History Of The Missions Of The American Board Of Commissioners For Foreign Missions Volume II Part 25

CHAPTER XLV.

THE ARMENIANS. THE PRESENT CONDITION.

1872.

It seems often to be required of missions, though not properly, that they shall exert a vastly greater reforming influence on unevangelized countries, than the Gospel has yet done in Christian lands. When we speak of "the conversion of the world," we are generally understood as meaning the introduction of the "Millennium." But what we refer to is not the millennial state, but such a diffusion of gospel agencies and influences through the unevangelized world, as we see in the most favored Christian communities.

This is all that can reasonably be expected from missionary efforts.

The Millenium, whether it be near or remote, doubtless implies such a previous extension of gospel agencies as we are now attempting, but will be the actual result of a universal outpouring of the Spirit, such as we are taught to expect when the time comes for the ultimate triumphs of the Christian dispensation.

The question naturally arises, in closing this History, how far progress has been made in evangelizing Turkey, or in preparing the way for its future evangelization. From the nature of the case, there can be only an approximation towards an exact reply; and perhaps none can be given more satisfactory, than is furnished by the narrative already recorded in these pages. Yet a brief notice of some of the more important facts, may reasonably be expected here.

It must not be supposed, that some of the first facts that will be mentioned are regarded as direct results of missionary effort, or as indications of evangelizing progress; but even these mark a progress in the condition of society, which is very cheering, and full of promise with reference to future efforts for the introduction and establishment of a true and pure religion; white others noticed have a more direct and full connection with the missionary work.

Where there has been intellectual and social progress on a large scale, we naturally look for material improvements. Turning, first of all, to the great metropolis, Dr. Wood testifies to such improvements as these: "The streets are named, and doors designated by numbers. Scavenger carts are supplanting the dogs. The terrible conflagrations have secured broad avenues, and handsome stone and brick structures, in place of mean wooden buildings, on streets so narrow that the sun could hardly enter them. s.p.a.cious flag-stone sidewalks are taking the place of the rough pavements of horrible memory, and macadamized roadbeds help one to climb the steep hill-sides of Constantinople. 'Tramways' are built or building, a boon of inexpressible value to the aged and feeble, and a thousand dwellings have been demolished for the track of the Belgrade and Vienna Railroad, entering at the Seven Towers, and carried along the Marmora, and around the Seraglio Point, to its terminus on the Golden Horn. The demolition of much of the sea-wall to make way for it and furnish materials for embankments, is a suggestive symbol of the social and religious reconstruction, which is tearing up old foundations, and using the labors of ages past for that which is to be."

Dr. Wood next instances the significant telegraph lines, running to all points of the compa.s.s, of which he counted twelve on one side of a street, and four on the other. "The spectacle of small craft on the waters, sea-going steamers of the largest cla.s.s, smaller pa.s.senger-boats for the Bosphorus and ports on the Marmora, and the magnificent iron-clads anch.o.r.ed in front of the Sultan's palaces, impresses both residents and strangers with a vivid sense of the greatness, wealth, and power, which, in spite of mismanagement, corruption, misrule, and all the elements of weakness and decline in the country, are here concentrated."

"Costumes," he says, "are changing, and customs and ideas change with them. Even Turkish women are adopting Frank articles of dress, worn beneath the external covering, and go about tottering on high-heeled shoes of latest Parisian style; and Armenian women appear in public with unveiled faces, attired like ladies of Europe.

Thirteen newspapers--three of them dailies, three tri-weeklies, and seven weeklies (one of which issues a daily bulletin), for Armenians alone, at the capital--attest a new intellectual life, by the fact of their existence, and by the freedom of their discussions.

"Schools for girls are multiplying; even a normal school for Turkish girls has been established under government patronage; but a still greater zeal is displayed for the education of boys. The notions of the people concerning education are, indeed, very faulty, and much of the instruction given is poor enough in quality; but the waking up on the subject heralds a brighter day in the future. That this is far greater among the Christian populations, than in the Mohammedan and Jewish, and that the former are gaining more and more upon the latter in the possession of wealth, is suggestive of coming events, of the highest interest and importance."

Dr. Clarke, Foreign Secretary of the Board, writing in the same year (1871), after his visit to the East, mentions the following indications of progress: "Hundreds of miles of railway, begun and under contract; telegraphic communication between the princ.i.p.al towns; postal arrangements for the conveyance of money, as well as letters, established within a few years between many places; police regulations, securing protection to life and property as never before; the suppression of robber-hordes, which had infested different sections; and the beginning of a newspaper press. The public mind in the great centres is waking up to what is going on in the outside world. The war in our own country, by its derangement of commerce, led to much inquiry; and the later conflicts in Europe have excited a lively interest in many minds. And not the least significant matter is the change of sentiment in reference to France and French influence. Already is it said by native merchants, that their children must learn English, or German, instead of French; and the power of Romanism, upheld so long by French consuls, is sensibly weakened. And Protestantism is quietly doing its work of enlightenment,--directly, in thousands of minds, and indirectly, in thousands more."

Mr. Adams, of Adana, writing a year earlier, affirms that the Christian populations are far more ready to hear and read the Gospel than is commonly supposed, and that the Protestant faith has found its way into the remotest corners of the land. He says, we should not measure the success of missions by "tabular views" alone, for it often happens that a missionary's strongest grounds of hope are quite outside of the largest array of figures. "As I write this," he adds, "a statement of Hagop Effendi occurs to me. He said: "I have travelled a great deal among the Protestants of Syria and Turkey, and the strongest impression I have does not arise from the schools, books, or churches, as pledges that Protestantism is to be a success in Turkey, but from the prodigious extent to which the country at large is leavened by Protestant truth. The grandest results of your labors are not apparent."

Another testimony is by Mr. Leonard, of Marsovan, under date of January, 1871. "Evidence," he says, "of a gradual reform in the Oriental churches, especially the Armenian Church, chiefly as the result of evangelical labors, crops out in almost every city.

Consecrated pictures leave church walls for the garret; silver crosses go into the refining pot; auricular confession is neglected; many superst.i.tious ceremonies and foolish restrictions, imposed by the priesthood, are regarded only as a curious relic of the past. We note, also, a growing friendliness towards Protestants, and occasionally very sensible efforts, in emulation of them, to educate the people."

Mr. Leonard doubtless had a special reference to the Armenian Bishop of Amasia, who, having secured a majority of the people in his favor, swept two churches of their gold and silver images, crosses, and vestments, and appropriated the avails to the erection of school-houses and the support of teachers. The minority appealed to the Patriarch at Constantinople; but he is known to have been in sympathy with the reforming party in the church before his election, while at Van and Moosh, and is said to have sanctioned the whole proceeding, and to have followed his sanction with an exhortation to preach the Gospel.[1]

[1] _Report of the Board_ for 1871, p. 27.

Another testimony is from Mr. Wheeler, of Harpoot, written in April of the same year: "Henceforth we shall need less money, and more prayer; for this finis.h.i.+ng of the work is, in some respects, even more perilous than was its beginning. The people expect and demand a thousand things, which they cannot _now_ have; and sometimes the more earnest ones are inclined to take the missionaries by the throat, with a 'Pay us that ye owe!' We are encouraged by the reflection that such experiences necessarily enter into such a work of awakening and reform, as is here going on."

The testimony of Hagop Effendi, the Civil Head of the Protestants of Turkey, should also be adduced. He says: "The fact that eighty-five per cent. of the adults in the Protestant community can read, speaks greatly in favor of its members. Any one acquainted with the social condition and religious ideas of the Orient, who will take pains to compare them with the liberal inst.i.tutions now introduced, can readily imagine the state of society that must necessarily follow such a change. As yet, the people do not possess the intellectual and moral elements necessary for the maintenance of the liberal inst.i.tutions of Protestantism independent of foreign aid." "Those,"

he adds, "who have become Protestant in principle, far exceed in number the registered Protestants. The indirect influence of Protestantism has been greater and healthier than is apparent." He then instances the strictly sober habits of the Protestants, among whom the use of strong drink is very rare, and habitual drunkenness is hardly known. And he was everywhere gratified to find, throughout the empire, a great improvement in domestic relations, as compared with the condition of families before they became Protestants.

The districts of Harpoot, Aintab, and Marash are probably more advanced in the matter of self-governing, self-supporting, evangelical churches, than any other considerable portions of the field in Western Asia. The Rev. Herman N. Barnum, of the Harpoot station, while in the United States, drew up, at my request, a statement of some of the more important results of missionary labor in his own district, which may be regarded as ill.u.s.trative of the results of missionary labor in other districts.

He states these as rules,--that no church is to be organized without a native pastor; that no church is to receive aid from the mission for more than one half the salary of the pastor, and none for more than five years. Eighteen churches have been formed in the district, with six hundred and fifty members, and most of them on this plan.

The church at Harpoot was self-supporting from the outset. Wherever a fully organized and self-supporting church existed, the peculiar work of the missionaries was regarded as completed in that place; the church and pastor, rather than the missionaries, being henceforth held responsible for the evangelization of the surrounding community. The missionaries aid, if necessary, by their counsel and in other ways, but what they do is through the church.

His response as to the character of the churches, which I necessarily abridge, is deemed applicable, substantially, to the seventy-four churches among the Armenians. He says:--

"1. They are becoming intelligent. Making the Bible a study, they become established in Christian doctrine.

"2. Church discipline is better maintained than it is in American churches. Their 'watch and care' are delightful to witness. Many of these Christians came out of the grossest corruption, but the fellows.h.i.+p of the church is a s.h.i.+eld and a support.

"3. They are self-denying. The support of their own inst.i.tutions, including the building of their school-houses and houses of wors.h.i.+p, with very little missionary aid, necessitates the sacrifice of comforts which they cheerfully forego. Experience in Turkey has abundantly proved, that dependent churches are nearly worthless for evangelizing agencies. When the inst.i.tutions of the Gospel are supported for them, they regard the work of extending it as belonging especially to the missionaries; and hence, however lavish the expenditure, they often complain that money is not more freely spent, and the work prosecuted on a grander scale. Complaints against missionaries come chiefly from churches doing little for themselves. On the other hand, self-supporting churches regard the work of propagating the Gospel as their own, and whatever is given them, they gratefully receive as aid in doing their own work.

"4. These churches resemble the primitive churches in their disposition to work for others. They are imbued with a spirit of labor. They go from house to house, reading and preaching the word.

This is the theme in the shop, the field, and by the way-side.

"The chief source of discomfort is in the Armenian character itself, in which there is a lack of stability, and a want of perseverance.

But there is ground for hope, that even this national trait may be overcome by the power of the Gospel.

"In Harpoot and its seventy out-station is a Protestant community of about five thousand souls, characterized by a remarkable reformation in the outward life. Many of them are doubtless Christians, who, in the great care which the churches use in receiving members to their fellows.h.i.+p, are in a certain sense on probation. The Protestant name has become a synonym for integrity and uprightness.

"The extent, to which the Gospel has affected the communities not Protestant, cannot be appreciated by one not in actual contact with them. It manifests itself partly in the weakened power of superst.i.tion, the multiplication of schools, the number of adults who have learned to read, the increase in general intelligence and knowledge of the truth, the decrease of intemperance and vice, the promotion of enterprise and good order; and, in short, the beginnings of a civilization, that has a Christian aspect. There have been sold at Harpoot about four thousand copies of the Bible, and twenty thousand portions of the same, with nearly fifty-five thousand volumes of other books, religious and educational, from the mission press. Large numbers of these have gone into the hands of the unevangelized, and are silently exerting an influence. This cla.s.s of persons is always represented in our congregations. They hear the truth discussed everywhere, and thousands of them have accepted it intellectually, who have not yet separated themselves from their own religious communities. All this suggests the possibility of a rapid development, when the Spirit shall be poured out from on high.

"Were the Harpoot field limited to the district seventy miles square, of which the city is the centre, it might now be safely left, with its seminaries and hundreds of villages, to the eleven churches and the native laborers found there, with an annual grant, for a few years, from the American Board. As it is, there is good hope that, by the blessing of G.o.d on the means in use, the whole district, embracing more than twenty thousand square miles and half a million of souls, may, in a few years, be relinquished as a missionary field."

Some estimate may be formed of the influence exerted by the press, when it is considered that more than ten and a half millions of pages were issued, in the single year 1870, in the Armenian, Armeno-Turkish, Graeco-Turkish, and Bulgarian languages; and that nearly three hundred millions of pages have been issued by these missions since they began their operations. The number of missionaries among the Armenians, in 1870, was forty, and of female a.s.sistant missionaries sixty.

When the missionaries entered Turkey, religion was administered wholly by the hierarchy, and had everywhere a stereotype form. Death was the penalty for heresy among the Moslems; and it was scarcely less in the prevailing sentiment of the nominal Christian sects. The history relates how far this obstacle existed, and how far it has been overcome. Whatever be true as regards thy ecclesiastics, the people have now accepted, in some good degree, the principle of religious freedom, and so has the government of the Sultan.

Before the inst.i.tution of Protestant missions, the school-books among the Turks, Armenians, and Greeks were in the ancient languages, and the schools were consequently of little practical value. One of the first things done by the missionaries was the publication of school-books in the languages spoken by the people; and this simple movement took wonderfully with both Christians and Moslems, and has wrought a mighty revolution in the empire.

The principle of self-support in native churches appears now to be the well-defined policy of all the missions in Turkey, to be realized in practice at the earliest possible day. In some of the missionary districts, the forming of the church and the ordination of the pastor are expected to occur at the same time; and when aid is given it is only for a limited series of years; and the schools, and all other necessary agencies, are to be transferred at the earliest moment from the mission to the people themselves. As a general rule, the missionaries do not now take the lead in the building of school-houses and places of wors.h.i.+p. They aid as may seem necessary; but the responsibility and chief pecuniary burden are left with the people; except where the power of precedent, from a different course, is too strong to be overcome at once.

The various testimonies embodied in this chapter will not affect all minds alike. Yet all must admit, that the Gospel has gained a deeper, firmer hold on the Armenians, than it ever had before, from the days of Gregory "the Illuminator" until now. A mental, moral, and social revolution is in progress, and mainly as a consequence of the republication of the Gospel by missionaries in the past half century; and there is no probability of any event occurring that shall be sufficient to arrest it. Doubtless great evil would result from extensive inroads of sectarian zeal. But there is hope of triumph even then,--from the Bible in their own language, brought by the press within reach of thousands of families, with fathers, mothers, and children able and free to read it; from self-governed, self-supported, self-propagating churches, scattered over the empire, each with its indoctrinated native pastor; from woman holding such a place in the family and social circle, as she never held before; and from common schools, and normal schools, and high schools, and theological seminaries, and even colleges, all independent of the hierarchy, and beyond the power of the Jesuits; with the logic of free thought, and a free conscience.

It would seem that it may not be needful greatly to enlarge the present number of missionaries among the Armenian people. The native ministers and native churches are the main thing. And it must be admitted, that the Gospel, through the grace of G.o.d, has been republished, and its inst.i.tutions replanted, extensively and most hopefully in the Armenian Church of the Orient. "In the midst of fermentation," writes the Constantinople station in 1872, "the leaven of truth is making its way; and so is, also, that of infidelity; but the latter is temporary in its influence, the former permanent. There is far more Protestantism outside of the Protestant church than within it. Protestant ideas of truth, of liberty of conscience, of progress, are spread far and wide, and are convulsing these nations."

CHAPTER XLVI.

THE MOHAMMEDANS.

The necessity for republis.h.i.+ng the Gospel among the Oriental Churches, in order to approach the Mohammedans successfully, was stated in the Introduction to this History.[1] It seems proper now to give some ill.u.s.trations of the effect this republication is likely to have upon that people.

[1] See Volume i. pp. 1-6.

A large portion of the Mohammedan population of Turkey is undoubtedly of Christian origin, and therefore less firmly wedded to the Moslem faith and ritual, than are the Osmanly Turks. Three fourths of the four millions in European Turkey, are believed to be of this cla.s.s. The Kuzzelbashes in Eastern Turkey have a tradition that their Christian ancestors were compelled to become Mohammedans, and they are now regarded by the Turks as little better than infidels; nor are the Koords in much higher repute. Of the Druzes enough was said in the first volume.[1]

[1] See Chapter xv.

Though the penalty of death for embracing the Christian religion has been abrogated in Turkey,[1] yet the convert from Mohammedanism does not feel himself free from danger of secret a.s.sa.s.sination. Far greater security of life and property is enjoyed by Protestant Armenians and Bulgarians, than by Protestant Turks. Indeed, it is not long since Protestant Turks had no security whatever; and in Persia, they have none now. When Koord, Kuzzelbash, and Turk shall feel as free to inquire, and to act on conviction, as the members of the nominally Christian sects, there are facts encouraging the belief, that large numbers of Moslems may be expected to embrace the Christian faith.

[1] See Chapters ix. and xxv.