Taking all in all, I regard the results following the foundation of this institution (Euphrates College) as among the most important and noteworthy secured by American effort in foreign lands. The whole work appeals most strongly to one whose chief duty is to aid and further the entrance of American wares13 in this land. I know of no import better adapted to secure the future commercial supremacy14 of the United States in this land of such wonderful potential possibilities than the introduction of American teachers, of American educational appliances and books of American methods and ideas.
—Prof. Thomas H. Norton, Ph. D.,
United States Consul15 at Harpoot and Smyrna, Turkey.
[Pg 171]
While those troublous scenes were being enacted16, the missionaries were engaged in preparing and sending out evangelical Christian17 literature in the form of the Bible in the vernacular18 Armenian, Armeno-Turkish and Greek languages, and by fostering educational operations. As early as 1836 a school for Armenian girls was opened in Smyrna. A boarding-school for Armenian boys opened in Bebek in 1840 was so promising19 that in 1843-44 Secretary Anderson, upon a visit to Constantinople, recommended that this institution be strengthened. At that time it was decided20 to discontinue the special work to the Greeks and to open a high school for girls at the capital. The purpose of the seminary at Bebek was to train able and devout21 young men for the gospel ministry22, that the newly organized churches might have proper leaders. In 1848 the seminary contained forty-seven students.
In 1847 some Christian literature found its way into Aintab in northern Syria. During that year and the next, missionary23 visits were made to the place. In 1849 Mr. Schneider took up his residence there, and Aintab became a regular mission station. In the midst of persecution24 the work spread with great rapidity. Preachers and colporters were forbidden by the Armenian primates25 to visit the neighboring towns, so evangelical tradesmen began a systematic26 visitation to outside places, plying27 their trade and preaching the gospel. The spirit of intelligent faith and religious liberty spread in all directions until the entire [Pg 172] region was affected28. In 1861 the church in Aintab had nearly three hundred members and the Sabbath congregation often numbered more than one thousand souls. The Sabbath-school then had nearly two thousand members. In 1855 Marash was occupied as a mission station, and these two places have since been the two central stations of that mission.
For nearly a generation after the separation of the Protestants took place there was more or less hostile feeling between the two bodies, although the number of the evangelicals rapidly increased. The spirit of inquiry29 was abroad among the Armenians and nothing could satisfy it but the truth. Travelers into the interior and visitors to Constantinople from the interior carried this spirit into the most remote sections of the country. The anathemas30 which had been communicated to the churches of the inland towns and cities had stirred up many questions and aroused alert minds to seek the cause. On the whole, the evangelical movement was most materially helped by these rude and bungling31 endeavors to suppress it by brute32 force. Wherever missionaries went they were met by a group of men, naturally among the most enlightened in all the community, who sought aid in the interpretation33 of the Scriptures34, and who were eager to receive literature explaining evangelical truth.
Mission stations all over the country rapidly multiplied, and the number of Protestant churches increased. In 1860 forty Protestant churches had been organized, mostly among the Armenians, and twenty-two stations at which missionaries resided were in full operation. At nearly all of these stations, schools for boys and, in cases not a few, schools for girls, had been opened and these were well patronized. The printing-press was moved from Malta to Smyrna in 1833. The press always [Pg 173] has been and is still one of the most active and effectual agents for reform in the empire. During the first forty years of the work, from five to ten million pages of Christian literature were issued from the press each year, in five different languages.
In no part of the Turkish empire has the work of the missionary been more difficult than in Syria. Owing to papal supremacy there, which called to its service both Turkish and French political aid in its endeavor to thwart35 the missionaries and the evangelicals, no separate church of native Christians36 was organized until 1848 at Beirut, two years after the formation of the Evangelical Armenian Church at Constantinople. There was in that field no intellectually and morally dominant37 race to receive and extend the gospel as there was in Asia Minor and the greater part of the Turkish empire, while the races occupying Syria were for the most part hostile to each other and always mutually suspicious.
In 1858 direct work for the Bulgarians was begun by opening a station at Adrianople, which was followed by a station at Philippopolis and Eski-Zagra within the next two years. The Bulgarians were longing39 for political freedom and welcomed the missionaries with their new literature and education as calculated to strengthen them as a nation. For fourteen years the work among the Bulgarians was considered a part of the Armenian mission. In 1872 the European work was set off by itself as the European Turkey mission, which is almost exclusively for the Bulgarians. The condition of the old Bulgarian Church was similar to the Armenian Church, so far as need of reform was concerned.
The churches which were organized in 1846, among those cast out from [Pg 174] the old Gregorian Church, were severely40 plain and simple in their form and ritual, as well as in their articles of faith. In the reaction from the rigid41 ritualism of the Church from which they had been driven, these evangelical Christians went to the other extreme, putting the emphasis of the service upon the sermon. Prevailing42 conditions demanded direct positive instruction in Christian living rather than new forms of worship. Had these people not been rudely excommunicated from the Church there is no doubt that they would have clung fondly to much if not all of the rich service of the old Church. Much place was also given to the reading of the Scriptures in the modern spoken language of the people and to congregational singing. The people were so eager for the sermon, and especially in the expository form, that large numbers who repudiated43 the name of evangelical, and who were among the persecutors of the Protestants began to demand that the priests of the old Church also expound44 the Scriptures. Few of them were able to accomplish this with any degree of success. Dr. Goodell published a volume of sermons in Armenian which were eagerly bought by the priests and preached by them to their people. Although the evangelicals had been violently thrust out of the Church, the spirit of reform in considerable measure remained.
During the first bitter years, when feelings were stirred up and controversy45 was rife46, there was a wide breach47 between the Gregorian and Protestant Churches. After discussions all over the country, extending to nearly every village of importance, had settled the question that the modern version of the Bible in the vernacular was the unquestioned Word of God, there was actually no ground for continued separate existence. All Armenians accepted the modern Scriptures as the [Pg 175] revelation of God to men and an infallible guide to faith and practise. Neither did they have any scruples48 against the Bible being put into the hands of the people. Hence, as one might expect, the breach between the old and the new began gradually to heal. The spirit of bitterness, little by little, passed away until now it does not exist upon the old grounds which led to the separation.
In many places the Protestant pastors49 are now asked to speak in the old churches, and the children of both Gregorian and Protestant parents meet in the same Christian schools and upon exactly the same footing. In the theological seminaries of the missions there have been and now are students who are not Protestants and who are preparing for ordination51 as priests in the old Church. Many ecclesiastics52 of the Gregorian Church received the major part of their training for that service in the mission schools. During the last twenty years there has been little separation from the old Church. The missionaries have generally exerted their influence against it. Some Gregorians have tried to keep the controversy alive by claiming that the Protestants are not loyal to the race, but that charge has been so fully53 proven untrue that it is now little used.
In no instance have the missionaries for any length of time been the pastors of the native churches. At the first the policy was clearly settled that the only true and effective pastor50 of an Armenian church is an Armenian. The missionaries preach, and they have always been preachers, and some of them of great power, but this is quite different from being the settled pastor of a church. The rapid increase in the number of evangelical churches, each one of which demanded its own native pastor, compelled the missionaries to redouble their efforts to [Pg 176] raise up and train an adequate number of worthy12 young men for these high offices. The seminary at Bebek produced men who have left the stamp of their piety54, earnestness and ability upon the reform movement in Turkey. Some of these men came from the far interior of the country, and returning became the leaders in the new movement.
This seminary was ultimately moved to Marsovan, while other similar institutions sprang up at Marash and at Harpoot, in the eastern part of the country. A similar training-school became necessary also at Mardin, where the spoken language is Arabic, while in Beirut, Syria, a large training-school flourished. A whole educational system grew up out of the necessities of the work. This will be considered later when discussing the work of education in the empire.
The evangelical Churches were not denominational in any ordinary sense of that word. Their creed55 was the Bible in the language of the people and this was taken as the guide of their life. While the missionaries, because of their superior knowledge and experience in such matters, were constantly sought for advice, they did not exercise ecclesiastical control. These Churches were early advised to form themselves into Associations or unions, as they were more generally called, for the purpose of mutual38 help. One such union was formed in the vicinity of Constantinople, and later one in Aintab and vicinity and at Harpoot and elsewhere. In these organizations missionaries could be only honorary members without a vote. They were composed of pastors and delegates from the churches, and held an annual meeting, with more frequent meetings of standing56 committees with varying functions. In some parts of the country these unions ordain8 to the gospel ministry and examine [Pg 177] worthy candidates and grant them licenses57 to preach. It is not a Congregational system, neither is it Presbyterian, but it has worked well in developing native talent and directing it into right channels of action.
The development and strength in the evangelistic work in Turkey is due perhaps more to the leadership of a few individuals who seem to have been sent into the empire at a time most opportune58. Dr. William Goodell, the first missionary of the Board to Constantinople, lived and labored59 there for forty-three years, or until 1865. With rare wisdom, patience and firmness did he direct the work through the period of fiery60 persecution and of organization of the Church and the Protestant community. Men are now there in the work, both missionaries and others, who were colaborers with him and who have helped to carry out the wise measures devised by him for the true reform of that people. Time would fail us to speak of Schneider, Dwight, Thompson and Riggs, of Post and the Blisses, of Wheeler, Farnsworth and a great multitude besides who gave their lives to build in the Turkish empire the pure, intelligent Church of Jesus Christ, to say nothing of the equally faithful and able company who are still there among perils61 and difficulties not less severe, but who know they are doing the Lord’s work, and that they are in the place where he has called them.
At the present time the nearly two hundred evangelical Protestant churches in the empire, with some twenty thousand church-members, do not begin to tell the tale of what has been accomplished. The story is written in the awakened62 intellect of all classes and races, in new conceptions of what Christianity demands of its followers63, and in a changed atmosphere affecting the life and character of nearly all the [Pg 178] youth born in the last generation, and is destined64 to affect the empire still more vitally as the years go on. The seed of intelligent belief and of right living has been sown and it is finding soil in which to germinate65. The fruit thereof shall be for the healing of the nation.
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1
revert
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| v.恢复，复归，回到 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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well-being
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| n.安康，安乐，幸福 | |
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indirectly
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| adv.间接地，不直接了当地 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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ordain
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| vi.颁发命令；vt.命令，授以圣职，注定，任命 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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wares
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| n. 货物, 商品 | |
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supremacy
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| n.至上；至高权力 | |
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consul
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| n.领事；执政官 | |
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enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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promising
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| adj.有希望的，有前途的 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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ministry
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| n.(政府的)部；牧师 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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persecution
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| n. 迫害,烦扰 | |
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primates
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| primate的复数 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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plying
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| v.使用（工具）( ply的现在分词 )；经常供应（食物、饮料）；固定往来；经营生意 | |
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affected
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| adj.不自然的，假装的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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anathemas
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| n.（天主教的）革出教门( anathema的名词复数 )；诅咒；令人极其讨厌的事；被基督教诅咒的人或事 | |
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bungling
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| adj.笨拙的，粗劣的v.搞糟，完不成( bungle的现在分词 )；笨手笨脚地做；失败；完不成 | |
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brute
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| n.野兽，兽性 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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thwart
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| v.阻挠，妨碍，反对；adj.横(断的) | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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longing
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| n.（for）渴望 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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43
repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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expound
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| v.详述；解释；阐述 | |
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45
controversy
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| n.争论，辩论，争吵 | |
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rife
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| adj.(指坏事情)充斥的，流行的，普遍的 | |
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breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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pastor
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| n.牧师，牧人 | |
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51
ordination
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| n.授任圣职 | |
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52
ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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piety
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| n.虔诚，虔敬 | |
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creed
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| n.信条；信念，纲领 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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57
licenses
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| n.执照( license的名词复数 )v.批准，许可，颁发执照( license的第三人称单数 ) | |
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opportune
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| adj.合适的，适当的 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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64
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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germinate
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| v.发芽；发生；发展 | |
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