ROMAN CATHOLIC MISSIONS.

The "Annals of the Propagation of the Faith" gives the contributions from the different parts of the world for the year 1872. The aggregate is as follows:

GENERAL OBSERVATIONS ON MISSIONS.

1. THE Mission work is slowly but surely obtaining a favourable recognition from the public press. At the beginning of this century it was looked upon by some as a dangerous outbreak of puritanical fanaticism, and by others as a harmless but mistaken effort, from which no practical good could possibly ensue. It is now, however, a great fact. One hundred and sixty-six distinct Protestant Missionary organizations, besides twenty leading Bible and Educational Societies, all of which have their subordinate branches and auxiliaries, and also their agencies in every part of the globe, cannot be contemptuously ignored. On the contrary, with the exception of one or two journals, which yet cling to their seats "in the chair of the scornful," (Psalm i. 1,) our newspapers speak respectfully of the labours of our Missionaries. One of the best of the weeklies admits that "Civilization alone does not offer sufficient inducement to the savage permanently to change his habits. The labour imposed by a civilized state of life is obnoxious to him without a sufficient motive;" and further, "That Christianity has applied a lever powerful enough to effect in a generation that which has elsewhere been the slow growth of ages, is a fact worthy, perhaps, of more consideration than it always gets." It is true that the influence which animates the agents in this great undertaking remains a mystery hid from "the wise and prudent" of this world, (Matt. xi. 25,) who evidently deem it to be a phenomenon irreconcileable with the culture of the nineteenth century. "In these days it is not easy to imagine the enthusiasm, or the impression of a Divine call, which should send a young man with talents, friends, and prospects, to some remote corner of the earth, to spend the best of his days in educating savages into decency, reason, and faith. It is a matter of fact that many do feel themselves so called; that they leave everything, and follow their vocation." So speaketh,

and so admits, the leading journal, in an article, May 16th, 1874, in which tardy justice is done to the labours of the London Missionary Society.

2. Modern Missionary Societies have much to learn, and ought to profit from their own experience of three generations past, and from the criticisms which their labours have called forth from all quarters. Whether censorious or friendly, the opinions so freely given deserve a patient and serious consideration. We have no right to attribute malignancy of motive, even in cases where the Missions have been most seriously misrepresented. The error is generally traceable to a partial and imperfect acquaintance with the subject. Some men finding the actual condition of a Mission to differ greatly from the ideal which they had been led to form, the reaction of feeling renders them not only unable to estimate the value of what has been really accomplished, but unwilling to look at the difficulties which have been overcome. We may be convinced that the objects sought to be attained by Missionary Societies are the most important in the world, and yet be willing to admit that the agencies employed are fallible and imperfect, and ready with the Apostle to confess, "We have this treasure in earthen vessels." (2 Cor. iv. 7.)

3. Objections to the principle which underlies all action by Missionary Societies, as now constituted, are not very formidable. (1.) Our Millenarian friends think that our labours are merely for a witness, and that we must wait for the second coming of Christ before we can hope for the conversion of the world. If, however, our Lord's teaching respecting the nature of His kingdom be one of gradual unfolding and progress, (Mark iv. 28-33,) this idea, which the Millenarians, like many eighteen hundred years ago, are not "able to hear," (verse 33,) is the justification of our labours. (2.) In the "Series of Orations for Missionaries of the Apostolic School," 8vo., 1827, by the late noble but erratic Edward Irving, the special and exceptional directions of our Saviour to His disciples, (Matt. x. 5-14,) are regarded as the binding and authoritative directory for Foreign Missions, whereas it is obvious that they were only applicable to this last appeal to the Jewish people, from which the Gentiles and Samaritans were specially excluded. (3.) Some advocate the Mission of solitary individuals, or small

companies of individuals, disconnected with and free from "the trammels" of religious Societies. So far the results of such schemes have not been satisfactory. Christian Missions should, in our opinion, be carried on by Christian Churches, by labourers fully accredited by Church authorities, and managed by Committees or Directors, labouring in common with their respective Churches. This is the present practice of all the larger Missionary Societies, the London Missionary Society being now, practically, a Congregational Mission. (4.) A large class advocates the introduction of civilization, to prepare the way for Christianity. Sir Samuel Baker's Missionary is "the steam engine," (Macmillan's Magazine, July, 1874,) a valuable and powerful instrument indeed; but the men who invented it, and who work it, and who introduced it into Central Africa, are men brought up under the influence of Christian culture; and the new power depends for its beneficial utilization upon the principles and right feelings of those who use it. It may be used to facilitate the proceedings of the slave-hunter as well as those of the emancipist. The state of public feeling in which the steam engine can peaceably and profitably work must be created by moral influences, which prepare the way for just and equal laws and Governments; and the only moral influence which as yet has proved equal to the task is Christianity.

4. The multiplicity of Christian denominations is regarded by many as a serious hinderance to the propagation of Christianity among Mohammedan or Pagan nations. No doubt this is a stumbling block to many at home, as well as to non-Christians abroad. Whether it ought to be so, or can long remain so, is another question. The points on which all orthodox Christians disagree are so trifling, and the difference among them refer to matters of such comparatively trivial importance, that it requires but very small consideration to understand the oneness amid the apparent variety; and the task itself is one of those intellectual labours in the pathway of progress necessary for those for whom we desire that "by reason of use" they should "have their senses exercised to discern both good and evil." (Heb. v. 14.) Differences of opinion, and the discussions and collisions of mind which naturally follow, appear to be the conditions of advancement in spiritual knowledge. Controversy has been the means of more fully unfolding to us truths that otherwise

would have escaped our observation. Without it Theology would have been a stagnant pool, instead of a fertilizing stream. The Churches have not yet sounded all the depths of the Holy Spirit's revelation to us. With each generation the standpoints from which we study the Scriptures become more elevated, and our mental and spiritual horizon more extended; and thus, while the great truths remain the same, our conceptions of them are deepened and enlarged. Thus our Theology avails itself of the advanced culture of the day, and makes it a handmaid to Piety. The members of Missionary Churches must of necessity in due time go through our experiences, and grapple with our mental and spiritual temptations and trials, until they, with us, "all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." (Eph. iv. 13.) We therefore lay no stress on the proposal of the late excellent and eloquent Isaac Taylor, in his "New Model of Christian Missions," (8vo., 1827,) to unite all Christian Protestant Missions under one leadership, and thus present to heathendom the appearance of an outward unity. It is enough to say that this, even if desirable, is impossible in the present state of the Churches. Meanwhile the diversities of administration demand from all parties engaged in their practical working great forbearance and mutual consideration for each other. A very useful discipline, which, rightly borne, becomes a means of grace.

5. A formal discussion of the entire question of Christian Missions has recently appeared in a work entitled, "Christian Missions to wrong Places, among wrong Races, and in wrong Hands," (12mo., Sydney, 1871. London, Nisbet & Co.,) by Rev. A. C. Geekie, D.D., Minister of St. Peter's Presbyterian Church, Bathurst, New South Wales, and recently Moderator of the Assembly Presbyterian Church. The author is not only an able man, but a sincere friend to the Mission work of the Christian Church. The censure of a friend must be met with corresponding candour. Dr. Geekie's first proposition is, (1.) that Missions have been established in wrong places, and among wrong races: for instance, in Greenland, Labrador, West Africa, The North American Indians, and in Polynesia. The proof is the small population of Greenland and Labrador