The end came swiftly one night. He had an attack apparently of indigestion which carried him speedily away. The symptoms seemed to indicate that he had been poisoned. All that night he spent in prayer and in singing hymns. He died leaving his benediction upon his family and upon those Brazilians who would give their hearts and their services to Jesus Christ.
He was buried upon his own farm. As his family did not erect a cross over his grave, one of his neighbors who had persecuted Captain Egydio violently many times thought he would correct him in his grave, and so he set up a large cross over him. One night soon after, this cross was cut down. The violent neighbor instituted a suit for the violation of the law in tearing down a symbol of the Roman Catholic church. He also came with great pomp, accompanied by soldiers, and set up another cross. The law suit finally wore itself out and both parties were glad to drop it, each party sharing an equal amount of the costs.
The persecution has been so bitter that the church which Captain Egydio organized in his own house was removed to Pe da Serra, three miles away, and from there it was driven by persecution to Rio Preto, where today it flourishes with a membership of about fifty people and is in a hopeful condition. The widow and her children have been compelled to move into the city of Bahia. A recent letter informs me of the conversion of the two youngest girls.
The witness of Captain Egydio has not been lost. It is marvelous how much he accomplished in his short career. He was converted October, 1894, baptized February 4, 1895, and died March 30th, 1898, at fifty years of age. In these few years he sowed the country down with the gospel truth. We visited Vargem Grande, Santo Antonio, Areia and Genipapo churches, all of which had grown very largely out of the influence of this one man, and had we been permitted to go further, we might have visited several other churches for whose beginning the life of this valiant servant of God was in a great measure responsible. “He, being dead, yet speaketh.”
CHAPTER XI.
FELICIDADE.
One of the most fascinating phases of mission study is the tracing of the lines along which the gospel spreads. This is true because it brings us into touch with the native Christian who is one of the greatest agencies for the spread of the gospel. As it was in the first century, so it is now–“they that were scattered abroad went everywhere preaching the gospel.” The history of those Apostolic times repeats itself in every mission land. He who personally observes the work in Brazil or any other mission field will have a keener appreciation and understanding of the Acts of the Apostles written by Luke. The native Christians must either witness for their Lord or else betray Him. There is no middle ground. A large percentage of the churches in Brazil grew out of the fact that a believer moved into a community and began to tell the story of the love of Jesus to his neighbors. He may have entered this community by choice or may have been driven into it by persecution. However, that may be, the truth is that many a poor, despised, often persecuted believer, has started a movement in a community which gathered to itself a large company of believers, and formed the nucleus of another one of those most wonderful institutions in all the world–a church of Jesus Christ.
When I had entered the First Baptist Church in Sao Paulo, Brazil, and stood for a moment looking about me, I heard someone exclaim, “Oh, there he is! There he is!” and presently I found myself locked in the affectionate embrace of an apparently very happy old woman. She was about seventy years of age. She was the janitress of the church. She had looked forward to our coming with joyful pleasure, and gave to us as hearty a welcome as did anyone in Brazil. Her name was Felicidade, which being translated means “Felicity.”
Several years ago she had come from Pernambuco, in which city and State she had labored with great success for many years in behalf of the gospel.
When a girl of ten or twelve years of age she heard her father talk about a book he had seen in the court-house upon which the Judge had laid his hand as he administered the oath. She had the greatest desire to see this book. She was married in her thirteenth year and her husband died when she was eighteen. After his death she went from the country to the city of Pernambuco, where she met some members of the Congregational Church and was led by them to attend the services. She saw the Bible and heard a sermon preached from the text, “Blessed are they that hunger and thirst,” and soon afterward she gave obedience to Jesus.
From that time forth her whole conversation was upon the gospel and upon the subject of bringing other people to Christ. One time when Mrs. Entzminger was away from the city of Pernambuco she left her children in charge of Felicidade. While Felicidade was passing along the street with the children one day she was met by Mrs. Maria Motta and her daughter, who stopped to admire the beautiful children. Felicidade told who the children were and urged her new acquaintances to attend the church services. They accepted her invitation and soon became interested in the gospel, and before long were converted to faith in Jesus Christ.
Then their persecution began. They lost all their friends and endured many other hardships. They came from one of the best families in the city, and therefore felt the persecution more bitterly than might have some others. The girl, Augusta, secured work in the English store. Her mother took in fine ironing, and thus the two made their support. Afterward Augusta married Augusto Santiago, who at the present time is the pastor of our thriving church in the city of Nazareth. She has been to him one of the greatest blessings in that she has done much to help him in his effort to prepare himself better for his work. When we visited Nazareth we were entertained in the delightful home of Augusto Santiago and found it to be charming in every respect.
When Felicidade lived in Pernambuco it was her custom to sell fruit for six months to make money enough to live upon for the remainder of the year. She would then go into the interior with tracts and Bibles, sell them and in every way try to lead people to Christ. One year she made it her aim to lead not less than twelve to her Lord, and she was able to accomplish her purpose. Her education is limited, but she knows any number of Scripture verses, which she is able to quote with remarkable aptness.
Upon one of her visits into the interior she was found at Nazareth by Innocencio Barbosa, a farmer who resided in the district of Ilheitas. He lived about thirty miles from Nazareth. He took Felicidade home with him in order that she might teach the gospel to his family. Meanwhile, his friend, Hermenigildo, who lived in a distant neighborhood, bought a Bible in Limoeiro and told his friend Innocencio of what he had done. Innocencio told him of the presence of Felicidade and suggested that his friend might take her home with him that she might explain the gospel to his family also. Felicidade accordingly went into this other home and soon the entire family, including a son-in-law and some relatives, were led to Jesus, and a church of about fifty members was organized in Hermenigildo’s house.
Thus the faithful witnessing of this humble, consecrated woman was so honored of the Holy Spirit that scores were led into the light of the gospel of Jesus. Out of her efforts grew churches which the violence of the oppressor could not destroy, because the work she did became immortal when it passed over into the hands of the Lord of Hosts, against whose church not even the gates of Hell can prevail.
CHAPTER XII.
PERSECUTION.
Some of the severest persecutions the saints have ever endured in Pernambuco broke upon this new congregation in the Ilheitas district. The houses of the believers were broken into and everything destroyed, some of the buildings were burned. The believers asked for police protection, but the police sent to protect them being under the domination of the priest, who was the political boss of that district, persecuted the believers even more than their neighbors had done. They drove the believers about, beating them with their swords, forcing them to drink whisky and in many ingenious ways heaped indignities upon them. After the success of the great persecution in Bom Jardim, of which we will speak later, the priest organized a large force of men to destroy everything belonging to the Protestants in the Ilheitas district and to drive them away. They burned all of the church furniture, as well as the household furniture belonging to Hermenigildo, who was forced to flee for his life. They cut the cord to the hammock in which was lying his young baby. The fall broke the neck of the child. The mother was driven unclothed between two lines of soldiers and severely beaten. The other believers were so harrassed that most of them were compelled to leave the neighborhood. Hermenigildo stayed away five months, when a change in police chiefs in Pernambuco made it possible for him to return. The church was reorganized the following year. A new building was constructed on Hermenigildo’s farm and today, with a membership of 103, it is in a most prosperous condition.
In the little city of Nazareth the fury of persecution has been felt. Not a great while after the church had been organized by Dr. Entzminger the farmers in the community and the priest combined to drive the Protestants out of town. Dr. Entzminger heard of their purpose and went up to Nazareth, accompanied by a number of soldiers whom the Government had put at his disposal. A great throng was collected at the station to do violence to the missionary on his arrival, but when they saw the soldiers they took to their heels, and many came that night to the service to show that they were not in the mob. A year or two later another mob broke into the church, poured oil over the furniture and burned practically everything. The police saved the building. Once after this, when Missionary Ginsburg was to hold an open-air meeting in this same town, a soldier was hired to take his life. The officers of the law left town in order that the deed might be done without hindrance. The soldier drank whisky in order to brace himself for the deed, and fortunately imbibed too much and became so intoxicated that he fell asleep. When he awoke the meeting had been held and he had missed his chance. These facts were confessed by the soldier to Dr. Entzminger after the soldier had been converted a year later.
At the railway station at Nazareth we met Primo da Fonseca, who had, for the sake of the gospel, lost all in a great persecution at Bom Jardim, which is not a great distance from Nazareth. He was a reader of evangelical literature and preached the gospel all over that country, though he had not been baptized. A native missionary went into that region, began preaching and soon afterward gathered a congregation and organized a church in Fonseca’s home. The political boss of the community planned with the Catholics to take 800 men into Bom Jardim on the night of April 15th, 1900, for the purpose of killing all the Protestants who were in prayer at Fonseca’s house. The mob divided into two parties. One party was to approach the house from the front and the other from the opposite side. A gun was to be fired as a signal for the attack. The first party approached the house, which was near the theater. Now in the theater at that time was gathered a great throng of people. When the news came to them of the approach of the mob the women thought it was a part of the band of bandits led by Antonio Silvino, who is perhaps the most famous outlaw of Brazil. All were greatly frightened. The Mayor went out to see if he could not do something to persuade the mob to leave the town. After some parleying they said that inasmuch as the Mayor asks, we will turn back. Someone at that time fired a shot and shouted, “Viva Santa Anna” in honor of the patron saint of that city. This signal brought up the supporting party at once, who mistook their comrades for the believers and fired into them. In the melee twenty people were killed and about fifty wounded. All night they were carrying the dead away to burial in order that they might cover up the deed as far as possible. The Municipal Judge made out a case that the Protestants had fired on the Catholics. He pronounced nineteen as being implicated. Several escaped, six were finally brought to trial. Dr. Entzminger in Pernambuco sent lawyers and gave such assistance as he could. After about two years, Missionary Ginsburg having come also to help in the meantime, the men on trial were set free. Fonseca lost all he had in this law suit, he being one of those arrested. He was in jail four months. He has been deserted by his family. When the disturbance occurred he was Marshal of his town. Today he lives in Nazareth, poor, deserted, faithful. But what cares he for this suffering, poverty and desertion as he contemplates the fact that he has set a torch of eternal light in his community. The church which he finally established will bear faithful witness in spite of hardships long after all persecution has ceased, and he, himself, has gone home to God.
It was our good fortune to visit the little town of Cabo (which means Cape), two hours’ ride from Pernambuco, where we have a small church, organized about two years ago. We were entertained in the home of a mechanic who superintends the bridge construction along the railroad which passes through the town. He takes his Bible with him when he goes to work, and wherever he is he preaches the gospel. He told us of two station agents along the line who had recently accepted Christ through his personal efforts.
We had a delightful service that night in the church, a great throng of people being present, six of whom made public profession of their faith in Jesus. After we had returned from the church we sat in the little dining room in the rear part of this man’s house until a late hour. Some of those who had suffered for the cause of the gospel came in to see us, and as we sat there in the dim light of the flickering candle, they told us of some of their sufferings for the gospel’s sake. The scene reminded me of what must have taken place often in many a dark room in the early centuries when the Christians gathered together for the sake of comforting each other in their trials.
Amongst those who were present in this little room was brother Honofre, through whose efforts the church at Cabo had been founded. Several years ago he began to read a Bible which had been presented to him by a man who was not interested in it. He became converted along with his household. There was a Catholic family living opposite to him which he determined to reach with the gospel. After awhile this family accepted Christ and the two families began to hold worship in their homes. Soon they rented a hall, with the aid of a few others, and sent to Pernambuco for a missionary to come and organize them into a church. This man has endured cruel hardships. He had to abandon his business as a street merchant because the people boycotted him. He rented a house, built an oven and began to bake bread. Not long after that he was put out of this house. Again and yet again he had the same experience until recently he has rented a house from the same man who provided for our church building. He can now make a living.
The church has had experience similar to that of its founder. It was put out of three rented buildings at the instance of the Vicar, who either forced the owners to eject or he, himself, bought the property. Finally a man who is not a believer, but whose mother is, bought the present building and sold it to me church. He is permitting the church to pay for the building in installments of small sums. At last the church has a place upon which it can rest the sole of its feet and in two years has grown from ten to fifty members. On the occasion of our visit six more made public confession of Christ before a large audience and were received for baptism.
Out on the cape is a fine lighthouse which we had admired as we came up the coast on the ship. May it be a symbol of the lighthouse which this church may become to the storm tossed in that section of Brazil.
Of course, persecution is a painful thing for those who are called upon to endure it, but wherever I found those who had passed through afflictions they counted it all joy to suffer for the cause of Christ, and whenever I attempted to comfort them because of their hardships, I came away more comforted than they, for the reason that their joyous willingness to suffer for His sake strengthened my own faith and assured me of the ultimate triumph of the gospel through the labors of such heroic people. Persecution, while it may temporarily suspend work in a certain place, always defeats its own purpose, and instead of preventing the spread of the gospel, is one of the most helpful agencies in the growth of the truth.
A most encouraging illustration of this fact occurred in Pernambuco in 1904. There had been a bitter persecution at Cortez, a village not far from Pernambuco. The chief instigator of the trouble was the parish priest. The believers were driven out of the town and their lives threatened. The missionary went and was also driven out, but returned under the protection of some soldiers and conducted gospel services through a whole week in order to give courage to the believers and to demonstrate that the Protestants could not be driven out. A news account of this persecution was published in a daily paper in Pernambuco. A boy cut this article out and gave it to his teacher, a priest in the Silesian College. The teacher read the article and wrote a letter to Missionary Cannada and asked him to come to the college at midnight to explain the gospel. Two letters were passed before the missionary finally went at midnight to hold a conference. The priest came out and discussed the gospel with the missionary and then returned to the college, taking with him a copy of the New Testament. After a month the missionary went again at midnight to the college and the priest came away with him once for all. The priest went to the home of the missionary and for two months studied the Bible, after which time he was converted. He at once began to preach the gospel to his friends as he would meet them on the streets. He also made a public declaration of his conversion in print. The President of the college from which he had gone obtained an interview with him and offered him every inducement to return. His parents disinherited him and many other trials came to him, but through all, he stood firm. He has just graduated from the Southern Baptist Theological Seminary, taking the Th. D. degree and has been appointed to teach in the Baptist College and Theological Seminary in Rio. His name is Piani. About a year after Piani’s conversion he induced another priest to leave the same college. This man spent a month in the missionary’s house studying the Bible, but was enticed back by the priests and hurried away to New York in order that he might escape the influence of Piani. Three months after reaching New York he was converted and joined the Fifth Avenue Baptist Church and is today a pastor of a Baptist church in Massachusetts.
In no place where our people have endured persecution, even though it may have been severe enough to cost the lives of some, has the work been abandoned, but in every place the weak, struggling congregation which faced obliteration at the fury of its enemy, has in the end increased, and today enjoys the blessing of growth in numbers and in the sympathy of the people. Persecution is a good agency in the spread of the gospel.
CHAPTER XIII.
THE BIBLE AS A MISSIONARY FACTOR.
The Bible is a mighty factor in the spread of the gospel in Brazil. In 1889 there came down to Bahia a man named Queiroz from two hundred and fifty miles in the interior. He came seeking baptism at the hands of Dr. Z. C. Taylor. It appears that some six or eight years previous to that time an agent of a Bible society had entered this man’s community, preached the gospel and left behind him some copies of the Scriptures. One of these Bibles was found afterwards by Queiroz, who studied it and was impressed with its truth. He began to bring the message of the Word to the attention of his large circle of friends and kindred. Having preached in several places, he was finally asked by the district judge to come to his house where he was given opportunity to meet a number of friends. The friends of Queiroz, however, began to ask him whether it was right for him to be preaching thus before he had been baptized, whereupon he resolved to go to Bahia to seek baptism. He made the journey and was baptized. A week after he had returned he wrote to Dr. Taylor, saying he had preached at Deer Forks and had baptized eight. During the next two weeks similar letters were sent, which gave the number he had baptized. The church at Bahia was apprized of conditions, and it decided to send Queiroz an invitation to come and receive ordination. He came with great humility and joy and was ordained, but before the ordination had taken place he had already baptized fifty-five people. The church, at Bahia, after the ordination of Queiroz, legalized the baptisms.
Five years after the baptism of this man Dr. Taylor was finally able to make the journey to Conquista, where he found the church well organized, with a house of worship built at its own expense and with the pastor’s home erected near by. The missionary says, “I now understand why God never permitted me to visit Conquista during these five years. I believe it was for the purpose of showing me that the native Christians can and will take care of themselves and the gospel if we will only confide in them. I wonder how many churches in the United States have built their own house and pastorium and sustained themselves from the start? Not a cent from the Board has been spent on the church and the evangelization done by Brother Queiroz.”
Another example of the power of the Bible in spreading the gospel is found in the way the gospel came to Guandu, State of Rio, and the country round about. One night in Campos in 1894, after the missionary had finished his sermon, a young woman approached him and said, “My father has been teaching us out of that same book you used. Would you not like to go out in the country to visit him?” The missionary replied that he would, and then the girl explained how the Bible came to this community.
One evening a colporteur approached her father’s door and asked for entertainment, saying he had been refused by several families along the way. To the host’s inquiry as to why he had been refused entertainment for the night the colporteur said: “They declined because I am a Protestant.” The man replied. “Come in and welcome.” After the dinner Mr. Vidal (for that was the farmer’s name) asked what this Protestantism meant. The colporteur explained and preached the gospel to the best of his ability.
When the time came to retire the colporteur said, “It is my custom to read the Scriptures and to pray before I retire. If you have no objection I would like to do so tonight.” Mr. Vidal answered, “I shall be glad for you to do so.” The colporteur read and there in the dining hall before the curious onlookers knelt and poured out his heart to his Heavenly Father. He called down the blessing and the favor of God upon the family. The tears poured down his cheeks as he lifted his soul in this prayer. After he finished praying Mr. Vidal said, “I have never heard prayer like that. Teach me how to do it. I have heard Latin prayers repeated, but they did not grip me like that.” The colporteur replied by explaining that prayer must be from the heart. He then took out a Bible and said, “I want to make you a present of this book. You have been kind to me. Read it, for it has in it the Word of Life.” He went away the following morning. We do not know who he was–only the record on high will discover his person to us.
The book left behind became a great light for Mr. Vidal. He read it and was so impressed with its teachings that he taught the Word to his family and neighbors. His house became a house of prayer and teaching. When Missionary Ginsburg went out there, preached the Word and explained about Christ, he asked those who wished to follow the Lord to stand. Practically the whole company stood. They had been prepared, by Mr. Vidal The missionary went back a few times and soon a church of about forty members was organized and was called the Church of Guandu.
The Word spread up the country first amongst Mr. Vidal’s relatives and friends. At Santa Barbara the station master, Carlos Mendonca, was converted, who is now pastor of our church at Cantagallo. He first moved to Rio Bonito and founded a church there, the truth spread, in other directions also and so the light which the unknown colporteur left with this farmer has shed its rays of blessings upon a whole county. Twenty-one years ago, a Bible which belonged to a Catholic priest, or rather a part of a Catholic Bible, fell into the hands of the old man, Joaquim Borges. Through the reading of this Bible, he abandoned idolatry and other practices of Rome and put his trust solely in the Lord Jesus for his salvation. For sixteen years he resisted all attempts of priests and others to turn him back to Rome, always giving a clear and firm testimony to the truth of the gospel. During all this time he never met with another believer. Hearing of him, E. A. Jackson wrote him to meet him in Pilao Arcado. He came 120 miles and waited twelve days for the arrival of the missionary. As Jackson had through passage to Santa Rita, he asked the captain to hold the steamer while he baptized Mr. Borges. Before administering baptism Jackson preached to the great crowd on the river bank and on the decks of the steamer. It was a solemn and beautiful sight to behold this man, seventy-seven years of age, following his Lord in baptism at his first meeting with a minister of the gospel and before a multitude which had never witnessed such a scene. Dripping from the river, Jackson welcomed him into the ranks of God’s children. The missionary embarked on the steamer and Mr. Borges went back to work among his neighbors. Up till the present time not even a native minister has visited him, for the lack of workers and funds to send them. Eye hath not seen, nor ear heard, nor hath it entered into the heart to conceive the glorious things God has prepared for the man who will go to work for Him among the neglected people of the interior of Brazil.
In the State of Sao Paulo is a boy, Ramiro by name, now about thirteen years of age, the only son of parents who do not know a letter of the alphabet. Indeed, he is the only one in a large connection that has been taught to read.
The family lives about twenty miles from their market town, Mogy das Cruzes, to which they go to sell the meager fruits of their labors on the little farm. In this town they have some acquaintances, among whom is a believer whose faith had come through reading the Bible. This believer one day came into possession of a Bible which he didn’t need, and so he gave it to Ramiro, who was then about nine or ten years of age and was beginning to learn to read. The little fellow trudged home, twenty miles away, carrying his priceless present, and showed it joyously to his parents. This was the first book that ever entered their humble home, excepting, of course, Ramiro’s little school book. Curious to know what the book contained, the father put Ramiro to deciphering some of its pages. Guided, no doubt, by the Holy Spirit, he fell upon the New Testament and laboriously read on and on for months and months The neighbors–all ignorant alike–would come and listen to Ramiro spell out sentence after sentence, he becoming more expert as the days went by. He would read, they would listen and discuss, the Holy Spirit, in the meantime, fixing the sacred truth in their hearts. This persistent reading of the Word went on for two or three years to a time when the Lord opened to Dr. J. J. Taylor, of Sao Paulo, a door of opportunity in Mogy das Cruzes. He found twelve people ready to follow on in the Lord’s ordinance.
Since that time even more abundant fruit has been gathered. Dr. Taylor at first baptized three of Ramiro’s cousins who hail from the same village twenty miles away and recently he baptized the uncle, aunt, some more cousins and Ramiro himself. Ramiro taught the words of many hymns to his family and neighbors. Through him and his book his aged grandparents, ninety years old and bedridden, rejoice in the Savior.
How great must be the might of the Word of God which can convert to salvation strong men through the faltering lips of a child And yet, after all, is not this the combination which alone is powerful in spreading the gospel–a simple, child-like heart, through which the Word may speak forth? “A little child shall lead them,” because it can be artless enough to give simple utterance to the Word of God. Oh, for more in all lands who will give unaffected voice to the Word of God! That message has power in it if it can get sincere expression.
We need to realize more than we do the transcendent importance of giving wide circulation to the Bible in foreign lands. The illustrations given here of the wonderful success of the Book should help us to reach a better appreciation of the value of the Word of God in mission endeavor. Certainly, there is marvelous power in it. Its enemies fear its might; therefore, they fight desperately to prevent the circulation of it. Would that we could have as keen a realization of the vitality of this Book as do its enemies. Surely then, we would do far more for the sowing of the Scriptures beside all waters.
CHAPTER XIV.
THE METTLE OF THE NATIVE CHRISTIAN.
In 1894, Francisco da Silva, soon after his conversion in Bahia, went to Victoria in the State of Espirito Santo to live. He went into the interior with some surveyors, and in addition to the work he was called upon to do, he found time to tell the story of Jesus. Eight people were converted and he wrote Dr. Z. C. Taylor to come and baptize them.
Dr. Taylor was not able to go immediately, and one of the men secured his baptism in a very unique way. He asked Francisco to baptize him Francisco replied that he could not because he was not ordained. The man returned home and examined his Bible and came back a few days later and demanded again that Francisco baptize him. Francisco replied that in order to baptize, one must be ordained. “No,” said the man, “I have looked in the Bible and I do not find it necessary for one to be ordained in order to baptize.” So catching hold of Francisco, he pulled him along to a river near by, Francisco through it all holding back the best he could and arguing with the man that he could not baptize him. But the man constrained him and forced him into the river. Francisco seeing his zeal, performed the ceremony. Some question afterward was raised about the validity of this baptism, and the man was baptized regularly by the same Francisco, who had in the meantime received ordination.
When he had finished with one party of surveyors another wanted to employ him, and they went to the first party to find out about him. The men said: “He has fine qualifications for the position, but there is one objection to him–he is a Protestant.” “Ah, said the second party, “can’t we with a little money get that out of him?” “No,” replied the first, “it seems to be grown into him.” He was taken by the second party, the chief of which and all his family soon became devoted Christians.
The desire to tell the story of Jesus burned in Francisco’s heart so warmly that he gave up his lucrative employment with the surveying party, bought a mule and other necessities for his journey and started out to proclaim the unsearchable riches of Christ to the people of that State. He was remarkably successful and soon gathered about him a little band of believers, who, because of their faithfulness to Christ, were called upon to suffer severe persecution. They were compelled to flee into the distant mountains where Missionary Jackson afterward found them, organized them into a church and baptized seventy-five converts. Later they were able to return to their homes, due to the fact that a more lenient administration was inaugurated in Victoria. Very soon afterward our faithful missionary, L. M. Reno, was sent to this State, and the work from this good beginning has had remarkable prosperity. The pioneer missionary, da Silva, after having gained the title of Apostle to the State of Espirito Santo, was called in 1910 to his reward.
From what we have been saying, you have no doubt made many inferences about the kind of Christians these Brazilians make. If you had seen them face to face, you would have been, as I was, impressed with their appearance. They were the best-looking people I saw. Their countenances were clearer and there was a hopeful, resourceful look upon them that was not noticeable upon the non- believers. Sin and fear always break the spirit of men, and though there may be a brave look assumed, yet there always hangs a cloud over the countenance of the sin-stained and fear-driven man, be he a religionist or atheist. This change in appearance is produced by a change in their way of living. When they are converted they cease drinking, gambling, Sabbath-breaking, and often the men give up smoking and the women cease taking snuff. The fact is they sometimes are extreme upon this subject. I heard of one church that made the giving up of tobacco and another the laying aside of jewelry the test of fellowship. These people coming out from under the domination of a religion of fear into the light and liberty of the gospel are changed from glory to glory, having upon them the light of God’s countenance.
They are liberal givers. There is a much larger proportion of tithers among them than among the Christians in the States. Here, too, they often go to extremes. More than one church in Brazil makes tithing obligatory upon its members. Last year the Brazilian Baptists gave as much per capita for foreign missions as did the Baptists in our Southern States. They have set their aim this year higher than the Southern Baptists have. They sustain foreign mission work in Chili and Portugal. They engage in this foreign mission endeavor because the leaders think that the foreign mission principle is vital to the life and development of the churches. This giving to foreign missions is not to the neglect of their home enterprises. They have Home and State Mission Boards which they support liberally. They have am Education Board to which they gave forty cents per capita last year and all of this giving out of such grinding poverty!
Here and there are people of larger means who are munificent in their gifts. It was the generous offer of $5,000 by Captain Egydio that made possible the founding of the Collegio Americano Egydio, which school was established by the Taylors in Bahia. He paid $650 the first installment upon the furniture, but his sudden taking off prevented the college from realizing the whole amount promised, because the family lost so heavily by persecution after the father had been taken away. Col Benj. Nogueira Paranagua, a rich cattleman, built a church, school and library building at Corrente in the State of Piauhy at his own expense and afterward paid the salary of a teacher for the school. When the church in San Fidelis, which was established in the face of trying persecution, was considering how it could possibly build a meeting house, a coffee farmer, who was not yet a member, rose and said: “I am old and useless, but I want to do something for Jesus and His church. I, therefore, offer to erect the church building and the church may pay me six per cent. annually until I die, and then the building will belong to the church as a legacy which I intend to leave.” As the work on the house progressed he signified his desire to be the first one to be baptized in the baptistry. This was granted gladly and his thought of charging six per cent on the building until his death disappeared in the watery grave and he made the church a present outright of the beautiful chapel. Not only this chapel has been built by an individual, but others have been built in the same way. Usually, however, the churches are built out of the sacrificial offerings of the people. So well has this church building movement progressed that now about one-third of the 142 Baptist Churches organized in Brazil worship in their own buildings, and with a few exceptions, these buildings have been erected by the gifts of the people and not by the gifts of the Foreign Mission Board. The Presbyterians show a better proportion of buildings than this and the Methodists quite as good.
The subject of self-support is a live one. There has been good progress made in this matter, but, of course, it will require many years to teach the churches their full duty in this regard. Many churches have reached the point where they take care of all local expenses. Some of the missionaries go so far as to advocate not organizing any more churches until the congregations can be self- supporting. The South Brazilian Mission, in its recent meeting, adopted the rule that no church should be organized hereafter until it could pay at last 60 per cent of its own expenses–these expenses to include the care of the house, the salary of the native pastor, etc.
I have already cited instances of personal work. I wish to say more particularly that the great success which has attended the work in Brazil must be in a large measure attributed to the fact that those who have been led to Christ have been zealous in witnessing personally to others of the grace which had been bestowed upon them.
One of the greatest laymen in Brazil is our Brother Thomaz L. da Costa. He is the Superintendent of a very considerable business firm in Bahia. He is a deacon in the First Baptist Church, one of the moving spirits upon the Brazilian Foreign Mission Board and practically superintends the work of the State Mission Board of Bahia.
Years ago he was converted in Rio through the agency of his washerwoman. This faithful woman is a member of the First Baptist Churoh. She decided she would attempt to lead Thomaz to Christ. So on Saturday when she would bring his laundry she would invite him to come to her house on the following day for dinner. I might say by way of parenthesis, that there is not a steam laundry in Brazil. All of the laundry work is done by hand. Sometimes there is quite a considerable firm which employs many laundresses. Thomaz, after declining the good woman’s invitation many times, finally one day decided he would accpt. it.
On Sunday he appeared at her house for dinner. After the dinner was over she suggested that they, in company with several of her children, should take a stroll through some of the parks. They passed through the great park in the center of the city, and after a while they found themselves in front of a building in which they heard singing. The good woman suggested that they go upstairs into the hall from which proceeded the sounds of the music. They went in, Thomaz not knowing what sort of place it was. Dr. Bagby, the first missionary of our board to Brazil, was conducting a service and soon began a sermon which impressed Thomaz very greatly. The sermon drew such a picture of his life that he accused the woman of having told Dr. Bagby about him. She had not done so, she declared, and this fact impressed Thomaz even more.
Next Saturday, when she brought his laundry, she invited him to take dinner with her again on Sunday, but he was too shrewd for her and declined, saying that he understood her purpose. The message which he had heard in the sermon, however, stayed with him. On the following Saturday the good woman again invited him to take dinner with her on Sunday. He declined. When the third Saturday came, before she had time to extend her usual invitation, he said: “I am coming to dinner with you tomorrow.” He went according to promise, and after the meal had been finished, they did not take a round-about course, but went directly to the church, and there the man listened to the gospel again and gave himself to Christ. He has not missed a service since unless providentially hindered. I asked him if he was sorry of the step he had taken and he replied: “No, indeed. It is as Paul says, ‘A salvation not to be repented of.'”
There can be but one inevitable result to such faithful witnessing as this. One of the most hopeful signs in connection with the work in Brazil is the fact that a large percentage of the members of the churches endeavor to lead others to Christ in a personal way. A large percentage of them will conduct public services wherever the opportunity can be found. In the First Baptist Church in Rio there are more than twenty men who will go out and conduct public services. They are not skilled preachers. They may have very limited education, but they can take the Book, read it, explain its message through the light of their own individual experiences, and by this means of witnessing to the power of the saving grace of God in their own lives, they are able to lead many to Jesus. Is not this after all the kind of preaching our Lord has sent us into the world to do?
The severest persecution which these Brazilian Christians are called upon to endure is not that which comes to them when they are stoned, or when their property may be destroyed or when their business may be taken away from them through boycotts or when they may be turned into the streets through the bitter hatred of hard- hearted priests, but the most trying persecution is that which comes from the insinuating remark, the sneer of the supercilious and the doubt of the envious. The taunt of hypocrisy is often thrown into the teeth of native Christians. Their motives are frequently impugned. I was profoundly impressed with the answer they usually give to such persecutions. They reply by saying: “See how we live. Note the difference between our careers now and our careers before we became Christians.” And this challenge of the life is the one which will finally answer the ridicule and doubt of all who assail them.
CHAPTER XV.
THE TESTING OF THE MISSIONARY.
In thinking of the missionary, most of us dwell upon the heroic self-denial he practices and the bravery with which he faces the gravest dangers. Certainly, the missionary in Brazil is due a good share of such appreciation. He has been called upon to endure shameful indignities, painful personal dangers and the enervating perils of a hostile climate. Our own missionaries have been beaten, stoned, thrown into streams, arrested and haled before courts, shot at and in many instances saved only by the most signal dispensations of Providence. Dr. Bagby, our first missionary, in spite of stoning and arrest when he was baptizing converts in Bahia, kept fearlessly on in his endeavor to lead the people to Christ. Dr. Z. C. Taylor traveled through the interior of Bahia State in perils of robbers, in perils of fanatics, in perils of infuriated priests and in perils of bloodthirsty persecutors without fear or shrinking. In the spring of 1910 Solomon Ginsburg was set upon by a mob at Itabopoana, which opened fire with such perilous directness that one bullet flattened upon the wall a few inches above his head.
This same missionary in 1894 endured bitter persecutions when he attempted to open the work at San Fidelis in the interior of the State of Rio de Janeiro. A mob of a thousand people threw stones, grass, corn and a great miscellany of other objects at him and his little band of worshipers. The howling of the mob prevented him from preaching. The best that could be done was to sing songs. Finally, a stone having struck a girl in the congregation, he carried her out through the infuriated mob to a drug store across the street, where she was resuscitated, and he returned to his service of song.
Next morning he was called to the police headquarters and the officer forbade him to preach. He asked what the missionary was doing there, to which he replied, “To preach the gospel.” The missionary was then prohibited from preaching in the province. He replied that he was sorry he could not obey, for he had superior orders. He could not accept orders from the police, nor the Governor, nor even from the President of the Republic. The officer asked who this superior authority was. The missionary replied it was God. God had told him to go preach the gospel in all the world to every creature; some of God’s creatures were in San Fidelis and he was there to preach according to the command of his Lord. The police officer, after plying him with insulting epithets, kept him a prisoner of the State as a disturber of the peace. On the following day he was sent to the State prison at Nictheroy, where he was confined for ten days. Friends, through the solicitation of Mrs. Ginsburg, brought pressure to bear upon the Government and the missionary was released. He was requested then as a personal favor not to return until after the naval revolt, which was then in progress, should be suppressed and a degree of quiet could be restored to the State. Being thus requested, he remained away from San Fidelis awhile.
When the revolt was suppressed he returned to San Fidelis and persecution arose again. He appealed to the chief officer of the State and fifty soldiers were sent to his relief. In choosing these fifty soldiers the officer asked for believers to volunteer. Twenty-five responded. He asked then for sympathizers and twenty- five more volunteered. These were put under the command of the missionary, who instructed them not to appear armed at the church. They came unarmed, but when the mob began to thrown stones again and refused to respect the soldiers, they pounced upon the evil doers and there was a rough and tumble fight. Several were bruised considerably and a number of limbs were broken, but after this conflict the persecution ceased.
We relate these incidents for the purpose of making it clear that our missionaries have been called upon to suffer greatly for the cause of Christ. Every missionary who has been in Brazil any length of time has felt the weight of personal, physical persecution, and all in the gravest dangers have conducted themselves as became the heroic character with which they are so splendidly endowed. And this suffering, we are sorry to say, is not yet over. For many years to come the desperate and despotic hand of Rome, which could in the name of religion invent the horrible inquisition and organize the bloodthirsty order of Jesuits, has not changed its attitude completely and will resist desperately to the last the inevitable progress of Protestantism in Brazil.
Let me hasten, however, to say that it is very easy to get the wrong impression of what the heroism of the missionary consists. It is easy for us to think it consists in his willingness to face personal danger. If such an idea should obtain amongst us permanently and alas, it has persisted altogether too long; it will rob the story of missions of its true interest and hazard appreciation of the enterprise upon the ability of the historian to find thrilling tales of adventure to gratify the appetite of the sensation-loving public.
The most trying thing to the missionary is not the imminence of personal danger, but the ever-present chilling, benumbing indifference of the people to the gospel. Even though here and there we find large numbers of people who are ready to accept the gospel, let us not deceive ourselves into the belief that all Brazil is eagerly seeking to enter the Kingdom of God. The Macedonian call to Paul did not come from a whole nation which was ready to accept his teaching, but from one man in a nation. Most all Macedonian calls are like that. The few, comparatively speaking, rise to utter such calls and these few are the keys of opportunity which may be used to unlock whole Empires. The great body of the people in Brazil (and this is especially true of the educated classes) are as indifferent to the gospel as people are most anywhere else. It is the weight of this stolid indifference which tries the endurance of the missionary. It fills the very atmosphere he breathes and hangs a dark cloud over his horizon, which only his faith in God and the winning of occasional converts graciously tinge with a silver lining. It is indifference, slowly yielding indifference that tests the temper of the missionary character. There are times when a bit of physical persecution would afford a positive relief to the fatigue of his exacting career.
The days of the pioneer missionary, with their personal dangers, have in a measure passed. The yeans of the persecutor in the face of an increasingly more enlightened civilization are numbered. The probability of personal perils is growing steadily less. The missionary must now fight for a hearing before a public which is too often willing to let him alone. In many places it does not care enough for his message to persecute him for bringing it. It is ready to patronize him with an assumed air of liberality and resist the message which burns in his heart and upon his lips. They are willing for him to speak, but not willing to listen to what he has to say. He must fight for a hearing with this patronizing indifference. It is this that tries his spirit. It is this that bleeds his heart of its strength. It is this that calls out the heroic in him as never does the dart of the savage, the weapon of the fanatic or the fury of the mob. To hold on true to his purpose in the face of such soul-harrowing indifference is the crowning act of heroism upon the part of our missionaries. No one of them has ever drawn back and given up his work for fear of death at the hands of his persecutors, but it must be said for the sake of the truth that some have succumbed before the rigors of blasting indifference. The saints at home ought to support valiantly with their prayers our missionaries who at the front are engaged in a battle even unto death with indifferent souls unwilling to accept their message.
There is another count in this subject of indifference to which we at home should give more prayerful consideration. It is the failure of the churches at home to send out an adequate number of missionaries to reinforce the workers at the front and make it possible for them to take advantage of the opportunities that have come to them already. What could take the spirit out of a man more quickly than the feeling that those who had sent him out do not care enough about him to give him support and reinforcements for his work? It is a shame upon us that we at home add another burden to our missionaries by failing to loyally support them. What must be a man’s thoughts after he has toiled and sacrificed on a field for years and has unceasingly begged for a mere tithe of the helpers he really needs and which we fail to send?
When that brave garrison of English soldiers were shut up in Lady Smith, South Africa, during the Boer War their courage to hold out against overwhelming odds and on insufficient rations through many weeks was kept up by the assurance that the patriotic English nation was doing its utmost to send relief, though the relief was long delayed. If the thought that their home people were not trying to send succor to them had ever taken possession of their minds, they would have surrendered forthwith. Their line of communication was cut, but they knew help was coming, and so they held out with grim determination until relief came.
How is it with our missionaries in Brazil? Their lines of communication are intact. They know their people at home are able to supply them with the help they need and yet the help does not come. What must be the conclusion forced upon, them and what must be the effect upon them? Either the churches, though able, will not give the means to send out missionaries, or the men for reinforcement will not volunteer. It may be that both causes are at work. What is the matter when a pulpit committee of a prominent church can have sixty names suggested to it of men who might become its pastor, and a good percentage (save the mark) of these direct applications, when our small missionary force in Brazil is pleading for only ten men to be sent out to relieve them in their strain? Whatever explanation we may have to offer for these things, the fact remains that our indifference to the call of our men at the front adds an additional weight to their already too heavy load, and yet, in spite of it all, they are standing with unflinching heroism at their posts.
Something must be done to relieve this situation. Counting all denominations, there are in Brazil fewer missionaries today in proportion to the population than there are either in India or China. Why this disparity of workers in Brazil? Is it because the work is not successful there? The facts show that, taking into consideration the number of workers, it is one of the most fruitful of all mission fields. Is it because there is less need of the gospel? I believe I have shown that these people are bereft of the gospel, and because of their sin and idolatry are as needy as are to be found anywhere. No, there is no excuse to be offered. Our workers at the front need help. We are trying their brave spirits by withholding the relief they have a right to expect, and yet we repeat they are holding on with a courage that stamps them as heroes of the finest type. God help us to see our obligation to send out recruits in sufficiently large numbers to relieve these brave soldiers and transform them from a besieged garrison into an aggressive army of conquerors.
Let us bear in mind that what is said about indifference both on the foreign field and among the churches at home is spoken of the people in the large. Thank God, the light is breaking in many places at home and abroad. Many individuals and churches are today seeing the larger vision and are assuming their larger responsibility in the support of the foreign mission cause. Many are saying: “We will faithfully strengthen the hands of our brothers who toil so courageously at the front.” In Brazil (and in other mission fields, too,) there is in many places a marvelous breaking away from the old attitude of indifference. The little handful of missionaries we have on the field are straining every nerve to meet the opportunities that are pressing upon them. They are not discouraged. They are as busy as life trying to meet the increasing demands. They are looking to the future with the largest hope. They are a band of the most incurable optimists you ever saw.
CHAPTER XVI.
THE URGENT CALL.
This very breaking away in some places is piling up additional burdens and the pitifully inadequate force is called upon to meet demands that twice their number could hardly satisfy. If we had the same distribution of Baptist ministers in our Southern country that we have in Brazil there would be only four ministers in Texas, two in Virginia, three in Georgia and other States in like proportion. Think of E. A. Nelson, the only representative of our board in the Amazon region, trying to spread himself over four States which comprise a territory five times as large as Texas. Passing down the coast, five days journey, we would find D. L. Hamilton and H. H. Muirhead, who have faced dangers as fearlessly as have any brave spirits who have enriched the annals of missionary history with courageous service. They, along with Miss Voorheis, are our sole representatives in the State of Pernambuco and in the adjoining State of Alagoas. C. F. Stapp, Solomon Ginsburg and E. A. Jackson are attempting to carry forward the work in the vast States of Piauhy, Goyaz, a part of Minas Geraes, and Bahia, which last named State has in it one city as large as New Orleans. E. A. Jackson is located far in the interior of the State, three weeks’ journey from Bahia; all of the energies of Stapp are consumed in caring for the school; Ginsburg is forced to give his attention to the nurturing of the thirty-five churches and of evangelizing as far as his strength will go. In the State beyond them, going down the coast, stands L. M. Reno, in the State of Espirito Santo. In the populous State of Rio, in which is located the capital city with its 1,000,000 inhabitants, we have Entzminger, Shepard, Langston, Maddox, Cannada, Christie, Taylor and Crosland. Entzminger, in addition to conducting the publishing house, must also conduct the mission operations in Nictheroy, a city of 40,000; Shepard, Taylor and Langston have placed upon their shoulders the tremendous responsibility of conducting the college and seminary; Cannada must give his energies to the Flumenense School for Boys, leaving only Maddox, Christie and Crosland at liberty to do the wider evangelistic work and care for the many churches which the success of their labors have thrust upon them. Crosland has been transferred recently to Bello Horizonte, in the great State of Minas Geraes. Farther South, in Sao Paulo, the richest and most progressive State in the country, are Bagby, Deter and Edwards, Misses Carroll, Thomas and Grove. Bagby and wife and the young ladies just mentioned devote their time to the school, leaving only two to man a field which, because of its splendid railroad facilities, has in it scores of inviting locations for successful work. In Paranagua in the next State to the South, have been located recently R. E. Pettigrew and wife. Far down to the South in Rio Grande do Sul, a State as large as Tennessee and Kentucky combined, stands a single sentinel in the person of A. L. Dunstan. What a battle line for twenty men to maintain! It is more than 4,000 miles in length. If you should place these men in line across our Southern territory, locating the first one in Baltimore, you would travel 100 miles before you reach the second, 100 miles before you reach the third, 100 miles to the fourth, and in going toward the Southwest, you would reach the twentieth man in El Paso, Tex. Whereas, if you were to draw up the Baptist ministers enrolled in the Southern Baptist Convention territory along the same line and pass down it to make the count, by the time you had reached El Paso you would have passed 8,000 men, for they would have been placed just one-fourth of a mile apart.
Why do we need 400 ministers in this country to one in Brazil? Is it possible that we will grudgingly cling to our 8,000 ministers and decline to give even eight to reinforce our little handful in Brazil? Such a division of forces can neither be fair nor faithful.
In drawing this picture I have practically stated the situation for the other denominations. The Presbyterians occupy the same general territory as do the Baptists with an equal number of missionaries. The Methodists have somewhat more compactly stationed about the same number of missionaries as each of the other two, while the Episcopalians, the Congregationalists and the Evangelical Mission of South America combined add a number about equal to each of the three larger denominations. A total of less than 100 ordained missionaries scattered over a territory larger than the United States of North America, which allows about four missionaries to each Brazilian State. Add to this number the wives of the missionaries, the thirty-seven unmarried women and the 125 native workers and the entire missionary body, foreign and native, barely totals 300. How utterly inadequate is such a force in the presence of such vast needs! Because this situation has in it a call so apparent and so inexpressibly urgent it is impossible to portray it in words.
The ripeness of the State of Piauhy for evangelization will illustrate the urgency of the opportunity all over Brazil. As far back as 1893 Dr. Nogueira Paranagua, who was at that time National Senator from his State, urged Dr. Z. C. Taylor to send a man into Piauhy and promised to help pay the expenses. Two years later Col. Benj. Nogueira, the brother of the Senator, gave a similar invitation, making a promise that he would sustain a missionary. It was not until 1901 that E. A. Jackson was able to reach Col. Benjamin’s home. He preached the gospel in this good man’s house and also in Corrente, the town near by. Persecution, bitter and determined, arose. There were three attempts to take Jackson’s life in one day. Once Col. Benjamin stepped in between the assassin and the missionary and thus saved the missionary’s life. Some months later, upon the return of the missionary, Col. Benjamin, who had been for so many years a friend to the gospel, gave himself to it and was baptized. In January, 1904, the new house of worship at Corrente was dedicated. It was built by Col. Benjamin at his own expense. He also built a school building and library, and afterward when the missionary was able to secure a teacher, this generous man paid all the charges.
When we reached Brazil last summer I received a message from Judge Julio Nogueira Paranagua, a nephew of Col. Benjamin, who is one of the Circuit Judges in the State of Piauhy and who after a short while is to be retired upon his pension, according to the Brazilian law. As soon as this takes place he expects to give himself entirely to the work of evangelizing his own people. The message ran: “The State of Piauhy is open to the gospel. There is a fight on between the priests and the better classes. The better educated people, disgusted with Romanism and priesthood, are drifting into materialism and atheism, but if a competent man could be situated at Therezina, the capital, the whole State could easily be won to the gospel.”
His uncle, who is President of our Brazilian Convention, as we have already stated, whose family embraces in its immediate connection over a thousand people, in a letter written me after I left Rio, reinforces this appeal. He says:
“I come to call your attention to the State of Piauhy, the field in Brazil at present which seems to me to be the best prepared for evangelization. Many things have contributed to bring this about. The Masons, on the one hand, have done the most they possibly could against Romanism; on the other hand, the propaganda sincere and fervent of a small church founded in the southern part of the State, which happily is receiving the greatest blessing from Almighty God, is greatly contributing to the reception of the gospel throughout the State. My brother, Col. Benj. Nogueira, the founder of that church, has passed away, but he has left sons who are spiritual and who continue to work. With the work developed there it will spread beneficently. In the adjoining townships there exist many believers, and a church will be founded soon in Paranagua, a town situated on the beautiful lake by the same name. In the cities of Jerumenha and Floriano there are already small churches, which united to the others in assiduous labors, will powerfully contribute to the evangelization of the State, which is one of the most promising of Northern Brazil. My friend, Senator Gervazio de Britto Passo, strongly desires that a minister of the gospel come to the section where he is most influential. This Senator greatly sympathizes with our cause and is convinced that his numerous and influential friends as soon as enlightened by a pastor as to what the religion of the Baptists is, will unite with them, becoming evangelical. The best moment to move in that State is the present one, when so many causes concur for our evangelical development. The population of Piauhy, which is over 500,000, will increase considerably as well as its economic wealth.
“I hope that you will not leave this field without pastors, where the gospel is being received as the greatest benefit to which the people can aspire for their civilization.”
It was my good fortune to meet the present Senator from the State of Piauhy aboard the ship as he went up the coast, and he, while not a Protestant, urged upon me the importance of our heeding the call of this Nogueira family and personally assured me that he would do his utmost to see that such a missionary would have the widest opportunity to preach the gospel to the people. This must be a Macedonian call, which we hope to soon be able to heed.
CHAPTER XVII.
THE LAST STAND OP THE LATIN RACE.
There was a time in the life of the Anglo-Saxon race When it became necessary for at least a portion of it to go out into a new country in order that it might achieve the larger destiny it was to fulfill in the world. God was behind that exodus as truly as he was behind the transplanting of Abraham into a new environment. Here in our country, unfettered by despotic traditions and precedents, the Anglo-Saxon achieved religious and political liberty with a rapidity and thoroughness that could not have been possible in the old Continent of Europe.
Likewise also did God separate the Latin race from continental oppression that it might grow a better manhood in the freer atmosphere of the Western World. It is true that the Latin movement was not prompted by the same motive that impelled the Anglo-Saxon. Instead of the love of liberty, he was led out by the lure of gold. Nevertheless, we must believe the final result will be the same or else disbelieve in the ultimate triumph of the guidance of God. We should not despair of the success of this providential movement.
In South America is to be witnessed the last stand of the Latin race. There God has given him one last chance to achieve a religious character which will honor his Lord. It is the duty of his Northern brother to sympathize with him and to believe in his ability to build up a character worthy of himself and God. If we cannot bring ourselves to such a belief it is useless for us to expect to be helpful, and it is unfaithful in us to expend money upon a people when we are confident it will be wasted.
We must not forget that these people are the descendants of the Caesars, of Seneca, Napoleon–the race that ruled the world for fifteen centuries. They surely have not lost all of their virility. It must be a case of wasted strength. We believe that this race has in it the possibility of rejuvenation. Lavaleye, the great Belgian political economist, very probably spoke the truth when he said that the Latin race is equal to the Anglo-Saxon, the only difference being the gospel which the Protestants preach and live.
We shall be helpful in our effort to give him the proper sympathy if we remember the handicaps under which he has labored. He was satisfied with his old fossilized religion, which had taught him to believe that despotism is a virtue. He did not, therefore, come to America for liberty. The early settlers were the veriest adventurers of whom the gold lust made paragons of cruelty and crime. They brought with them the intriguing priest who would corrupt the Kingdom of Heaven in order to maintain his power. There was no intentional break with their old life. The light that guided them to America was the yellow light of gold and not the white light of righteousness. The first result was that there developed in the untrammeled West the most unreasoning despotism, the most unblushing robbery and the most shamelessly corrupt priestcraft. So this whole transplanted mass of the worst intolerance, most insatiable greed and the most corrupt priesthood that Europe has ever produced, had to be taught from the beginning on the new soil, the elements of the higher manhood they so desperately needed. They had learned no first lesson in Europe, and therefore their first lesson in America was to unlearn the very things that constituted their central life and thought in Europe.
What progress has this providential teaching of the Latins in the New World made? So swiftly did they learn the lessons of liberty that hardly had the conflict which won complete freedom for the United States closed before the inevitable struggle for the same priceless heritage was in full swing in all Latin-America. And be it said to their everlasting credit that this sacred cause, in spite of revolutions and reactions, which at times hazarded the whole scheme, has made steady advance, all critics to the contrary, nothwithstanding. Political liberty is potentially at least achieved in South America. It is written in the Constitutions of the Republics and in the purposes of the people. While many battles will be fought to establish it in detail, yet the principle is so well established that it will never be uprooted, provided we give the moral and educational aid we should render at this critical hour.
We have come upon a time when we must give to our South American brothers unstinted support. They have attained political freedom, but they have not yet gained religious freedom. Nothing can be more anomolous than a State with political freedom fostering a State religion that is desperately and unscrupulously intolerant. No genuine Republic can support a State religion. The two will not live together. One or the other must go, as the history of France will abundantly substantiate. One result is inevitable–the people will eventually repudiate the despotic religion and drift into atheism and infidelity. Indeed, such a thing is happening in South America today. The better educated classes are being set hopelessly adrift religiously and the more ignorant, the common people, are following idolatry. Neither have the gospel preached to them. The Bible is withheld. Such a state of affairs is a loud call to us.
If these people are left without a vital, character building religion they will, because of their volatile natures, degenerate into the grossest perversions of morality. In such an event the Monroe Doctrine itself would become a menace. Unless we give these people the gospel it will be far better to annul the Monroe Doctrine and permit the stronger nations of Europe to enter for the sake of good government and morality. We must either carry to our Latin brothers the regenerating, uplifting, energizing gospel of Jesus, or step out of the way and let England and Germany interpose their strong arms to prevent one of the most colossal catastrophies of all time in the moral collapse of the 70,000,000 Latin-Americans. Surely, this must be the time when we, if we ever intend to do so, must reinforce our Latin brothers. They have done well, they have made progress, but they have gone about as far as they can in the struggle upon the moral resources at their command. Their very progress in education and civilization is widening the breach between them and their former religious teachers. A new life must come in, even the power of the gospel. This alone can save Latin-America from inglorious failure.
We should not deceive ourselves into believing this prevailing religion has lost its power, even though it is losing its religious hold upon the better classes. It still retains its social influence over these same educated classes, who despise its priests. This social power is a bulwark of strength that we shall experience great difficulty in breaking. Then, too, we may be sure these Latin lands will have reinforcement from the Spanish priesthood, which fact assures a most astute clerical leadership. The Spanish priest is today the most resourceful, alert and capable priest on the earth. I believe he is to be the last strong defender of the Roman Catholic organization. It is no accident that Merry de Val, the Pope’s prime minister, is a Spaniard. His appointment to that office is a just recognition of the most virile priesthood in the Roman realm. I was profoundly impressed with the Spanish priest. He looks you in the eye. He is on the street, “hail fellow well met” with the people. It is evident that he is conscious of power and possesses the gift of leadership which he is eager to use. Latin-America will feel the force of his capable leadership.
The situation in Brazil is complicated furthermore by the turn affairs have taken in Portugal. There were riots in Rio and public demonstrations against the local priests and against the exiled Portuguese priests that would probably enter Brazil after the establishment of the Portuguese Republic. But it appears that these Portuguese clerics are to be admitted. This increases the gravity of the situation. We shall be forced to take account of these men. They are a part of the religious problem of South America. Whether we wish to antagonize them or not, we shall be cognizant of their power. They will not let us alone. They will not give up South America to Protestantism without a bitter struggle.
Now I do not say all of these things of the Catholic phase of the religious problem in Latin-America for the purpose of recommending that we should gird ourselves for a polemical mission to these countries. We should look the situation squarely in the face that we may be able to estimate properly every force with which we shall have to do. I think that if the sole purpose in conducting these missions is to fight the Catholics, then we can find work to engage us more worthily. Let us evermore keep before us the fact that the Latin races have a real need of the gospel and the gospel is not being preached to them by the priests. If this is true, our duty is clear and our call is imperative. We must go and preach a positive, soul-saving gospel, avoiding conflict as far as possible and by satisfying the heart-hunger of the people with the Bread of Life, win them to Christ and a new life in Him.
I want to enter a plea for these, our brothers to the South of us. God has separated them from their old soul-dwarfing environment in Europe, and set them in this Western World that they might learn of Him. Whether they realize it or not, they are making the last fight for salvation and character their race is ever to engage in. They have a need of the gospel as distressing as that of the grossest heathen. Their religion itself is leading them further and further from their saving Lord. Their teachers, who should show them the light of life, are a beclouding hindrance. The little band of missionaries we have sent are hopelessly inadequate to the task and plead for reinforcements with a pathos that almost breaks our hearts. Oh, do not some of us, as we have followed the portrayal of the needs of South America, like Isaiah of old, hear the Lord saying, “Whom shall I send and who will go for us?” God grant that some of us may respond as he did, “Lord, here am I. Send me.”
The same deep longing for salvation that is in our hearts is in the Latin heart. One day in the interior of Brazil I stood with a missionary speaking with a man who had ridden to the railroad station to talk with us a few moments while the train was stopping. As we conversed a boy twelve years of age drew near to hear us. He was pitifully disfigured with leprosy. So moved was the missionary by the sight that he turned and said: “Why do you not go somewhere and be treated.” There flashed instantly in the boy’s eye a hope that had long since died, and he quickly inquired, “Where can I go?” The missionary could not tell him, and I watched the last ray of hope flicker for a second and then die out forever! Ever since that day I have been hearing that pathetic question, “Where can I go?” I seem to hear all Latin-Americans ask it out of depths of sin. And we know to whom they must go for healing and salvation. Shall we tell them? “Lord to whom shall we go–thou hast the words of eternal life.” To whom shall Latin- America go? Only Christ has for them the word of life which blessed truth they will never know unless we carry it to them.
THE END.
APPENDIX.
SUMMARY OF SOUTHERN BAPTIST WORK IN BRAZIL.
I. MISSIONARIES–
1. Foreign, 44.
(1) Men, 21.
(2) Women, 23.
2. Native, 117.
II. CHURCH STATISTICS–
1. Churches, 142.
2. Membership, 9,939.
3. Church Buildings, 44.
4. Outstations, 497.
5. Sunday Schools, 138.
6. Sunday School Scholars, 4,438.
III. SCHOOLS–
1. Primary Schools, 9.
2. Bagby School for Girls in Sao Paulo. 3. Fluminense School for Boys in Nova Friburgo. 4. School for Boys and Girls in Bahia.
5. School for Boys and Girls in Pernambuco. 6. Rio Baptist College and Seminary in Rio. 7. Total number of students, 869.
8. Theological Departments in connection with Rio and Penrambuco schools.
IV. GENERAL–
1. Work begun in 1882.
2. Publishing House in Rio.