The American Missionary. Volume 42, No. 11, November, 1888. VariousЧитать онлайн книгу.
CONFERENCE
This Conference is unique in its character, and in the place where it is held. Lake Mohonk was born in a great earthquake that sunk it in its solid rocky bed, and piled up around it wonderful ranges of hills and vast splintered rocks. The splendid summer resort built on the margin of the Lake is the work of Mr. A.K. Smiley, a man of creative genius, and of kind manners and a warm heart. The house, or rather the range of houses, is picturesque, and the walks among the hills and down the rocky gorges, and the forty miles of excellent roads, give the widest scope for walking and driving.
The Conference is the invention of Mr. Smiley. To it, he invites annually a hundred or more guests, giving them the freedom of the house; and three days are spent in the discussion of Indian affairs, interspersed with afternoon drives amid the striking scenery. The invitation is extended to those who are supposed to be intelligently interested in the Indians; but within that limit there is the freest range—men and women of all political parties and of all religious denominations being included. The acts of the Conference, like the utterances of a Congregational Council, have only the authority of the reason that is in them; yet it is wonderful what an influence this peculiar body has had on public sentiment. Its utterances have been discussed and have had their weight in the pulpit, the press, in Congress and in the White House. The Indian and the Nation owe much to the Mohonk Conference.
The Sixth Annual Conference, which closed September 28th, sustained the interest of past years in the importance of the topics discussed, in the divergency of opinion at first, and in the complete harmony at the end. The points agreed upon in the platform were arranged under five heads. The first relates to the establishment of Courts of Justice in the Reservations and accessible to the Indians; the second to the important need of education, demanding that the Government shall undertake at once the entire task of providing primary and secular education for all Indian children; the third urges that this education shall be compulsory, under proper limitations; the fourth emphasizes the duty of the churches to furnish religious instruction to the Indians, and the immunity of their work from all governmental interference where sustained wholly by missionary funds; the fifth approves of the co-operation of the Government with the missionary societies in contract schools during the present transitional condition of the Indians. We append the last two items of the report.
4. In view of the great work which the Christian Churches have done in the past in inaugurating and maintaining schools among the Indians, and of the essential importance of religious as distinguished from secular education, for their civil, political and moral well-being, an element of education which, in the nature of the case, the National Government cannot afford, the churches should be allowed the largest liberty, not, indeed, to take away the responsibility from the Government in its legitimate sphere of educational work, but to supplement it to the fullest extent in their power, by such schools, whether primary, normal or theological, as are at the sole cost of the benevolent or missionary societies. And it is the deliberate judgment of this Conference that in the crisis of the Indian transitional movement the churches should arouse themselves to the magnitude and emergency of the duty thus laid upon them in the providence of God.
5. Nothing should be done to impair or weaken the agencies at present engaged in the work of Indian education. Every such agency should be encouraged and promoted, except as other and better agencies are provided for the work. In particular, owing to the anomalous condition of the Indians and the fact that the Government is administering trust funds that belong to them, what is known as the "contract system"—by which the nation aids by appropriations private and missionary societies in the work of Indian education—ought to be maintained by a continuance of such aid, until the Government is prepared, with adequate buildings and competent teachers, to assume the entire work of secular education. In no case should the Government establish schools to compete with private or church schools which are already doing a good work, so long as there are thousands of Indian children for whose education no provision is made.
ORDINATION AT NEW ORLEANS
A council of Congregational Churches was held in New Orleans, Sept. 16th, for the purpose of ordaining Prof. Geo. W. Henderson, A.M., B.D., to the Christian ministry. Rev. R.C. Hitchcock, President of Straight University, was chosen Moderator. Mr. Henderson sustained an excellent examination, and was installed Pastor of the Central Congregational Church. The entire service was impressive, and Rev. Mr. Henderson enters upon a very responsible charge of a large church with many encouragements and hopes of great success.
We have been extremely gratified with the manifestations of faith and courage on the part of our lady teachers in the South during the time of fear and panic because of the yellow fever. Some were already at their stations and in their schools, and some were on the way, subject to the trials of quarantine. Not one hesitated in the path of duty. Many teachers from the different parts of the North were ready to go when the reports of the pestilence were most alarming, but not one of the teachers who had previously been in the work, failed to await instructions to go forward whenever we should speak the word. We have been grateful to God during all these days of the autumn for the splendid qualities of consecration and courage which have come out of our correspondence with our honored teachers. Never did their fathers or brothers, years ago, when deadly war called them to face the perils of battle, show higher courage or a larger sense of duty. Almost all of our Southern schools are now in session, and begin with increased attendance.
SCHOOL ECHO.—A teacher writes: "One of my pupils who had been teaching during the summer came to me in despair over a sum, saying: "I can't understand sympathizing fractions."
(When we went to school years and years ago, "sympathizing fractions," meant broken candy. We understood, but the teacher didn't. Times change, and we change with them.)
THE SAMARITAN WOMAN
"And they marveled that he talked with the woman."
Why? She was a sinful woman. But these disciples must even thus early in Christ's ministry have learned that he had come to call sinners, not the righteous, to repentance. She was a Samaritan! That was a larger reason for their marvel. They could rise above their hatred for sin more easily than their race prejudice; so can we. The Samaritans were an inferior people. Degraded they were. They had been degraded for centuries. The Jews shunned them. Socially our Lord was making a great blunder, perhaps a fatal blunder, in talking to this Samaritan woman. His cause was in its infancy. The hand of social prejudice would surely throttle it. Why antagonize the existing order of society? How much better to utilize it for the establishment and enlargement of the great and glorious kingdom of our Lord! This cause needed the influence of Jewish leaders. Why risk this potent influence for the sake of one miserable Samaritan woman, or, for that matter, for a whole race of Samaritans? It seemed very poor management of a cause, new in that country. "Far be such unwisdom from thee, Lord," we can hear the impassioned and worldly-wise Peter exclaim. But our Lord chose to sacrifice the temporary success of his kingdom that he might be true to the eternal principles of that kingdom; and so he talked with this sinful woman of this despised race just as considerately as with Nicodemus. He invited her to his discipleship just as cordially, and to the same discipleship. There is not a hint that the Good Shepherd built another fold for the Samaritan sheep, lest some of the Jewish flock should jump over the fence, if they were put into the same fold.
These Samaritans were not only degraded and despised socially, but they were also superstitious in their religious beliefs, and semi-heathen in their forms of worship. It would take generations to bring them up to a level with the Jewish Christians. They could not comprehend much of the intelligent preaching that Christ addressed to the Jews. Why not appoint a special missionary for them, and then quietly exclude them from the ordinary gatherings? This course would avoid criticism; it would not violate the established ideas of social and religious propriety. Nothing need be said about it. It would not be best to put it on parchment; just let it be quietly whispered about that the disciples thought it was better for the Samaritan Christians not to meet with the others. The disciples were surrounded by prejudiced people, to be sure, but these prejudices were very old; time would correct all these social and race inequalities. The disciples thought it better to ignore them, and just organize and carry on their work with no reference to these degraded