AS I sit down to scan the events of the past year in connection with our work here I find that it has been a trying time and that for many reasons. Sooner or later a mission must reach a stage in its history when the number of merely nominal Christians has grown so large that it presents problems altogether its own, and it would seem as if this point has been reached
now by us. Not so many years ago a congregation here would have been composed of true believers with their children and a number of inquiring heathen, now, in addition to those there is present a fairly large body of persons who have been baptised in their youth and who disown all heathenish ways but who are not as yet true Christians. Whether it be at home or abroad we know that the adherence of merely nominal Christians has always a diluting and weakening influence and this is shown here by its reaction on the real heathen. It is natural for the heathen to judge these church-goers to be true members, and to think that the form which they exhibit is true religion. As a result we find that the line of demarkation between Christian and Heathen is not so clearly defined now, and as the issue is thus darkened any appeal made to heathen people is treated with greater indifference. The missionary is faced with a new front and he must seek some new way of approach in order to meet it. This aspect of our work has come to the fore very much this year and will continue to give rise to much anxiety.
Drunkenness has always been an outstanding vice among this people but it is alarming to find that it is much on the increase. As the people have broken almost completely away from the old tribal bonds, so too, have they broken with many of their old ways of spending spare time. As a result many of the young unconverted men find themselves at a loose end over the week-ends and it is here that the demand for diversion takes on the call for beer-drinks. Over the week-ends numbers of young men from the towns, flock to the reserves in search of beer-gatherings and the people in reserves are only too forward to accommodate them by catering to this degrading habit. Some of the churches also show great laxity in dealing with this question, members are permitted to attend beer-gatherings and even preachers can hold these gatherings in their kraals without fear of censure. This extraordinary weakness in church morals along with the prevalence of the sin have gone far to blunt the public conscience on the matter and even true Christians do not feel as tenderly about
it as one would wish. We were told of some members who at the demand of their heathen husbands brewed beer and this brought the matter up before our quarterly meeting. There was a lengthy discussion on the best way to meet this evil and it was decided to interview these women and also to make our position more clearly known by special reference to the matter from the pulpit. But even then it was felt that something more was required in order to give a more wide emphasis to our ruling. However our position within and without the church is well established now and there is cause for thankfulness in this. Then to press the lesson still further the Lord permitted one of our deacons to be badly handled by a drunk man. Amos was quietly returning from his usual preaching on the Sabbath when a man sprang out from behind a bush and mounting the donkey-cart he began to belay our friend to the extent of wounding him on the head, forehead, wrist and breaking a bone in his forearm. Report says that this man was returning from a beer-drink held on the Sabbath by professing Christians who belong to one of these churches alluded to above. When questioned as to why he was selected for this assault Amos replied that he had rebuked this man for working on the Sabbath but that at the time he took it in good part. Amos is a little man but with an enthusiasm large enough to rebuke white farmers on occasion. Until they know better many natives look on all white people as Christians; Amos is one who has learned better. I was rather struck with the reply given by one of our elders to a farmer and although it must appear here as a digression it may be of interest to relate the incident. On coming from the Thursday prayer-meeting at Lebeni one of our elders was met by a farmer and the following conversation took place. Farmer: “Well, John! where are you coming from?” John: “I am returning from the prayer-meeting.” Farmer: “What is the use of that, it would be better for you to be ploughing, see the big crops I raise and every year I am able to put money in the bank.” John: “Well, I also plough.” Farmer: “Yes, I know, but you people
do not work hard enough, hard work and not prayer-meetings is my way.” John: “Well, our preachers teach us to work hard too.” Farmer: “Do they? that is the preaching I like.” The farmer was of course, an employer of Native labour. John: “As well as our preachers preaching it, the Bible also teaches it to us.” Farmer: “Does it?” John: “Yes, for it says, that with the sweat of his brow man is to earn his bread.” Farmer: “Oh! yes, I remember that there is something like that in it, these bits of the Bible are all right.” John: “But it teaches even more on these things.” Farmer: “What more?” John: “It teaches me that of all the money you have you will not take one penny with you when you go to meet your God.” Farmer: “Away with talk of that kind! I do not want to hear one word of it.” The farmer leaves in anger. In these circumstances it is good for us to remember that though the waves shall surely make a mighty noise yet that this is as much as they are able to do: when the spray has lifted a little we still see our Lord seated unmoved on His throne making all things work together for our good.
We went to Shangani in April and again in October and we held Communion services on both occasions, having three persons added to the membership on the first visit. One of these, a woman, was interesting, for as she presented a particularly broken appearance I enquired into her history. She had been a pupil in our school there and having learned to read her Bible she understood some part of her duty to the gospel. On leaving school she married a heathen and gave up all connection with the Mission and threw aside whatever good she had learned, not giving her Bible even an occasional look. Two children were born to her and both died (a serious thing this for a native woman married to a heathen) and as she turned over her sorrow in her mind the thought came to her that God was taking her children from her because she was to bring them up as heathen and considering her own privileges the Lord demanded and
expected better of her. This thought led to a work of deep conviction. About two weeks ago I had the news of the death of one of the Shangani schoolgirls. Her father is a polygamist and his wives do not attend church. By her coming to school the little one learned not only about the Saviour but also got into the habit of church going. On the day of her death she told her father that she was going to Heaven sometime that day. She told her parents not to weep for her as she had learned to trust in Jesus and that she was happy now to go and to be with the Saviour of whom she had heard so often in the preaching.
We made two visits to Outspan Reserve station and held communion services on both occasions. There is a good sized congregation there and a number of earnest hearers. There were five persons added to the membership on the first visit. One of these was a very old woman who can never hope to read for herself. Yet she answered the questions put to her in a way to make one wonder. It was a joy to listen to her and I asked the elder to continue questioning her but he refused to do this giving this as his reason: “That woman is so old that she cannot read for herself yet she has such knowledge and experience that it is clear that the Holy Spirit alone has taught her, I am afraid to go on questioning her lest I grieve Him, being found doubting and questioning what is so evidently His own work.” John is very tender on such matters.
We had great pleasure in visiting Stephen Hlazo’s place at Que Que and as it was during the winter holidays we were accompanied by Mrs. and Miss Nicolson. Both Stephen and his wife are enterprising and advanced natives and they had no difficulty in making the ladies most comfortable. You will recall that George Hlazo was the elder there. Three people came forward and were received; one of the number being a daughter of Stephen Hlazo. Since this visit George has gone a bit further away but services are regularly held by Stephen.
The number of members added to the congregation here at Ingwenya is 8. I have nothing very definite to report regarding
the opening of new stations. One of our deacons who went to work at a place about twenty miles from here and in the direction of Inyati began to preach among the people there with the result that the chief sent one of his men to ask us to begin regular work there at his kraal, but I can write nothing definitely about it until I have interviewed the Native Commissioner on the matter.
You will recall that our people at Murray Farm were shifted and that a number of them went to stay at Outspan Reserve. Knowing that a number was left behind on Murray Farm we paid them a visit and found quite a good congregation with three male members who held services regularly. In October we returned and held communion services and at a congregational meeting on the Monday we assured the people that we would still take charge of them. They were very happy to hear this as somehow they thought that we would confine our attention to the majority who had left. They brought up the question of re-opening the school but we will refer to this later.
Two of our local preachers paid a visit to Luti’s kraal about ten miles away from Ingwenya and he received them kindly and asked that one of the Europeans should pay him a visit. This we did and after the preaching the Chief made a short speech in which he invited us to begin regular services at his kraal. A deacon has been given this work but he is employed elsewhere at present, however, as soon as he is relieved, work will begin there.
The opening of a school at Stephen’s Farm is long overdue and I had hoped to open it this year but on talking over the matter with the Inspector of Schools I found that although he was willing to endorse our application he could give no hope of grants in aid. By a new system of allocating grants each mission has a fixed amount promised and no promise of more. In this way the financing of new work falls entirely on the mission concerned. I do not think that it is the duty of any mission to bear the full burden of any school but I promised to put this case before your Committee. Work has been going on there
now for about six years and there is a membership of about 15 and as this means a fair number of children who are growing up without as much education as will enable them to read their Bibles the matter is a serious one both for them and for us. The people have promised to help as far as they are able, that is to raise about £4 a year for the school but this is only about a quarter of a teacher’s salary. Perhaps some congregation may make cases such as these their special interest. The above remarks also refer to the re-opening of Murray Farm school noted above. We have now no teacher under Standard VI. teaching in any of our schools, and from the point of view of education this is an advance.
Although Miss Nicolson is reporting on the school work here at Ingwenya a few remarks from me may not be out of place. I first remark on the Inspector’s report for last year most of the points of which were communicated to you, and you will recall that all the gradings were returned as “good.” The Committee will appreciate that this very satisfactory state of things is due to the teaching staff at Ingwenya. Miss Nicolson’s burdens are not becoming lighter nor fewer, but her enthusiasm is abating nothing. We do not forget the ladies outside the regular teaching staff who help in Industrial work; for this, warm thanks are due. Mrs. Nicolson keeps a woman’s class during part of the year and although it is not as well attended as we would wish we know that those attending derive real benefit.
In coming to the question of our Boarding School I desire to remove any lingering doubt that education is becoming something more than the “handmaid” to the gospel which we as a Church regard it. I cannot say more than I have said in previous reports regarding the place that religious instruction has in school, or anything more about the compulsory attendance by all girls at public and private means of grace and at Sabbath School and Bible Class. Taking a girl’s life here in the “by and large” the gospel element undoubtedly predominates above all else. We consider that the Most High has put these girls under
our care not merely that they may receive religious instruction but that they may be converted to Himself. For a girl to fail in her examination is to us a comparatively light thing, but for a girl to pass out from our influence yet unconverted is a very solemn thing. Native girls brought to Christ, with the Mission as the means, is at the back of our motive in school work, and no higher aim can be asked from us and a better reason for having a boarding school cannot be found. It is for this reason that we have added this year a week-night service for the girls alone, where the claims of Law and Gospel can be presented to them personally. This is in addition to the ordinary prayer-meeting weekly. One girl became a member last year and it would seem from conversation with them that others are thinking more seriously than appears on the surface.
In last year’s report I told you that we were to charge 30/- for fees. A number of girls used to go to their homes over the week-end but we now require them to stay in school. This will make the food bill higher and to meet this we are now charging £2 per year. We know that we will not get that from all but we have set it as a charge. Fees for Native Boarding Schools in this country vary from £6 to £2. You will consider this very low but it must be remembered that the average yearly income of a native is only £12. Believing as we do that anything run on gospel lines must be run in the spirit of the gospel—must have some element of self-denial in it, we are content to be on the low side in our charges rather than on the high side. Three buildings are almost ready for the girls and a fourth is being built. As our number this year is 56 we hope that the Committee will help us to put up two more at least. When the matter is discussed by the Committee it might be well to remind the brethren of the remarks made in the Inspector’s report regarding our buildings: “The mission is to be commended for putting up very suitable but inexpensive buildings.”
The Government has placed a Jeanse Teacher at Ingwenya. She was partially trained as nurse and will do some nursing and
community work. She is paid entirely by Government and is really a government servant under our charge. Her name is Rhoda Stinta and we welcome her not only for her work’s sake but because she is a grand-daughter of the late Chief John Hlazo who did so much to open up the work here for Mr. Radasi in the early days of the mission. If spared she should be a great help to her people.
So many friends have been mindful of us that it is not possible to remember them all but I should specially wish to thank Mr. McLeod, St. Jude’s, for his kindness in packing and sending the boxes of school goods. Also Mrs. Gollan for the very useful parcel of clothes received lately. Rev. D. Beaton, Oban, keeps us well supplied with reading matter and we are all grateful to him for this. I would also mention the special and handsome gift of £15 sent from Kames Congregation. This is being kept aside to build a teacher’s (native) house later on in the year.
Now I think that I have told you most of the important things. A report is supposed to do this but I think that a Mission report may be expected to do more; it brings before the eyes of the spiritual Israel the cities, Jericho, Ai, and the rest. We look for it that our reports will bring our people about our “walled cities until they are straightly shut in by prayer,” we look that our people will encompass them with the “Ark of the Covenant” seven days of every week. Walls will then fall, for the battle is not ours but the Lord’s. And, if financial help is needed, we will not expect to find even one Achan with covetous heart and hidden gold and silver, “for all of which they put into the treasury of the Lord.”
Report by Rev. R. Macdonald, M.B., Ch.B.
WITH the general scheme on which this work is carried on you are familiar from the Reports submitted in former years. At Ingwenya the dispensary is open daily and advice, medicines, etc., are given free to all Natives willing to avail
themselves of the facilities offered. In the last year there was a large increase in the number of attendances, many people attend on more than one occasion, the total number of treatments given being close on three thousand.
A considerable number of people were treated at their own homes. This can only be considered a satisfactory method when the homes are near enough to enable frequent visits to be made, or when the intelligent co-operation of the patient or friends can be obtained. The number of people treated as in-patients was also greater than in previous years, being well over one hundred. It has been possible to accommodate this number because a small proportion only were bed cases. The average stay was three to four weeks and during this time an effort was made to reach them with the gospel message. Few of these are seen again as most of them come from long distances but it is to be hoped that the seed sown may fall on good ground.
Since January of this year there has been attached to the Mission a female Jeanes teacher. This is a Government appointment. Under the Jeanes system Native women are given a three years course in sick-nursing, hygiene, etc., and are then sent out into the Native Reserves usually under the supervision of some Mission. The teacher presently attached to us promises to be of great help to her own people. She helps in the dispensary as well as helping in the homes of the people where her training in nursing has been of great value. The cost of drugs, dressings, etc., for the year was £62, the cost of hospital upkeep, including food was £24. There was one death in the hospital.
It is now nearly seven years since medical work at Ingwenya was taken in hand, and it may be pertinent to inquire as to how far the object in view in undertaking a work of this nature has been attained? That object has been the salvation of souls. The cure, relief, and the prevention of human suffering is in itself a worthy end but it still remains true to-day, as at all times, that one thing is needful. The activities, educational, medical, etc., undertaken in connection
with Missions to heathen and primitive peoples are not simply supplementary to the spiritual side, they are in a measure complementary and necessary. At the same time there is a danger that Missions may concentrate unduly on what may be termed temporal activities to the neglect of the spiritual, especially when they are subsidised by Government, a condition on which subsidies are received being a high standard of work done, demanding much of the time of Missions and Missionaries. The primary object of the medical work is to bring people into contact with the Mission and its teaching who otherwise might not make this contact. It might be thought that modern Medicine and Surgery would make an instant appeal to suffering humanity everywhere, and that the gratifying results in the cure and relief of suffering so often obtained would make a great impression on those directly benefited, and so make them more receptive to the message of God’s grace. A little reflection will convince us that such impressions are likely to be of a fleeting nature and to fail of the desired effect. It would appear that in this way we are to understand the effect of the mighty works of the Lord Himself in the case of many who benefited physically from them. Rather must we look to the cumulative effect of medical work viewed as an educational factor, an adjunct to the other activities of the Mission, as a part of a many sided Christian ministration, for the most abiding results. This will be the better understood when it is realised that much of the sickness here is due to the ignorance and carelessness of the sufferers themselves. The confidence is too confiding which expects one visit to Ingwenya to put an end to symptoms which have been present for months or even years, yet that is the confidence sometimes placed in us. Direct medical intervention can avail little where the root cause of the trouble is lack of proper food. The diet of the Natives is terribly monotonous. Maize meal and millet, the former especially, and of a kind particularly deficient in vitamins, is the staple diet. Cow’s milk and some herbs they may have for a part of the year but for quite six months all but a few are without green or fresh food of any kind. This tells not only on adults but indirectly
on infants, for naturally a mother undernourished herself cannot give proper nourishment to her child. Many infants are brought up on a gruel of maize and water. The mortality among infants through causes which a few simple measures undertaken in the home would prevent, is very high. Matabeleland does not often smile upon the efforts of the husbandman. It must be remembered that it does not rain for six to nine months of the year, nevertheless hard labour and scientific principles diligently applied would go a long way towards providing a sufficiency and variety of nourishing and wholesome food. Unfortunately the Native has not yet learned to appreciate the dignity of labour, and generally speaking he is still wedded to his crude and inefficient methods of agriculture.
Sickness, even death itself, is regarded by the heathen as the result, not of natural causes which may be understood, but by the malign influence of persons and spirits. It is true that this attitude is rapidly changing for the better, but there remains a pathetic helplessness in the face of sickness. When a person is sick he gets sympathy, but rarely is it of a practical kind. There will be no making of his bed, no smoothing of his pillow, no dainty food to tempt the palate, not even an attempt to procure him a measure of peace and quietness, or relief from the flies which make rest impossible. The victim of pneumonia may be allowed to sit in the cold evening air, to cool himself, or to take a dip in the river for the same purpose. In these circumstances it is unlikely that medical directions will be closely attended to, or that the patient will receive the maximum benefit from treatment. It might be supposed that all might freely avail themselves of the benefits of medical treatment when these are available but Native custom (which is the unwritten law) may operate to deprive some sufferers of what we should regard as an elementary right. Such is the definitely inferior status of women in Native life that the permission of the husband must be obtained before the wife can seek the help she needs. Rarely indeed is this permission withheld yet one recalls pleading with a husband to have his wife sent to hospital only to be met with
the argument that after the operation she would not “be able to work in the fields.” It will be seen that the medical work cannot confine itself simply to the physical ills of the moment, but that it links itself up with all the phases of Missionary activity in the war against ignorance and superstition.
In Matabeleland to-day the Natives are in contact with Europeans everywhere, in Missions, towns, farms, and on mines, while the “store” stocked with goods of European manufacture is to be found in the remotest district. The impact of the White Man’s civilization, with or without Christianity, upon that system of thought which has governed the Natives’ every action for hundreds of years is causing that system to disintegrate, but the Native’s mind is not therefore going to remain a blank, he is assimilating, with or without our knowledge or control, all that Western civilization presents to him. No one who has the best interests of the Native at heart can be content to see him an educated materialist, or sophisticated man of the world. It is at such a time as this that he should be given that true perspective in which to view the life which now is and that which is to come. That perspective can be given only by the all embracing gospel with its sympathetic, practical bearing on every aspect of the lives of men.
I commend to all readers of this Report the cause of our Foreign Mission. The need is great. The results are encouraging. There has been an enrichment of life for hundreds such as their fathers could not conceive of, while for many Natives the bondage of Satan’s kingdom has been broken for ever. Thousands have had their physical sufferings relieved or alleviated. It is an object worthy of your most fervent prayers, for when all has been done and said “it is the Spirit that quickeneth.” It is worthy of your financial help. Discouragements there are and sometimes bitter disappointments, but do not become weary in well doing. “The harvest truly is plenteous, but the labourers are few: pray ye, therefore, the Lord of the harvest, that He will send forth labourers into His harvest.”
Report by Miss J. Nicolson, M.A.
THE Session 1934 came to a close on November 28th. The industrial work was examined during that month by the Government Inspectress and the report was quite satisfactory. Mr. Mather, Inspector of the scholastic work, informed us that as he was unable to examine the school in person he wished samples of the written work of Standards IV, V, and VI, to be sent to him. Examination papers were set in all subjects and examples of the best, average and poorest papers were forwarded, about seventy in all. The results were tabulated on triplicate forms, one being required at headquarters in Salisbury, the second retained by the Circuit Inspector and one returned to the school. Certificates were awarded to sixteen of the nineteen girls who sat the examination. Two of those who were unsuccessful had come to this school about three months before. Five girls gained certificates in Standard VI and four of them are now teaching in our own schools. The fifth has been in ill health.
Despite the fact that the Inspector required these particulars with regard to the higher standards, far greater importance is attached to the work done in the lower classes, as Standard I at present, is the highest level reached by the majority of the children. A Junior School Syllabus is supplied by the Government and a suggested time-table drafted for each class, which must be followed as closely as possible. In addition to this, each teacher is required to have a week-by-week scheme of work and a detailed record of the work done during the year, all of which are closely examined by the Inspector. These details are given here so that it may be understood how large a part Government regulations play in the education of the children in a Mission School. It is significant in this respect that no private school can be conducted in this colony without the inspection and sanction of the Government, irrespective of the fact that the school may receive no Government subsidy. Native education which until a few years ago was really a side line of the European
Education Department, is now entirely carried on by the Department of Native Development. The whole aim of this Department is the uplift of the mass of the people, and higher education is not encouraged, except in a few cases where such individuals will prove useful to this end, as Jeanes Teachers or Community Workers, school teachers, court interpreters, etc. In a school, such as we have here, the scheme of work for the higher groups is drawn up on these principles. All the work done by them, scholastic and industrial, is limited by what will be of practical use to them in their future spheres. The boys are encouraged to remain on the land, and the girls to become successful home-makers.
The number on the roll this year is 190 as compared with 153 last year. This increase may be attributed to the fact that children are coming to school at an earlier age, between six and seven. In this way they should finish here at the age of sixteen or seventeen in contrast to the girls of Standard VI last year whose ages ranged from twenty to twenty-three.
A copy of the Scripture paper set for the last term examination is enclosed. A larger proportion of time is assigned to Religious Instruction than to any other single subject on the Curriculum. In addition, the New Testament is used as the Vernacular Text-book, and the Psalms are memorized in English and the Vernacular.
The Industrial work is being carried on in much the same way as last year. Needlework still holds a prominent place. The older girls are given a higher course in needlework, such as hem-stitching, crotchet, embroidery and bead work. By means of this course we hope that later on, in their own homes, they will be able to earn sufficient to buy such necessities as soap, needles, thread and scissors, which to them are great luxuries. It may interest those who so kindly contribute to the excellent parcels sent out by Mrs. Miller and Miss Sansum to know that over 200 yards of material were used by the girls during the last six months of 1934, while all the scraps and oddments were most
gratefully received at the Friday Patching Class. We wish to thank all the friends at home for their continued thoughtfulness.
The boys have been taught elementary woodwork, the making of wooden spoons, ox skeys, axe handles, etc., from native wood. With the exception of pocket knives their implements are very primitive. They bring their own small axes, made from hoop iron. Except as curios, the products have no market value but are very useful to them, and in their making tend towards manual skill. An excellent opportunity for an educational “project” is being provided in the building of the new houses by Mr. Tallach. The boys witnessed the laying of the foundation, and the erection of the walls, while they themselves made a contribution of small bricks to be used for the interior walls. Now the girls are plastering the walls outside and in, with clay, and with wooden mallets will soon beat the daga floors to a smooth polished surface. The provision of grass floor mats, water pots, and curtains will occupy the girls for some time. It is not only that they acquire a skill in making these simple furnishings, but many of them will be confronted with a new idea, that of home-making. The African’s hut is a shelter where he sleeps at night on a skin or mat. His life is spent out of doors. All the simple arrangements that constitute home-life are absent, for example, no one thinks of preparing an early meal for the man who leaves home in the morning, or for the children who go to school.
One would like to persuade the people at home, if persuasion is necessary, of the light and happiness brought into the lives of those children who come from heathen kraals to school. We have many evidences within reach of us here that girls carry with them many of the ideas they have met with on the Mission, and that as far as possible they put them into practice where they live.
All the Europeans, in addition to the native staff at the Mission, take a keen interest in the school and each contributes his share towards the work done there. Dr. Macdonald continues
to take the classes in Hygiene and First Aid, while the Jeanes teacher is giving a series of simple Nursing Demonstrations.
Mr. MacGillivray and the friends whom he has enlisted in providing the school with many kinds of writing and reading materials have our sincere gratitude. The arrival of the promised Kindergarten materials will meet a new demand made on our equipment by the attendance of so many more children of Kindergarten age.
Rev. Donald Urquhart’s Report.
I SAID to a young friend, “Tell me, Baruch, did not the Jews once believe that Bar Kochba was the Messiah?” “Yes,” he answered, “and Rabbi Akiba said that he fulfilled the promise, ‘There shall come a star out of Jacob, and a sceptre arise out of Israel.'” “But,” said I, “has it not been proved that Bar Kochba was not the Messiah?” “Certainly,” Baruch replied, “he was proud, and, according to religious men, did not trust in God.” “Now then,” I said, “there have been a great many men in history whom people, for a time, thought to be the Messiah, but faith in those false Messiahs did not last long. Jesus, on the other hand, has had many followers in every generation since He came to the world.” “I know why,” Baruch broke in; “Jesus had a gracious heart, and a meek, understanding mind. He was not proud.” “So,” I exclaimed, “do you believe Jesus to be the Messiah?” “I do not know,” he replied, “but he interests me very much.” Then I went on to speak of various things, such as the promise to the woman, and the fifty-third of Isaiah, and the destruction of the Temple after the great Messenger had come to it. I said to him, “If you dare not go on your knees to pray, nevertheless pray honestly to God in your heart, saying that you do not know, but desire to know. Instead of offering blood, mention the name of Jesus the Messiah.”
With regard to the idolatry seen at many of the “holy places,” so much has been written in the past about it, that I need not dwell on it. But I wish to say this, that I have often been accused of narrow-mindedness, because I give absolutely no place to idolatry, so far as I am concerned. Of course, “tolerant” people say that kneeling before crucifixes and other things is not idolatry. I should certainly be deeply touched at beholding a tomb in which I had no doubt our Lord once lay, but as far as worship is concerned, “The Lord is not here. He is risen.”
One afternoon recently I had occasion to go to Bethlehem. Returning, I got a seat in a taxi for about threepence halfpenny. After sitting down, I noticed an elderly bearded gentleman, with a face full of character, sitting beside the driver. I addressed him in Arabic, and he replied that he did not know much Arabic. I then asked him if he spoke Hebrew and at once he brightened up and went at it. I asked him if he was a Sabri, (i.e., born in Palestine), and he answered, “I have been in this country a long time, but I was born in Russia. When I left Russia, I was only a lad.” When an opportune moment came, I asked him if he believed the Messiah had come. He answered, “Lo, adoni hanechbad (i.e., No, esteemed sir) because, if Jesus were Christ, then peace would have come to the earth. On the contrary, many Christians, instead of bringing peace, have persecuted and killed the Jews.” On my remarking that many were Christians in name only, he avouched that that was true also of many Jews, and he said, “When I do my merchandise business, I come in touch with many Christians, some of whom are very good people.” I then pointed out that it was through accepting and submitting to the Lord Jesus Christ that peace would come, and I quoted from Old Testament prophecies. I asked him if he had read the New Testament, and he confessed he had not. So I pled with him to read it for his own information and profit, and quoted some things from it. When we arrived at Jerusalem, and exchanged the greeting “Shalom,” he added, “Todah rabbah” (i.e., many thanks). Old Jews are not always as easy to converse with, and
here I must give you an instance of Jewish orthodoxy. One Saturday, I went up to Mount Zion, where I have some acquaintances. It was the anniversary of the death of David, and a number of Jews wished to pray at his tomb (traditionally so, of course). There is a charge for entrance to the tomb, and some of the Jews, when they failed to get in free of charge, opened their prayer-books, and began to pray outside. To one old Jew who was lamenting that he could not enter gratis, I said, in Hebrew, “May the Name be compassionate.” He asked, “Upon what?” and I answered with the quotation, “The Lord, the Lord God, merciful and gracious,” etc. A look of horror came into his eyes, and he said that it was unlawful to repeat that, except in synagogue. I said that God was everywhere, and I could worship Him where I stood through Jesus Christ. That was too much for his orthodoxy to bear, and he moved off as if I had leprosy. Another evening, I had conversation with still another type of old Jew. It was in a Jewish shop I occasionally visit, and, after the shopkeeper introduced us, I sat beside the ancient little man. I said the Hebrew equivalent of “How’s your health, sir?” and he answered, “Thanks be to God! How is yours?” “Quite well, blessed be His Name,” said I, “what is the news?” At once he replied, “We are waiting for the Messiah.” In a tone of surprise, I exclaimed: “What do you mean, waiting for the Messiah? He has come already!” The old man looked at me and said, “Who then is this Messiah whom you say has come?” “Jesus.” I answered. “But He cannot be the Messiah,” said he “because the Nazarenes eat swine’s flesh.” “Why do you call us Nazarenes?” I asked, “Most of us were not born in Nazareth, any more than Jesus was. We are Christians, because we believe in Jesus the Christ, who was born in Bethlehem. Now the Jews were forbidden to eat swine’s flesh, as a sign of something deeper. Did you never eat swine’s flesh yourself?” “No,” he replied, “I have wanted to, but never did.” I asked him why not, and he answered, “Because I was afraid of the mitzvah (i.e., commandment).” “But,” said I, “it
is a sin even to desire to do evil. It is not sufficient not to have eaten swine’s flesh, if all the time you desire to eat it. I want to tell you that the religion of Jesus is spiritual. We are all sinners, Jews and Gentiles, and there is no atonement for our sins, except one—the blood of Jesus the Messiah.” Then I told him some of the things most surely believed by true Christians.
Young Nicodemus said to me, a day or two ago, “Although you are a missionary, I like walking with you and speaking with you, because you are my good friend. But I am glad that I am a Jew, because we are prospering on the Land of our Fathers, and we have the true Bible.” As he went on enumerating other privileges, I broke in—“But Nicodemus, these are blessings you enjoy in this world. What about ha-olam ha-ba (i.e., the world to come)?” He said, “We have the Tanach (i.e., the Old Testament).” “That is true,” I replied, “but you do not act according to it. The Tanach repeatedly mentions sin, and God’s hatred to it. How are you going to atone for sin?” Nicodemus replied, “Christians also sin, do they not?” “Certainly,” I answered, “but let me give you a description of a true Christian’s life. As I have already told you, both Jews and Gentiles need regeneration by the power of the Holy Spirit. When a man is regenerated, and has his sins forgiven through the blood of Christ, his heart is so full of love to Christ, that he thinks nothing can ever draw him away backwards. If he continues looking to Christ and following Him, he will be kept, but if he does not, he will be in danger and backslide.” Nicodemus asked what would happen then, and I told him that the repentant backslider was delivered through the blood of Jesus Christ. I referred him to the prophets, especially Hosea, through whom the Lord says, “I will heal their backslidings; I will love them freely.” Then I spoke of the two classes of men, and quoted from Daniel—“Some shall awake to everlasting life, and some to shame and everlasting contempt.”
Now, in this land of Israel, all types of Jews are represented. Religiously, there is every shade here, from the most fanatical
orthodoxy to free thought. The same is true with regard to politics and patriotism. I know Chauvinistic Jews who are constantly on the look-out for anything detrimental to the honour of their nation, but I have also met some Jews who wished to leave the country as soon as possible. Socially, also, there are all kinds from intellectual and distinguished to the type that reduces its surroundings to the resemblance of a ghetto. Oh! people of God, please pray for them, because the wrath is going to come upon them to the uttermost. Here in Palestine, the Jews, although at present so affluent, will suffer, and in their suffering, they will look upon Him whom they have pierced, and be saved. Then life from the dead to the world will come.
Report of Canadian and Colonial Mission Committee.
BY REV. FINLAY MACLEOD.
THE Committee, as decided at the last meeting of Synod, has to report that Rev. J. P. Macqueen, after being ordained by the Southern Presbytery, sailed from Greenock on the 27th of October, 1934, as the Deputy to Canada and Australia. He has since conducted services in Toronto, Fortwilliam, Winnipeg, Calgary, and Vancouver. He left Vancouver on the 27th of March this year on a six month’s visit to our people on the Clarence River, Australia. It is expected (D.V.) that on returning to Canada, he will give a longer period to Vancouver and Winnipeg, and visit other stations where we have services.
The Rev. D. M. Macdonald, at the request of the Committee agreed to supply Detroit for three months. He sailed from Glasgow on the 6th October for New York. His letters indicate that he had encouraging congregations in Detroit. He preached in Rodney for one Sabbath and held services in Buffalo and New York.
A letter reached the Committee from New York asking for a visit from our Deputies, and, if possible, to form a mission in connection with the Free Presbyterian Church. All that the Committee could do in the meantime was to authorise Mr. Macdonald to give two Sabbaths there on his way home.
On account of the heavy financial burden borne by our congregations in the U.S.A., and Canada, by yearly visits from ministers all the way from Scotland, our Committee urged Mr. Macdonald to extend his visit and proceed to Winnipeg and Vancouver for some time. We are pleased to report that he consented to go for six weeks to each place, and if possible will visit Saskatoon and Calgary.
This report would be lacking in expressing our obligations, if we did not acknowledge what has been done by our elders both in Winnipeg and Vancouver. Mr. Mackay reports good attendances at the services in Vancouver, and we know that the visit of our Deputies will encourage the elders and congregation there. May they be enabled to continue faithful in a back-sliding age. In Winnipeg our congregation, though smaller in numbers has done well in reducing the debt on their church-building. We also acknowledge with gratitude that the interest is reduced to $3\frac{1}{2}$ per cent which will prove very helpful in meeting payments in the future. We wish to thank all who contributed to this Fund, and those who wish yet to contribute to remind them that contributions will be gratefully received by Mr. John Grant, our General Treasurer.
In bringing this report to a close, the Committee would impress upon the Synod that there is a great field ready in the U.S.A., and Canada for the gospel of our Lord and Saviour, Jesus Christ. The door is open to us to enter that field with the glad tidings of salvation, and may we be enabled while we have the opportunity to go forward making mention only of His righteousness who has promised—”Lo, I am with you alway, even unto the end of the world.”
Report of Committee on Religion and Morals.
BY REV. D. A. MACFARLANE, M.A.
IN view of the absence of Rev. D. M. Macdonald, the Convener of the above Committee, the following report is herewith submitted.
I. RELIGION. II. MORALS.
I. As to Religion, we remark (1) on Romanism. We believe that the current of opinion in certain Church circles outwith the Papacy itself is strongly running in sympathy with Romanism. The insidious danger of the Papal system, both religiously and politically, is not realised as it should be. The Papacy, to a vast extent, is not regarded as a spurious branch of the visible Church as it should be. This system exalts the works of mere man above the alone salvation of the gospel. Its “exaltation” of the Saviour above “altars” and in the “host,” etc., is derogatory to the true glory of Christ. Christ is in such a manner exalted that Mary is also required as mediatrix, and with her an host of saints to lend a helping hand of intercession. This is a form or fruit of ancient Docetism. Protestants should beware of drinking of her cup.
(2). Episcopalianism. This denomination has not got in Scotland the influential position which it has across the Border, where it ranges from evangelicalism to Modernism and on to High Anglicanism, which is sub-Romanism. It were well if the Evangelical party were more courageous. They feel their lack of leadership. It is a matter of comfort that many of the editorial articles in their organ, “The English Churchman,” make such savoury reading. Their protest actions are regrettably feeble in many ways.
(3). Presbyterianism. Here we have our own condition in Scotland specially in view. How deeply we need a revival of true religion! We have a kind of gospel in the land. We need, by the power of the Holy Spirit, to be made aware of sin,
of our ruin, of what “the” gospel is—of being delivered from being ashamed of the gospel, which is the power of God unto salvation to every one who believeth.
Among the highly regrettable matters regarding the Church of Scotland, reference may be made, inter alia, to St. Ninian’s Retreat, Lassodie, Dunfermline. An account of it is given by Walter Allen in the “Catholic” for December, 1934. Also, an editorial in a Scottish weekly has the following stricture on St. Giles’ Church, Edinburgh: “We have seen a minister of the Church of Scotland fall on his knees at the steps leading to the holy table before turning to bestow the blessing on the people. We have seen a minister ‘cross’ himself as he prefaced his sermon with the name of the Trinity. Just think of the ministers of the Scottish Church, with their scarlet trains spread out like a rippling wave of colour, making deep obeisance to the communion table in the very church where Jenny Geddes threw the cutty-stool at the priest who dared to say mass at her ‘lug.’!”
It may also be noted that women have been making endeavours to be accorded recognition as members of Church Courts; that a high place is more and more being given to “Christmas Day,” “Good Friday,” “Easter Sunday,” and “Armistice Day.” Dr. P. D. Thomson is reported as saying, “All Scotland should observe Christmas as a religious festival.” It was reported of Govan Old Parish Church, “More than 100 young people will act in a Bethlehem tableau this (Christmas) week,” i.e. in the above Church. It looks as if Pollard’s edition of miracle and morality plays might suit some more than the usual Book seen in Church pulpits and pews.
(4). Under this head of our report, we refer to the Greek Church marriage ceremony permitted at Buckingham Palace. The Greek Church is almost on a par with the Papacy in doctrine and practice, although not perhaps so arrogant and imperious. It is deeply regrettable that countenance was given to their religious services by our nominally Protestant royal family.
A refreshing attack, we would note, was made by Sir Ambrose Fleming on the man-pleasing, pride-fostering doctrine of evolution. “The theory of evolution not only failed,” says the press report of his address, “to explain the origin of man’s excellence and mental superiority: it also failed to explain the degradation and evil use of his powers.”
The subjoined statistical table may be helpful to show, with approximate accuracy, the religious elements of the population of Scotland, which is about 4,850,000. The figures are quoted from Rait and Pryde’s “Scotland,” (Benn, 1934). “Church of Scotland, (percentage of total population) 43.3; U. F. Church, (Contg.) 0.6; Free Church, 0.4; Free Presbyterian Church, 0.1; Reformed Presbyterian Church, 0.0; United Original Secession Church, 0.1; Total non-established Presbyterians, 1.3; Total Presbyterians, 44.6; Episcopal Church of Scotland, 2.8; Methodist Church, 0.6; Baptist Union, 1.5; Total Evangelical Dissenters, 3.2; Total Non-Presbyterian Protestants, 6.0; Total Protestants, 50.6; Roman Catholic Church, 12.5; Total in Christian Churches, 63.1; Jews, 0.4; Salvation Army, 0.6.
Dr. Pryde makes the following illuminating remarks: “The modern avoidance of once-favoured topics like predestination, election, and the need for individual salvation, and the stress laid instead on the universal aspects of the Atonement and of the whole Christian ethic, indicate what is little less than a revolution—the vivid realization of the common heritage of all Christian Churches in place of a doctrinaire insistence on their differences. It is harder to explain the decrease of the private exercise of religion, the growing infrequency of family prayers, and even of grace before meals, save by means of a decline in the religious spirit.” Perhaps part of the explanation could be found in the decline in preaching the “need for individual salvation!”
II. Morals. (1). The Ne Temere Decree. This decree is still in force. Rev. F. E. Watson wrote a pamphlet on the subject. It is published by the Scottish Protestant Society, 50
South Bridge, Edinburgh. It should be almost needless to add that no serious-minded Protestant should contemplate marriage with a Papist.
(2). The Drink Trade. Figures here for 1934 are not yet available. Literature which the Scottish Temperance Alliance kindly supplied shows that most breaches of the peace are due to drink. Police reports for certain towns in the south show that arrests for drunkenness have gone somewhat heavily up in 1934 in comparison with the previous year. No reports are yet issued as to any part of this year.
In the above literature, Prof. A. A. Bowman says, “There is a stretch of slum-land in Glasgow which one may cover in ten minutes’ walk. To-day I counted on that stretch no fewer than 27 public-houses—an ambush every thirty seconds. There is something more here than the natural response to a spontaneous demand. There is penetration, solicitation, exploitation.”
The sums expended on intoxicating drink for 1933 are (1) for Scotland, more than 18½ million pounds; (2) for the nation, nearly 225 millions. To compare this with somewhat recent figures in other spheres, we have, e.g., Poor Relief (nationally), circ. 43 millions, Education, circ. 100 millions, Unemployment Assurance, circ. 53 millions, and Britain’s share of expenses for the working of the League of Nations works out at somewhat more than 1-10 of a million pounds.
(3). As to Betting, etc., we notice mainly at present that by the Betting and Lotteries Act, 1934, small lotteries may legally be held in connection with bazaars, sales of work, etc., provided certain conditions are complied with. Lotteries generally are prohibited. It is well that the Church of Scotland opposes all forms of gambling, although legally permissive as above stated. “The Church of Scotland discontenances such methods of raising money for Church purposes . . . and repudiates the suggestion that it should avail itself of such legislation.” The General Assembly of 1934 enjoined Kirk-Sessions to avoid any
recourse to raffling, etc., for raising money, and advised that the young should be trained to resist all gambling inducements.
(4). Section 18 of the Education (Scotland) Act is still unrepealed or unrevised. At their December meetings, the E.I.S. made no reference to it, to our knowledge. It may not have come within their ambit, and perhaps could not have been conveniently introduced like the congenial subject of their school inspectors.
(5). Saloons of pleasure, viz., Cinemas, etc. The following questionnaire was sent out by a London cinema proprietor:
“What kind of film do you prefer, e.g., Society Drama, Comedy, War, Thriller, Adventure, Travel, Musical Comedy, Romance?” Thriller films were voted the first place among the young and Society Drama among the older members. In connection with the above, 42 per cent reported a twice-a-week attendance, and 37 per cent were satisfied with once a week. Among the six highest favourites (films) was “The Private Life of Henry VIII.”
Recently a deputation was received by the Prime Minister, the Home Secretary, and the Secretary for Scotland to consider what steps should be taken respecting the censorship of films. The whole subject is being considered. It was said at the above meeting that about 20 million people per week attended cinemas, and that at least 25 per cent of the films “were for one reason or another unsatisfactory and in many cases demoralising.”
(6). It would unduly lengthen our Report were all the subjects taken up which we should wish to refer to. Reference has already been made directly or indirectly to Sabbath desecration. Owing to the pass to which things have come, it is almost difficult to say where to begin in such a subject as this. Railway companies, ‘Bus companies, the Post Office, among other public concerns, are all involved in trafficking for gain on the Lord’s Day. So also, in their own way, shops, cinemas, etc., which are permitted by law to be open on the Lord’s Day—and in company with the above is the Sabbath Newspaper. May the day speedily come when people are so instructed in the
faith by sent-ambassadors that they will give up fostering all that dishonours God’s Day and services.
(7). Note may also be taken of the figures for 1933 for Scotland bearing on “its terrible moral conditions.” Colonel Haverfield of the Social Service Board says that about 69 out of every 1000 births in that year were illegitimate. Many Presbyterian ministers reported to him a high percentage of “forced” marriages.
Other subjects need only be mentioned here, e.g., Naval regulations authorising salutes to the Pope—the Deceased Wife’s Sister’s Act—the B.B.C.’s “Sunday” Programmes—Ministers’ concerts or services of “praise” on “Sunday” evenings, etc.
There is one unfailing remedy for all these ills—for all ills—the Gospel of the Grace of God. Were the love of God and of His truth in heart and in home, in pulpit and in pew, how we should prosper both for the life that now is and for that which is to come!