"Morning Calm v.2 no.9(1891 Mar.)"의 두 판 사이의 차이

2021년 6월 12일 (토) 23:10 기준 최신판

THE MORNING CALM. No. 9, VOL. II.]MARCH 1891.[PRICE Id

The Bishop's Letter. No. XX.Chemulpho: November 23, 1890.

DEAR FRIENDS,

In my last letter I gave you an account of my first visit to Seoul on September 30, the day after we landed in Korea. Since then a good deal has happened which I will endeavour to set down as briefly as I can. In the first place, I have been to Peking on a short visit of three days to Bishop and Mrs. Scott. 우선 저는 베이징에 다녀왔습니다. 3일 동안 짧지만 스콧 주교를 방문했습니다.

I wish I could find room to tell you of their kindness, and of the interesting work-missionary, educational, and medical-of a diocese which is so dear to me. 그들은 아주 친절했습니다. 그리고 저는 그곳에서 선교, 교육, 의료라는 교구의 과업이 참 흥미로웠습니다.

But I find that the space allotted to me in Morning Calm is more limited than ever. I am compelled, therefore, to treat this visit as a parenthesis, and get back to matters on which you will be expecting more detailed information.

If you look at your map on the last page, you will see that Chefoo is in the direct line between Peking and Chemulpho. 이전 페이지에 있는 지도를 보시면 즈푸(연태)가 베이징과 제물포와 직선상에 있는 것을 아시게 될 겁니다.

During the five or six days I had to wait there for the Korean steamer, I was hospitably received by my old friends Mr. and Mrs. Eckford, who not only allowed me to make their house my home, but when I left sent me away with many substantial tokens of their goodwill-tokens which will cause them ever to be gratefully regarded as benefactors of the Mission. 한국으로 가는 증기선을 기다려야 했던 5-6일 동안 저는 오랜 친구인 엑포트 부부를 만나 환대받았습니다. 이들은 자신들의 집을 제 집처럼 쓰게 해주었을뿐 아니라 제가 떠날 때 -------------------

But I think I derived the greatest pleasure in finding Mr. Warner awaiting me in Chefoo. He had come by the M.M. Steamer "Natal," which left Marseilles September 7, and, having got so far on his way to Korea, was intercepted by the Rev. Miles Greenwood (of the North China Mission), who, with a judicious and thought-ful kindness, made him rest a few days at Chefoo, so giving me a double pleasure. Mr. Warner was looking well and none the worse for his long voyage. We had much to say to each other, and, though I was by no means suffering from depression before I met him, his enthusiasm and buoyant spirits sent up my barometer to “set fair.”

On November 4, we left for Chemulpho, and arrived early on the following morning. 11월 4일 우리는 제물포로 떠났습니다. 그리고 다음날 아침 일찍 도착했습니다.

Dr. Landis, whom I had left in the house we are renting for the winter, met us. 겨울 동안 우리가 빌린 집에 남아있던 랜디스 박사가 우리를 만났습니다.

Having made wonderful progress with Korean during my absence, he rendered us most valuable assistance in disembarking. 그는 제가 없는 동안 한국어가 크게 늘었습니다. 그래서 우리가 배에서 내리는 데 정말 크게 도움이 되었습니다.

With the recollection that Dr. Wiles was at work in Seoul, we began to have the sense of numbers.

Already there were four of us in Korea. That day and several days after we spent in unpacking, for Mr. Warner had brought with him from Shanghai most of our stores. The first meal was eaten under difficulties, and consisted mainly of soft boiled eggs, which are a difficulty when you have neither egg-cup nor spoon. When the last of the long train of coolies had deposited his load, and all our be-longings were safely stowed in the house, we went into the empty room which we had fixed upon as our chapel and said the Te Deum, as an act of thanksgiving to God for His mercies, The next morning, St. Leonard's Day, we had our first cele-bration of the Holy Eucharist. After this we soon got into. shape. We have a room apiece. One room serves as our dining and general sitting-room. The doctor has a second room, which he has already begun to arrange as a dispensary. On the Saturday evening the furniture of our chapel consisted of an empty packing-case “up-ended” to hold the one lamp of the establishment, three prayer desks which I had brought with me from England, and the harmonium, a present from the Duke of Edinburgh, which has an additional value in my eyes because it has been used formerly on board ship. Its sounds recall scenes the memory of which will ever fill me with happiness. The next morning the dining-room table was again moved into the chapel, and, after Morning Prayer and Litany at 8, we sang the Veni Creator at 9, and once more united “in fellowship” with those who meet together “in the breaking of bread and the prayers.” Our service was not exactly choral, yet we had a couple of hymns, and, thanks to the dear choir boys of Gosforth (who on this very day a year ago gave me two copies of Helmore), we were able to sing the Canticles. Thus you see there was plenty to make us very happy, and I think we shall always remember that first Sunday as a very happy day. Since then we have been trying to settle down to a routine of work and reading. Dr. Landis' readiness with Korean is especially useful to us just now, confronted as we are with the manifold difficul-ties of housekeeping. The “boy” or servant is a Korean, and the doctor manages him. I am responsible for the cook, who is a Chinaman, and understands neither English nor Korean. Accordingly there is a certain sameness about our meals, for my Chinese is limited in quantity, and very inferior in quality. At first we were the victims of a series of experiments which were never more than partially successful. You will have no anxiety, however, on our account when I tell you, first, that one of my Chinese words is “make bread,” and, secondly, that our cook is an admirable baker. But I must not weary you any more with these descriptive details of our housekeeping. Nor do I propose to tell you anything more about our house and garden, for I think I see my way to vacating it sooner than I expected. Dr. Landis has not only made good progress with the language ; but has already some Korean patients, and, the medicines (a present from S.P.C.K.) having now arrived, I feel warranted in hoping that there is a future for our medical work in this port. This subject belongs, however, more properly to the N.F.H. I have no doubt that you will see it treated more at length in another part of the Magazine when the next quarterly meeting of the Committee makes its report. If, however, Dr. Landis is to continue his work here, it must be in a smaller house, for the house we occupy at present will be too large for him when we have moved up to Seoul.

I have this week paid another visit to Seoul to see how the repairs are getting on at Nak Tong, which is the name of the Mission property there. Great progress has been made, and, if the contractor fulfils his agreement, we may be able to move into it at the beginning of the new year-a bad season, it is true-but I hope to send up the bulk of the baggage before the river freezes. I think, therefore, you may take it for granted that we shall remain where we are until after Christmas, and that when we do move we shall leave some effort of permanent work behind us here. The weather is, and has been all the time, splendid and brilliant, warm-even hot-during the daytime, but of course getting chilly now as soon as the sun goes down. I must not make this letter longer. We are all well and happy, and feel very much "in touch” with you all as we remember you every day in our prayers in chapel.

There is one thing, however, which I had nearly omitted, and which must not be omitted. I have just heard of the forma-tion of an Orphanage Branch of the Association. You will have read about this in the Magazine long ago. I hope your hearts overflowed with joy and thankfulness as mine did when they wrote and told me what they had done. They do not want to be thanked publicly for this fresh proof of the love they bear the Mission. But in a letter to my friends I may say, Thank God with me, dear friends, for this new, strong tie, where-with hearts are bound to hearts, and all of us are bound closer to Him.

God bless them and you is the constant prayer of your affectionate friend, C. J. CORFE.

Note.

Miss DAY writes to us that she will be pleased to send (post free) to anyone who will send her 6d. a copy of the reprint of the Bishop's Letters. Her address is 2 Lorne Villas, Rochester.

Korea (continued)

THE dynasty founded by Sang had become feeble and depraved, and the army raised to oppose the Chinese was a miserably weak one. It was easy, therefore, for Taijo, the king's son-in-law, the lieutenant-general, and a man of remarkable courage and ability, to accomplish a political revolution. He deposed the king and was himself crowned in his place, seeking inves-titure from the Ming emperor, which was accorded him. The ancient name Chōsen was then revived, and at the petitioner's request conferred upon the country by the emperor. This name, given long ago by Ki Tsze, is at once the oldest and the newest, and is still the official and popular, designation of the country. “The dynasty thus established (in 1392) is still the reigning family in Korea, though the direct line came to an end in 1864.” It was at this moment that the emperor forced upon the Koreans his calendar and chronology. “To receive the calendar,” says Père Dallet, “is to declare oneself subject to the emperor; to refuse it is open insurrection. The kings of Korea have never since the treaty dared to disregard the im-perial calendar, but to uphold their authority as regards their own subjects, and to assume a certain air of independence they affect to make little changes in it .... so that the Koreans may have to wait for the publication of their own calendar.” The seat of the new dynasty was henceforth at Han-yang, which soon became Seoul-the capital. Buddhism, which had penetrated into every part of the country .... was now set aside and disestablished. Confucianism grew and flour-ished, and in time became so strong and intolerant that Christianity, whenever discovered amongst the people, was cruelly exterminated. From China now there was no longer anything to fear, and Morning Calm had rest for two cen-turies. Then came the terrific shock of the great wars with Japan. Hostilities began in 1585. The Mikado had several objects in view. He wished to humiliate China, to conquer Chōsen, and (so at least the Jesuit fathers said) to rid himself of the large numbers of Christians in his kingdom, whom he sent under a Christian general to the neighbouring land. We cannot follow the details of this first invasion, which ended in 1593 with a treaty of peace, or of the second, terminated in 1598 by the withdrawal of the Japanese troops after a conflict which Mr. Griffis describes as “one of the most needless, unprovoked, cruel, and desolating wars that ever cursed Korea, and from which it has taken her over two centuries to recover.” Early in the seventeenth century the Koreans found themselves en-tangled in the war between the Chinese and the Manchius. At first they loyally endeavoured to help their recent protectors, but finally made their submission to Manchiu. Mr. Griffis mentions a curious fact, that when the conquered Chinese were forced by the Manchius to abandon the old fashion in hair-dressing, and shave their foreheads and let the hair grow in a queue as a sign of submission (which has now become a subject of national pride), the Koreans were graciously permitted to retain the knot or ball on the top of the head, which shows us now what was once the mode common to both nations. “Since 1636,” says Père Dallet, “Korea has engaged in no wars either with Japan or with China. The people have had the good sense not to renew such unequal combat, and, in order not to tempt the ambition of their powerful neighbours, they always make themselves out as small as possible, and put forward their weakness and the poverty of their country. Hence the laws against mining, and hence the exclusion of foreigners." The land of the Morning Calm has, nevertheless, been continually torn to pieces by civil strife. It would demand more space than we have at command and an extraordinary stock of patience in our readers to enter upon an account of Korean political parties.

We conclude, therefore, this brief summary of the ancient and mediæval history of Bishop Corfe's adopted land with a few words of Mr. Carles bearing on the subject. “So far as historical records can be referred to-and Korea certainly would claim that 3,000 years are covered by them-it seems doubtful whether she had ever admitted the right of free intercourse between foreigners and her own subjects on her own soil. From time to time her land had been overrun by armies of invasion from China and Japan, to resist which the most strenuous efforts and the most complete sacrifices were made on her part. Even these would more than once have been fruitless but for assistance from storms and accidents, which prevented the junction of the land and sea forces of her enemies. Of the utter wreck and ruin which resulted from these wars the traces are strikingly evident at this day in the paucity of buildings, pictures, books and porcelain of an earlier date than even the last Japanese invasion, which took place at the end of the sixteenth century. When it is borne in mind that Korea has long been credited with having introduced the manufacture of porcelain into Japan, and that her state of civilisation centuries back was certainly not less advanced than that of the present day, the completeness of the destruction which took place during that war is fully realised by anyone travelling in the country. Of monuments there are hardly a dozen of any antiquity through the length and breadth of the land; and the most diligent search is necessary even in the capital to discover anything in the shops or stalls which is worth carrying away.”

Association of Prayer and Work for Korea

The Annual Report of the Association for 1890 and a new paper on the Mission to Korea have just been printed and sent out, through the Local Secretary, to all the members of the Association, who now number between 1,100 and 1,200. It is begged that if any members should, by any inadvertence, not have received these leaflets they will kindly write at once to their Local Secretaries, or, should they have no Local Secretary, to the General Secretary, that copies may be sent to them. CHILDREN'S BRANCH OF THE ASSOCIATION OF PRAYER AND WORK FOR KOREA.

The Children's Branch of the Association of Prayer and Work may be said to be now fairly launched. The card of member-ship will be ready shortly, and will be sent to those who have joined the Branch. It is of imperial yellow, like the Magazine, and is encircled by a chain which at each corner surrounds a globe. This will remind its holders that the chain of prayer from our young members now surrounds the world, while a large K introduced here and there in the chain tells them of the special spot for which their prayers are asked. The card bears the motto, “The Children Crying in the Temple.” We trust that the children who receive it will let their cry often go up to God for their little brethren in Korea ; and so, from one continent or another, continually these little ones will be remembered before God. The following have joined the Branch : — Poor Children's Sewing Class, St. Mary's, Stoke Newington ; Sunday School, Holy Cross in St. Pancras; Sunday School, St. George's, Abergele. G. V. GOODENOUGH, Hampton Court Palace. Secretary   The following letter has been received by the General Secretary : — Chemulpho: December 18, 1890.

DEAR GENERAL SECRETARY,

I have not forgotten the question asked you by one of the members of the Association : “When is the office of Inter-cession for the use of members to be prepared?” You will easily understand that the life of travelling which I have been compelled to lead for the last thirteen months has left me no time for the careful consideration which is demanded by so important a matter as guiding the words as well as the thoughts of other people's prayers. But the time which I could not devote to this matter has, it seems to me, come to my assist-ance, and solved for us a question far better than I could have solved it. So far as I can see anything clearly, it is clear to me that to provide a form of Intercession for those who “pray daily for Foreign Missions, especially Korea,” would be a mistake. Let me devote as short a letter to you as I can, wherein to give my reasons for saying this. In the first place, as I dare say you know better than I, many of our members rejoice in the immunity given them by our rules from using any particular words when they pray for the Foreign Missions of the Church. Our best friends are often busy people to whom such an office as an obligation would be a burden impossible to bear. Others are already pledged to pray in particular words for other wants in God's Church. How often have they told me that if my Association is to involve the obligation of saying particular collects and so forth they must decline to belong to it. Hence you know we resolved to let people go the way God was already leading them, and only bound that burden freshly on their back which was there already, and, as for others, sought to bind on them a burden which no Christian can walk safely without—the burden of daily prayer for the Church's Foreign Missionary work. But then there are some who want a form of words for these daily prayers. For these we provided, temporarily, the three Good Friday Collects which, you remember, the Arch-bishop of Canterbury unconsciously suggested to us. I doubt not that many a member of the Association has since used them with great profit to himself and to the whole Church. And now let me say why I think it would be a mistake for me to make and authorise any office of Intercessory Prayer in the face of these facts, and in the face of the large number of admirable offices of Intercessory Prayer already existing. Last July saw the first number of Morning Calm, with its frontispiece suggestive of prayer for the “whole estate of Christ's Church militant upon earth,” and its last page of Intercessions for special needs. This last page, I am thankful to observe, is changed every month by one who keeps a faithful watch on the ever-varying needs of the Church in all parts of the world. No office that I can imagine would be sufficiently elastic to include all these entreaties which come to us month after month in our Magazine ; and any office which neglected them would set us all wrong and render useless the kind and faithful labours of our good friend who keeps so careful a watch on the Church's needs. I think that Morning Calm, which is solving many difficulties, has solved this also, has, in fact, provided us with all we need. Let me tell you what is our habit in Korea. Every day, either at noon or after evensong, we take our Morning Calm and observe the rule of daily prayer for the Foreign Missions of the Church. The reader begins with the invocation, “Lord, have mercy," &c., and the post-Communion Collect, “Almighty God, the Fountain of all wisdom.” Then the reader says, “Let us pray for the work of the Church throughout the world, especially for the Foreign Missions of the Church." Then, taking the frontispiece of Morning Calm, he reads out the name of each country, beginning with Russia in the North and working round through East and South and West to Scandinavia. At the mention of each country, the congregation answers, “Lord, help.” Then, turning to the page of Intercessions in the Magazine, the reader says, “Let us pray for — ," each paragraph in succession. I will take, for example, the Intercessions in the October number which we happen to be using now (the November number not having as yet arrived). The reader says, “Let us pray for those who are called to Missionary work," and at once reads out the whole paragraph without pause. But after the paragraph has been read, there is a pause for silent prayer. The pause is broken by the reader saying, “Our Father,” in which all join. Then he proceeds to the next paragraph, “Let us pray for an increase of Missionary activity," and so on as be-fore. Thus all the paragraphs are gone through, a pause for silent prayer after each, broken by the Lord's Prayer. We add two petitions of our own, remembering all Missionaries in sickness, &c., and all whose work is done, and who have entered into their rest, because “one family we dwell in Him.” Then immediately follow the three Good Friday Collects. Our work of Intercession would then be complete, but, having perhaps more time for prayer than many, we are in the habit of adding some special Collects of Intercession for ourselves. Before I left England I had the privilege and great pleasure of joining in the midday service which is always held in the Bishop's palace in Salisbury. The prayers used for the Brotherhood of St. Andrew were so singularly applicable to ourselves that I begged and obtained a copy from the Bishop. He will be glad to know that we now use them daily, and find them very helpful. Such, then, is our office of Intercession. It takes a quarter of an hour, but, as you will see, can be made to take only five or six minutes by omitting the pauses for silent prayer. May I then ask you, my dear General Secretary, to print this letter in Morning Calm, in the hope that our practice may be helpful to the many members of our Association? My letter will also give a reason (which I hope will satisfy those who wish to have an office) why I am reluctant to intrude anything of my own into the good work provided for us in that part of the Magazine which is, to us at least, the most valuable Believe me, dear General Secretary, with renewed thanks to you for all your self-denying labours, and blessings on all the members of the Association,

Yours and their affectionate friend, C. J. CORFE.

The Spirit of Missions

HERE is a portion of a letter from Dr. Hodges, who, it will be remembered, was consecrated Bishop of Travancore and Cochin in May last. He was enthroned in the Cathedral Church of Cottayam on November 21, and the letter gives an account of the visit of greeting paid him by the Metropolitan of the Syrian Church in Travancore. It is especially interesting as showing that in some parts of the world the relations of our missionaries with the Eastern Christians are such as they ought to be, what-ever they may be in Palestine : — “November 27. — Had a visit from Mar Dionysius, the Syrian Metropolitan, at 8 A.M. He had written some days before to ask for an interview. He is a venerable-looking man, and was clothed in black satin robes lined with crimson, a contrast to the simple black short cassock in which his brother from the West appeared. I had to speak to him by interpretation of the Archdeacon, and expressed my joy and desire for brotherly love, which he reciprocated. He expressed his sorrow at their in-ternal dissension, and the ignorance of their priests, and said they could not preach the Word because they did not know It. I said the Church of England owed her high position and free-dom from much ignorance and superstition to the Word of God being so honoured in her Liturgy and Articles. There are six Syrian deacons of the Dionysian party, and one of the reforming (Athanasian) party, reading in our divinity class at present, which is very hopeful. It is a sign of confidence and goodwill, and gives us the most effective opportunity for enlightening them. Mar Dionysius deplored the present ills from which they are suffering, but it is only reaping what they sow. He hoped I would be neutral, and I assured him I fully purposed to be so and not to make myself at any time a party to their quarrels. He acknowledged that it would be better to cease striving for mastery one over the other, and all strive to follow the example of the Master, our one Lord and Head.”

The S.P.G. has recently received an exceptionally valuable offer of service from Trinity College, Dublin, which, even as a sign of the times alone, is very noteworthy. In the past year one of the students of the University was led to conceive the idea of a missionary brotherhood, consisting entirely of graduates, who should be ready to go wherever the way seemed open, without any choice being exercised on their part. As he disclosed his plan to one kindred spirit after another, he found that he did not stand alone, and early in October the offer of the service of this community was formally made to the S.P.G. “The proposals were conceived in the most liberal spirit-the locality, even the country, was left absolutely to the decision of the Society ; the members were to take no lifelong pledges or vows, but looked to lead a community life, with a common fund providing what was necessary for simple and frugal maintenance. It was proposed that a portion of this fund should be supplied by fellow members of the University, but it was expressly and voluntarily stipulated that no moneys were to be alienated from the ordinary revenue which the Society draws from Ireland, and that all support given in answer to the appeal must be considered as an additional offering to the work of the Church among the heathen." Providentially, a locality for such work had just been opened. The Bishop of the newly formed diocese in Chota Nagpur, in North India, has been asking in vain for additional workers, who would be ready to live in community, for a part of his diocese. The offer of these Dublin men was made to him, and at once thankfully accepted. The Bishop writes: “I cannot but ac-knowledge the hand of God in this matter. I have long prayed that such a community of men might come, and am so thankful now that my own attempt to induce men to come failed, and that the good providence of God has ordered things so much better than I had ventured to hope." It is hoped that four men of very high qualifications will leave England in the autumn for Ranchi, where they will live, and learn the language, until a district is chosen for them, and the necessary buildings erected. And then they will take up their work, in all the glory of Christian zeal and apostolical poverty, “in some corner of the great wilderness of Chota Nagpur.” Our prayers will go up for them.

The late rising among the Indians in the United States furnishes valuable testimony to the work of the missions in South Dakota, where the rising was. There are over fifty mis-sion stations in the disturbed territory, but when the Indians were plundering the white settlements these were spared. As a native priest wrote to Bishop Hare, “A curious and suggestive feature of this universal plundering is the evidently intentional sparing of the chapels and the adjacent mission-houses.” And the Bishop himself says : “While white settlers have fled through fear of the wild Indians, it is a most noteworthy fact that white women in Indian camps have been pursuing their Christian work without molestation and without alarm.” And these facts are still more suggestive when we remember that the rising was the work of fanatical Indians who looked for the coming of a second Messiah. Later on, indeed, when they were being pursued by the troops, and subjected to such treatment as must make the face of a white man hateful to them, they were no longer under such self-restraint; but even then only two mission stations, at Rosebud and Pine Ridge, would seem to have been plundered.

It will be remembered that the Rev. J. A. Robinson returned to Lokoja last year as head of the Sûdan and Upper Niger Mission, intending, if possible, gradually to penetrate inland. His report of the Mission for 1890 has just appeared in the C. M. Intelligencer, and is a very remarkable one. We will give a summary of it, as far as possible in his own words. (i.) As to the work at Lokoja, which it will be remembered is 300 miles up the River Niger, one of the chief difficulties is the mixture of races, owing to which the services on Sunday have to be held in four languages-English, Nupe, Hausa, and Yoruba. “How hard it must ever be to form a Christian Church, one in heart and aim, out of such heterogeneous elements, is at once evident. . . . Thus of our present small staff, one, who is in Holy Orders, has had to devote himself entirely to the study of the Nupe language, with a view to the needs of Lokoja and its immediate neighbourhood. . . . “We now come to the state of the Church in Lokoja. On our arrival, in view of the low level of Christian life which pre-vailed among the professing Christians, and which had its roots, as those of us who had previous experience of the place knew, in much that we could not but deplore in the past history of the Church and its pastors, we felt constrained to set forth in plain and unmistakable terms the true meaning of a Christian pro-fession, and the responsibilities it laid upon all who publicly made it. Every day brought to our notice fresh instances of the low standard of morals which was held to be compatible with an open profession of the Christian faith.” . . . (This being unavail-ing) “it became our clear duty to resort to strong measures of Church discipline, and to remove from Church membership-not of course from the opportunity of hearing God's Word-those who could not give a reason for the ‘hope that was in them,’ and, in their outward life at least, acted accordingly. This reduced our numbers to about one-sixth of what they had nominally been hitherto, and enabled us to place the relations between pastor and flock on a more homely and simple footing. . . . By this means, too, we have been enabled to deal effect-tively, because with one consent, with some very difficult questions about redemption and manumission of slaves, alcoholic drinks, &c., which in Mohammedan countries come so urgently to the front. We were thankful also to have the privilege of a weekly instead of a three monthly (!) Communion. “The revival of Church discipline, and its vigorous enforce-ment, was, we felt all along, open to criticism. To friends at a distance, and in a country where Church discipline is unknown, it could not but appear somewhat harsh, and the outcome of an unreflecting zeal for a pure Church. . . . No step was taken without much prayer, and I believe that the sense of un-worthiness, and of love and sorrow for the wandering sheep, which filled the hearts of those who were responsible for these measures, was also shown in the manner in which they were carried out. Nearly six months have now elapsed since we took these steps, and we have had no cause to regret what was done, but much reason to thank God that we were led to act as we did.” Mr. Robinson goes on to show how the indignation of those who were excluded at first caused a general abstention from public worship, but this has gradually given place to a better spirit, so that many who were excluded have since sought readmission, and shown signs of repentance, so far as man can judge. “That such has been the effect in the majority of cases has been a source of great joy to us, and makes us very hope-ful of the future of our little Church.”

Missionary Intercessions and Thanksgivings. S. Luke ii. 32._-“ A light to lighten the Gentiles.”

MISSIONARIES IN SUFFERING. Pray that God would sustain all Missionaries suffering (1) from heat, (2) from cold, (3) from hunger, (4) from thirst, (5) in weariness, (6) in sickness, (7) in loneliness, (8) in the company of the wicked, (9) in persecution, (10) at the hour of death.

MISSIONARIES IN DANGER. Pray for deliverance for Missionaries in danger from (1) pesti-lence, (2) wild beasts, (3) poisonous reptiles, (4) drought and famine, (5) storms and tempests, (6) robbery and violence, (7) false accusations, (8) all their enemies, (9) the snares and assaults of the devil.

SPECIAL MISSIONS. “ Korea. - Thanksgiving for God's blessing on the Mission. Intercession for blessing on the Hospital Naval Fund. Intercession that some teachers may be led to offer themselves for the six elementary schools.

India. - For the Dublin Mission to Chota Nagpore.

West Africa. - That God would overrule the troubles in the Niger Mission to an awakening of spiritual life.

South Africa. - Two new Missionaries for Mashonaland.

Palestine. - For the blessing of God's guidance in wisdom and firmness to Bishop Blyth.