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THE KÏNG ’S BUSINESS
may be historic (!) . . . Do this for my sake; take this painful resolve, go through with this hard task, achieve this sacrifice—for my sake. There was a new notion, which has been a tremendous power and effect in the religious history, of the world. The devotion of-the leader to his men and to his cause—Jesus shared it. The devotion of the led to their leader—Jesus inspired it. He kindled a flame which was to burn more brightly after his death than ever in his lifetime. ‘For Jesus’ sake!’ Of what fine lives and deaths has not this motive been the spring and sustainment! This must be freely and fairly acknowl edged by all those who stand outside of the Christian sanctuary and are not called by the name of Christ.” The first essential for a missionary is a personal experience of the power of a liv ing Saviour in his own life. The message he takes must be born of his own expe rience. The spiritual power in his ministry will be in proportion to the spiritual power in his own life—and no more [ Secondly—There must be physical fitness for a foreign climate. Very few people can live abroad without feeling a change from their native land. If God sends a mission ary abroad, He will not send him where the climate is unsuitable. If, therefore, it is found that climatic conditions are against the individual, it may be one of the indica tions that God did not send him. Thirdly—Mental ability for acquiring the language. To be satisfied with an imper fect knowledge of it is not the way to win the natives. There should be close applica tion to a regular, systematic study of the native language. Fourthly—Power to adapt one’s self to customs and the disposition of the people to whom we minister. Recognizing the fact that foreigners will have foreign ways, con sequently patience and tact are needed. Whatever other qualifications are useful, the above are essential to successful work.— G. S.
ties to pray, a conference of Mohammedans, Budhists and Confucianists was called to gether for the same purpose, for they were indignant that the government had appealed to Christian intercession. It was proposed that they be at peace among themselves and hold their own prayer meeting. But while they wrangled over what god to pray to a Christian present suggested Shang-ti (“Su preme Ruler’’) the Chinese Christian name for God. They consented and several Chris tians prayed. But when the religionists undertook it they made sad work of it, lacking both co-herence and unction. Only the true faith can pray. Prayer is a gift of God, and found only in the heart of saints. Under the leadership of Chen Huanchang, a Ph.D. of Columbia University, an at tempt' is being made to put into the con stitution of the Chinese Republic that Con fucianism will be recognized as “the es tablished religion of the state.” This is a serious disappointment to China’s American friends, who have expected the “Flowery Republic” to leave the citizen as free there as are American citizens here. But original Confucianism is a system of philosophy and a book of morals, it is not a religion at all, so that if established as a “religion” it must mean the modern Confucianism which has incorporated various articles of faith from more positive creeds. China will make a serious mistake, fraught with grave consequences, if she models her (lew con stitution upon that of Mexico instead of that of the United States. Another Jewish radical unintentionally condemns himself for the rejection of the true Messiah in these remarkable words: “Herein we may at once observe that Jesus differs from, or as we may say, ‘goes beyond the prophets,’ ‘more than a prophet is here,’ none of them ask for renuncia tion, or sacrifice ‘For my sake!’ The per sonal note, the personal touch are wanting. But all these things are predicated of Jesus; and some of them, or all of them,
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