📘 Nevius, The Planting and Development of Missionary Churches (assigned excerpts)

1. Why Paid Agents Hinder the Work: Objections to the Old System

John L. Nevius, The Planting and Development of Missionary Churches (1899), chapter I, “The Old System Criticised”. Assigned excerpt. The interpretations are the author’s.

3. With these strong motives in the minds of the missionaries and natives conspiring to the same result, it is not without excuse that we should have fallen into what I now believe is a serious mistake, utterly unaware of the danger and injury to the mission cause which ten, twenty or thirty years of experience have disclosed. In this opinion I am not alone; and it is a significant fact that those who hold it, are for the most part persons who have had a long experience on mission ground. To some, these lessons have come too late to be of much service to them individually, but they will be none the less useful to those who are willing to profit by the experiences of others.

4. I fully recognize the fact that the employment and pay of native laborers is, under suitable circumstances, legitimate and desirable, as much so as the employment and pay of foreigners. Here, however, the important questions arise, who shall be employed, and when and how shall they be employed? These questions will come up for consideration in the course of this series of articles.

Objections to the Old Method.

The following are some of the objections to what we have agreed to call the “Old System”:

1. Making paid agents of new converts affects injuriously the stations with which they are connected.

A well-informed and influential man, perhaps the leading spirit in a new station, is one who can be ill-spared. His removal may be most disastrous to the station, and he himself may never find elsewhere such an opportunity for doing good. I have in mind four persons who about twenty-eight years ago gave great promise of usefulness in their homes in connection with our out-stations in Ning-po. While working with their hands in their several callings they bore testimony to the truth wherever they went, and were exciting great interest in their own neighborhoods. It was not long, however, before these men were employed, one by one mission, another by another, and the interest in Christianity in and about their homes ceased. It is to be hoped that they did some good in the positions which they afterward occupied, but I have not been able to learn of any one of them, that his after career was a specially useful one. I refer to these cases not as unusual and exceptional. I could add many others from Chê-chiang and Shan-tung, and I doubt not that similar instances will occur to the minds of most missionaries who read this paper.

The injury to a station in these cases does not consist simply in the loss of the man’s influence for good; positive evil is introduced. Envy, jealousy and dissatisfaction with their lot are very apt to be excited in the minds of those who are left. Others think that they also should be employed, if not as preachers, as servants, or in some other capacity. It would be a less serious matter if this feeling could be confined to the station where it originates, but unfortunately it extends to other places and there produces the same injurious effects. The religious interest which passed like a wave over the neighborhood, gives place to another wave of excitement, and the topics of conversation are now place and pay. The man employed has lost very much the character he bore as a disinterested worker for the spiritual good of others, and is now likely to be regarded by many as a kind of employ-agent who ought to use his influence to get them places.

2. Making a paid agent of a new convert often proves an injury to him personally.

He is placed in a position unfavorable to the development of a strong, healthy, Christian character. Some of these men, originally farmers, shopkeepers, pedlers or laborers in the fields, find themselves advanced to a position for which they are by previous habits and training unsuited. The long gown and the affected scholarly air are not becoming to them, and they naturally lose the respect of their neighbors and their influence over them. Men who were self-reliant and aggressive in their original positions, now perform their routine labors in a formal and perfunctory manner. Some, on the other hand, are puffed up with pride and self-conceit, and become arrogant and offensive. Here again I am not theorizing, but speaking from experience, and could multiply cases—as I presume most missionaries could—of deterioration of character in both directions above indicated.

No doubt the employment of some of these men has been followed by good results, but it is still a question whether they might not have accomplished more had they been left where they were found. Some of them have proved most unsatisfactory to their employers, but are retained in their places from year to year, because it seems an injustice to send them back to a mode of life for which they have become unfitted. Others have been dismissed from service, and returned to their homes disappointed and aggrieved; while not a few when they have been dropped as employees have dropped their Christianity, brought reproach upon the cause of Christ, become the enemies of the Church, and given evidence that they were only hirelings—never fit to be enrolled either as preachers or as church members.

2. Abiding in the Old Calling: How to Deal with New Converts

John L. Nevius, The Planting and Development of Missionary Churches (1899), chapter II, “How Deal with New Converts?”. Assigned excerpt. The interpretations are the author’s.

The reception of first converts in any mission is an epoch fruitful of consequences for good or evil. The course pursued at this time will establish precedents, and in a great measure fix the policy and determine the character of the Church of the future. How then shall these first converts be dealt with? To this weighty question the Scriptures furnish us some ready answers.

Abiding in the Old Calling.

1. The command of 1 Cor. vii. 20, “Let each man abide in that calling wherein he was called,” is repeated in a different form in the twenty-fourth verse of the same chapter, “Brethren, let each man, wherein he was called, therein abide with God.” This Apostolic injunction we are further told was ordained “for all the Churches.” It teaches most emphatically that Christianity should not disturb the social relations of its adherents, but requires them to be content with their lot, and to illustrate the Gospel in the spheres of life in which they are called. How many of us have given these passages of Scripture that weight of authority which they deserve? How many of us have realized that in taking untried Christians out of the positions in which God has called them and making evangelists of them, we may be literally, though unconsciously, opposing a divine purpose. Such a course directly tends to unsettle the minds of new converts and excites the very feelings of restlessness and discontent which this command seems specially designed to prevent.

2. It may be objected that the literal carrying out of this injunction would prevent missionaries ever employing any native assistants, and would in fact have prevented our coming to China or entering the ministry. This objection, so far as it has any weight, lies against the Scripture itself. It may be remarked, however, that all Scripture commands are limited and conditioned by other Scripture teachings and are to be interpreted by them. This passage does not determine whether a man is to abide where he is called permanently or only temporarily. This is a question to be left to the future. Special providences afterward may indicate a further and different divine purpose no less clearly. So Paul did not hesitate, when the proper time had come, to remove Timothy from Lystra, and there was no inconsistency in his doing so.

As for ourselves, we entered the ministry because we believed we had a divine call to it; and the Church has sent us to China because it concurred in this opinion, and considered our characters sufficiently tested and proved to warrant our being sent forth to preach the Gospel, with a reasonable assurance that we had renounced worldly aims and worldly advantages to give our lives to the service of Christ. All we insist on is that the same principles and the same prudence should be used in dealing with the Chinese.

3. In determining whether this command to let every man abide in his calling is applicable and binding at present, it is undoubtedly legitimate to inquire whether there may not be special reasons in this present time which overrule and annul it. I can think of none except such as we may regard as growing out of our special circumstances. For instance, we may have been praying for laborers for the “great harvest,” or more specifically that God would give us a native agent to occupy an important station at ——, and we say: “Is not this the man God has sent for this very object?” We should not forget, however, that when this injunction was given there was as great need of workers and as many important places were waiting to be occupied as now.

The object we all have in view is of course to secure the greatest usefulness of the convert, and the greatest good to the common cause. Now if the young Christian seems to have qualifications for making a good evangelist, is he not just the man wanted to develop the work where he is? And will not further experience at home fit him all the better for doing other work to which he may be called in the future, when perhaps he may be spared from his station without its suffering in consequence? God’s designs with reference to this man are wiser than ours. Let us wait for those designs to develop, as they surely will, and follow carefully as we are led.

4. Other passages of Scripture place our duty in this matter in a still clearer light. “Not a novice, lest being puffed up he fall into the condemnation of the devil.” By one rash and unauthorized step we may inflict an irreparable injury on the person in whom we are so much interested, and destroy all hopes of his future usefulness. Again, “Be not many teachers, my brethren, knowing that we shall receive heavier judgment.” This is a warning to would-be teachers, and may be applied with equal force to those who would gratuitously assume the responsibility of recommending and employing teachers, without sufficient Scriptural grounds for doing so. Again we are taught: “Lay hands hastily on no man, neither be partaker of other men’s sins; keep thyself pure.” The pertinency of these passages is too obvious to require lengthened remarks.

3. Bible or Training Classes for Church Leaders

John L. Nevius, The Planting and Development of Missionary Churches (1899), chapter III, “Origin and Growth of Stations in Central Shan-tung”. Assigned excerpt. The interpretations are the author’s.

The stations of Mr. Corbett and myself are on an average about two hundred miles distant from our home in Chefoo. In visiting them we have only time for necessary examinations, together with general instructions and directions. To secure thorough and methodical teaching, no plan has been found practicable but that of a select number of the learners coming to us in Chefoo. These have been organized into classes which have formed a kind of Normal School. At first inquirers came. Since stations have been established, inquirers in the vicinity of them prepare for baptism at home.

1. For several years past our classes have been composed of the more advanced church members especially selected and invited. They come with the understanding that in going back to their homes they are to communicate what they have learned to others. They are in no sense in our employ or pay, and their previous occupations and relations continue as before. As we are absent on our tours in the spring and autumn, the classes assemble in Chefoo during the summer and winter months when we are at home, and continue in session from six weeks to two months.

2. In many cases we have been obliged to pay the travelling expenses of members of the classes in returning home, the money they bring with them being as a rule expended before the session is over. During the last few years, however, not a few have provided their own travelling expenses for both coming and returning. During their stay with us they are our guests, we furnishing them with food and lodgings. We have found this course necessary and do not think it under the circumstances unreasonable. Most of these students are poor and could not afford to pay all their expenses. Coming as they do requires what is to them a considerable outlay in providing decent clothing and food by the way. The loss of time in attending the class is also to some a matter of no small importance. Many incur heavy expenses in the course of the year in discharging the duties of Christian hospitality in their homes, where they have frequent visits from natives and foreigners; so that in entertaining them while with us, we are only in part repaying in kind what they have already expended in establishing and extending the work in their own neighborhoods.

3. The studies while with us are mainly Scriptural, with additional elementary instruction in astronomy, geography, history, and general knowledge. Here, as in the stations, lessons are carried on catechetically, and what is taught one day is the subject of examination the next. Much attention is also given to rehearsing Scripture stories. One hour a day is assigned to instruction in vocal music, which has been taught for many years, principally by Mrs. Nevius, who has devoted herself to it with singular assiduity and success. While the classes are with us we give nearly all our time and strength to them. Those who come here with an earnest purpose to learn, enjoy the exercises and are benefited by them; those who do not, cannot bear the pressure and soon find an excuse for going home.

My classes have numbered of late about forty. So far as practicable, the same individuals come year after year. They have gone over the Gospels—some of them repeatedly—the Acts of the Apostles, Romans and several of the other Epistles, and parts of the Old Testament. Their proficiency in Scripture knowledge will compare favorably with that of intelligent adult classes in Sunday-schools at home. They could sustain a very creditable examination on the Acts of the Apostles, and also on Romans, mastering the argument and being able to reproduce it. Some have written while here so full and clear an analysis of that Epistle that their manuscripts were sought for and copied by others who could not come to the class. The hymns which they sing are for the most part translations of familiar English hymns, in the same meters as the originals, and sung to the same familiar tunes. They are taught to sing by note and some of them read music very well. They have great difficulty with the half tones, their scale and ours being different.

4. These classes have almost fulfilled their purpose and will probably soon give place to theological classes, those who have attended them having acquired such a familiarity with the Scriptures as enables them now to carry on their studies at home, with the help of commentaries and other Christian books.

4. Voluntary Leaders and Self-Support: Experience Proves the Wisdom of Scripture

John L. Nevius, The Planting and Development of Missionary Churches (1899), chapter IV, “Organization of Stations, Present and Prospective”. Assigned excerpt. The interpretations are the author’s.

Theories are very apt to mislead us; our safest guide is practical experience. Though our work in Shan-tung is still in its infancy, it will throw light on some questions of great importance.

1. It has been proved that the extension of country work and the establishment of new stations are practicable without paid preachers. The more than sixty stations under my care have been commenced within eight years almost exclusively through the voluntary efforts of unpaid church members. My helpers, who have never been at any one time more than four, have only followed up, fostered and directed the work begun by unpaid Christians.

2. These stations do not now need pecuniary aid from foreigners, and such aid would in my opinion do more harm than good. The leaders in charge, under the superintendence of the helper, are, I think, caring for the stations as well as they could be cared for under the circumstances. If the plan should be adopted of providing paid preachers for each station, they would of necessity have to be chosen from the leaders, as there is not a sufficient supply of such men elsewhere. Paying them for their work would not increase their influence, but rather diminish it and would, no doubt, excite envy and dissatisfaction among the unemployed. Besides, the characters of these leaders are not sufficiently tested to warrant their being used in that way. The natives would, I think, be unwilling to make such a selection. If it should be attempted, they would probably divide into parties influenced by personal motives, and the result would be great harm to the leaders and to the Church. Any change at present would in my opinion be premature and injurious, and we can only wait for future developments and Divine guidance.

3. These stations are not only able to provide for their own wants, with the superintendence which is given them, but could and ought to do much for the propagation of the Gospel in the regions beyond. They might easily contribute five hundred dollars a year. These Christians formerly contributed for idolatrous purposes probably double that amount; and if each church member should give one-tenth of his or her income, the yearly contribution for benevolent objects would not be less than two thousand dollars a year. As it is, they do not contribute one hundred and fifty dollars for benevolent purposes, aside from the necessary expenses of keeping up their own chapels. These facts show a manifest failure in duty on the part both of the foreign missionary and the converts.

The causes of this failure are various. First and foremost, no doubt, is the want of a cultivated habit of systematic giving. Another reason is the failure to set before the native Christians suitable objects to which they should contribute. Here perhaps the principal fault of the missionary lies. Having no pressing need for money in the conduct of these stations, and there being great danger to the natives in hoarding and manipulating money kept for future use, it was feared that an objectless contribution of money might only be a means of temptation and do harm. Last autumn the Christians in one of the hsien occupied by my stations, subscribed about sixty dollars for employing a helper to devote his whole time specially to that hsien and would, I think, have paid it cheerfully, if the right man could have been found; but neither they nor I could obtain a man whose gifts and qualifications, as compared to those already in charge, were such as to make him desirable.

During the last few years I have urged the stations to contribute to the support of the helpers, as the most natural and available object which could be presented to them. They have done so to some extent, but the plan has not worked well. They have very naturally regarded the helpers as my men and not theirs, since they are chosen and directed by me in the carrying out of my plans. Not only have they shown a disinclination to contribute to their support, but the helpers also are averse to receiving aid from them. I have been disposed to press the point against them, but during the past year have come to the conclusion that the instincts of the natives are perhaps right, and that my plan has been unnatural and impracticable. Here again we are led back by experience to the teachings of Scripture; as the Apostle Paul provided not only for his own wants, but also for those who were with him, and appealed to the churches to acknowledge the fact that none whom he had sent to them had received pay from them.

5. Missionaries but Instruments in Spiritual Work

John L. Nevius, The Planting and Development of Missionary Churches (1899), chapter V, “Beginning Work”. Assigned excerpt. The interpretations are the author’s.

In the spiritual work of the conversion of souls and building up Christ’s Kingdom on earth, we of ourselves can do nothing except as instruments.

1. This is a fact so familiarly known and universally acknowledged that it may well be regarded as a simple truism. Theoretically, we learned this lesson almost in infancy; practically, it is difficult for some of us fully to learn it in a lifetime. It is so natural for us to feel that with a good knowledge of the language, sincere earnestness and sympathy with the people, together with prudence, common sense, zeal, hard work and perseverance, sooner or later great spiritual results must certainly be accomplished. This is by no means the case. Our labors may combine all the above conditions and yet be fruitless in the conversion of souls. If we depend upon our gifts or acquisitions, our zeal in the use even of God’s appointed means, with an underlying and insidious desire for a result which may be regarded as something which we ourselves have accomplished, we shall probably be disappointed. If we are cherishing a feeling of self-dependence in any form, God will probably humble us before He will use us. We must feel that if anything is accomplished it will be by the presence and power of God’s Holy Spirit, and be ready to ascribe all the glory to Him. Otherwise He will probably leave us to ourselves to learn the lesson of our own weakness. The natural tendency to depend on self, or on anything else rather than God, has been a prominent sin of God’s people from the earliest times. I am disposed to think that this tendency now prevails to a great extent among Christians at home and that missionaries commence work in foreign lands too much under the influence of it.

2. In this commercial age a commercial spirit has crept into the Church. As in business matters generally, so in religious enterprises, it is supposed that a certain amount of capital, judiciously expended, will naturally work out a certain result. The success of a mission society is gauged by the amount of money in its treasury. In order to secure more liberal contributions, only the more favorable and encouraging facts are welcomed and laid before the churches, so that they may feel that they are contributing not to a failing but to a prospering cause. Let me not be understood as implying that money is not important and that the duty of giving to missions should not be pressed home upon the hearts and consciences of all, whether native converts or home Christians. The danger I would guard against is of giving such disproportionate prominence to money as to divert the mind from what is of much greater importance. In a word, it is making money or what money can command, rather than the Holy Spirit, our main dependence. I am quite aware that all Christians would earnestly disavow any such intention. It is not an uncommon thing, however, to find ourselves doing indirectly, or unconsciously, what we could never be induced to do deliberately and knowingly. The work we are prosecuting is distinctly and emphatically a work of God’s Spirit. If we fail to recognize and act upon this fact, the mission work will decline even with a full treasury; while with the Spirit’s presence it will prosper even with a depleted one.

Personal Experience in Beginning Work in Shan-tung.

1. I commenced itinerating work in Central Shan-tung about fifteen years ago, my previous tours having been in the eastern part of the province. I knew the language and had the advantage of seventeen years of experience elsewhere, but was without a native assistant. I prosecuted the work laboriously, making long tours over the same ground every spring and autumn, but for five years had not a single convert. The work at that time was quite different from what it is at present. Then my labors were entirely with the previously unreached masses, and consisted in preaching at fairs, in inns and on the street, in book distribution and efforts to form acquaintances with well disposed persons wherever I could find them.

2. At present nearly all my time and strength, when in the country, are expended on the native Christians on the plan detailed in previous chapters. As a rule, I now reach the masses indirectly through the Christians; they doing the aggressive work, and I following it up, directing and organizing it. Had I again to begin work in a new field, I do not know where I should change the methods heretofore adopted, except in the one particular of not encouraging in any way hopes of pecuniary help.