Consecration—The Salvability of the Heathen—Keen
Sympathy — Evangelism — Practical Religion — Mr.
D. A. Hunter’s Testimony—The Missionary’s
Sacrifices—Love of Home.
We seldom speak about missions: we
live for them.’—A
Moravian Lady.
‘Whoever believes that a world-wide
religion is possible is insane.’—
Celsus.
‘The missionary seems to me the best
and purest hero this century has
produced.’—Joseph Thomson, the African Traveller.
‘The fiery tongues of Pentecost,
His symbols were that they should preach
In every form of human speech,
From continent to continent. ‘—Longfellow.
‘Despairing of no man.’—Luke
vi. 35 (R. V. margin).
BEFORE all things and in all things
Stewart was a missionary. ‘James Stewart, Missionary,’ was the fitting
inscription on his coffin, and also on the title-pages of many of his
books. ‘He completed my idea of a missionary,’ writes one of his
neighbours. The leading features of his missionary life are easily
recognised.
He was a missionary with his
whole heart and soul. With the consent of all within him he believed
in the Gospel of Jesus Christ, and in its adaptations to the needs of all
men.
A happy certainty lay at the base of
his faith, and gave him a message without a perhaps. He bad also a full
persuasion that God had called him to the work of Christ among the
heathen. This missionary idea got into his heart in his teens, and
circulated with his blood all through his life. It was his sacred
mission-hunger that made him at once an Educationalist, an
Agriculturalist, a Physician, a Captain of Industries, and a Statesman. We
find many men in him, and each of them had an exuberant vitality which was
intensified by his missionary zeal. He did not lay only one line of rails
along which he ran every train.
A fervent apostolic Christianity was
with him the one condition of missionary success. His deepest thoughts are
revealed in such words as these: ‘The religious life of the early
Christians seems to have possessed some vitality or concentrated spiritual
power that helped to spread Christianity, possibly because they believed
intensely what they knew. Whatever it was, those Christians were
successful as unofficial missionaries.
. . .
Its force and expansive power depended at first, as
it depends still on its internal condition—that is, on its spiritual
life.
Rightly enough we say to the
Missionary—spiritual work requires a spiritual man. The Church itself may
need reminding that spiritual enterprises require spiritual conditions
of the very highest force, and while the latter are wanting, the
success desired may also be wanting.’
An essential article in his creed
was the salvability of the pagan, and the correspondence of the
Gospel with the deepest needs of all men. At the worst, the native was a
debased immortal, recoverable, and worth saving, [Dr. Moffat tells that he
was once asked to conduct worship in a Boer family. He suggested that the
Kafir servants should be brought in. ‘Oh,’ said the farmer, ‘let us bring
in also the baboons and the dogs.’ Moffat read the words of the
Syro.Phenician woman in Matthew xv. 27, ‘Truth, Lord, yet the dogs
eat of the crumbs which fall from their master’s table.’ ‘Wait,’ said the
farmer, ‘and I’ll bring in all my Kafirs.’ At the close the farmer said,
‘You took a hard hammer, and you have broken a hard heart.’] as Christ had
conferred a wonderful dignity upon him. It is a noteworthy fact that
nearly every avowal of Stewart’s faith in his numerous writings has this
missionary application. For the missionary idea was not an inference from
his faith, but a piece of its essence. It resided in the very marrow of
his divinity: it was the whole Christian life at its best and in action
among the neediest. He held with Henry Martin that ‘the spirit of Christ
is the spirit of missions,’ and that it is the mission of the whole Church
to give the Gospel to the whole world. The report of his speech at the
General Assembly of 1878 runs: ‘He hoped to return to Africa shortly. He
went because he believed in the soundness of prosecuting missions in
Africa. He went heartily, because, despite of all doubts on the part of
outsiders, and despite all the discredit attempted to be thrown on the
cause as not having produced results, he still believed that there were
great results. He believed with all his heart in the power of the Gospel
of Jesus Christ to raise men everywhere, and certainly to raise Africans
to light and liberty, to purity and truth. In presence of the heathen he
felt like a great sculptor when he said to a block of marble, "What a
godlike beauty thou hidest!" He thought that the hope of the world lay in
the ultimate triumph of Christ’s Gospel.
He believed, of course, in many
other forces and factors in human progress, but in that most of all,
because it alone transformed the whole man. If our modern civilisation was
teaching us any lesson at all, it was teaching, as plainly as experience
could, that the progress of science, the advancement of the material arts,
and the spread of education, were all of themselves insufficient to
satisfy man’s heart— restless and insatiable as the sea itself. The
plainest and saddest fact of the present day, as the result of our justly
boasted nineteenth-century civilisation, was this, that individual
happiness was not keeping pace with modern progress. It never would, and
never could, till Christ with His great peace came to take possession of
the individual heart.’
We find in him that keen and
unfailing sympathy with the natives which enables the missionary to
find out the passes and avenues to the soul. One writer says that Lord
Milner, after a few days spent at Lovedale, told him that Dr. Stewart was
‘the biggest human in South Africa.’ Probably the saying was meant to
describe both Stewart’s head and heart. In Dawn in the Dark Continent
he thus reveals his attitude to the native: ‘The plight, mentally and
spiritually, of those living under paganism should appeal to our human as
well as our Christian sympathy. Pity is not a primary missionary motive of
the highest class, but it can well be joined to the highest motive,
loyalty and love to Jesus Christ. Let me speak of the pagan rather than of
paganism, so that we may pity rather than despise, condemn, or neglect him
in his misery. The pagan is a man like ourselves. He has a conscience, and
recognisies, though on a lower plane and a narrower area and with much
more confusion of thought, many distinctions between right and wrong which
are acknowledged by us. He has a strong impression of an unseen and
supernatural world close by. He has also impressions of the mystery of
life, and the belief that there is something amiss both with the world and
with himself, though he may not shape his thought into the words we use.
He has also the belief in, and fear of, some power that is neither the
power of man nor of nature, but something greater than either or both.
‘We mistake altogether if we suppose
that our fellow-men, whom we roughly classify by the hundred million as
pagans or heathens, have no such impressions. As life advances such
thoughts come. When young, these thoughts did not trouble him; but later,
he who was born in paganism, and has lived all his days in it, having
nowhere else to go, becomes a melancholy man, and an object deserving our
profoundest pity. He is in darkness; wants light and cannot get it; and
tries to kindle a light of his own, even if it be the baleful light of
paganism. He feels that wrong has been done, that propitiation must be
made; and the transition to sacrifices of the most revolting kind is
inevitable, easily explicable, and so far logical.’
Like Paul at Athens, Stewart
admitted their good, and offered them better, the best of all. ‘There is a
way,’ he writes, ‘of approaching false religions without raising needless
antagonism. Paul knew this when he spoke to the men at Athens.’
‘For the coloured men and women of
Africa,’ writes one of his colleagues, ‘he had a warmth of regard that no
disappointments, big or little, sharp or lasting, could lessen.’ Another
writes: ‘It may be safely said that in native eyes Lovedale stands alone,
and that Dr. Stewart in his old age is regarded with an affectionate awe
which no other personality in South Africa commands. Their hearts went out
to him in simple faith and trust as they have never gone to another man.
He was their " father" in all the profound and gracious meanings of the
word.’
He was an evangelistic
missionary. Though naturally conservative, he was unconventional, and
be warmly welcomed all the new methods of evangelism. He was careful not
to be occupied too much with the instrument—truth—and too little with the
end—conversion. Special evangelistic missions had a prominent place in his
programme.
Lovedale has witnessed several
revivals among the pupils, and no one rejoiced in them more than the
Principal. Many of his best native helpers were the Fils du Reveil.
After conducting two or three services on the Lord’s Day, he would gladly
spend a half-hour with some poor Kafir boy or girl, pointing out to them
the way of life and praying with them. I well remember the eagerness with
which near his end he inquired about the Welsh revival, and expressed his
regret that he could not attend an address upon it.
In an address in London on Lovedale
he said:
‘No year passes without some giving
signs of having been the subjects of the great change, but the year 1874
was the most remarkable in the whole history of Lovedale; and though some
went back, many or most remained firm to their profession. About that time
a hundred professed anxiety, though it would be unwise to say there were
as many conversions.’ Concerning this work he wrote to Mrs. Stewart: ‘I
cannot tell you how delighted I am with the news from Lovedale about the
revival there. That is the crown of all success. There is no reason why
this movement should not go on, and the simplest means is always the
best. Why should a revival stop so long as there are unconverted souls
about Lovedale? We must seek for more blessing still. Our old ideas on the
subject are that, after a very short time, the meetings and other means
should be discontinued. At home this time they have followed a different
plan, and I think with good success.’
When the call was made for native
agents for Central Africa, fourteen volunteered; and on this becoming
known, a somewhat shrewd missionary living at a distance remarked: ‘I now
believe in the Lovedale revival. I did not before.’
He disliked everything sensational
in revivals, and that craving for confident spiritual statistics which
seems to anticipate the decisions of the great day. He agreed with Moody,
who, when asked how many converts he had made, replied: ‘The Lord
will count up the people. The Lamb’s book of life is not in my keeping.’
An evangelistic atmosphere pervaded
Lovedale, and all in it felt that the chief end of the Institution was to
bring the pupils to a known and wholehearted decision for Christ. ‘Hence,’
one of his colleagues writes, ‘his feeling of responsibility for ensuring
that no student should drift through Love-dale without having the claims
of Christ definitely and personally brought before him. The earnest words
he spoke to individual students on these subjects were sometimes few, but
they left a deep impression.’
He was well aware that the native’s
religious feelings were apt to be a reflection of the teacher’s
personality in the mirror of the native mind, and that, as in the early
Church, sincere converts might easily carry remnants of their heathen
ideas and habits into their Christian life. He never forgot that the
African convert is often strong on the emotional, and weak on the ethical
side.
Their rightful place was always
given to the everyday duties of life, and the pupils were warned against
outbursts of barren emotion with their consequent relapses into
indifference or disgust. They all knew that the supreme place was given to
moral and spiritual character as the only guarantee to any real progress,
and that the chief aim of the Institution was to be a nursery for the
evangelisation of Interior Africa. It was his theory that all missions are
really one, and that all home and foreign missions are home to the
Christian mind, while both are foreign to the secular; and that interest
in the heathen quickens the sense of need nearer home. He wrote: ‘If I
were not at work abroad, I should work among the neglected poor in the
lanes of Glasgow. I often said so when I was at home two years ago.’ He
identified himself closely with the Wynd Mission in Glasgow, regarding it
as an example of what he wished to do with Lovedale, and many of the
agents, especially for Livingstonia, were drawn from the Wynd churches.
Mr. D. A. Hunter, who has been for many years an
honorary missionary at Loved ale, writes:—
‘March 1908.
‘Those who were accustomed to meet
Dr. Stewart only during business hours may have been tempted to conclude
that the business management of Lovedale bulked so largely with him as to
relegate its more directly spiritual aims to a secondary place in his
thoughts and endeavour. The daily correspondence of Lovedale is alone
almost one man’s work, and Dr. Stewart was never one to devolve on others
that or any other portion of his work.
‘With superficial evangelism, which
appealed to transient emotions and ended in profession without a
corresponding practice, he had little patience. Experience had shown him
how hurtful it might be to true religion. But he believed most firmly in
sound conversion; he was eager that spiritual impressions should be
followed up; and he rejoiced when souls were being born again, and were
beginning to show signs of the growth of the divine life within.
‘Very early in the history of
Lovedale, the senior pupils were taught to go out to the surrounding
villages and kraals and pass on to others the truths they were themselves
receiving. [Dr. Stewart used to meet with them on the Saturday evenings
and study with them the subject for their addresses.] Reports of such work
appear at least as early as 1873.
‘It has been a custom to have twice
in the year a week of evangelistic services at which an effort was made to
bring to decision those who had been under systematic instruction in the
truths of our faith. Dr. Stewart was eager that any impressions made at
such services should be followed up by wise personal dealing.
‘One of the hardest workers of his
time, to whom it had been given to accomplish much towards the uplift of
Africa and the establishment of God’s kingdom on this continent, his
entire confidence seemed to rest on the work of Another. His attitude of
faith and heart was:
"Nothing in my hands I bring,
Simply to Thy cross I cling."
in a letter to Mr. Hunter in 1902,
Stewart writes regarding a special mission in the Institution :— ‘Mrs.
Stewart mentions that about one hundred and twenty of the lads, and as
many girls, have been influenced by the movement. It is the best news that
has come from Lovedale for twenty years, and I sincerely hope that a
steady effort will be made to follow up what has been done, and that the
spiritual atmosphere of the place will be greatly improved thereby.
‘When I turn over the pages of
Lovedale, Past and Present, my hands sometimes tremble, but only with
this thought—whether with all these human souls that have passed through
our hands, we have done all we should have done for their spiritual
welfare, and whether many, by more individual dealing and more direct
effort, might not have gone out from the place with an intenser spiritual
life, to be a blessing to their countrymen whether as evangelists and
missionaries or in some other capacity.
‘Like the man recorded in the Book
of Kings who was busy with this and that, and let his prisoner escape, we
may have been busy with many things and let souls escape with less good
than God meant they should have got, by sending them in His providence to
us.
‘I think you could find a splendid
field of work at Lovedale. It may not be exactly what you thought of, but
I have noticed that when we take tasks or duties of an ordinary kind which
God in His providence seems to offer us, He very soon after begins to
widen these into spheres of work of which we little dreamt.’
His zeal seems never to have been
chilled by the secularities and distractions inseparable from the
management of so great an institution. There were always alongside of him
the grossest and earthliest types of humanity, but he could see the
beautiful statue in the unhewn block, and recognise God’s image as readily
in ebony as in ivory. It was natural for him to honour all men, and he
bestowed upon the natives the highest possible honour by devoting his life
to them. Everything about Lovedale was fitted to rescue the pupils from
their seif-despisings, and from the despisings of others, and to inspire
them with great hopes. In his later years he had many things fitted to
chill his zeal, but, like the great Apostle, his spirit was not soured by
unhappy experiences. Men can do well only what they can do with joy, and
this rule finds its supreme illustration in missions.
He could not endure the idea that
missionaries were to be pitied for the sacrifices they made. A member of
his staff says: ‘One incident will live in my memory for all time. It
occurred in the course of a brief address he gave once at the weekly staff
prayer-meeting in the large hail at Lovedale. Something that he had heard
or read moved him to speak of the so-called sacrifices which men made when
entering the mission-field. He flamed up at the idea, and spoke with a
burning torrent of words which showed us—just for a moment—the liquid
fires of devotion which he hid behind his reserve. As I write I can see,
as though it were yesterday, that tall form swaying with noble passion.
Sacrifice! What man or woman could speak of sacrifice in the face of
Calvary? What happiness or ambition or refinement had any one "given up"
in the service of humanity to compare with the great sacrifice of Him who
"emptied Himself and . . . took upon Himself the form of a servant?" It
made some of us feel rather ashamed of our heroics, for we knew that if
ever a man since Livingstone had a right to speak like that, it was Dr.
Stewart.’
In the same spirit James Chalmers of
New Guinea said: ‘I do hope that we shall for ever wipe the word sacrifice
as concerning what we do, from the missionary speech of New Guinea.
Wherever there are men the missionaries are bound to go.’
On a great occasion at Washington,
Stewart said:
‘The present problem of missions is
how to rouse the Christian Church, ministers, members, and adherents to a
sense of the magnitude of the work on hand, and of the individual
responsibility of each and all within the Church in connection therewith.
The means by which this better condition of the Church for its work abroad
may be reached, seem to be in the direction of a deepened individual
spiritual interest in the state of the heathen world. That means for
ourselves individually more spiritual life, with further organisation and
more ample support morally, if not materially at first, to the toiling
Secretaries and Boards who do the administrative work; and a greater unity
of action among the churches of any one denomination, so as to save money,
prevent dissipation of effort and strength, and secure the power and
momentum of combined effort.’
It would be a mistake to suppose
that he loved to roam. In a letter from Scotland to Mrs. Stewart he says:
‘Perhaps I am yielding to my weakness of settling down, as you know I am
apt to do when I get a chance. If so, this should give you a further
revelation as to my real disposition, and that it is not with my will
entirely that I have moved about so much or may move about more. I require
to be shot out like a shell from a mortar.’
In a letter from Livingstonia to
Mrs. Stewart, who had not heard from him for several weeks, he says:
‘It is part of all true missionary
work that it shall stir and dig and turn the spirit’s soil, and out of all
this comes more power for endurance, and wider ideas of work and effort.
Still, for all that, I am truly sorry lest your health may have suffered.’
Here is an extract of a Minute of the Kafrarian
Synod, of which Dr. Stewart was a member:—
‘July 1906.
‘Great in heart and mind, it was not
possible for him to confine his energy to one Church or one Institution.
Accordingly he became associated with mission-work generally, and did much
to bring about friendly relations between the representatives of different
denominations, and to exhibit mission-work in the eyes of the natives as
one work. He came to be regarded by statesmen and missionaries, as well as
by the native people, as the chief representative of the Mission Cause in
South Africa.
‘Gifted with rare foresight,
caution, and daring, he gave stability and solidity to all he undertook,
and assisted largely in moulding the policy of the Church on wise and
sound lines.’ |