there always should be an educational work going forward that there may be something to build upon. Christianity needs education in order to give it its largest power.

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ADDRESS OF REV. THOMAS L. RIGGS.

It was said of Dr. Williamson by an old Indian that he had an Indian heart. I, too, have an Indian heart, and I can lay claim to that possession as but few can. It would take but a very little while to go from here into the very midst of our present Indian field. It took my father and Dr. Williamson, when they first entered the field, some six months to reach it. I could start to-morrow morning, and taking the cars in this city, and reaching Pierre by the following night, could be farther off by Saturday, farther from the border of the mission field, than my father and Dr. Williamson could after they had travelled six months.

I would like to invite you to go with me on a tour of inspection of the mission field itself. I would take my two ponies and drive out to the Cheyenne River, and take you to one of our out-stations, and show you something of the influences at work in the field to-day. As we went up the valley, we would see the Indian village located there, and in the midst, on a rising piece of ground, the mission station. Over some of the houses we would see a red flag flying. That is a prayer, a votive offering; there are sick in that house, and that is a prayer to the gods that healing may come, and that death may be kept from them. Over on the right we would see the dance-house--a great octagonal house with an open roof, in which the Indians gather night after night to dance to the monotonous beating of the drum. That is a very common sound out in the Indian villages, bringing to us always that thought of slavery to evil. As we go up to the station itself, we would see something more of the work than you have as yet been able to see. If it be on the Sabbath, as we go in we would see a young man there, with his audience before him, not a very large audience--old men, old women, boys and girls--gathered on the rough benches, and very much as they are in their own homes. Some of the old women have their hair down over their faces, the boys with dirty hands, old men with their dirty blankets, and yet they are gathered around there to hear the word of life. The preacher, as he stands before them, tells them of God's wonderful love, and takes as his text that most wonderful verse in the Bible, "God so loved the world that he gave his only begotten Son."

Then, as you look at the man who is preaching there, you would hardly recognize in him one who thirteen years ago was a savage, a painted Indian. As I look at him it seems a most wonderful thing that such a change has taken place. I knew him as a savage; a splendid fellow he was, and he is now a more splendid man than ever he was a savage; and he is teaching the gospel of Christ to his own people. I have been out there seventeen years, and if there were not another result to show for those seventeen years of work than the lifting up of this Clarence Ward, and making of him a man in Christ Jesus, I should be abundantly satisfied.

There is another influence of which I would speak, the influence of the home. Here in our happy homes we know but very little of what that means to the Indian. An Indian has no home, in our sense of the word. Some years ago I went with a party of Indians 175 miles west of the Missouri River in the middle of winter. We climbed a mountain and looked away to the east. We could see, I should think, 150 miles, and the Indian as he sat there on the edge of a rock, covered his head up in a blanket and cried. Said he: "This is my country, and we have had to leave it." That was his idea of home--such a barren stretch as that, the snow glistening in the sunlight. The Dakota Indian lives in a region, not in a place. The Christian home coming into the midst of a village carries there an ideal of which the Indian knows nothing, and he is taught by the power of example day after day. The Christian woman in that home keeps her house clean, keeps her children clean, and stands there as a persistent example of the power of the gospel of soap, just as the man himself there who has become a Christian no longer steals horses. A party going out into an enemy's country would go as often for the sake of bringing back stolen horses, as they would for scalps. The man who has become a Christian is recognized at once as shut out from that privilege.

Reference has been made to the opening up of the reservation, and the crisis is now upon us in connection with our Indian work. We have eleven million acres of land there just west of the Missouri River to be thrown open for settlement. Do you know what that means? Were any of you down at Oklahoma this last season? It means the rush of a swarm of people, good, bad and indifferent--chiefly bad and indifferent--and these settlers will crowd themselves in as a wedge between the two divisions of the Indian reservation, and we shall have Indians both to the north and to the south. They will be exposed to influences from which they have been kept as yet; influences which will tend to uplift in the outcome, as well as to degrade. I thank God for it. I thank God that he is bringing the white man into the midst of the Indian country. It may seem that this is a heroic remedy. So it is, but it is time for heroic remedies. We need to meet the question as it comes to us to-day. There is a ranchman out on Bad River, who tells me that there is no such thing as an Indian question. "Why," said I, "what are you talking about?" "There is no such thing," said he. I asked him how he explained it. "The simple thing to do is just to treat them as men, and that will be all there is to it. That will settle it, and there will be no such thing as an Indian question." Treat them as men and make Christians of them, and we will settle the whole thing.

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ADDRESS OF REV. HENRY A. STIMSON, D.D.

Referring to Dr. Goodwin's powerful address, I find myself transported again to China; but the fact recurs to my mind that this is not a foreign missionary society, but a home missionary one, and what we have to do is to open our minds to the conviction that it is possible to do at home plenty of work for the Chinaman. I am glad to give a little personal testimony because what we need most of all is to be convinced of the necessity to give time and strength and labor to win the individual Chinaman to Christ. Not very long ago there came to my knowledge in St. Louis an ordinary Chinaman, comparatively a young man. He joined our church and I knew he desired to be recognized as a Christian man. About a year before, he had been a member of a Sunday-school where ladies were teaching Chinese. Before that our newspapers had created great outcry about a case of leprosy in the city. This Chinaman appeared at my house in great trepidation. He had been two or three years in this country, and had been saving his money in order to go back and see his mother's face before she would die, and he hoped to be able to return to China in the following fall. He had learned that there was a Chinaman, unknown to him, lying ill in a little laundry, of a disease of which nothing was known, without friends and without care. He took care of this man, leaving his own work for the purpose, and at length he came to me asking where he could get a physician to attend the patient. I gave him a note to one of the best physicians in my own church, who went at once and saw the man, and he seeing it was a strange form of disease, went to a specialist of skin diseases, who had the man brought to a hospital in order to watch his disease. Rumors of this reaching the newspapers, the reporters thought it a good opportunity to make a story about leprosy, giving the number and street of an imaginary laundry in the heart of the city. Instantly the patronage of the Chinese laundries stopped. My Chinese friend was in the greatest distress about it, and particularly about me, lest I should think he had brought the contagious disease to my house. I could hardly persuade him to enter, and then he told me there was no truth in the story of the newspapers, and asked what he should do. What was the result of the story? The Chinaman took care of his friend in the house and in the hospital, paying considerable for his care, and when he recovered sent him to San Francisco--in fact, spent about $180 on him, the whole sum he had saved to take himself home to his mother, and he did this for a man who was as utterly unknown to him as to you or me. He also came to me with a $10 bill to pay the doctor, saying it was not enough, but it was all the money he had, and he would add to it by and by. All we want is testimony as to the character of the Chinese. Here was a man not converted by Moody or by any service, but by the ministry of an unknown Sunday-school teacher; as the result of that simple agency he found a charity so Christ-like as to do work like this. That little Chinaman brought to me some of his companions, asking me to do something to help them to be Christians, and as the result of his work a large Sunday-school is to-day in operation. There is abundance of such testimony, I believe, to be furnished throughout our land, which we should have before our heart as an answer to the anti-Chinese mania which now and then sweeps over this country. Help us to carry the gospel to these men of unmeasured possibilities, whom God in his mercy has brought across the seas to plead at our doors.

This audience can help the Chinese in a better way than giving them money. That Chinaman was asked in my house the other day how many hours he slept, and he said, "Two or three." "Are you ever troubled by hoodlums?" "Yes, every day. They break the windows. Last week they broke into my laundry and stole five bundles of clothes, for which I had to pay customers $20." "Do you get no protection from the police?" I asked him. He shook his head--yes, sometimes, but they were no good. The Chinese have the same right to life and liberty that we have, and if we get them that, they'll get the money fast enough themselves. We owe it to the Chinese that they get protection.

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ADDRESS OF REV. E.P. GOODWIN, D.D.

I rejoice that I can lift my voice at least in a word of commendation, if such a word seem in any sense to be needed, in the furtherance of this particular kind of work. I remind myself sometimes that this very tone of apology is a tone that ought to set some of us, as ministers and as brethren, to reconsidering our conception of the gospel. Why, beloved, suppose it were an admitted fact that for the next hundred years not a solitary Chinaman would be converted. What then? Do you imagine that that fact would absolve us from allegiance to the commands of the Lord Jesus Christ? You will remind yourselves--I am sure I remind myself often--that in respect to our Christian work, the breadth of it and the particular departments of it, we have absolutely no option whatsoever: that when our Master said to his disciples, "Go ye into all the world and preach the gospel to every creature," he made no exception of those that might have almond eyes and yellow faces, nor of those that might have black skins and woolly hair; that he took in, in that wide sweep of his omniscient vision, every nation and kindred under the whole sky, and that should exist until the kingdom itself should come.

If it could be demonstrated that it required ten times as much work and ten times as much money to convert the Chinaman as anybody else, then all the more because of degradation and superstition and idolatry and hardness of heart--all the more must I storm the Gibraltar of that paganism. The Master's principle seemed to be, "Give ye them to eat." The fact of hunger is what lays the law upon the hearts of the disciples; and by so much as men are more hungered--if there be one nation more so than another--by so much as they are nearer to starving for the bread of life, by so much the more are your heart and my heart called upon in the name and in the sympathy of Jesus Christ, to respond to that cause. Those disciples of that early day might just as well have said, "Master, we can not feed all these ten thousand. We will pick out those around us, the nearest at hand. We won't touch that set of lepers just over there from Capernaum; we won't have anything to do with that other set of outcasts and vagabonds drifted in here, some of them from Samaria; we will have nothing whatever to do with these wretches from Chorazin--gamblers and abandoned people of every sort."

What do you think would have been his response to that sort of argument? I think if Peter had given him any such plea as that it would have cut him off hopelessly from any apostleship. There would have been a new band of apostles that would have been instituted then and there that were willing to take the Master's command, take Him as responsible for the authority and for the result. They knew better; they knew Him better; and though they had their little scant loaves that would not give a quarter of a crumb apiece to the great multitude, they said: "That is not our responsibility; ours is to obey. It is His to furnish when the resources fail." Brethren, that is my theory of missions.

Do you remember the little anecdote about Francis Xavier, that before he went abroad as a missionary to China, while he was sleeping with his room-mate one night, he startled him by rising in his sleep and throwing out his arms with great urgency, as he said, "Yet more, oh, my God, yet more!" His comrade wakened him and asked him what he meant. "Why," said he, "I was having a vision of things in the East. I was seeing missionaries tortured; some of them were being burned, some of them were having their flesh torn from their bodies, and in many ways they seemed to be suffering in their testimony for Christ's sake. And as I looked, the tears came to my eyes, and a voice said to me, 'That is what it will cost you if you go on this missionary tour. Are you willing to take the cost?' And I said, 'Oh, Lord Jesus; yet more, yet more, if I may win these perishing souls.'"

Brethren, it is the call of the hour. These people may become, in my judgment, pre-eminently the missionary people. They have been called the Yankees of the Orient. They are scattered every whither, in every quarter of the world. I think it ought to shame us to have less enthusiasm for these for whom Christ died than they of the Romish church in the palmiest days of its missionary zeal. God help us that we may stand true upon the Pacific coast and all through our land, and that for every missionary church abroad there may be a score and a hundred. Dr. Williams said, after thirty years' knowledge of the Chinese, that we might evangelize China from one end of the empire to the other in half a century if we were in earnest. God help us that we may labor and pray for the coming of such a day.